He recommends them to unity and humility, and to work out their salvation with fear and trembling.
He exhorieth them must instantly to keepe the vnitie of the Church, and to humble them selues for that purpose one to an other, • by the example of the maruelous humilitie of Christ, • specially seing hovv maruelously he is novv exalted for it. 13 Item to obedience, feare, and perseuerance. 17 Insinuating (left is should aftervvardes trouble them) that be may be martyred at this time. 19 Timothee he hopeth to send, vvhom he highly commendeth 25 as also Epaphroditus, vvhom he presently sendeth.
1If there be therefore any consolation in Christ, if any comfort of charity, if any society of the spirit, if any bowels of commiseration:Se adunque alcuna consolazione in Cristo, se alcun conforto della carità, se alcuna comunione di spirito, se viscere di compassione:IF therfore there be any consolation in Christ, if any solace of charitie, if any societie of spirit, if any bovvels of commiseration:Si qua ergo consolatio in Christo, si quod solatium caritatis, si qua societas spiritus, si qua viscera miserationis: 2Fulfil ye my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment.Rendete compiuto il mio gaudio con essere concordi, con avere la stessa carità, una sola anima, uno stesso sentimento:fulfil my ioy, that you be of one meaning, hauing the same charitie, of one minde, agreing in one.implete gaudium meum ut idem sapiatis, eamdem caritatem habentes, unanimes, idipsum sentientes, 3Let nothing be done through contention: neither by vain glory. But in humility, let each esteem others better than themselves:Nulla (fate) per picca, o per vanagloria; ma per umiltà l'uno creda l'altro a se superiore:nothing by contentiō, neither by vaine glorie: but in humilitie, eche coūting other better then them selues:nihil per contentionem, neque per inanem gloriam: sed in humilitate superiores sibi invicem arbitrantes, 4Each one not considering the things that are his own, but those that are other men’s.Ognuno faccia attenzione non a quello, che torni bene per lui, ma a quello, che torni bene per gli altri.euery one not cōsidering the things that are their owne, but those that are other mens.non quæ sua sunt singuli considerantes, sed ea quæ aliorum. 5For let this mind be in you, which was also in Christ Jesus:Si abbiano tra di voi gli stessi sentimenti, che (furono) in Cristo Gesù:For this thinke in your selues, vvhich also in Christ IESVS,Hoc enim sentite in vobis, quod et in Christo Jesu: 6Who being in the form of God, thought it not robbery to be equal with God:Il quale essendo nella forma di Dio, non credette, che fosse una rapina quel suo essere uguale a Dio:vvho vvhen he vvas in the forme of God, thought it no robberie, him self to be equal to God,qui cum in forma Dei esset, non rapinam arbitratus est esse se æqualem Deo: 7But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.Ma annichilò se stesso presa la forma di servo, fatto simile agli uomini, e per condizione riconosciuto per uomo.but he exinanited him self, taking the forme of a seruant, made into the similitude of men, and in shape found as man.sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo.
8He humbled himself, becoming obedient unto death, even to the death of the cross.Umiliò se stesso fatto ubbidiente sino alla morte, e morte di croce.He humbled him self, made obediēt vnto death: euen the death of the crosse.Humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. 9For which cause, God also hath exalted him and hath given him a name which is above all names:Per la qual cosa Dio pur lo esaltò, e gli donò un nome sopra qualunque nome:For the vvhich thing God also hath exalted him, and hath giuen him a name which is aboue al names:Propter quod et Deus exaltavit illum, et donavit illi nomen, quod est super omne nomen: 10That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:Onde nel nome di Gesù si pieghi ogni ginocchio in cielo, in terra, e nell'inferno;that in the name of IESVS euery knee bovve of the celestials, terrestrials, and infernals:ut in nomine Jesu omne genu flectatur cælestium, terrestrium et infernorum, 11And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.E ogni lingua confessi, che il Signore Gesù Cristo o nella gloria di Dio Padre.and euery tongue cōfesse that our Lord IESVS Christ is in the glorie of God the Father.et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris. 12Wherefore, my dearly beloved, (as you have always obeyed, not as in my presence only but much more now in my absence) with fear and trembling work out your salvation.Laonde dilettissimi miei, (siccome sempre siete stati ubbidienti) non solo, come quando io era presente, ma molto più adesso nella mia assenza, con timore, e tremore operate la vostra salute.Therfore my deerest, (as you haue alvvaies obeied) not as in the presence of me only, but much more novv in my absence, vvith feare and trembling vvorke your saluation.Itaque carissimi mei (sicut semper obedistis), non ut in præsentia mei tantum, sed multo magis nunc in absentia mea, cum metu et tremore vestram salutem operamini. 13For it is God who worketh in you, both to will and to accomplish, according to his good will.Imperocché Dio è, che opera in voi e il volere, e il fare secondo la buona volontà.For it is God that vvorketh in you both to vvil and to accomplish, according to his good vvil.Deus est enim, qui operatur in vobis et velle, et perficere pro bona voluntate. 14And do ye all things without murmurings and hesitations:Tutto fate senza mormorazioni, e dispute:And doe ye al things vvithout murmurings and staggerings:Omnia autem facite sine murmurationibus et hæsitationibus:
15That you may be blameless and sincere children of God, without reproof, in the midst of a crooked and perverse generation: among whom you shine as lights in the world.Affinchè siate irreprensibili, e sinceri figliuoli di Dio, scevri di colpa in mezzo ad una nazione prava, e perversa: tra di cui risplendete, come luminari del mondo,that you may be vvithout blame, and the simple children of God, vvithout reprehension in the middes of a crooked and peruerse generation. among vvhom you shine as lightes in the vvorld:ut sitis sine querela, et simplices filii Dei, sine reprehensione in medio nationis pravæ et perversæ: inter quos lucetis sicut luminaria in mundo, 16Holding forth the word of life to my glory in the day of Christ: because I have not run in vain, nor laboured in vain.Portanti la parola di vita per gloria mia nel giorno di Cristo, perché non ho corso in vano, e non ho lavorato in vano.conteining the vvord of life to my glorie in the daie of Christ, because I haue not runne in vaine, nor in vaine laboured.verbum vitæ continentes ad gloriam meam in die Christi, quia non in vacuum cucurri, neque in vacuum laboravi. 17Yea, and if I be made a victim upon the sacrifice and service of your faith, I rejoice and congratulate with you all.Ma e quando io sia offerto in libagione sopra il sagrifizio, e l'ostia della vostra fede, io ne godo, e me ne congratulo con tutti voi.But and if I be immolated, vpon the sacrifice and seruice of your faith, I reioyce and congratulate vvith you al.Sed et si immolor supra sacrificium, et obsequium fidei vestræ, gaudeo, et congratulor omnibus vobis. 18And for the selfsame thing, do you also rejoice and congratulate with me.E voi di questo stesso godetene, e congratulatevene meco.And the self same thing doe you also reioyce, and congratulate vvith me.Idipsum autem et vos gaudete, et congratulamini mihi. 19And I hope in the Lord Jesus to send Timothy unto you shortly, that I also may be of good comfort, when I know the things concerning you.Spero nel Signore Gesù di mandare speditamente da voi Timoteo: affine che io pure stia di buon animo, informato che io sia delle cose vostre.And I hope in our Lord IESVS, to send Timothee vnto you quickly, that I also may be of good comfort, when I knovv the things pertaining to you.Spero autem in Domino Jesu, Timotheum me cito mittere ad vos: ut et ego bono animo sim, cognitis quæ circa vos sunt. 20For I have no man so of the same mind, who with sincere affection is solicitous for you.Imperocché non ho nessuno così unanime, che con sincera affezione si affanni per voi.For I haue no mā so of one minde that vvith sincere affection is careful for you.Neminem enim habeo tam unanimem, qui sincera affectione pro vobis sollicitus sit.
21For all seek the things that are their own not the things that are Jesus Christ’s.Imperocché tutti pensano alle cose loro, non a quelle di Gesù Cristo.For al seeke the things that are their ovvne: not the things that are IESVS Christs.Omnes enim quæ sua sunt quærunt, non quæ sunt Jesu Christi. 22Now know ye the proof of him: that as a son with the father, so hath he served with me in the gospel.Or è a voi noto il saggio, che egli sia dato di se, mentre, come un figliuolo col padre, ha servito con me al vangelo.And knovv ye an experiment of him, that as a sonne the father, so hath he serued vvith me in the Gospel.Experimentum autem ejus cognoscite, quia sicut patri filius, mecum servivit in Evangelio. 23Him therefore I hope to send unto you immediately: so soon as I shall see how it will go with me.Lui adunque spero di mandare da voi subito, che avrò veduto lo stato delle cose mie.This man therfore I hope to send vnto you, immediatly as I shal see the things that concerne me.Hunc igitur spero me mittere ad vos, mox ut videro quæ circa me sunt. 24And I trust in the Lord that I myself also shall come to you shortly.Confido poi nel Signore, che verrò io pure speditamente da voi.And I trust in our Lord that my self also shal come to you quickly.Confido autem in Domino quoniam et ipse veniam ad vos cito. 25But I have thought it necessary to send to you Epaphroditus, my brother and fellow labourer and fellow soldier, but your apostle: and he that hath ministered to my wants.Ma ho creduto necessario di mandarvi Epafrodito fratello, e cooperatore, e della stessa milizia con me, e vostro Apostolo, ed il quale ha sovvenuto alle mie necessità:But I haue thought it necessarie to send to you Epaphroditus my brother and coadiutor and fellovv souldiar, but your Apostle, and minister of my necessitie.Necessarium autem existimavi Epaphroditum fratrem, et cooperatorem, et commilitonem meum, vestrum autem apostolum, et ministrum necessitatis meæ, mittere ad vos: 26For indeed he longed after you all: and was sad, for that you had heard that he was sick.Conciossiachè bramava ardentemente di riveder tutti voi: ed era afflitto, perché si fosse saputo da voi, come egli era stato malato.Because in deede he had a desire tovvard you al: and vvas pensife, for that you had heard that he vvas sicke.quoniam quidem omnes vos desiderabat: et mœstus erat, propterea quod audieratis illum infirmatum. 27For indeed he was sick, nigh unto death: but God had mercy on him. And not only on him, but on me also, lest I should have sorrow upon sorrow.Imperocché veramente è stato malato fino a morte: ma Dio ha avuto compassione di lui; né solamente di lui, ma anche di me, affinchè non avessi dolore sopra dolore.For in deede he vvas sicke euen to death: but God had mercie on him: and not only on him, but on me also, lest I should haue sorovv vpon sorovv.Nam et infirmatus est usque ad mortem: sed Deus misertus est ejus: non solum autem ejus, verum etiam et mei, ne tristitiam super tristitiam haberem.
28Therefore, I sent him the more speedily: that seeing him again, you may rejoice, and I may be without sorrow.Lo ho adunque mandato più speditamente affinchè vedutolo, di nuovo vi rallegriate, e io sia fuori di pena.Therfore I sent him the more spedily: that seeing him, you may reioyce againe, and I may be vvithout sorovv.Festinantius ergo misi illum, ut viso eo iterum gaudeatis, et ego sine tristitia sim. 29Receive him therefore with all joy in the Lord: and treat with honour such as he is.Accoglietelo adunque nel Signore con ogni allegrezza, e tenete in onore tali persone:Receiue him therfore vvith al ioy in our Lord: and such intreate vvith honour.Excipite itaque illum cum omni gaudio in Domino, et ejusmodi cum honore habetote; 30Because for the work of Christ he came to the point of death: delivering his life, that he might fulfil that which on your part was wanting towards my service.Conciossiachè per servigio di Cristo si è avvicinato sino alla morte, facendo getto della propria vita per supplire al difetto degli ufficj vostri verso di me.because for the vvorke of Christ, he came to the point of death: yelding his life, that he might fulfil that vvhich on your part vvanted tovvard my seruice.quoniam propter opus Christi usque ad mortem accessit, tradens animam suam ut impleret id quod ex vobis deerat erga meum obsequium.
2:1
Witham
If there be, therefore, any consolation. If you have any desire to comfort me in Christ, or for Christ's sake. (Witham)
2:3
Witham
Esteem others better than themselves. St. Thomas Aquinas (22. q. 162. a. 3.) puts the question, how an innocent man can with truth think himself worse than the most wicked of men? He answers, that a man who has received very extraordinary gifts from God, cannot think these gifts less than what any other has received; but he may reflect that he has nothing, and is nothing of himself. And a man truly humble considers only his own sins and failings, and is persuaded that any other person would have made better use of the same graces; which agrees with what follows, (ver. 4) not considering the things that are his own. (Witham)
2:4
Calmet
The things that are his. Self-love and self-interest are the two great sources of divisions. The Christian religion teaches a contrary doctrine. (Calmet)
2:6
Witham
Who being in the form[Ver. 6. In forma Dei, en morphe Theou. See St. Chrysostom (tom. iv. p. 31. 32. log. 5.) where he shews how many heresies are confuted by these words: and says, e morphe tou doulou, e phusis doulou....kai e morphe tou Theou, Theou phusis. See St. Gregory of Nyssa...3. contra Eunom.; St. Augustine, lib. 1. de Trin. Philippians 1. etc.] of God, (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) taking the form of a servant, (that is, taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, thought it not robbery, no injury to his eternal Father, to be equal, to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on St. John's gospel, etc. (Witham)
2:7
But debased himself: divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, he made himself void;[Ver. 7. Exinanivit Semetipsum, ekenose, evacuavit, a kenos, vacuus. See St. Chrysostom, hom. vii.] on which account Dr. Wells, instead of made himself of no reputation, as in the Protestant translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness.
Made to the likeness[Ver. 7. In similitudinem hominum factus, en omoiomati. St. Chrysostom, p. 40. log. x. See Romans viii. in similitudine carnis peccati.] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man.
Witham
In shape[Ver. 7. Et habitu inventus ut homo, schemati euretheis os anthropos. See St. Chrysostom, ibid. that is habitu factus est.] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as St. Chrysostom says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. (Witham)
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Witham
God....hath given him a name, etc. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. (Witham)
2:10
If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?
2:12
With fear and trembling. That is, be equally upon your guard against presumption and despair. St. Paul is anxious to inspire a just confidence in Jesus Christ, but he is not less solicitous to root out all self-confidence arising from our supposed merits or excellence.
2:13
Witham
It is God who worketh in you both to will and to accomplish. We can neither have a will, nor begin, nor fulfil any thing of ourselves, in order to a reward in heaven. (Witham)
De grat. et de lib. ab. ch. IX
Our free-will is not taken away, or we should not be commanded to work; but it is added, with fear and trembling, says St. Augustine, that we might not be proud of our good works. (De grat. et de lib. ab. ch. IX.)
2:16
Witham
To my glory, etc. That is, I beseech you to continue in faith, and comply with the word and doctrine of the gospel, that I may have glory, and rejoice together with you in the day of Christ, when he shall come to judgment. (Witham)
2:17
Witham
And if I be made a victim upon the sacrifice[Ver. 17. Sed etsi immolor super sacrificium, et obsequium fidei vestrae, alla ei kai spendoma: epi to thusia, kai leitourgia tes pisteos umon: spendesthai, est libari, eo modo quo sanguis effunditur super sacrificia.] and service of your faith, I rejoice, etc. The sense of these obscure words seems to be: that I shall rejoice, and you also may rejoice and congratulate with me, if after having first offered up your faith and obedience to the gospel, as an acceptable sacrifice to God, I myself (or my blood, by martyrdom) be also added, and poured out as a second sacrifice upon the other. It is to be understood with an allusion to those sacrifices of the old law called libations, consisting of liquid things, as wine, oil, blood, which were poured out, or at least sprinkled, upon other victims and things sacrificed: so that he compares the shedding of his blood to these libations, and their submission to the faith of Christ to the sacrifice before offered to God. (Witham)
2:19
Tillemont
To send Timothy. It appears that St. Paul could not send Timothy to Philippi till some time after his deliverance from prison, about the year 63 of Jesus Christ[A.D. 63]. (Tillemont)
In the succeeding verse, we see the high esteem in which Timothy was held by this apostle.
2:21
Witham
All seek the things that are their own; that is many do so. (Witham)
2:24
Theo. Atha. Tille
That I also. This did not take place till full two years were expired, in the year 64: (Tillemont) and others are of opinion, that he was in Macedon when he wrote his first epistle to Timothy. (Theo. Atha. Tille.)
2:25
Witham
Epaphroditus....your apostle, and the minister to my wants. Epaphroditus had also laboured after St. Paul, and is thought to have been the bishop of the Philippians; thus he might be called their apostle; though, as others conjecture, the word apostle may be here applied to him as one sent by the Philippians to St. Paul with contributions to supply his wants. (Witham)
2:26
Calmet
And was sad. Nothing is a stronger proof of the union that existed between the ancient Christians, than this description of St. Paul: Paul is in prison, and Epaphroditus is dismissed from the extremity of Macedon to come and attend him; Epaphroditus falls sick, and the whole Church at Philippi is in mourning. (Calmet)
2:28
Witham
And I may be without sorrow; without the great concern and trouble that I am now in for you. (Witham)
2:30
Witham
Delivering up his life to persecutions, and to this danger that he was in by a sickness which was mortal, had not God restored him his health. He came with your charities, to supply that which was wanting on your part, or which I stood in need of; and I am persuaded you desired to do it sooner, if you had met with an opportunity. (Witham)
2:7
Emptied himself, exinanivit.... made himself as of no account.
2:12
With fear, etc.... This is against the false faith, and presumptuous security of modern sectaries.
2:3
Concordance Ro. 12, 10.
2:4
In the liturgy The Epistle vpon Palme Sunday. And vpon Holy Roode day, Mai. 3.
2:5
Concordance 1 Cor. 10, 24.
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In the liturgy The Epistle vpon Holy Roode day Septemb. 14. And in a Votiue Masse of the Holy Crosse.
2:8
Concordance Heb. 2, 9
2:9
9. For the vvhich.] Caluins blasphemie agaīst Christs owne merites. Caluin doth so abhorre the name of merite in Christian men tovvard their ovvne saluation, that he vvickedly and vnlearnedly denieth Christ him self to haue deserued or merited any thing for him self: though these vvordes (vvhich he shamefully vvritheth from the proper and plaine sense, to signifie a sequele and not a cause of his exaltation) and diuers other in holy vvrite, proue that he merited for him self according to al learned mens iudgement. As Apoc 5. The lambe that vvas slaine, is vvorthie to receiue povver and Diuinitie. And Heb. 2. We see IESVS for the passion of death, crowned vvith glorie and honour. See S. Augustine vpō these vvordes of the Psalme 109. propterea exaltabit caput.
Concordance Es. 45, 14. Ro. 14, 11.
2:10
10. Name of IESVS.] The Protestants vvill haue no reuerence done at the name of IESVS. By the like vvickednes they charge the faithful people for capping or kneeling vvhen they heare the name of IESVS. as though they vvorshipped not our Lord God therein, but the syllables or letters or other material elemēts vvhereof the vvord vvritten or spoken consisteth, and al this, by sophistications to dravv the people from due honour and deuotion tovvard CHRIST IESVS, vvhich is Satans drift by putting scruples into poore simple mens mindes about his Sacraments, his Saincts, his Crosse, his name, his image, & such like, to abolish al true religiō out of the vvorld, and to make them plaine Atheists. But the Church knovveth Satans cogitations, and therfore by the Scriptures and reason, vvarranteth and teacheth al her children to do reuerence vvhen so euer IESVS is named. because Catholikes do not honour these things nor count them holy, Hovv Catholikes honour the name of IESVS, and other things pertaining to him. for their matter, colour, sound, and syllables, but for the respect and relation they haue to ou• Sauiour, bringing vs to the remembrance and apprehension of Christ, by sight, hearing, or vse of the same signes. els vvhy make vve not reuerence at the name of Iesus the sonne of Sirach, as vvel as of IESVS CHRIST? And it is a pitieful case to see these prophane subtelties of Heretikes to take place in religion, vvhich vvere ridiculous in al other trade of life. Vvhen vve heare our Prince or Soueraine named, vve may vvithout these scruples doe obeisance, but tovvardes Christ it must be superstitious.
2:12
12. With feare and trembling.] Vaine securitie of saluatiō. Against the vaine presumption of Heretikes that make men secure of their predestination and saluation, he vvilleth the Philippians to vvorke their saluation vvith feare and trembling, according to that other Scripture, Blessed is the man that alvvaies i• fearful, Prouerb. 28, v. 14.
2:13
13. Worketh in you.] S. Augustine ansvvereth the obiectiō against free vvil. Of this thus saith S. Augustine. Not because the Apostle saith, it is God that vvorketh in you both to vvil and vvorke, must vve thinke he taketh avvay our free vvill. For if it vvere so, then vvould he not a litle before haue vvilled them to vvorke their ovvne saluation vvith feare and trembling. For vvhen they be commaunded to vvorke, their free vvil is called vpon: but, vvith trembling and feare, is added, l•st by attributing their vvel vvorking to them selues, they might be proud of their good deedes as though they vvere of them selues. August de gratia & lib. arbit. c. 9.
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Such as haue by their preaching gained any to Christ, shal ioy and glorie therein excedingly at the day of our Lord.
2:17
17. The sacrifice.] Martyrdom. The obedience of faith and matryrdom be so acceptable actes to God, vvhen they be voluntarily referred to his honour, that by a metaphore they be called sacrifice and pleasant hostes to God.
Pastors ought to be so zelous of the saluation of their flocke, that vvith S. Paul they should offer them selues to death for the same.
2:21
Many forsake their teachers vvhen they see them in bandes and prison for their faith, because most mē preferre the vvorld before Christs glorie.
2:1
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 6.13
… For I am no longer concerned about the excuses I shall give them on thy behalf, but what excuse I shall make to God for myself and my own faults. But I beseech thee, and implore thee, if my welfare is at all regarded by thee, if there be any consolation in Christ, if any comfort of love, if any bowels, and mercies,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.28
… Whence it is written, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit.”
John Cassian † AD 435 The Conferences of John Cassian 16.11
… “If then there be any consolation in Christ, if any comfort of love, if any bowels of compassion, fulfil ye my joy, that you be of one mind, having the same love, being of one accord, doing nothing by contention, neither by vainglory; but in humility each esteeming others better than themselves;” and this: “in honour preferring one another,”
2:2
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 6
… Flee, therefore, the wicked devices and snares of the spirit which now worketh in the children of this world, lest at any time being overcome, ye grow weak in your love. But be ye all joined together with an undivided heart and a willing mind, “being of one accord and of one judgment,”
St Ignatius of Antioch † AD 108 Epistle to the Philippians 1
… mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, “that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… see whether I am not like a palsied man, like one beside himself, and, in the language of the prophet, “the light of mine eyes, it also is gone from me. ( Ps. xxxviii. 10 .) For where is our hope, if you do not make progress? where our despondency, if you do excellently? I seem to have wings, when I hear any thing good of you. “Fulfil ye my joy.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.4
… but he wished to make them all “one.” “Now I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you; but that ye be perfected in the same mind, and in the same knowledge.” And in another place, “That ye be of one mind, thinking one thing, doing nothing through strife or vainglory.”
2:3
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 8
… To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop. I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. I therefore exhort you that ye do nothing out of strife,
St Basil the Great † AD 379 The Letters 22.2
… Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence. Every one ought to put all others before himself.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.2
… all things are lawful, but all things edify not. Let no man seek his own, but each one another’s.” That is: Let no man seek his own advantage, but another’s; let no man seek his own honour, but another’s. Wherefore he says in another place: “Let each esteem other better than themselves, looking not each one to his own things, but to the things of others.”
St John Chrysostom † AD 407 Homilies on Philippians 5
Ver. 3 . “Doing nothing through faction.”
St John Chrysostom † AD 407 Homilies on Philippians 6
Again, consider what he says after the example, “In lowliness of mind, each counting other better than themselves.” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.25
… Is this the fairness of a Christian? Is it thus that we are to observe the injunction of the Apostle,
St Augustine of Hippo † AD 430 Of Holy Virginity 47
… Thus will be kept, not by feigned but by true humility, “In honor preventing one another,” and, “esteeming each the other higher than himself.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 94.4
… but emptied Himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man; He humbled Himself, having become obedient even unto death, yea the death of the cross.”
2:4
St Basil the Great † AD 379 The Letters 190.1
… Perhaps therefore it might be better to appoint one well approved man, though even this may not be an easy matter, to the supervision of the whole city, and entrust him with the management of details on his own responsibility. Only let him be a servant of God, “a workman that needeth not to be ashamed,” not “looking on his own things,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.4
… And this, because, as a park is better than and preferable to a tree, the whole heaven with its ornaments to a single star, and the body to a limb, so also, in the sight of God, is the reformation of a whole church preferable to the progress of a single soul: and therefore, I ought not to look only on my own interest, but also on that of others.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.27
… and lastly, when they cannot be healed, to cut them off with pain to himself. Wherefore that beautiful rule of the Apostle stands forth brightly, that we should look each one, not on his own things, but on the things of others.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
… See, for example, how even when they were in a furnace, they made their supplication for all the people. But we not even when at large bear our brethren in mind. And again, when they were inquiring about the dreams, they were looking “not to their own but the common good,”
Pope St Leo I the Great † AD 461 Letters 14
… Let none “seek what is his own, but what is another’s,” as the Apostle says: “Let each one of you please his neighbour for his good unto edifying
2:5
Origen † AD 254 Origen Against Celsus 4.18
… and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name.”
St Methodius † AD 311 Fragments 4
For martyrdom is so admirable and desirable, that the Lord, the Son of God Himself, honouring it, testified, “He thought it not robbery to be equal with God,”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… Wherefore God also highly exalted Him, and gave Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father
St Gregory of Nyssa † AD 395 Against Eunomius 2.12
… the circle of the earth, and hath meted out heaven with the span, Who measureth the water in the hollow of his hand , Who holdeth in His hand all things that are, Who dwelleth on high and looketh upon the things that are lowly , or rather did look upon them to make all the world to be His footstool , imprinted by the footmark of the Word—the form of God
St John Chrysostom † AD 407 Homilies on Ephesians 10
… this itself being a lesson he had learned from the Lord. Thus he saith also elsewhere, “Walk in love, even as Christ also hath loved us.” ( ch. v. 2 .) And again, “Have this mind in you, which was also in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God.” (
St John Chrysostom † AD 407 Homilies on Ephesians 11
When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians (
St John Chrysostom † AD 407 Homilies on Philippians 6
… he says also, that it “is for them an evident token of perdition, but of your salvation.” ( Philip. i. 27, 28 .) And last of all he says this, “Have this mind in you, which was also in Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking upon Him the form of a servant.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
“Whom no man hath seen nor can see.” As, indeed, no one hath seen the Son, nor can see Him.
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 15
… “Let this mind be in you, which was in Christ Jesus, Who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, taking upon Him the form of a servant, being made in the likeness of men; and, being found in fashion as a man, He became obedient unto death, even the death of the Cross.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… This the divine Paul expresses clearly in his Epistle to the Philippians in the words, “Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation and took upon Him the form of a servant.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… “Let this mind be in you which was also in Christ Jesus, who being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation and took upon Him the form of a servant and was made in the likeness of men, and being found in fashion as a man he humbled Himself and became obedient unto death even the death of the cross.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… who being in the form of God thought it not robbery to be equal with God but made Himself of no reputation and took upon Him the form of a servant.”
Pope St Leo I the Great † AD 461 Sermons 72
… Wherefore God also exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow of things in heaven, of things on earth, and of things below, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father
2:6
Tertullian † AD 220 The Five Books Against Marcion 5.20
… For he says of Christ, that, “being in the form of God, He thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant,” not the reality , “and was made in the likeness of man,” not a man , “and was found in fashion as a man,”
Tertullian † AD 220 On the Resurrection of the Flesh 6
… For so did the Father previously say to the Son: “Let us make man in our own image, after our likeness.” And God made man, that is to say, the creature which He moulded and fashioned; after the image of God (in other words, of Christ) did He make him. And the Word was God also, who being in the image of God, “thought it not robbery to be equal to God.”
Tertullian † AD 220 Against Praxeas 7
… Is that Word of God, then, a void and empty thing, which is called the Son, who Himself is designated God? “The Word was with God, and the Word was God.” It is written, “Thou shalt not take God’s name in vain.” This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.”
St Hippolytus † AD 235 The Refutation of All Heresies 10.7
… And that this is what has been declared, “Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant.”
Origen † AD 254 Origen De Principiis iv.section24
32. Some, indeed, would have the following language of the apostle applied to the soul itself, as soon as it had assumed flesh from Mary, viz., “Who, being in the form of God, thought it not robbery to be equal with God, but divested Himself (of His glory) taking upon Himself the form of a servant;”
Origen † AD 254 Origen Against Celsus 4.15
And with respect to His having descended among men, He was “previously in the form of God;”
Origen † AD 254 Origen Against Celsus 6.15
… at random, but under “the mighty hand of God,” through Jesus Christ, the teacher of such instruction, “who did not deem equality with God a thing to be eagerly clung to, but made Himself of no reputation, and took on Him the form of a servant, and being found in fashion as a man, humbled Himself, and became obedient unto death, even the death of the cross.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.37
… “Thou art My servant,” and a little further on: “It is a great thing that thou shouldst be called My servant.” For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because
Origen † AD 254 Origen's Commentary on Matthew 14.17
… And, for the sake of the church, the Lord—the husband—left the Father whom He saw when He was “in the form of God,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.14
… Wherefore also God exalted Him, and gave Him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.40
… For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 22
… Wherefore also God hath highly exalted Him, and hath given Him a name which is above every name; that in the name of Jesus every knee should be bent, of things in heaven, and things in earth, and things under the earth; and every tongue should confess that Jesus is Lord, in the glory of God the Father?”
St Phileas † AD 307 Fragments of the Epistle of Phileas to the People of Thmuis, Part I 1
… “For He thought it not robbery to be equal with God: but made Himself of no reputation, taking upon Him the form of a servant: and being found in fashion as a man, He humbled Himself unto death, even the death of the cross.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.2.2
2. “They were also so zealous in their imitation of Christ,—‘who, being in the form of God, counted it not a prize to be on an equality with God,’
Eusebius of Caesarea † AD 339 The Church History of Eusebius 8.10.2
… For ‘he counted it not a prize to be on an equality with God, but emptied himself taking the form of a servant; and being found in fashion as a man, he humbled himself unto death, even the death of the cross.’
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.9
… and though He was lofty, humbled His Majesty; and though His dwelling place was in heaven, He had no place to lay His head; and though He is to come upon the clouds, yet rode on a colt and so entered Jerusalem; and though He is God and Son of God, He took upon Him the likeness of a servant;
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 7.5
… For, indeed, it is certain that He, Who was in the form of God, must in His self-revelation present Himself to us in the exact aspect of the form of God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.45
45. But in us the preacher of the Gospel by the Spirit of Christ Who spoke through him, instils the knowledge of this His proper nature when he says, Who, being in the form of God, thought it not a thing to grasp at that He was equal with God, but emptied Himself, taking the form of a servant
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 8
… Paul, again, who calls Christ a man of the seed of David, wrote thus to the Hebrews ( i. 3 ), ‘Who being the brightness of His glory and the very image of His subsistence,’ and to the Philippians (
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 10
… xiv. 10 ), and ‘He that hath seen Me hath seen the Father.’ For we know that he mentioned them in his other Epistles. For while mentioning them there, he made mention also of the human attributes of the Lord. For just as ‘being in the form of God He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a slave’ (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… It is not a dark saying but a divine mystery . ‘In the beginning was the Word, and the Word was with God, and the Word was God;’ but for our sakes afterwards the ‘Word was made flesh .’ And the term in question, ‘highly exalted,’ does not signify that the essence of the Word was exalted, for He was ever and is ‘equal to God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… but when ‘the Word was made flesh ,’ then it adds the reason why, saying, ‘And dwelt among us.’ And again the Apostle saying, ‘Who being in the form of God,’ has not introduced the reason, till ‘He took on Him the form of a servant;’ for then he continues, ‘He humbled Himself unto death, even the death of the cross
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.6
6. And this is what is said, ‘Who being in the form of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… the glory as of one Only-begotten from the Father ;’ and next Paul writing, ‘Who being in the form of God, thought it not a prize to be equal with God, but emptied Himself, taking the form of a servant, being made in the likeness of men, and being found in fashion like a man, He humbled Himself, becoming obedient unto death, even the death of the Cross
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… far be the thought: on the contrary, it was glorified by Him. Nor, because the Son that was in the form of God took upon Him the form of a servant
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.9
… But when He saith that all things are put under Him, it is manifest that He is excepted, which did put all things under Him , and what follows; that God may be all in all . The Only-begotten Son is Lord of all, but the obedient Son of the Father, for He grasped not the Lordship
St Gregory of Nyssa † AD 395 Against Eunomius 2.3
… For He “being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant
St Gregory of Nyssa † AD 395 Against Eunomius 4.3
… For he who is truly only-begotten has no brethren, for how could any one be only-begotten if numbered among brethren? but as He is called God and man, Son of God and Son of man,—for He has the form of God and the form of a servant
St Gregory of Nyssa † AD 395 Against Eunomius 4.8
… but if some strange and different pattern is fitted to the engraving of the signet, it makes its own form rough and confused, by rubbing off its figure on an engraved surface that does not correspond with it. But He Who is “in the form of God
St Gregory of Nyssa † AD 395 Against Eunomius 11.1
… For what more bitter charge could one invent against them for malice than that of denying that He is good “Who, being in the form of God, thought it not robbery to be equal with God
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.3
… For this is “to be conformed to the image of Christ,” namely, when one does not strive for what is another’s, and does not deprive another of something so as to gain it for oneself. For Christ our Lord,
St Ambrose of Milan † AD 397 On the Holy Spirit 1.8
… Or of what creature has God so spoken as to say: “I will pour out of My Spirit”? He said not Spirit, but “of My Spirit,” for we are not able to receive the fulness of the Holy Spirit, but we receive as much as our Master divides to us of His own according to His will.
St Ambrose of Milan † AD 397 On the Holy Spirit 3.17
124. The Jews did violence to two things which are chief of all, faith and duty, and in each to Christ the Author of faith and duty. For both in the patriarch Joseph was there a type of Christ, and Christ Himself came in the truth of His Body, “Who counted it not robbery that He should be equal with God, but took on Him the form of a servant,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
62. If you pronounce Him less than the Father in this respect, I cannot deny it; nevertheless, to speak in the words of Scripture, He was not begotten inferior, but “made lower,” that is, made inferior. And how was He “made lower,” except that, “being in the form of God, He thought it not a prey that He should be equal with God, but emptied Himself;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
… Thou hast overthrown the covenant made with Thy Servant, and trampled His holiness in the earth.” What was it, in regard whereof the Scripture called Him “Servant,” but His flesh?—seeing that “He did not hold equality with God as a prey, but emptied Himself, taking the form of a servant, being made into the likeness of men, and found in fashion as a man.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.5
63. How patient and kind the Lord is; how deep is His wisdom and good His love! For wishing to show that the disciples asked for no slight thing, but one they could not obtain, He reserved His own peculiar rights for His Father’s honour, not fearing to detract aught from His own rights: “Who thought it not robbery to be equal with God;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
… It is a great thing for Thee to be called My Servant. Behold I have set Thee up for a witness to My people, and a light to the Gentiles, that Thou mayest be for salvation unto the ends of the earth.” To whom is this said, if not to Christ? Who being in the form of God, emptied Himself and took upon Him the form of a servant.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.11
138. The Son thought it not robbery to be equal with God;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.18
224. It is written, they say: “For the Father is greater than I.” It is also written: “He thought it not robbery to be equal with God.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… is it that Paul marvels at Him on account of this declaration, saying “Who being in the form of God counted it not a prize to be on an equality with God, but emptied Himself taking the form of a servant, being made in the likeness of men, and being found in fashion as a man he humbled himself, becoming obedient even unto death, yea, the death of the cross.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.6
… in fact it employs countless names to represent its nobleness. For as the master of the Church has many names: being called the Father, and the way, and the life, and the light, and the arm, and the propitiation, and the foundation, and the door, and the sinless one, and the treasure, and Lord, and God, and Son, and the only begotten, and the form of God,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… But “be not thou fashioned after this, but be transformed,” he says, “by the renewing of your mind.” He says not change the fashion, but “be transformed” ( μεταμορφοὕ ), to show that the world’s ways are a fashion, but virtue’s not a fashion, but a kind of real form,
St John Chrysostom † AD 407 Homilies on First Corinthians 39
… and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. Wherefore hath God highly exalted Him.” (
St John Chrysostom † AD 407 Commentary on Galatians 1
Wherefore is it, O Paul, that, wishing to bring these Judaizers to the faith, you introduce none of those great and illustrious topics which occur in your Epistle to the Philippians, as, “Who, being in the form of God, counted it not a prize to be on an equality with God,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 3
[4.] And why dost thou wonder if Peter says this? for Paul, reasoning with the Athenians, calls Him “Man” only, saying, “By that Man whom He hath ordained, whereof He hath given assurance to all men, in that He hath raised Him from the dead.” ( Acts xvii. 31 .) He speaks nothing concerning “the form of God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
… ii. 13 ); and again, “Who is above all, God”? ( Rom. ix. 5 .) It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 6
How then do some say, that the expression, “being in the form of God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
… As Paul cries aloud, saying, “Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
… and that “He came to His own”: he saith not, that He would not have had power, had He not received it, but that He gave to others also “power to become sons of God.” And Paul in like manner calleth Him equal with God. But He Himself asketh in a more human way, saying thus, “That He should give eternal life to as many as Thou hast given Him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 2
… yet not Another in all respects, but as to having real subsistence. Since here also the term, “express image,” indicates there is no variation from that whereof it is the “express image”: its similarity in all respects. When therefore he calls Him both Form,
St Jerome † AD 420 Against Jovinianus 1.36
… Your voice is rugged, your speech rough, your eyebrows more shaggy. To no purpose you have all these manly qualities, if you forego the embraces of women. I am compelled to say something and become a fool: but you have forced me to dare to speak. Our Lord and Saviour,
St Jerome † AD 420 Against the Pelagians 1.22
… For to have all and lack nothing is the virtue of Him “Who did no sin; neither was guile found in His mouth; Who, when He was reviled, reviled not again;” Who, confident in the consciousness of virtue, said, “Behold the prince of this world cometh, and findeth nothing in me;”
St Augustine of Hippo † AD 430 The Confessions 4.12
… O ye sons of men, how long so slow of heart? Even now, after the Life is descended to you, will ye not ascend and live?
St Augustine of Hippo † AD 430 The Confessions 7.9
… Wherefore God also hath highly exalted Him” from the dead, “and given Him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father;”
St Augustine of Hippo † AD 430 The Confessions 10.43
69. How hast Thou loved us, O good Father, who sparedst not Thine only Son, but deliveredst Him up for us wicked ones! How hast Thou loved us, for whom He, who thought it no robbery to be equal with Thee, “became obedient unto death, even the death of the cross;”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.4
… Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality;
St Augustine of Hippo † AD 430 On the Holy Trinity 1.6
… but all things were made by the Son: therefore He Himself was not made, that with the Father He might make all things that were made. And the apostle has not refrained from using the very word itself, but has said most expressly, “Who, being in the form of God, thought it not robbery to be equal with God;”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.7
… For he says, “Who, being in the form of God, thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and was found in fashion as a man.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… and the sight of this form will not be for good to those who are wicked. But there is a sight of that form of mine, in which when I was, I thought it not robbery to be equal with God: but in order to take this form I emptied myself.
St Augustine of Hippo † AD 430 On the Holy Trinity 2.1
… be called the canonical rule, as it is both disseminated through the Scriptures, and has been demonstrated by learned and Catholic handlers of the same Scriptures, namely, that the Son of God is both under stood to be equal to the Father according to the form of God in which He is, and less than the Father according to the form of a servant which He took;
St Augustine of Hippo † AD 430 On the Holy Trinity 2.11
… How could that be, when He was still “in the form of God, and thought it not robbery to be equal with God?”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… whether they are called back parts on account of the posteriority of mortality, or because it was almost in the end of the world, that is, at a late period, that He deigned to take it: but that His “face” was that form of God, in which He “thought it not robbery to be equal with God,”
St Augustine of Hippo † AD 430 On the Holy Trinity 5.3
… Therefore there is one substance of the Father and the Son. Or if this is not said according to substance, then something is said of God not according to substance, and therefore we are no longer compelled to understand unbegotten and begotten according to substance. It is also said of the Son, “He thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 6.3
… But how is that power which is less wise, equal? Or is He equal in wisdom, but not equal in power? But how is that wisdom equal which is less powerful? It remains, therefore, that if He is not equal in anything, He is not equal in all. But Scripture proclaims, that “He thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 The Enchiridion 35
… For when He was the only Son of God, not by grace, but by nature, that He might be also full of grace, He became the Son of man; and He Himself unites both natures in His own identity, and both natures constitute one Christ; because, “being in the form of God, He thought it not robbery to be,” what He was by nature, “equal with God.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… since God, who is eternally wise, has with Himself His eternal Wisdom: nor unequal with the Father, that is to say, in anything less than He; for an apostle also speaks in this wise, “Who, although He was constituted in the form of God, thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.8
… This is a great mystery; but I speak concerning Christ and the Church." This points most obviously to the way in which Christ left His Father; for "though He was in the form of God, and thought it not robbery to be equal with God, He emptied Himself, and took upon Him the form of a servant."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.8
… He is man taking the form of a servant. And who shall know Him? For "He was in the form of God, and thought it not robbery to be equal to God."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 23.7
7. The voice from heaven at the Jordan should be compared with the voice heard on the Mount. In neither case do the words, "This is my beloved Son, in whom I am well pleased," imply that He was not the Son of God before; for He who from the Virgin’s womb took the form of a servant "was in the form of God, and thought it no robbery to be equal with God."
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… “And they understood not the saying which He spake unto them; and He went down with them, and came to Nazareth, and was subject unto them.” Subject to whom but His parents? And who was the subject but Jesus Christ, “who, being in the form of God, thought it not robbery to be equal with God”?
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.21
… Have you forgotten that in that word you have read of “a form of doctrine”? Have you forgotten, too, that it is written con cerning Christ Jesus, previous to His clothing Himself with humanity, that He was “in the form of God”?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… Or, if we follow the second view which takes Galilee to signify “Revelation,” the idea may be, that He was now no more to be in the form of a servant, but in that form in which He is equal with the Father;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.20
… He is David’s Lord then as being God. David’s Lord, as being Lord of all; and David’s Son, as being the Son of Man. At once Lord and Son. David’s Lord, “who, being in the form of God, thought it not robbery to be equal with God;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.11
… Is the birth of the Son ought else, but the taking of the form of a servant in the womb of the Virgin? Now hear how that this was the work of the Son also. “Who when He was in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking upon Him the form of a servant.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.4
… but let him first believe that the eye by which he is to see may be healed. For it was only the form of the servant which was exhibited to the eyes of servants; because if “He who thought it not robbery to be equal with God,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 42.2
… “But He emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, having become obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 42.3
… whoso confesseth both, is a Catholic. He hath the country, he hath the way. He hath the country, “In the beginning was the Word;” He hath the country, “Being in the form of God, He thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 45.4
… No, the Prophets agree, let us not leave them in strife. Yea, rather let us understand their peace; for they know not how to strive. O Prophet, who saidst, “Thou art fair in beauty above the children of men;” where didst thou see Him? Answer me, answer where didst thou see Him? “Being in the form of God, He thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 67.13
… No, but there is a thorough equality. “I do not believe it,” he will say, “because thou hast not discovered a resemblance.” Well then, believe the Apostle, because he was able to see what I have said. For he says, “He thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 75.3
… the Jews would not have been enraged. But because they understand Him to call Himself the Son of God in another way, according to that, “In the beginning was the Word, and the Word was with God, and the Word was God;” and according to what the Apostle saith, “Who being in the form of God, thought it not robbery to be equal with God;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 76.13
… But from His Divinity nothing was hid. Put aside, put aside, I say, for a while the form of the servant, look at the Form of God in which He was before the world was made; in which He was equal to the Father; hereby receive and understand what He saith to thee, ‘Who being in the form of God, thought it not robbery to be equal with God.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 86.6
… For this he did; he laid his face upon his face, his eyes upon his eyes, his hands upon his hands, his feet upon his feet, he straitened, he contracted himself, being great, he made himself little. He contracted himself; so to say, he lessened himself. “For being in the Form of God, He emptied Himself, taking the form of a servant.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 9.10
… and they two shall be one flesh.” Now, if Christ cleave to the Church, so that the two should be one flesh, in what manner did He leave His Father and His mother? He left His Father in this sense, that when He was in the form of God, He thought it not robbery to be equal with God, but emptied Himself, taking to Him the form of a servant.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 12.6
… He humbled Himself, being made obedient unto death” (and lest any kind of death should please thee), “even the death of the cross.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 17.16
… Whence the apostle thus declares Him: “Who, being in the form of God, thought it not robbery to be equal with God.” What means “thought it not robbery”? He usurped not equality with God, but was in that equality in which He was begotten. And how were we to come to the equal God? “He emptied Himself, taking upon Him the form of a servant.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… “And this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent.” Then will He be there manifested, “who, being in the form of God, thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.14
… What shall be after this? When shall be seen the form of God, which all the faithful are thirsting to see? When shall be seen that Word which was in the beginning, God with God, by which all things were made? When shall be seen that form of God, of which the apostle saith, “Being in the form of God, He thought it not robbery to be equal with God”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 23.6
… For when “He was in the form of God, He thought it not robbery to be equal with God.” And what of us in our low estate, who, feeble and crawling on the ground, were not able to reach unto God, were we to be abandoned? God forbid. “He emptied Himself, taking upon Him the form of a servant;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.13
… But here we have now all the parts, both the Word in that form of God which assumed the form of a servant, and the soul and the flesh in that form of a servant which was assumed by the form of God. “He humbled Himself, and became obedient unto death.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 55.7
7. But why should we wonder that He rose from supper, and laid aside His garments, who, being in the form of God, made Himself of no reputation? And why should we wonder, if He girded Himself with a towel, who took upon Him the form of a servant, and was found in the likeness of a man?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 67.1
… which were no consequence if Christ were not God. “Believe in God, and believe in” Him, who, by nature and not by robbery, is equal with God; for He emptied Himself; not, however, by losing the form of God, but by taking the form of a servant.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 78.1
… For “being as He was in the form of God,” as the apostle says, “He thought it not robbery to be equal with God.” For how could that nature be robbery, which was His, not by usurpation, but by birth? “But He emptied Himself, taking upon Him the form of a servant;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.1
… but that which He assumed when He made Himself of no reputation. For He emptied Himself in assuming the form of a servant;
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.5
… It ever remaineth, It cannot be changed, It is in no part corruptible: It hath neither proficiency, for It is perfect; nor hath deficiency, for It is eternal. And what is this? “In the beginning was the Word, and the Word was with God, and the Word was God.” And what is this? “Who being in the form of God, thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.9
… Turn not away thine ears, apply the understanding. Let us ask the apostle Paul, and let him expound to us the unison of the two flutes. Let him sound to us the note, “Beauteous in loveliness surpassing the sons of men.—Who, being in the form of God, thought it not robbery to be equal with God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.11
… But if He were not Man, there would not have been deliverance for man. There hath drawn near a Man “and a deep heart,” that is, a secret “heart:” presenting before human faces Man, keeping within God: concealing the “form of God,” wherein He is equal with the Father,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.8
… Most Highest above the head of praising Angels. O ye Gentiles, O most distant nations, leave lying Jews, come confessing. “Come ye, and see the works of the Lord: terrible in counsels above the sons of men” ( ver. 5 ). Son of Man indeed He too hath been called, and verily Son of Man He became: very Son of God in the form of God;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.21
21. “My hand shall hold Him fast, and My arm shall strengthen Him” ( ver. 21 ): because there was a taking up of man; because flesh was assumed in the Virgin’s womb, because by Him who in the form of God is coequal with the Father, the form of a servant was taken, and He became obedient unto death, even the death of the Cross.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.2
… let Him too say, “Lord,” to the Father. For His Father is not His Lord, save because He hath deigned to be born according to the flesh. He is Father of the God, Lord of the Man. Wouldest thou know to whom He is Father? To the coequal Son. The Apostle saith, “Who, being in the form of God, thought it not robbery to be equal with God.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
… For the one says, “I will ascend into heaven;” the other, “My soul was brought low even to the ground.” The one says, “And I will be like the most High;” the other, “Though He was in the form of God, yet He emptied Himself and took the form of a servant, and humbled Himself and became obedient unto death.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.28
… turning over in silence in his mind that which is said of our Saviour: “Who being in the form of God humbled Himself and became obedient”—not, as the man said who was seized with a diabolical spirit of pride, “for a time,” but “even to death.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.6
… But none can descend from heaven except the Word of God: who certainly “being in the form of God, emptied Himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“‘Who being in the form of God, thought it not robbery to be equal with God, but emptied himself, and took the form of a servant.’
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 126
… and if it is not what it was, they who have these objects of worship are false in calling Him God. We, on the contrary, recognise the only begotten Son of God to be immutable as God, and Son of the very God. For we have learnt from the divine Scripture that being in the form of God He took the form of the servant;
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 131
… Nevertheless, even after the incarnation He is called God the Word, Lord, Almighty, only begotten Son, Maker, and Creator. For He was not made man by mutation, but, remaining just what He was, assumed what we are, for “Being in the form of God,” to use the words of the divine Apostle “He took the form of a servant.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
Apollinarius adds to the body an unreasonable soul, as though the incarnation of God the Word had taken place not for the sake of reasonable beings but of unreasonable, while the teaching of the Apostles is that perfect man was assumed by perfect God, as is proved by the words “Who being in the form of God took the form of a servant;”
Pope St Leo I the Great † AD 461 Letters 28
… And by “ours” we mean what the Creator formed in us from the beginning and what He undertook to repair. For what the Deceiver brought in and man deceived committed, had no trace in the Saviour. Nor, because He partook of man’s weaknesses, did He therefore share our faults. He took the form of a slave
Pope St Leo I the Great † AD 461 Letters 124
… For which reason God also exalted Him, and gave Him a name which is above every name: that in the name of Jesus every knee may bow of things in heaven, of things on the earth, and of things under the earth, and that every tongue may confess that the Lord Jesus Christ is in the glory of God the Father
Pope St Leo I the Great † AD 461 Sermons 63
And what is suggested to our hearts by these and many other references, save that we should in all things be renewed in His image Who, remaining “in the form of God
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.1
… For by the good pleasure of our God and Father, the Only-begotten Son and Word of God and God, Who is in the bosom of the God and Father , of like essence with the Father and the Holy Spirit, Who was before the ages, Who is without beginning and was in the beginning, Who is in the presence of the God and Father, and is God and made in the form of God
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.15
… For He was not moved of Himself to the natural passions , nor again did He in that way recoil from the things of pain, and pray for release from them, or suffer what befel from without, but He was moved in conformity with His nature, the Word willing and allowing Him œconomically
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one : also this, He that hath seen Me hath seen the Father : and this, Who being in the form of God
Pseudo-Irenaeus Pseud-Irenæus 1
“Who also were to such an extent zealous followers and imitators of Christ, who, being in the shape of God, thought it not an object of desire to be treated like God;
2:7
St Hippolytus † AD 235 The Refutation of All Heresies 5.14
… This, he says, is the form of the servant,
St Hippolytus † AD 235 On Genesis 1
… He was not before, and took unto Himself this vile flesh, and appeared in the “form of a servant,” and “became obedient to God the Father, even unto death,” so hereafter He is said to be “highly exalted;” and as if well-nigh He had it not by reason of His humanity, and as if it were in the way of grace, He “receives the name which is above every name,”
St Hippolytus † AD 235 Expository Treatise Against the Jews 4
4. Now Christ prayed all this economically as man; being, however, true God. But, as I have already said, it was the “form of the servant”
St Hippolytus † AD 235 The Discourse on the Holy Theophany 2
… Hence the prophet, having this in his view many generations ago, puts the question, “What aileth thee, O sea, that thou fleddest; and thou, Jordan, that thou wast driven back?” And they in reply said, We have seen the Creator of all things in the “form of a servant,”
Origen † AD 254 Origen's Commentary on Matthew 11.17
… But no such thing appears in the case of the power of Jesus, for of this it was possible both for the children and those called little dogs to partake. Consider, then, whether perhaps with reference to the saying, “It is not possible to take the bread of children,” we ought to say that, “He who emptied Himself and took upon Him the form of a servant,”
Origen † AD 254 Origen's Commentary on Matthew 12.29
… But He also comes in glory, having prepared the disciples through that epiphany of His which has no form nor beauty; and, having become as they that they might become as He, “conformed to the image of His glory,” since He formerly became conformed to “the body of our humiliation,” when He “emptied Himself and took upon Him the form of a servant,”
Origen † AD 254 Origen's Commentary on Matthew 13.10
… as the Egyptians lorded it over the children of Israel, and greatly afflicted their life and violently held them in bondage. It was for the sake of those who were in a bondage, corresponding to the bondage of the Hebrews, that the Son of God took upon Him only the form of a slave,
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 50
… but that He descended altogether by Himself alone, and transformed Himself, according to His own good pleasure, into the semblance of a man, in accordance with that word of Paul which tells us that “He was found in fashion as a man.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 8.11
… Now the numbers into which it is divided, when put together, make seven, and one is wanting to its completion, not being in all points harmonious with itself, like six, which has reference to the Son of God, who came from the fulness of the Godhead into a human life. For having emptied Himself,
St Peter of Alexandria † AD 311 Fragments from the Writings of Peter 2
Since certainly “grace and truth came by Jesus Christ,” whence also by grace we are saved, according to that word of the apostle, “and that not of yourselves, nor of works, lest any man should boast;” by the will of God, “the Word was made flesh,” and “was found in fashion as a man.”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… And the fire or the sponge should annihilate the Epistle to the Philippians, lest Marcion should read again in it, And was found in fashion as a man
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.25
… It is this mystery of His birth which the Apostle upholds and demonstrates, when he says, He humbled Himself, taking the form of a servant, being made in the likeness of a man and being formed in fashion as a man
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.1
… that it was said of Him, as by John, ‘The Word became flesh ;’ so by Peter, ‘He hath made Him Lord and Christ ’;—as by means of Solomon in the Person of the Lord Himself, ‘The Lord created me a beginning of His ways for His works ;’ so by Paul, ‘Become so much better than the Angels ;’ and again, ‘He emptied Himself, and took upon Him the form of a servant
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… For they directed all their thoughts to destroy the device of the Samosatene, and to shew that the Son was before all things, and that, instead of becoming God from man, He, being God, had put on a servant’s form, and being Word, had become flesh, as John says (
St Athanasius of Alexandria † AD 373 Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… And what the one confessed, the others also agreed to, that the Word did not, as it came to the prophets, so dwell in a holy man at the consummation of the ages, but that the Word Himself was made flesh, and being in the Form of God, took the form of a servant
St Basil the Great † AD 379 The Letters 261
… For this impious doctrine of the seeming is no novelty. It was started long ago by the feeble-minded Valentinus, who, after tearing off a few of the Apostle’s statements, constructed for himself this impious fabrication, asserting that the Lord assumed the “form of a servant,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.23
… He honours not the learned before the simple, nor the rich before the needy. Though thou be in the field, the Angels shall take thee; think not that He will take the landowners, and leave thee the husbandman. Though thou be a slave, though thou be poor, be not any whit distressed; He who took the form of a servant
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.23
23. This is the wish of our schoolmaster the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end of the spiritual law; of the emptied Godhead,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.4
… and therefore, I ought not to look only on my own interest, but also on that of others. For Christ also likewise, when it was possible for him to abide in His own honour and deity, not only so far emptied Himself as to take the form of a slave,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified; Add, if you like, Servant
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 102
… and use for this purpose the apostolic expression, understood and spoken in a sense which is not apostolic, that our Saviour was made in the likeness of Men and found in fashion as a Man,
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… Some of those who are accurately versed in theology do say this, that the Hebrew text does not read “created,” and we have ourselves read in more ancient copies “possessed” instead of “created.” Now assuredly “possession” in the allegorical language of the Proverbs marks that slave Who for our sakes “took upon Him the form of a slave
St Gregory of Nyssa † AD 395 Against Eunomius 4.8
… But He Who is “in the form of God ” has been formed by no impression different from the Father, seeing that He is “the express image” of the Father’s Person , while the “form of God” is surely the same thing as His essence. For as, “being made in the form of a servant
St Gregory of Nyssa † AD 395 Against Eunomius 5.2
… It is said, then, by Peter to the Jews, “Him God made Lord and Christ, this Jesus Whom ye crucified ,” while on our part it is said that it is not pious to refer the word “made” to the Divine Nature of the Only-begotten, but that it is to be referred to that “form of a servant
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.103
… For He was made as a man, not, indeed, in appearance only, but so fashioned in truth, for He is man, and who shall know Him? For, “being made in the likeness of men, and being found in fashion as a man, He humbled Himself, becoming obedient even unto death,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.4
32. What, then, was the meaning of the mystic offerings in the lowly cattle-stalls, save that we should discern in Christ the difference between the Godhead and the flesh? He is seen as man,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.10
84. In like manner our adversaries commonly make a difficulty of the Son’s obedience, forasmuch as it is written: “And being found in appearance as a man, He humbled Himself, and became obedient even unto death.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.4
26. It is now sufficiently made plain that the Father is not God in solitude, without the Son, and that the Son cannot be thought of as God alone, without the Father, for it is in respect of His flesh
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
81. Finally, the Apostle himself saith to the Philippians, that “being made in the likeness of man, and found in outward appearance as a man, He humbled Himself, being made obedient even unto death.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.8
… It is one thing to be named Son according to the divine Substance, it is another thing to be so called according to the adoption of human flesh. For, according to the divine Generation, the Son is equal to God the Father; and, according to the adoption of a body, He is a servant to God the Father. “For,” it says, “He took upon Him the form of a servant.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.35
35. What could show greater obedience than that we should follow Christ’s example, “Who, being found in fashion as a man, humbled Himself and became obedient even unto death?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
… For, if this were so, what need of the womb? If this were so, He hath nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? how Son of man? how was Mary His mother? how was He of David’s seed? how did he “take the form of a servant?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… lxix. 9 .) But what is the import of, “He pleased not Himself?” He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, “He emptied Himself?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 4
[2.] But what sayest thou, O man? Christ became a slave for thee, “having taken the form of a slave,” (
St John Chrysostom † AD 407 Homilies on Ephesians 7
… v. 45 .) adducing the example from His Father; but we from Christ Himself. He came unto them, in His Incarnation, I mean, He became a servant for their sakes, “He humbled Himself, He emptied Himself, He took the form of a servant.” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
I deem it more desirable to suffer evil for Christ’s sake, than to receive honor at Christ’s hands. This is transcendent honor, this is glory that surpasseth all things. If He Himself who became a servant for my sake, and “emptied” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
… And as we do not in the first case say that the inflamed part is sound, so neither do we here consider the arrogant. It is possible then to be knowing, and yet to know nothing. For he that knows not what he ought to know, knows nothing. And that pride arises from knowing nothing is manifest from hence. Christ “made Himself of no reputation” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to “take upon Him the form of a servant” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… for He that layeth it down of Himself needeth no commandment. He also assigneth the cause for which He doeth this. And what is that? That He is the Shepherd, and the good Shepherd. Now the good Shepherd needeth no one to arouse him to his duty; and if this be the case with man, much more is it so with God. Wherefore Paul said, that “He emptied Himself.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 69
… For when He saith, “I am not come of Myself,” He saith it not, as depriving Himself of power, but as taking away all alienation or opposition. For if men are masters of themselves, much more the Only-begotten Son. And to show that this is true, hear what Paul saith, “He emptied Himself, and gave Himself for us.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
… For that He came to this of His own will, is clear from many passages. As when Paul saith, that “He so loved us, as to give Himself for us” ( Eph. v. 2 ); and, “He emptied Himself, and took upon Him the form of a servant” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
… Just as He Himself also when consoling His disciples said, “If ye loved Me, ye would rejoice, because I go to My Father” ( John xiv. 28 ), and “My Father is greater than I.” But how did He not glorify Himself, He who “made Himself of no reputation” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
… 8 ), and true. The mercy of God is over all the earth. She hath saved the race of mankind (see Ps. cxlv. 9 ): For unless she had pitied us, all things would have perished. “When we were enemies” (see Rom. v. 10 ), she “reconciled” us, she wrought innumerable blessings; she persuaded the Son of God to become a slave, and to empty Himself [of His glory]. (
St Jerome † AD 420 The Letters of St. Jerome 108.18
… Surely the apostle Paul says “Overcome evil with good.” Did not the apostles glory when they suffered reproach for the Lord’s sake? Did not even the Saviour humble Himself, taking the form of a servant and being made obedient to the Father unto death, even the death of the cross,
St Augustine of Hippo † AD 430 City of God 17.9
… His seed also will I set for ever and ever, and his throne as the days of heaven.” Which words, when rightly understood, are all understood to be about the Lord Jesus Christ, under the name of David, on account of the form of a servant, which the same Mediator assumed
St Augustine of Hippo † AD 430 On the Holy Trinity 1.9
But this is said, not on account of any inequality of the Word of God and of the Holy Spirit, but as though the presence of the Son of man with them would be a hindrance to the coming of Him, who was not less, because He did not “empty Himself, taking upon Him the form of a servant,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.11
… but according to the form of a servant He is less than the Father, because He Himself has said, “My Father is greater than I;” and He is less than Himself, because it is said of Him, He emptied Himself;”
St Augustine of Hippo † AD 430 On the Holy Trinity 7.3
… so, in order that He might also give Himself as an example of returning to fallen man who on account of the uncleanness of sins and the punishment of mortality cannot see God, “He emptied Himself;” not by changing His own divinity, but by assuming our changeableness: and “taking upon Him the form of a servant”
St Augustine of Hippo † AD 430 Of Holy Virginity 31
… Therefore the Teacher of humility, Christ, first “emptied Himself, taking the form of a servant, made in the likeness of men, and found in fashion as a man, He humbled Himself, made obedient even unto death, even the death of the Cross.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.33
… This is more openly expressed thus: “He is inferior to the Father, because in the form of a servant;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.12
… And who was the subject but Jesus Christ, “who, being in the form of God, thought it not robbery to be equal with God”? And wherefore subject to them, who were far beneath the form of God, except that “He emptied Himself, and took upon Him the form of a servant,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.20
… He is David’s Lord then as being God. David’s Lord, as being Lord of all; and David’s Son, as being the Son of Man. At once Lord and Son. David’s Lord, “who, being in the form of God, thought it not robbery to be equal with God;” and David’s Son, in that “He emptied Himself, taking the form of a servant.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 41.7
… For He left ‘father and mother, and clave to his wife, that two might be one flesh.’ He left His Father, in that here He did not show Himself as equal with the Father; but ‘emptied Himself, taking the form of a servant.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 42.3
… whoso confesseth both, is a Catholic. He hath the country, he hath the way. He hath the country, “In the beginning was the Word;” He hath the country, “Being in the form of God, He thought it not robbery to be equal with God.” He hath the way, “The Word was made flesh;” He hath the way, “He emptied Himself, taking the form of a servant.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 45.4
… Where did he end? “Who being in the form of God, thought it not robbery to be equal with God.” Lo, where he saw Him who was “fair in beauty above the children of men;” do thou tell us, where thou sawest that “He had no grace nor beauty. But He emptied Himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 47.4
… Why should we?” Why doth He say to us, “Rejoice;” but because it is for us that He hath overcome, for us hath fought? For wherein fought He? In that He took man’s nature upon Him. Take away His birth of a virgin, take away that He emptied Himself, “taking the form of a servant, being made in the likeness of men, and found in fashion as a man;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.2
… Martha received Him, as strangers are usually received. Yet it was the handmaid received her Lord, the sick her Saviour, the creature her Creator. And she received Him to be fed in the body, herself to be fed in spirit. For the Lord was pleased to “take on Him the form of a servant,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 29.8
… and yet because He came in time, and took the form of a servant, and in condition was found as a man,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.12
… but, in order to be seen of men, He assumed the form of a servant, and being made in the likeness of men,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 69.3
… Tell me, I pray, how it is that Thou goest to Thyself. Didst Thou formerly leave Thyself to come to us, especially as Thou camest not of Thyself, but the Father sent Thee? I know, indeed, that Thou didst empty Thyself; but in taking the form of a servant,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 104.3
… His humility accordingly begins in the apostle’s discourse with the passage where he says, “He emptied Himself, and took upon Him the form of a servant;” and reaches “even to the death of the cross.” But His glory begins with the clause where he says, “Wherefore God also hath exalted Him;” and reaches on to the words, “is in the glory of God the Father.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 29.6
… “For the kings of the earth stood up, and the rulers agreed together against the Lord, and against His Christ.” “And the Beloved is as the young of the unicorns.” For even He the Beloved, and the Only One of the Father, “emptied Himself” of His glory; and was made man,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.3
3. Let us advert also to that sense, which concerning Christ our Lord Himself, our Head Himself, doth present itself. For when Himself in form of a servant
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.2
2. The people of God, then, in this Psalm saith, “O God, who shall be like unto Thee?” ( ver. 1 ). Which I suppose to be more fitly taken of Christ, because, being made in the likeness of men,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.31
… He had already said in His great and exceeding Wisdom, “I Am That I Am;” and yet He saith to console us, “I am the God of Abraham, and the God of Isaac, and the God of Jacob:” and we are Abraham’s seed: even we, although abject, although dust and ashes, trust in Him. We are servants: but for our sakes our Lord took the garb of a servant:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.13
… unless we can comprehend that it is the same thing for the Son to be taught as to be begotten of the Father.…“He took upon Himself the form of a servant;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.15
… “Thou that sittest above the Cherubim, show Thyself.” Some declared His advent which He presented to the world: others prayed for it. Some in different forms but all with equal longing: understanding up to a certain point how great a thing they were praying for, that God dwelling in God, and continuing in the form and bosom of God, might “empty Himself,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.16
… Since then He was born of the Holy Ghost, and cannot be termed a mere man, as He was conceived by the inspiration of God, if it is not He who, as the Apostle says, “emptied Himself by taking the form of a servant,” and “the word was made flesh,” and “humbled Himself by becoming obedient unto death,” and “who for our sakes, though He was rich, became poor,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.19
… Who still remaining with the Father and in the Father, Being of one substance with the Father, did (as the Apostle says), “Take the form of a servant, and humble Himself even unto death, the death of the Cross:”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… Not thus have we been taught by the blessed Paul; on the contrary, we have been taught that He took the form of a servant and “emptied Himself;”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… I mean Arius and Achillas, and all their gang of rogues. Three bishops of Syria, appointed no one knows how, by consenting to them, fire them to more fatal heat. I refer their sentence to your decision. Retaining in their memory all that they can collect concerning the suffering, humiliation, emptying of Himself
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.11
If any one says that in the Passion of the Cross the Son of God sustained its pain by Godhead, and not by reasonable soul and flesh which He had assumed in the form of a servant,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“So the Word came down not naked, but after having been made flesh, not in the form of God, but in the form of a servant.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… For we say that ‘He emptied Himself and took upon Him the form of a servant.’
2:8
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.9
… with all freedom of speech, that this is the Son of God, the Christ.” This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became “obedient unto death, even the death of the cross.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.24
… and that there is one God, who is “above all principality, and dominion, and power, and every name which is named;” and that His Word, invisible by nature, was made palpable and visible among men, and did descend “to death, even the death of the cross;”
St Irenaeus of Lyons † AD 202 Against Heresies 5.16.3
3. And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion. For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, “He became obedient unto death, even the death of the cross;”
Tertullian † AD 220 The Five Books Against Marcion 5.20
… For what is found , manifestly possesses existence. Therefore, as He was found to be God by His mighty power, so was He found to be man by reason of His flesh, because the apostle could not have pronounced Him to have “become obedient unto death,”
Tertullian † AD 220 On the Flesh of Christ 4
… For his sake He came down (from heaven), for his sake He preached, for his sake “He humbled Himself even unto death—the death of the cross.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.4
… And a like fate seems to have overtaken those who make away with His humanity and receive His deity alone; and also those opposites of these who cancel His deity and confess Him as a man to be a holy man, and the most righteous of all men. And those who hold the doctrine of Dokesis, not remembering that He humbled Himself even unto death
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.53
… He pays to the Father the tribute of obedience to the will of Him Who sent Him, but the obedience of humility does not dissolve the unity of His nature: He becomes obedient unto death, but, after death, He is above every name
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.30
… But what does He Himself say? I am not come to do Mine own will, but the will of Him that sent Me : and again, Therefore hath the Father loved Me because I do all things that are pleasing unto Him : and, Father, Thy will be done . Or hear the Apostle, He humbled Himself, becoming obedient even unto death
St Hilary of Poitiers † AD 367 Homilies on the Psalms 53.5
… And in order to teach us that the dignity of this Name whereby He prayed to be saved is something more than an empty title, He prays to be judged by the power of God. For a right award is the essential result of judgment, as the Scripture says: Becoming obedient unto death
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… but then, when, after becoming ‘obedient unto death,’ He was, as the text says, ‘highly exalted,’ and received that ‘Name’ as a grace, ‘that in the Name of Jesus every knee should bow
St Basil the Great † AD 379 De Spiritu Sancto 8
What then is meant by “became subject”? What by “delivered him up for us all”? It is meant that the Son has it of the Father that He works in goodness on behalf of men. But you must hear too the words, “Christ hath redeemed us from the curse of the law;” and “while we were yet sinners, Christ died for us.”
St Basil the Great † AD 379 The Letters 42.5
… I strive to be found true, judging myself unworthy of this world’s goods. And yet not I because of the world, but the world because of me. Think of all these things in your heart; follow them with zeal; fight, as you have been commanded, for the truth to the death. For Christ was made “obedient” even “unto death.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified; Add, if you like, Servant and Obedient
St Gregory of Nyssa † AD 395 Against Eunomius 2.11
… Sonship or Godhead, but, as a consequence of being Son and being generated as the Only-begotten God, showing Himself obedient in words, obedient in acts.” Yet who of those who are conversant with the oracles of God does not know with regard to what point of time it was said of Him by the mighty Paul, (and that once for all), that He “became obedient
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.14
171. Let us then think of His subjection. “Father,” He says, “if Thou be willing, remove this cup from Me; nevertheless not My will but Thine be done.” Therefore that subjection will be according to the assumption of human nature; as we read: “Being found in fashion as a man, He humbled Himself, being made obedient unto death.”
St Ambrose of Milan † AD 397 On the Mysteries 4
… “Be ye wise as serpents and simple as doves.” Rightly, then, did He descend like a dove, in order to admonish us that we ought to have the simplicity of the dove. And further we read of the likeness being put for the reality, both as regards Christ: “And was found in likeness as a man;”
St John Chrysostom † AD 407 Homilies on Second Corinthians 11
… “For cursed is he that hangeth on a tree.” ( Gal. iii. 13 .) For to die thus was far greater than to die; and this he also elsewhere implying, saith, “Becoming obedient unto death, yea the death of the cross.” (
St John Chrysostom † AD 407 Homilies on Ephesians 11
… ii. 5–8 .), that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, “He descended into the lower parts of the earth.” For were not this so, this expression which he uses, “He became obedient even unto death” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 16
… for the death to which He submits is about to spoil death. For the object of that mystery of the Incarnation which we expounded just now was that the divine virtue of the Son of God, as though it were a hook concealed beneath the form and fashion of human flesh (He being, as the Apostle Paul says, “found in fashion as a man”),
St Augustine of Hippo † AD 430 City of God 14.15
… For as Abraham’s obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even “unto death,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.11
… to the Son to have life in Himself;” according to the form of a servant, His “soul is sorrowful even unto death;” and, “O my Father,” He says, “if it be possible, let this cup pass from me.” According to the form of God, “He is the True God, and eternal life;” according to the form of a servant, “He became obedient unto death, even the death of the cross.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, in the Glory of God the Father:”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.6
… but “all flesh,” is the same as if it were said, every man. The creature, then, in which the Holy Spirit should appear, was not so taken, as that flesh and human form were taken, of the Virgin Mary. For the Spirit did not beatify the dove, or the wind, or the fire, and join them for ever to Himself and to His person in unity and “fashion.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.17
… and what it is worth to him as a pain to cure him, when he returns through such a Mediator, who both as God assists men by His divinity, and as man agrees with men by His weakness. For what greater example of obedience could be given to us, who had perished through disobedience, than God the Son obedient to God the Father, even to the death of the cross?
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 5
11. But little [comparatively] was the humiliation ( humilitas ) of our Lord on our behalf in His being born: it was also added that He deemed it meet to die in behalf of mortal men. For “He humbled Himself, being made subject even unto death, yea, the death of the cross:”
St Augustine of Hippo † AD 430 Of Holy Virginity 32
… Or when unto the sons of Zebedee desiring to be at His side in lofty seats He so made answer, as that they should rather think of having to drink the Cup of His Passion, wherein He humbled Himself even unto death, even the death of the Cross,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.39
… I suppose it will be the more convenient course simply to collect the passages together which may turn up, or such as shall seem sufficient for manifesting the truth, that the Lord Jesus Christ came in the flesh, and, in the form of a servant, became obedient even to the death of the cross,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.7
… For He did not repel the false witnesses, nor the savage shout of those that said, “Let Him be crucified.” He did not by His power repress the savage hearts and words of those furious men, but in patience endured them all. They did unto Him whatsoever they listed; because He “became obedient to death, even the death of the Cross.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.7
… If death be this bitter cup, He died also. If infirmity shrink with horror from any particular kind of death, none was at that time more ignominious than the death of the cross. For it was not in vain that the Apostle, when setting forth His obedience, added, “Made obedient unto death, even the death of the cross.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.11
… For He raised His own flesh: see, that He was thus God equal with the Father. My brethren, the apostle says, “Who raised Him from the dead.” Of whom says he this? Of the Father. “He became,” saith he, “obedient unto death, even the death of the cross; wherefore also God raised Him from the dead, and gave Him a name which is above every name.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.19
… We live then by Him, by eating Him; that is, by receiving Himself as the eternal life, which we did not have from ourselves. Himself, however, lives by the Father, being sent by Him, because “He emptied Himself, being made obedient even unto the death of the cross.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 36.4
… it was not enough to be dishonored, He was put to death; but even this was not enough, it was by the death of the cross. For when the apostle was commending to us His obedience even unto death, it was not enough for him to say, “He became obedient unto death;” for it was not unto death of any kind whatever: but he added, “even the death of the cross.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 40.2
… But the lifting up He is speaking of is that of His passion, not of His glorification; of the cross, not of heaven; for He was exalted there also when He hung on the tree. But that exaltation was His humiliation; for then He became obedient even to the death of the cross.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.3
… another will come in his own name, and him ye will receive.” For the true teacher of humility is Christ, who humbled Himself, and became obedient unto death, even the death of the cross.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.1
… For this is similar to what He said of Himself, “I can of mine own self do nothing: as I hear, I judge.” But when expounding that, we said that it might be taken as referring to His human nature; so that He seemed as the Son to announce beforehand that His own obedience, whereby He became obedient even unto the death of the cross,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 119.4
… which they thus enclosed, and imagined they had completely ensnared. Hence we have it said in the psalm, “Thou shalt purge me with hyssop, and I shall be cleansed.” For it is by Christ’s humility that we are cleansed; because, had He not humbled Himself, and became obedient unto the death of the cross,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.7
… Hear ye how the Father hath raised Him again: the Apostle saith, “He hath been made,” he saith, “obedient unto death, even the death of the Cross: wherefore God also hath exalted Him, and hath given Him a name which is above every name.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.6
… for it is written, Cursed is every one that hangeth upon a tree.” On this account, wishing to praise His obedience which He carried to the extreme of humility, he says, “He humbled Himself, and became obedient unto death;” and as this seemed little, he added, “even the death of the Cross;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.14
… therefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee shall bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ the Lord is in the glory of God the Father.”
John Cassian † AD 435 The Conferences of John Cassian 19.6
Him of whom it is said: “He humbled Himself, and became obedient unto death; and so be able humbly to make use of His words: “For I came not to do mine own will, but the will of the Father which sent me.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… cxxxvii. 6 ). Let the humble hear, That the Son of Man came not to be ministered unto, but to minister ( Matth. xx. 28 ); let the haughty hear, that The beginning of all sin is pride ( Ecclus. x. 13 ). Let the humble hear, that Our Redeemer humbled himself, being made obedient even unto death (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.14
Moreover, the blessed Paul the Apostle says, He became obedient unto death, even the death of the cross
2:9
Origen † AD 254 Origen's Commentary on the Gospel of John 6.26
… the Lord will do wonders among you.” And he commands the priests to go before the people with the ark of the covenant, wherein is plainly showed forth the mystery of the Father’s economy about the Son, which is highly exalted by Him who gave the Son this office; “That at the name of Jesus
St Cyprian of Carthage † AD 258 On the Advantage of Patience 24
… God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: “God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 48
… But when the crowd of auditors became quiet again, Archelaus made answer in the following manner: No one, truly, shall ever be able to prove himself mightier than the voice of our Lord Jesus Christ, neither is there found any name equal to His, as it is written: “Wherefore God hath exalted Him, and given Him a name which is above every name.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.9
… His brethren cast Joseph into the pit; and His brethren brought down Jesus into the abode of the dead. Joseph ascended from the pit and Jesus arose from the abode of the dead. Joseph, after he arose from the pit, had authority over his brethren; and after Jesus arose from the abode of the dead, His Father gave Him a great and excellent name,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.54
… The honour is given Him that He should be confessed in the glory of God the Father. Do you hear Him say, The Father is greater than I? Know Him also, of Whom it is said in reward of His obedience, And gave unto Him the Name which is above every name
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.3
… and of the like nature are all these inventions of heresies, each of which has for the father of its own device the devil, who changed and became a murderer and a liar from the beginning. But being ashamed to profess his hateful name, they usurp the glorious Name of our Saviour ‘which is above every name
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
Chapter XI .— Texts Explained; And First,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.6
6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand
St Basil the Great † AD 379 De Spiritu Sancto 8
… It is on this account that we have not found Scripture describing the Lord to us by one name, nor even by such terms alone as are indicative of His godhead and majesty. At one time it uses terms descriptive of His nature, for it recognises the “name which is above every name,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring from on high, that even that Holy Thing that should be born should be called the Son of the Highest,
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.42
… incapable of being grasped by any term, or any idea, or any other device of our apprehension, remaining beyond the reach not only of the human but of the angelic and of all supramundane intelligence, unthinkable, unutterable, above all expression in words, having but one name that can represent His proper nature, the single name of being ‘Above every name
St Gregory of Nyssa † AD 395 Against Eunomius 6.4
… So when I hear from Peter that “this” one was made Lord and Christ, I do not doubt that he speaks of Him Who had been before the eyes of men, since the saints agree with one another in this matter as well as in others. For, as he says that He Who was crucified has been made Lord, so Paul also says that He was “highly exalted
St Gregory of Nyssa † AD 395 Against Eunomius 11.3
… Wherefore also His name is testified by the writing of the Apostle to be “above every name
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For this inability to give expression to such unutterable things, while it reflects upon the poverty of our own nature, affords an evidence of God’s glory, teaching us as it does, in the words of the Apostle, that the only name naturally appropriate to God is to believe Him to be “above every name
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.11
… reckoned “amongst” all things, for “all things were made by Him,” and “all things exist together in Him, and He is above all the heavens.” The Son, therefore, exists not “amongst” but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever, having a Name which is above every name,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… “Silver and gold have I none.” He glories in poverty as though shunning contamination. “Silver and gold,” he says, “I have none,”—not gold and silver. He knows not their order in value who knows not the use of them. “Silver and gold have I none,” but I have faith. I am rich enough in the Name of Jesus, “which is above every name.”
St John Chrysostom † AD 407 Homilies on Ephesians 11
What he said elsewhere, “Wherefore also God hath highly exalted Him” (
St John Chrysostom † AD 407 Homilies on Philippians 7
… It was for this then that He made the things that are, that He might be raised to glory, not from His own goodness, but because He required glory from us! See ye not their folly? see ye not their impiety?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
What then is the end? “He is set down at the right hand of the throne of God.” Seest thou the prize which Paul also says in an epistle, “Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… moreover, He was exalted, and received a name that is above every name, for this end, that in His name every knee should bow, not only of things in heaven and on earth, but also of things under the earth.
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… For as the anointing of the stone signified Christ in the flesh, in which He was anointed with the oil of gladness above His fellows; so the rod of Moses, turned into a serpent, signified Christ Himself made obedient unto death, even the death of the cross.
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… for to take them so would be to falsify a different class of statements, such as, “I and my Father are one” ( unum ); and, “He that hath seen me hath seen my Father also;” and, “The Word was God,” for He was not made, inasmuch as “all things were made by Him;” and, “He thought it not robbery to be equal with God:”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.76
… Therefore God raised Him from the dead, and has given Him a name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and of things in earth, and of things under the earth; and that every tongue should confess that Jesus is Lord, to the glory of God the Father.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.13
13. Let us see the Son indeed, and not the Father, rising again, but both the Father and the Son working the resurrection of the Son. The resurrection of the Son is the work of the Father; for it is written, “Wherefore He exalted Him, and gave Him a name which is above every name.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.2
… No dead man can raise himself. He only was able to raise Himself, who though His Body was dead, was not dead. For He raised up that which was dead. He raised up Himself, who in Himself was alive, but in His Body that was to be raised was dead. For not the Father only, of whom it was said by the Apostle, “Wherefore God also hath exalted Him,”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“And when he says ‘Wherefore God hath also highly exalted Him and given Him a name which is above every name’
Pope St Leo I the Great † AD 461 Letters 35
… that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ the Lord is in the glory of God the Father
2:10
St Polycarp † AD 155 Epistle to the Philippians 2
“Wherefore, girding up your loins,” “serve the Lord in fear” and truth, as those who have forsaken the vain, empty talk and error of the multitude, and “believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory,” and a throne at His right hand. To Him all things
St Irenaeus of Lyons † AD 202 Against Heresies 1.10.1
… glory of the Father “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess”
Tertullian † AD 220 Five Books in Reply to Marcion 4
That every knee doth bow itself; of whom
St Hippolytus † AD 235 Treatise on Christ and Antichrist 26
… and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed.” He showed all power given by the Father to the Son, who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all:
Origen † AD 254 Origen De Principiis 1.2.10
… “And I am glorified in them,” He declares. For “at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that the Lord Jesus is in the glory of God the Father.”
Origen † AD 254 Origen Against Celsus 8.59
Probably those who embrace the views of Celsus will smile at us when we say, “At the name of Jesus every knee shall bow, of things in heaven, of things on earth, and of things under the earth, and every tongue” is brought to “confess that Jesus Christ is Lord, to the glory of God the Father.”
St Methodius † AD 311 Oration on the Palms 1
… and that Christ having thus suffered in the flesh, and having risen again the third day, might, with equal honour and glory with the Father and the Holy Ghost, be by all created things equally adored; for to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.8
… Nor has this our hope a light authority in Him. Our fulness in Him constitutes His headship and principality over all power, as it is written, That in His name every knee should bow, of things in heaven, and things on earth, and things below, and every tongue confess that Jesus is Lord in the glory of God the Father
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.54
… Again, the words, And gave Him the Name, involve a mystery in the giving, but the giving of the Name does not make it another name. To Jesus is given, that to Him, Every knee shall bow of things in heaven, and things on earth, and things under the earth, and every tongue confess that Jesus is Lord in the glory of God the Father
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… But she beheld her maker in the Body, and ‘in the Name of Jesus every knee’ bowed, yea and ‘shall bow, of things in heaven and things on earth and things under the earth, and every tongue shall confess,’ whether the Arians approve or no, ‘that Jesus is Lord, to the Glory of God the Father
St Basil the Great † AD 379 De Spiritu Sancto 8
… As, however, God and Son, He is glorified with and together with the Father, in that “at, the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.25
… for the wills of the Father and of the Son are not different, but one and the same. What then says the Judge, as to whether thou shalt bear thy works, or no? And before Him shall they gather all nations : (for in the presence of Christ every knee must bow, of things in heaven, and things in earth, and things under the earth
St Gregory of Nyssa † AD 395 Against Eunomius 2.4
… and He Whom we serve is Jesus the Christ . For Him the Apostle Paul even exults in serving, saying, “Paul, a servant of Jesus Christ .” We then, who no longer serve them which by nature are no Gods , have come to the knowledge of Him Who by nature is God, to Whom every knee boweth “of things in heaven and things in earth and things under the earth
St Gregory of Nyssa † AD 395 Against Eunomius 2.8
… but where, without any such addition, he says, “When again He bringeth the first-born into the world ,” the addition of “again” asserts that manifestation of the Lord of all which shall take place at the last day. For as “at the name of Jesus every knee doth bow, of things in heaven and things in earth and things under the earth
St Gregory of Nyssa † AD 395 Against Eunomius 2.11
… For this cause it is that at the name of Christ “every knee boweth, of things in heaven, and things in earth, and things under the earth
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… as Paul says elsewhere, “To Him every knee shall bow, of things in heaven, and things in earth, and things under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father
St Gregory of Nyssa † AD 395 Against Eunomius 4.3
… but as at the name of Jesus, which is above every name, every knee bows
St Gregory of Nyssa † AD 395 Against Eunomius 6.4
… For it is the same Person who both has the Name which is above every name, and is worshipped by all creation in the human Name of Jesus. For he says, “at the name of Jesus every knee shall bow, of things in heaven and things in earth, and things under the earth, and every tongue shall confess that Jesus is Lord, to the glory of God the Father
St Gregory of Nyssa † AD 395 On the Soul and the Resurrection 1
But what, I asked, if your opponent should shield himself behind the Apostle, where he says that every reasoning creature, in the restitution of all things, is to look towards Him Who presides over the whole? In that passage in the Epistle to the Philippians
St Gregory of Nyssa † AD 395 The Great Catechism 32
… The upper part he calls height, the lower depth, and the side extensions breadth and length; and in another passage
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.13
… “Take My yoke upon you.” It is not the fierce that bear the yoke, but the humble and the gentle. This clearly is no base subjection for men, but a glorious one: “that in the Name of Jesus every knee should bow, of things in heaven and things beneath; and that every tongue should confess that Jesus is Lord in the glory of God the Father.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
And besides, if unbelievers are after death to be saved on their believing, no man shall ever perish. For all will then repent and adore. And in proof that this is true, hear Paul saying, “Every tongue shall confess, and every knee shall bow, of things in heaven, and things in earth, and things under the earth.”
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… “should I even so speak as angels are wont to discourse unto each other, without this I am nothing, nay rather a burden and an annoyance.” Thus (to mention one other example) where he saith, “To Him every knee shall bow, of things in heaven and things on earth, and things under the earth,” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 18
… For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. If power everlasting is His, fear not. Yea though now it take not place,
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.31-2
“Another who does not admit this doctrine that before our life in the body began our souls existed and trusted in Christ, changes the sense of the passage so as to mean that, in the advent of our Lord and Saviour, when in his name
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 14
… It was a signal trophy. A triumph is a token of victory over an enemy. Since then Christ, when He came, brought three kingdoms at once into subjection under His sway (for this He signifies when he says, “That in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth”),
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 32
… Thou art from everlasting.” The seat, then, whereon the Lord Jesus was to sit, was prepared from everlasting, “in whose name every knee should bow, of things in heaven and things on earth, and things under the earth; and every tongue shall confess to Him that Jesus is Lord in the glory of God the Father;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.13
… He showed the light of salvation. “For God is the Lord, and hath given us light.” Then believe Him, and love Him, and confess Him. For since, as it is written, “Every knee shall bow to Him, of things in heaven, and things on earth, and things under the earth, and every tongue shall confess that Jesus Christ is Lord in the glory of God the Father,”
Pope St Leo I the Great † AD 461 Letters 33
… has been destroyed, there may be one Faith and one and the same confession throughout the whole world to the praise and glory of God , and that “in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father
Pope St Leo I the Great † AD 461 Sermons 12
… wild olive from among all nations upon the holy branches of His own olive, makes men reconciled instead of enemies, adopted sons instead of strangers, just instead of ungodly, “that every knee may bow of things in heaven, of things on earth, and of things under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father
Pope St Leo I the Great † AD 461 Sermons 91
… in what is His own, poor in what is ours, receiving gifts and distributing gifts, Partner with mortals, and the Quickener of the dead, so that in the “name of Jesus every knee should bow, of things in heaven, of things on earth, and of things under the earth, and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.29
… That every knee should bow to Him, of things in heaven, and things in earth and things under the earth
2:11
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 39
… With all men each one’s actions shall environ him, whether he be good or evil. For the powers of the heavens shall be shaken, and fear and trembling shall consume all things, both heaven and earth and things under the earth. And every tongue shall confess Him openly,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.42
42. The words of the Apostle’s faith are a barrier against your reckless and frenzied profanity, which forbids you to turn the freedom of speculation into licence, and wander into error. Every tongue, he says, shall confess that Jesus is Lord in the glory of God the Father
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… And at all times is this gang of Christ’s foes detestable, and will not cease to be hateful, the Lord’s Name being full of love, and the whole creation bending the knee, and confessing ‘that Jesus Christ is Lord, to the glory of God the Father’ (
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.5
… and, We bow our knees unto the Father from whom all fatherhood in heaven and on earth is named : glorifying Him with the Only-begotten: for he that denieth the Father, denieth the Son also : and again, He that confesseth the Son, hath the Father also ; knowing that Jesus Christ is Lord to the glory of God the Father
St Gregory of Nyssa † AD 395 Against Eunomius 5.5
… Our contemplation, however, of the respective properties of the flesh and of the Godhead remains free from confusion, so long as each of these is contemplated by itself
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.9
82. What now is the meaning of the words “seeketh his own glory”? That is, not a glory in which the Father has no part—for indeed the Word of God is His glory. Again, our Lord saith: “that they may see My glory.” But that glory of the Word is also the glory of the Father, even as it is written: “The Lord Jesus Christ is in the glory of God the Father.”
2:12
St John Chrysostom † AD 407 Homilies on First Corinthians 14
… how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence. And the former he declared in the Epistle to the Philippians, saying, (
St John Chrysostom † AD 407 Homilies on First Corinthians 28
… For the sojourning of Paul in any place was no ordinary thing: and to signify this he said, “some are puffed up, as though I would not come to you;” ( 1 Cor. iv. 18 .) and elsewhere again, “not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… viii. 9 .) Nothing rouses a great and philosophic soul to the performance of good works, so much as learning that in this it is likened to God. 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
St John Chrysostom † AD 407 Homilies on Colossians 1
… “for,” he saith, “I verily being absent in body, but present in spirit, have judged already as though I were present” ( 1 Cor. v. 3 .): and again, “I will come to you, and will know not the word of them which are puffed up, but the power” ( 1 Cor. iv. 19 .): and again, “Not only when I am present with you, but much more when I am absent.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.3
… Knowing, however, whence you have received it, ask Him by whose gift it was begun to grant that it may be perfected. “Work out your own salvation with fear and trembling: for it is God that worketh in you, both to will and to do, of His good pleasure;”
St Augustine of Hippo † AD 430 City of God 14.7
… But joy is used in a good sense: “Be glad in the Lord, and rejoice, ye righteous.” And, “Thou hast put gladness in my heart.” And, “Thou wilt fill me with joy with Thy countenance.” Fear is used in a good sense by the apostle when he says, “Work out your salvation with fear and trembling.”
St Augustine of Hippo † AD 430 Of Holy Virginity 39
… for it is God Who worketh in you both to will and to do, according to His good pleasure;”
St Augustine of Hippo † AD 430 On Patience 22
… whether through love, of which the Apostle Peter makes answer, “Lord, Thou knowest that I love Thee;” whether through fear, of which says the Apostle Paul, “In fear and trembling work out your own salvation;”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 31
… “Work out your own salvation with fear and trembling, for it is God which worketh in you, both to will and to do of His good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 36
… For the same persons to whom the apostle, on account of this danger, says, “Work out your own salvation with fear and trembling, for it is God that worketh in you, both to will and to do of His good pleasure,”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.6
… so that He does not help us to will, nor help us to act, but simply helps us to the possibility of willing and acting. The apostle, however, holds the contrary, when he says, “Work out your own salvation with fear and trembling.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 21
… It is not, however, to be for a moment supposed, because he said, “It is God that worketh in you both to will and to do of his own good pleasure,” that free will is taken away. If this, indeed, had been his meaning, he would not have said just before, “Work out your own salvation with fear and trembling.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 24
… glorying in none, since nothing is ours, so that he who glorieth may glory in the Lord, lest they perish from the right way in which they have already begun to walk, while they are ascribing to themselves their very presence in it. These words also the apostle made use of when he says, “Work out your own salvation with fear and trembling.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.33
… for it is God that worketh in us both to will and to do for His good pleasure.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.3
… lest what he hath attained through humility, he lose through pride. For even they who are already walking in this way of righteousness, if they attribute it to themselves, and to their own strength, perish out of it. And therefore Holy Scripture teaching us humility saith by the Apostle, “Work out your own salvation with fear and trembling.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 72.3
3. “And greater works than these shall he do.” Than what, pray? Shall we say that one is doing greater works than all that Christ did who is working out his own salvation with fear and trembling?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.9
… This, therefore, hath been said, “The just shall see, and shall fear.” So long as we see what will result at the end to evil men, wherefore do we fear? Because the Apostle hath said, “In fear and trembling work out your own salvation:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.4
4. “Say ye to God, How to be feared are Thy works!” ( ver. 3 ). Wherefore to be feared and not to be loved? Hear thou another voice of a Psalm: “Serve ye the Lord in fear, and exult unto Him with trembling.” What meaneth this? Hear the voice of the Apostle: “With fear,” he saith, “and trembling, your own salvation work ye out.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.15
… by giving us fear, may cause us not to rejoice wrongly, and to withdraw from the way. Therefore saith the Psalm: “Serve the Lord in fear, and rejoice unto Him with trembling:” so also saith the Apostle Paul; “Work out your own salvation with fear and trembling; for it is God that worketh in you.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.6
… Evidently not: he was speaking of works. But let us not make conjectures; let the text go on, “for we are His workmanship, created in Christ Jesus unto good works.” Think not then that thou thyself doest anything, save in so far as thou art evil.…“Work out your own salvation,” saith the Apostle, “with fear and trembling.”
John Cassian † AD 435 The Conferences of John Cassian 13.10
… “Except the Lord keep the city, the watchman waketh but in vain.” The Apostle writing to the Philippians, to show that their will is free, says “Work out your own salvation with fear and trembling,” but to point out its weakness, he adds: “For it is God that worketh in you both to will and to do of His good pleasure.”
John Cassian † AD 435 The Conferences of John Cassian 13.12
… For the Apostle would not have commanded saying: “Work out your own salvation with fear and trembling,” had he not known that it could be advanced or neglected by us. But that men might not fancy that they had no need of Divine aid for the work of Salvation, he subjoins: “For it is God that worketh in you both to will and to do, of His good pleasure.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 13
13. For any one of us will hold it necessary, that whatever is the last thing to be found in a man in this respect, is that whereby he must be judged, all those things which he has previously done being wiped away and obliterated.
2:13
Origen † AD 254 Origen De Principiis 3.1.7
… “That seeing they may not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.” The words, moreover, used by the Apostle Paul, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in another passage also, “that to will and to do are of God:”
Origen † AD 254 Origen De Principiis 3.1.19
19. After this there followed this point, that “to will and to do are of God.”
Origen † AD 254 Origen De Principiis 3.1-2.7
… His words are: “That seeing they might not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.” The passage also in Paul: “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” The declarations, too, in other places, that “both to will and to do are of God;”
Origen † AD 254 Origen De Principiis 3.1-2.19
19. Besides these, there is the passage, “Both to will and to do are of God.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 38
… For the apostle addresses the following words to us: “That ye may be lights in this world, holding the word of life for my glory against the day of Christ, seeing that I have not run in vain, neither laboured in vain.”
St Ambrose of Milan † AD 397 Concerning Repentance 2.6
… Paul danced spiritually, when for us he stretched forward, and forgetting the things which were behind, and aiming at those which were before, he pressed on to the prize of Christ.
St John Chrysostom † AD 407 Homilies on 1 Timothy 3
… we also are men of like passions with you.” ( Acts xiv. 15 .) So again, “He counted me faithful.” And again, “I labored more abundantly than they all, yet not I, but the grace of God which was with me.” ( 1 Cor. xv. 10 .) And again, “It is He that worketh in us both to will and to do.” (
St Jerome † AD 420 The Letters of St. Jerome 133.6
… As the apostle says, “it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” To will and to run are mine, but they will cease to be mine unless God brings me His continual aid. For the same apostle says “it is God which worketh in you both to will and to do.”
St Jerome † AD 420 Against the Pelagians 2
Phil. ii. 13 . It is God that worketh in you.
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.19
… But inasmuch as we neither are able to do any good work, except as helped by the gift of God, as the apostle says, “For it is God that worketh in you both to will and to do of His good pleasure,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.7
… from her, inasmuch as it is the acting of her own will, without which we cannot do what is good, yet we are not to say, as he said, that it is “only from her.” For our own will, unless it be aided by the grace of God, cannot alone be even in name good will, for, says the apostle, “it is God who worketh in us, both to will, and to do according to good will,”
St Augustine of Hippo † AD 430 City of God 22.2
… That also is called the will of God which He does in the hearts of those who obey His commandments; and of this the apostle says, “For it is God that worketh in you both to will.”
St Augustine of Hippo † AD 430 The Enchiridion 32
… “For it is God which worketh in you, both to will and to do of His own good pleasure;”
St Augustine of Hippo † AD 430 On Continence 28
… Forsooth they are the works of man, whatsoever are not called works of God; forasmuch as man, who does these, lives after himself, not after God, so far as he does these. But there are other works of man, which are rather to be called works of God. “For it is God,”
St Augustine of Hippo † AD 430 On Patience 22
… Unless then its love be given to us from thence there is no source whence it may be in us. And consequently, a good will, by which we love God, cannot be in man, save in whom God also worketh to will. This good will therefore, that is, a will faithfully subjected to God,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.62
… “In God,” however, he declares are the “works of him wrought, who cometh to the light,” because he is quite aware that his justification results from no merits of his own, but from the grace of God. “For it is God,” says the apostle, “who worketh in you both to will and to do of His own good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.30
… Hence, I suppose, it is written, “The will is prepared of the Lord;” and in the Psalms, “The steps of a man will be rightly ordered by the Lord, and His way will be the choice of his will;” and that which the apostle says, “For it is God who worketh in you both to will and to do of His own good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 2
… But then you ought to reflect that, although this great work, no doubt, belongs to human agency to accomplish, yet it is also a divine gift, and therefore, not doubt that it is a divine work; “for it is God who worketh in you both to will and to do of His good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 42
… and in the former man becomes a transgressor through the letter that kills, in the other a lover through the life-giving spirit. We must therefore avoid saying, that the way in which God assists us to work righteousness, and “works in us both to will and to do of His good pleasure,”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 50
… And why? Because they sought it not by faith, but as it were by works —in other words, working it out as it were by themselves, not believing that it is God who works within them. “For it is God which worketh in us both to will and to do of His own good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 57
… Now this that the apostle says, “It is God that worketh in you both to will and to do of His own good pleasure,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 41
… Or, in the case of the apostle’s writing to Philemon, that “his kindness should not be as it were of necessity, but voluntary,”—as if any good act could indeed be voluntary otherwise than by God’s “working in us both to will and to do of His own good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.6
… but he says, “For it is God which worketh in you both to will and to perform of His own good pleasure;”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.11
For in another passage, after asserting at length that it is not by the help of God, but out of our own selves, that a good will is formed within us, he confronted himself with a question out of the apostle’s epistle; and he asked this question: “How will this stand consistently with the apostle’s words,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.26
… whereas that we really do a good thing, or speak a good word, or think a good thought, proceeds from our own selves.” He must, I repeat, cease to say this. For God has not only given us the ability and aids it, but He further works in us “to will and to do.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.36
… For a man is not good if he is unwilling, but by the grace of God he is even assisted to the point of being willing; because it is not vainly written, “For it is God that worketh in you, both to will and to do for His good pleasure,”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 21
… Even as the Psalmist says to his soul, “Who crowneth thee with mercy and compassion.” Well, now, is not a crown given as the reward of good deeds? It is, however, only because He works good works in good men, of whom it is said, “It is God which worketh in you both to will and to do of His good pleasure,”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 32
… that it is we that will when we will, but it is He who makes us will what is good, of whom it is said (as he has just now expressed it), “The will is prepared by the Lord.” Of the same Lord it is said, “The steps of a man are ordered by the Lord, and his way doth He will.” Of the same Lord again it is said, “It is God who worketh in you, even to will!”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 33
… but when we will, and so will that we may act, He co-operates with us. We can, however, ourselves do nothing to effect good works of piety without Him either working that we may will, or co-working when we will. Now, concerning His working that we may will, it is said: “It is God which worketh in you, even to will.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 4
Let those, therefore, not deceive themselves who ask, “Wherefore is it preached and prescribed to us that we should turn away from evil and do good, if it is not we that do this, but ‘God who worketh in us to will and to do it’?”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 24
… These words also the apostle made use of when he says, “Work out your own salvation with fear and trembling.” And setting forth why with fear and trembling, he says, “For it is God that worketh in you, both to will and to do for His good pleasure.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.37
… in whom we have obtained a share, being predestinated according to the purpose, not ours, but His, who worketh all things to such an extent as that He worketh in us to will also. Moreover, He worketh according to the counsel of His will, that we may be to the praise of His glory.
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.34
… Did not that teacher of the heathen so often, in faith and truth, both commend predestination, and not cease to preach the word of God? Because he said, “It is God that worketh in you both to will and to do for His good pleasure,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 81.3
… And therefore Holy Scripture teaching us humility saith by the Apostle, “Work out your own salvation with fear and trembling.” And lest hereupon they should attribute ought to themselves, because he said, “Work,” he subjoined immediately, “For it is God who worketh in you both to will and to do of His good pleasure.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.4
… “Serve ye the Lord in fear, and exult unto Him with trembling.” What meaneth this? Hear the voice of the Apostle: “With fear,” he saith, “and trembling, your own salvation work ye out.” Wherefore with fear and trembling? He hath subjoined the reason: “for God it is that worketh in you both to will and to work according to good will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.7
… while “God it is that worketh,” in them that work good things, “both to will and to work according to good will.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.16
… For we are His workmanship, created not merely in Adam, but in Christ Jesus, unto good works, which God hath before ordained that we should walk in them: “for it is God which worketh in us both to will and to do of His good pleasure.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.3
… But who can make “all,” heard? Is it that as the next words are, “Blessed are they that alway keep judgment, and do righteousness in every time” ( ver. 3 ); he perhaps meant those praises of His, which are understood as His works in His commandments? “For it is God,” saith the Apostle, “who worketh in you,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.8
… For most of the copies have not, “Because I thought,” as is read in some; but only, “I thought.” But what is here written, “and I turned away my feet:” some read, “Because I thought, Thou also hast turned away my feet:” that this may rather be ascribed to the grace of God, according to the Apostle’s words, “For it is God who worketh in us.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.9
And so we can escape the snare of this most evil spirit, if in the case of every virtue in which we feel that we make progress, we say these words of the Apostle: “Not I, but the grace of God with me,” and “by the grace of God I am what I am;” and “it is God that worketh in us both to will and to do of His good pleasure.”
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.”
John Cassian † AD 435 The Conferences of John Cassian 13.9
… “If ye be willing, and hearken unto Me, ye shall eat the good things of the land,” and how it is “not of him that willeth or runneth, but of God that hath mercy?” What too is this, that God “will render to every man according to his works;” and “it is God who worketh in you both to will and to do, of His good pleasure;”
Pope St Leo I the Great † AD 461 Sermons 19
… But how shall we worship God unless that which is pleasing to Him is also pleasing to us? For, if our will is His will, our weakness will receive strength from Him, from Whom the very will came; “for it is God ,” as the Apostle says, “who worketh in us both to will and to do for (His) good pleasure
2:14
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.15
… “But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them.” Also in the Epistle of Paul to the Philippians: “But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
“Whereby we serve God acceptably,” that is to say, ‘for thus is it possible to serve God acceptably,’ by giving him thanks in all things. “Do all things” (he says) “without murmurings and disputings.” (
St Jerome † AD 420 The Letters of St. Jerome 69.5
… A decree was made by the fathers assembled at the council of Nicæa that no bishop should be translated from one church to another, lest scorning the society of a poor yet virgin see he should seek the embraces of a wealthy and adulterous one. For as the word λογισμόι , that is, “disputings,” refers to the fault and misdoing of sons in the faith,
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 20
… ‘Finally, brethren, farewell. Be perfect.’ Again, to the Colossians he writes: ‘Warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.’ And so to the Philippians: ‘Do all things without murmurings and disputings, that ye may be blameless, and harmless, as the immaculate sons of God.’
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.2
… Thou findest the Apostle Paul speaking. “Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life.”
2:15
St Irenaeus of Lyons † AD 202 Against Heresies 4.5.3
… and he saw it, and was glad.” What is intended? “Abraham believed God, and it was imputed unto him for righteousness.” In the first place, [he believed] that He was the maker of heaven and earth, the only God; and in the next place, that He would make his seed as the stars of heaven. This is what is meant by Paul, [when he says,] “as lights in the world.”
Origen † AD 254 Origen Against Celsus 3.29
… for such is the character of the multitudes who constitute the citizens in the assemblies of the various cities. Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 6.3
… hand those are dear to God through whose conformity to discipline the name of God is declared with a testimony of praise, as it is written, the Lord Himself forewarning and saying, “Let your light so shine before men that they may see your good works and glorify your Father which is in heaven.” And Paul the apostle says, “Shine as lights in the world.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.27
… And then shall I say to them, I never knew you; depart from me, ye who work iniquity.” Also in the same place: “Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.” Also Paul to the Philippians: “Shine as lights in the world.”
St Basil the Great † AD 379 The Hexæmeron 6.2
… A lamp is not fire. Fire has the property of illuminating, and we have invented the lamp to light us in darkness. In the same way, the luminous bodies have been fashioned as a vehicle for that pure, clear, and immaterial light. The Apostle speaks to us of certain lights which shine in the world
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 3
VIII. So may ye act, and so may ye honour us, whether present or absent, whether taking your part in our sermons, or preferring to do something else: and may ye be the children of God, pure and unblamable, in the midst of a crooked and perverse generation:
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Let us be made light, as it was said to the disciples by the Great Light, ye are the light of the world. Let us be made lights in the world, holding forth the Word of Life;
St John Chrysostom † AD 407 Homilies on First Corinthians 4
[11.] So far then as to what we have to say. But let us shew forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For “ye are lights,” saith he, “shining in the midst of the world.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
Moral . Let us then so live, that the name of God be not blasphemed. Let us not, on the one hand, look to human reputation; nor on the other, subject ourselves to an evil report, but on both sides let us observe moderation; as he saith, “Among whom ye shine as lights in the world.” (
St Jerome † AD 420 Against the Pelagians 3.6
… ye reign without us, and I would that ye did reign, that we might also reign with you”—since true and stainless perfection belongs to the inhabitants of heaven, and is reserved for that day when the bridegroom shall say to the bride, “Thou art all fair, my love; and there is no spot in thee.” And in this sense we must understand the words:
St Augustine of Hippo † AD 430 The Confessions 13.18
… Let us clothe the naked, and despise not those of our own flesh. The which fruits having sprung forth from the earth, behold, because it is good; and let our temporary light burst forth; and let us, from this inferior fruit of action, possessing the delights of contemplation and of the Word of Life above, let us appear as lights in the world,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.6
… the world itself, on account of what He says before, “Ye are the light of the world;” or if any one chooses to understand the house as being the Church, this, too, is not out of place.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 136.8
… For where he saith, “piety is wisdom,” in Greek is θεοσ™βεια , and to express the whole of this in Latin, we may call it worship of God. But to depart from evil, which he calls knowledge, what else is it but to walk cautiously and heedfully “in the midst of a crooked and perverse generation,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.8
… Is it any great thing for God to number the stars, by whom “the very hairs of your head are numbered”? The stars are certain lights in the Church comforting our night; all of whom the Apostle saith, “In the midst of a crooked and perverse generation, among whom ye shine as lights in the world, holding the Word of life.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 10.36
… ii. 6 ). And the blessed Job says, I have been a brother of dragons, and a companion of owls ( Job xxx. 29 ). And Paul says to his disciples, In the midst of a crooked and perverse nation, among whom ye shine as lights in the world (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… For in seeing and hearing he was just, dwelling among those who from day to day vexed the soul of the just one with their unrighteous deeds ( 2 Pet. ii. 7, 8 ). Paul also the apostle writes to his disciples, saying, In the midst of a crooked and perverse nation, among whom ye shine as luminaries in the world, holding fast the word of life (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 9
… but the fruits of all of them are “the fruits of the Spirit” and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. For in this “do ye appear to the world as lights, in that ye give heed to the Word of life,”
Pseudo-Clement The Second Epistle of the Same Clement 6
… For, “whether we eat, or drink, or do anything else, let us do it as for the glory of God.” Let “all those who see us acknowledge that we are a blessed seed,” “sons of the living God,”
2:16
St Polycarp † AD 155 Epistle to the Philippians 9
… [This do] in the assurance that all these have not run
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.1
… for thus Scripture speaks of men advanced and lofty, superior to visible things. I will call you also a God to Pharaoh and all the Egyptian and hostile power, and pillar and ground of the Church and will of God and light in the world, holding forth the word of life,
St Augustine of Hippo † AD 430 Of the Work of Monks 32
… sell that he had, distribute all to the indigence of the poor, and follow Him? Or who with so unimpeded course hath followed the Lord, as he who saith, “Not in vain have I run, nor in vain labored?”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“I say that being in the form of God has the same force as being in God’s substance for as to have taken the form of a servant shews our Lord to have been of the substance of the manhood, so the statement that He was in the form of God attributes to Him the peculiar qualities of the divine substance.”
2:17
Tertullian † AD 220 Scorpiace 13
… “but the things which are not seen are eternal”—he is promising rewards. But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake. “Having,” says he, “the same conflict which ye both saw in me, and now hear to be in me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, “I joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me.”
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.” ( Philip. i. 12, 13 .) Again, “Yea, and if I am offered upon the sacrifice and service of your faith.” (
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 10
… And, neverless, “although He was in the same form, He emptied Himself, taking the form of a servant,”—and so on down to the words “the death of the cross.”
2:18
St Jerome † AD 420 The Letters of St. Jerome 69.5
… Many persons, we see, because of narrow circumstances refuse to take upon them the burthen of matrimony. Instead of taking wives they live with their maid-servants and bring up as their own the children which these bear to them. Thus, if through the bounty of the Emperor they gain for their mistresses the right of wearing a matron’s robes,
2:19
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.6
… who have fixed their cells in solitude, and who have chosen that life which is free from all business, the matter now enquired into were no such difficulty; but that one thrust forward in the throng, and in whose hands the care of so many Churches was placed, and who superintended whole cities and nations; nay, the world at large,
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… for, “At my first defence,” he says, “no man took my part”; and this, by writing, he was making known to him. He would not then, had he already known it, have written thus to him. But when he wrote this epistle, Timothy was with him. And he shows it by what he says: “But I hope in the Lord Jesus to send Timothy shortly unto you.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.5
… Timothy: “But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your circumstances; for I have no man like-minded, who will naturally care for you. For all seek their own, not the things which are Jesus Christ’s.”
2:20
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… iv. 10 .) Let us also, knowing these things, and having so many patterns, and the love that he bore them—for that he loved them greatly appears in his saying, “For I have no man like minded, who will care truly for your state” (
St John Chrysostom † AD 407 Homilies on Philippians 9
At the same time too, he honors them by sending Timothy. “What sayest thou? dost thou send Timothy? and wherefore?” Because “I have no one likeminded”; that is, none of those whose care is like mine, none who “will care truly for you.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… ii. 22 .); and again, “I have no man like-minded who will care truly for your state” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.8
… nor would have said, in speaking of the holiness and fidelity of Timothy, “I have no man like-minded who will naturally care for your state; for all seek their own, not the things which are Jesus Christ’s;”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.77
170. Augustin answered: Certainly those of whom you speak are false brethren, of whom the apostle thus complains in another place, where he is extolling the natural sincerity of Timothy: "I have no man," he says, "like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.11
… And in sending this shepherd, what doth he say? “For I have no one so likeminded, who with sincere affection is anxious for you.” Were there not many with him? But what follows? “For all seek their own, not the things which are Jesus Christ’s;”
2:21
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… “All seek their own, and not those things which are Christ’s; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… and as the foundation of all good things, “to mind those things which be His.” For the many “seek their own, not the things which are Jesus Christ’s.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… Timothy is the one with me who loves you. For I might have sent others, but there was none like him. This then is that likemindedness, to love the disciples as the master loves them. “Who,” says he, “will truly care for you,” that is, as a father. “For they all seek their own, not the things of Jesus Christ” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… Wherefore It saith, “They have not turned back the strayed, nor sought the lost, nor bound up the broken, nor healed the sick, because they fed themselves and not the sheep.” ( Ezek. xxxiv. 4 .) As Paul also hath declared in another passage, saying, “For all seek their own, not the things which are Jesus Christ’s” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 83.3
3. For when any one is turned to adopt the life of a monk, if he is adopting it with a true heart, he does not think of that which I have just mentioned, especially if he be admonished of the sinfulness of such conduct. But if he be a deceiver, and is seeking “his own things, not the things which are Jesus Christ’s,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.2
… For the Lord Himself in His gospel foretold them, saying, “Woe unto the world because of offences! for it must needs be that offences come; but woe unto that man by whom the offence cometh!” These are the men of whom the apostle said, “They seek their own, not the things that are Jesus Christ’s.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 228.9
9. Assuredly you now see (what, according to your letter, you did not see before) how great advantage the Christian people may obtain if, in the presence of calamity, the presence of the servants of Christ be not withdrawn from them. You see, also, how much harm is done by their absence, when “they seek their own, not the things that are Jesus Christ’s,”
St Augustine of Hippo † AD 430 City of God 20.9
… In fine, they reign with Him who are so in His kingdom that they themselves are His kingdom. But in what sense are those the kingdom of Christ who, to say no more, though they are in it until all offenses are gathered out of it at the end of the world, yet seek their own things in it, and not the things that are Christ’s?
St Augustine of Hippo † AD 430 Of the Work of Monks 32
… If however he be from a poor estate converted unto this manner of life, let him not account himself to be doing that which he was doing aforetime, if foregoing the love of even increasing his ever so small matter of private substance, and now no more seeking his own but the things which be Jesu Christ’s,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.10
… But if the mere fact of division, as being the clearest token of violated charity, is held to be the worse evil, I grant that it is so. Yet many, though they have lost all feelings of charity, yet do not secede from considerations of worldly profit; and as they seek their own, not the things which are Jesus Christ’s,
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; because, although they were preaching it not in purity, but seeking their own, not the things which are Jesus Christ’s,
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.28
… in the time to come, there would be a reward of good works and a punishment of evil works, but that no one could then perform the commands which here he might have despised;” and yet he does not understand and assert the Apostle Paul, who was assuredly not a contemner of the divine commands, to have said, “To me to live is Christ, and to die is gain,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.34
… of the same Lord, “Thou wast in hope, if thou didst depart from Me, that thou wouldest have something more.” Because the sinner then has in his transgression, that is, in his sin, regard to himself alone—in that he wishes to gratify himself by some private good of his own (whence they are blamed “who seek their own, not the things which are Jesus Christ’s;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 4.3
… It was himself he wished to be glorified, not God; he sought his own advantage, and loved not the Lord’s will. Of such the Apostle says, “For all seek their own, not the things which are Jesus Christ’s.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.6
… Put on “the wedding garment:” you I address, who as yet have it not. Ye are already within, already do ye approach to the Feast, and still have ye not yet the garment to do honour to the Bridegroom; “Ye are yet seeking your own things, not the things which are Jesus Christ’s.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.13
… She has approached to such an one, has been baptized by such an one as the Apostle Paul: from him let her hear, “Be ye followers of me, even as I also am of Christ.” But she has been baptized by another, by one “who seeks his own things, not the things which are Jesus Christ’s:”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 50.1
… no favour with the Good Master and Lord Jesus Christ, though He was inviting disciples to give them the kingdom of Heaven?” But inasmuch as He was such a Master as could see beforehand things to come, we understand, Brethren, that this man, if he had followed Christ, would have been sure to “seek his own things, not the things which are Jesus Christ’s.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.9
… Now what else is it to announce salvation, but to preach the Gospel? If then thou dost preach, do it by love, and not “by occasion.” There are men then, who though “they seek their own things,” yet preach no other Gospel; of whom the Apostle says with sighing, “For all seek their own, not the things which are Jesus Christ’s.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.2
… That ark contained both kinds; and if the ark was a figure of the Church, you see indeed that in the present deluge of the world, the Church must of necessity contain both kinds, as well the raven as the dove. Who are the ravens? They who seek their own. Who are the doves? They who seek the things that are Christ’s.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.12
… for when He said, “If any man serve me, let him follow me,” He wished it to be understood just as if He had said, If any man doth not follow me, he serveth me not. And those, therefore, are the servants of Jesus Christ, who seek not their own things, but the things that are Jesus Christ’s.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 123.5
… Against such, therefore, there stands as a wakeful sentinel this thrice inculcated utterance of Christ, of whom the apostle complains that they seek their own, not the things that are Jesus Christ’s.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.8
… Therefore “God shall destroy at the end: shall pluck thee out, and shall remove thee from thy dwelling.” Now then this Doeg the Edomite is in a dwelling: “But a servant abideth not in the house for ever.” Even he worketh something of good, even if not with his doings, at least with the words of God, so that in the Church, when he “seeketh his own,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.8
… “Who shall seek,” would be sufficient. Why hath he added, “for Him,” but because many men seek to learn His mercy and truth in His books? And when they have learned, for themselves they live, not for Him; their own things they seek, not the things which are of Jesus Christ:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 101.9
… For many minister the Gospel, but unto themselves; because they seek their own things, not the things of Jesus Christ.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.30
… Lastly, he saith, “Many a time did He deliver them.” “But they provoked Him with their own counsels” ( ver. 43 ). This is what he said above, “They did not abide His counsel.” Now a man’s counsel is pernicious to himself, when he seeketh those things which are his own only, not those which are God’s.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.5
… for his heart standeth fast and believeth in the Lord” ( ver. 7 ). Such as the words which he will hear addressed to those on the left hand, “Depart into everlasting fire, prepared for the devil and his angels.” He therefore who seeketh here not his own things, but those of Jesus Christ,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 170
… I have even stated to our pious emperor with an oath that it is perfectly impossible for Cyril and Memnon to be reconciled with me, and that we can never communicate with any one who has not previously repudiated the heretical Chapters. This then is our mind. The object of men who “seek their own not the things which are Jesus Christ’s”
Pope St Leo I the Great † AD 461 Letters 1
… to the end that each one may persevere where he was ordained without being enticed by ambition, or led astray by greed, or corrupted by men’s evil beliefs: and thus that if any one, seeking his own interests, not those of Jesus Christ
Pope St Leo I the Great † AD 461 Letters 10
… and in this way “the unity of the spirit in the bond of peace ” has been kept, and by the interchange of letters, our honourable proceedings have promoted a lasting affection: for “seeking not our own but the things of Christ
Pope St Leo I the Great † AD 461 Letters 14
… in order that although things sometimes happen which have to be reprimanded in the persons of priests, yet kindness may have more effect on those who are to be corrected than severity: exhortation than perturbation: love than power. But they who “seek their own, not the things which are Jesus Christ’s
Pope St Leo I the Great † AD 461 Letters 16
… behold Him that taketh away the sin of the world ;” so too John, not Christ, but Christ’s forerunner, not the bridegroom, but the friend of the bridegroom, was so faithful in seeking, “not His own, but the things which are Jesus Christ’s
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.53
… For you know what the blessed apostle says, groaning, For all seek their own, not the things which are Jesus Christ’s (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.9
9. Furthermore, in order that he might not be thought to have said these things out of favour or kindness, he makes his hearers themselves to be witnesses of the virtue of his son, when he says, “But ye know the proof of him, that, as a son with a father, so he hath served with me in the Gospel;”
St John Chrysostom † AD 407 Homilies on First Corinthians 44
“For as a child serveth a father,” saith he, “so he served with me in furtherance of the Gospel.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
… Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility : for Timothy was very inferior to himself, yet doth love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, “as a child serveth a father so he served with me;” (
St John Chrysostom † AD 407 Homilies on Philippians 9
Ver. 22 . “Ye know the proof of him, that as a child serveth a father, so he served with me in furtherance of the Gospel.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
Wherefore then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, “Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel” (
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St John Chrysostom † AD 407 Homilies on Philippians 9
Ver. 23 . “Him therefore,” he says, “I hope to send forthwith, so soon as I shall see how it will go with me,” that is, when I see where I stand, and what end my affairs will have.
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… ii. 22 .); and again, “I have no man like-minded who will care truly for your state” ( ver. 20 .); but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, “Him therefore I hope to send forthwith.” (
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St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… For that he was not about to die at that time is plain from what he saith: “But I hope in the Lord that I myself also shall come shortly unto you.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
Ver. 24 . “But I trust in the Lord that I also myself shall come to you shortly.”
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St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 4
… but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for “who am I, or what is my father’s house,” that I should pretend to be equal in honour to them? But as your “fellow-soldier,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 3
1. Cyprian to the elders and deacons, brethren abiding at Rome, sends, greeting. When the report of the departure of the excellent man, my colleague,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.4
4. For he had innumerable fellow-laborers, or “fellow-soldiers,” as he called them,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.4.10
10. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow-soldier.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 10.7
… For in proof, that they were frequently sick, hear what Paul saith respecting Timothy, “Use a little wine for thy stomach’s sake, and thine often infirmities.” And again, of another he saith, “But Trophimus I have left at Miletus sick.” And writing to the Philippians, he said, “Epaphroditus was sick nigh unto death.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, “Aristarchus my fellow-prisoner.” ( Col. iv. 10 .) Then another praise besides. “Who are of note among the Apostles.” And indeed to be apostles
St John Chrysostom † AD 407 Homilies on Philippians 9
… for they desired to hear all things that concerned him. And wherefore said he not, “that ye may know my state,” but, “that I may know yours”? Because Epaphroditus would have reported his state before the arrival of Timothy. Wherefore further on he says, “But I counted it necessary to send to you Epaphroditus, my brother (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… Son;’ and by David He said, ‘My heart uttered a good Word;’ and John He bade say, ‘In the beginning was the Word;’ and David says in the Psalm, ‘With Thee is the well of life, and in Thy light shall we see light;’ and the Apostle writes, ‘Who being the Radiance of Glory,’ and again, ‘Who being in the form of God,’ and, ‘Who is the Image of the invisible God
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… iv. 10 .), and then they heard that he was in bonds (
St John Chrysostom † AD 407 Homilies on Philippians 9
Ver. 26, 27 . “Since he longed after you all, and was sore troubled, because ye had heard that he was sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.”
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St John Chrysostom † AD 407 Homilies on Philippians 4
… Hear what he says; “But I labored more abundantly than they all; yet not I, but the grace of God which was with me.” ( 1 Cor. xv. 10 .) And of Epaphroditus he says, “For indeed he was sick, nigh unto death; but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… v. 23 .) And again, when he speaks of another, “I counted it necessary to send to you your messenger, and minister to my needs.” ( Philip. ii. 25 .) “For indeed he was sick, nigh unto death; but God had mercy on him, and not on him only, but on me also.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… iv. 7 .); that is, in bodies weak and liable to suffering. Why? “That the excellency of the power may be of God, and not of us.” If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, “He was sick nigh unto death, but God had mercy on him.” (
St Jerome † AD 420 The Letters of St. Jerome 60.7
… 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,” thanks God that Epaphras (who had been “sick nigh unto death”) has been given back to him that he might not have sorrow upon sorrow.
St Augustine of Hippo † AD 430 The Confessions 9.3
… him for this “at the resurrection of the just,” seeing that Thou hast already given him “the lot of the righteous.” For although, when we were absent at Rome, he, being overtaken with bodily sickness, and therein being made a Christian, and one of the faithful, departed this life, yet hadst Thou mercy on him, and not on him only, but on us also;
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St John Chrysostom † AD 407 Homilies on Philippians 9
… It is, without procrastination, without delay, with much speed, having bidden him lay all aside, and to go to you, that he might be freed from heaviness; for we rejoice not on hearing of the health of those we love, so much as when we see them, and chiefly so when this happens contrary to hope, as it was in the case of Epaphroditus.
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St John Chrysostom † AD 407 Homilies on Philippians 9
Ver. 29 . “Receive him therefore in the Lord with all joy.”
St John Chrysostom † AD 407 Homilies on Titus 1
But you say, “Had the Apostles free men to serve them?” Would you then hear how the Apostles lived? They made long journeys, and free men and honorable women laid down their lives and souls for their relief. But hear this blessed Apostle thus exhorting; “Hold such in reputation” (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.2
This matter being settled, let us see whether this perseverance, of which it was said, “He that persevereth unto the end, the same shall be saved,” is a gift of God. And if it be not, how is that saying of the apostle true: “Unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake”?
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 55
… Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price
St John Chrysostom † AD 407 Concerning Lowliness of Mind 6
… and about them he thus writes, saying, “Aquila and Priscilla salute you, who for my life’s sake laid down their own neck;” for death clearly. And about another again writing to these very persons he says, “Because he went as far as death; having counselled ill for his life, in order that he might supply your deficiency in your service towards me.”
St John Chrysostom † AD 407 Homilies on Philippians 9
Ver. 30 . “Because for the work of Christ he came nigh unto death, hazarding his life, to supply that which was lacking in your service towards me.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… iv. 14, 16 .) And how could they that were far off share in the affliction of him that was not with them? How? He says, “ye sent once and again unto my necessities.” Again he says, speaking of Epaphroditus, “Because he was nigh unto death, not regarding his life, that he might supply your lack of service toward me.” (
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1. If therefore any consolation in Christ. — "In Christ," that is Christian, or which can be hoped for and expected by those who are in Christ, namely by Christians, who are one in the faith and charity of Christ, as if to say: If in Christian manner, if from Christ's law, imitation, compassion, spirit, you wish to console me your Apostle bound, O Philippians. Thus Theophylactus. IF ANY SOLACE OF CHARITY, — if you wish to show your charity by consoling me, if your charity desires to bring some solace to me. IF ANY FELLOWSHIP OF THE SPIRIT, — if there be any Holy Spirit common to Christian men, if you wish to declare that you have the same spirit with me, if there be any fellowship and communion of the Spirit of Christ with me in the Church. IF ANY BOWELS OF MERCY. — In Greek εἴ τινα σπλάγχνα καὶ οἰκτιρμοί, if any bowels and mercies. Where note first: εἴ τις, that is if any, reads Our [translator], Vatable, Beza and others; Chrysostom however with his [followers] reads εἴ τι, that is if any: and then it is an antiptosis, if any, that is if any: for the Apostle attends to the matter, not to the words. See can. 38. Unless you say with Erasmus that the abstract is put for the concrete: if any is bowels and mercies, that is if any is boweled and merciful, so that σπλάγχνα, that is bowels, he calls the very man endowed with boweled mercy. Hence note secondly: "Bowels" he calls boweled affections, namely the most tender, intimate and as it were from the innermost bowels mercy and compassion: for this is the Hebrew רחמים rachamim, as if to say: if any toward the wretched and afflicted, and especially toward me your bound Apostle, you are touched with tender and boweled commiseration.
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2. FILL UP MY JOY (the joy by which you have begun to affect me by believing and collaborating in the Gospel, cap. 1, vers. 7, complete and accumulate, namely by striving), THAT YOU MAY BE OF ONE MIND, HAVING THE SAME CHARITY. — Behold what pathos of the Apostle, in how many words, with what energy, with what affection he incites the Christians of Philippi to concord and fraternal charity! THAT YOU MAY BE OF ONE MIND. — The Syrian [version], "that you may have one will"; but to be of one mind is both of the intellect and of the will: he wishes therefore them both in intellect and in will, both in faith and in dogmas, and in love and affection to be concordant, so that they believe the same, love the same. HAVING THE SAME CHARITY. — "The same," that is mutual, so that each may embrace one another with one and the same, that is mutual, charity, as if they lived by one and the same soul of charity. Secondly, Theophylactus and Oecumenius, "the same," that is equal and like, so that each may love another as much as he is loved by another, so that each may respond to another in love: for love is a magnet of love, a lynx and most efficacious allurement of love is love. This is, says Seneca, a love-charm without the incantation of a sorceress compelling even enemies to love in return: if you wish to be loved, love. Namely: That I may prove a Pylades, let someone prove an Orestes to me. This is not done by words, Mark: that you may be loved, love. OF ONE MIND (concordant, and therefore joined together, as if in all things there were one and the same soul ruling so many diverse bodies, and making so many men), BEING OF ONE ACCORD, — or of one mind, as our Interpreter translated a little before: namely, so that all may think the same, feel the same, believe the same, love the same, will the same, refuse the same. The Syrian [version] translates this whole verse thus, "fill up my joy, that you may have one will, and one charity, and one soul, and one sentiment." See how earnestly the Apostle commends concord to Christians. For it is a fortification firmer and more impregnable than any wall. Hence when the Lacedaemonians were in danger, Isaeus the sophist recited that verse of Homer: Shield cleaves to shield, helmet to helmet, and man to man. And he added: "Thus stand, Lacedaemonians, and we are surrounded by walls." Whence also Agesilaus king of the Lacedaemonians, when asked why Sparta was not surrounded by walls, showed the armed and unanimous citizens: "These," he said, "are the walls of the city of Sparta." Lycurgus, when asked by the same how they could repel the assault of enemies, said: "If you remain poor and lay aside mutual contentions." For there are two things which overturn the commonwealth, namely immoderate riches and neglect of concord. Scilurus having eighty sons, when he was about to die, handed a bundle of javelins to each and ordered them to break it. When each refused because it seemed impossible, he himself took out the individual javelins and thus easily broke them all, admonishing his sons with these words: If you are concordant, you will remain strong and unconquered; on the contrary if you are torn apart by dissensions and sedition, you will be weak and easy to conquer. Plutarch is witness in Apopht. of kings. Scipio, having taken Numantia, asked Tyresius the prince why it, previously unconquered, was now captured and destroyed? Tyresius answered: "Concord brought victory, discord brought destruction." Micipsa in Sallust, now about to die, admonished his sons with paternal affection to be concordant, leaving them this golden memorial: "By concord small things grow, but by discord even the greatest things fall apart."
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3. NOTHING (supply, doing) BY CONTENTION (Ambrose reads, irritation, by which namely you provoke others to contentions and disputes), NOR BY VAIN GLORY (in Greek κενοδοξίαν), BUT IN HUMILITY ESTEEMING ONE ANOTHER SUPERIOR TO YOURSELVES, — that is, as Vatablus says, but through humility let each one esteem and judge another to be superior and more excellent than himself. St. Gregory notes, book XXXIV of the Morals, XVII, or as other codices distinguish it, chapter xvi, one another: "Lest," he says, "while one humbles himself to another, humiliation should turn to exaltation for the other, he well admonished both parts saying: Esteeming one another superior to yourselves, so that in the thoughts of the heart both I may prefer him to myself, and conversely he may prefer me to himself; so that, with both hearts pressed down in lowliness, no one may be lifted up by excessive honor." You will say: How can anyone truly and without falsehood and deception esteem another to be superior to himself, whom he sees to be far inferior to himself in gifts and graces. St. Thomas responds first, II-II, Question CLXI, article 3, that the humble man ought not, nor can judge his own virtue or gift which he has received from God (for example apostleship) to be less than that which another has truly received less of (for example the gift of tongues), nor ought he to esteem himself inferior to another in that: but in that, considering those things which he has from himself, but in his neighbor considering those things which he has from God, he merits by this reasoning to prefer him to himself; because the gifts which the neighbor has from God are greater than those which anyone has from himself. For this is the nature of humility, to regard oneself and those things which one has from oneself, namely one's own defects and vices; but in others to consider their goods and gifts, which they have from God: just as conversely it is proper to pride to regard one's own goods and the evils of others. Our Salmeron explains this character of humility clearly in five rules, tom. IV, pag. 3, tract. VII, pag. 440. Secondly, experience confirms that God has distributed his gifts in such a way that he has passed over no one, but has conferred upon each person, even a plebeian, some gift in which he excels others. Thus we see in natural things, some excel in wit, others in judgment, others in practice; some in eloquence, others in philosophy, others in jurisprudence; some in craftsmanship, others in painting, others in baking; indeed in one and the same art, for example sculpture, one excels in this kind of sculpture, another in another: and so if anyone carefully examines individual things, he will find no one so base who does not have from nature some aptitude, ability and skill, by which in this or that art he could excel, if he should apply himself to it and exercise himself in it. The same is true in virtues and supernatural things. Thus we see some Saints to have excelled and to excel in charity, others in humility, others in patience, etc.; indeed in the same patience and charity one to surpass others in this kind of patience and charity, another in that, another in another, and so forth: for there are thousands and thousands of kinds and varieties of each art and virtue. Aloysius Lipomanus noted this carefully in Exodus chapter XXXVI, lecture 1: "It is rare," he says, "that one is not found who is endowed with some remarkable grace beyond others, by which he is especially able both to help the Church and to minister to Christ. The figure and example of this matter is that women also were called by Moses to the building of the tabernacle, and they wove the hair of goats, from which were made coverings or curtains to cover the tabernacle." St. Gregory teaches the same thing expressly, homily 10 on Ezekiel, and proves it first by the example of Peter and Paul: for Peter excelled in innocence, Paul in wisdom. Paul marvels, he says, in Peter and all the Apostles at innocence, when he says: "For I am the least of the Apostles, who am not worthy to be called an Apostle, because [I persecuted the Church] of God." Conversely Peter marvels at the wisdom in Paul, when he says: "As also our most dear brother Paul according to the wisdom given to him wrote to you." Secondly, he teaches the same thing by the example of regions, each of which excels in the fertility of some particular thing. "Therefore," he says, "almighty God does in the hearts of men what he does in the regions of the earth. For he could have bestowed all fruits upon any single region: but if any region whatsoever did not need the fruit of another region, it would not have had communion with another. Whence it comes to pass that he grants abundance of wine to this one, and of oil to another; he causes this one to abound in multitude of cattle, and that one in abundance of fruits; so that, when that one brings what this one does not have, and this one returns what that one did not bring, through communion of grace even divided lands are joined to one another. Just as therefore the regions of the earth are so, so are the minds of the Saints, which while they mutually confer upon one another what they have received, as it were spend their fruits region to region, so that in one all are joined by charity." Thirdly, he teaches the elect to consider those things in which they are surpassed by others, that they may humble themselves; but the reprobate to consider those things in which they themselves surpass others, that they may lift themselves up through pride and perish. "But among these things," he says, "it must be known, that just as the elect always attend in others to that which they have received better from God than themselves, so that they may prefer them to themselves in thought, and subject themselves to them in humility: so the mind of the reprobate never considers what good another has more than himself, but what good he himself has more than another: for neither does it weigh what good things of the spirit another has received, and he lacks; but what good things he himself has and what evil things another has. What therefore divine goodness arranges for the increase of humility, these reprobate minds turn to the increase of pride; and from the diversity of gifts they fall away from good, whence they ought to have grown in the good of humility." If therefore we consider in our neighbor also that in which he excels and stands out, we shall truly and deservedly judge him to be superior to us. Hence St. Antony, as St. Athanasius testifies, contemplated in each of his brothers and companions that virtue in which he was eminent, and seeing himself surpassed in it, strove to emulate the same. Thirdly, as rightly Dr. Thomas above at 2: "Truly," he says, "we judge and esteem that there can be something hidden in another, by which he is superior to us, even if the good of ours, by which we appear superior to him, is not hidden." The same thing St. Augustine teaches beautifully in De Sancta Virgine, cap. xxxiv, tom. VI, saying: "The virgin, lest she prefer herself to the married woman, let her think on the hidden gifts of God, which are revealed to each one only by the interrogation of temptation: for how otherwise does the virgin know, unless perhaps on account of weakness of mind she is not yet mature for martyrdom, whereas the married woman is? How, I say, does she know, lest perhaps she herself is not yet Thecla, whereas that one is already Crispina?" And more copiously, cap. XLVII: "For it is one thing," he says, "not to consent to one persuading and flattering for the sake of truth and holy purpose, another thing not to yield even to one torturing and striking. These things lie hidden in the faculties and powers of souls, they are revealed by temptation, they are laid bare by experience. So that therefore each one may not be puffed up from that which he sees he can do, let him think that perhaps others can do something which he himself cannot: thus he will be preserved, not in false, but in true humility: preventing one another in honor and esteeming one another superior to themselves." And again cap. LI: "If God is the guardian of virginity, and God is charity, therefore charity is the guardian: but the place of this guardian is humility. More easily do they follow the Lamb, though not whithersoever he has gone, certainly whithersoever they could, humble married persons, than proud virgins." Finally, I note that both for charity and concord, which properly the Apostle here regards, and for every virtue, this is a remarkable means and foundation, if you prefer no one to yourself, but rather postpone yourself to all in your mind. And secondly if you conduct yourself outwardly in such a way that you demonstrate the same thing in deed, and reduce it to practice. Thus our holy Father Ignatius, founder of our Society, commended these things to us among the first, few and select precepts: Yield to no one, not even the least, in any way; let it please you rather to give way than to prevail.
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4. NOT EACH ONE CONSIDERING WHAT IS HIS OWN, BUT WHAT IS ANOTHER'S. — These words could be referred to the immediately preceding matter concerning humility, so that each one should regard another as superior to himself, as if here he prescribes the manner and means of acquiring it, namely that each one should consider not his own, but another's goods and gifts; for thus he will easily judge another to excel and himself to be superior. Secondly and more properly, you should take these words as if here he gives a new precept or instruction on the manner of acquiring and fostering mutual charity and fraternal union, as if to say: That you may foster that mutual charity to which I exhort you, strive that each one should seek (for this is what σκοπεῖτε means) not his own, but another's advantages: for an archer, who considers and looks at the target, does not look at it to feast his eyes, but that he may strike it with his arrow, attain it and fix it. This therefore is what he means here by considering, or looking, by metonymy, namely that by looking to the advantages not of ourselves but of our neighbors, we should strive to seek and procure them. Note from canon 36 that the negation here signifies comparison; for he does not deny that each one can also seek his own advantage: for this is required by ordered charity, that each one should love himself and especially his own spiritual advantages more than those of others; but it signifies that our own advantages should not be sought so greedily that we neglect those of others. Whence the Greek and Syriac have, "let not each one look to his own," ἀλλὰ καί, but also to what is another's; indeed it signifies that it is the part of counsel and charity, in temporal matters, to regard another's advantage rather than one's own; for friendship and charity, although they do not command it, yet permit and often persuade that we prefer our neighbor to ourselves in the goods of fortune and sometimes of life.
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5. HAVE THIS MIND IN YOU, WHICH WAS ALSO IN CHRIST JESUS. — He proves from the example of Christ as from an exemplary cause (for this is what the causal conjunction signifies) that Christians ought to strive for humility and charity, so that each one should seek not his own but another's advantages; because namely Christ gave us a notable example of these virtues and proposed himself as their exemplar, which all Christians should imitate, when he himself, being God, humbled himself even unto death, and the death of the cross, that he might provide for our salvation. For just as Moses, Exodus chapter 25, last verse, was commanded by God to make the tabernacle according to the pattern shown to him by God on Mount Sinai: "See," he says, "and make according to the pattern which hath been shewn thee on the mount;"; similarly, allegorically, Christians ought perpetually to set before themselves the pattern of Christ crucified on Mount Calvary, that according to it they may build the tabernacle of their soul with virtues, and consecrate and adorn it to God as a temple. He says therefore: "Have this mind in you, which was also in Christ Jesus," supply, you had, that is, understand it to have been, says Anselmus. But "to have in mind" here does not signify to understand: for it pertains to affection, not to intellect; better therefore thus: "Have this mind in you, which was also in Christ Jesus," supply, was the sentiment. Whence the Greek φρονείσθω both actively, so that it signifies, have this mind; but rather and more aptly render it passively, so that it signifies, let this be felt in you, which was the sentiment in Christ Jesus, as if to say: That sentiment, that affection of humility, mercy, peace, charity, let it be and be felt in you, which we know was in Christ. Whence the Syriac clearly renders it, have this mind in you which Jesus Christ, supply, felt in himself. Chrysostom and Theophylactus note that Paul especially stirs us to humility from this chapter, because through it we become like Christ, like God. God humbles himself, and you, who are a mere man, exalt yourself? Do you flee humility as if it were unbecoming and base? You err. Humility is honored by God; humility is the mark of God; it therefore will honor and adorn you, because it will make you conformed to your God. On the contrary, pride will make you base and abject, as being unlike God, but like Lucifer. Again, humility exalted Christ your God, and gave him a name which is above all names; much more therefore is humility powerful and ready to adorn and exalt you, a mere man. Hear St. Leo, sermon II On the Resurrection: "Have," he says, "this mind in you, which was also in Christ Jesus, whose humility is to be despised by no rich man, is to be blushed at by no noble. For no human felicity can be advanced to such a height that it should esteem it shameful to itself, that remaining in the form of God, God did not judge it unworthy." And soon after: "Love your nature in him redeemed: because as he did not lose riches by poverty, did not diminish glory by humility, did not lose eternity by death: so also you by the same steps, by the same footprints, that you may lay hold of heavenly things, despise earthly things." Excellently St. Gregory, book XXXIV of the Morals, chapter xx and following, on that passage from Job chapter XLI, He (Leviathan, that is the devil) is king over all the children of pride: "Let all hear," he says, "God resisteth the proud, but to the humble he giveth grace. Let all hear: He is unclean before God who exalteth his heart. Let all hear: Why are the proud, earth and ashes? Let all hear the Lord saying: Learn of me, because I am meek, and humble of heart. For this reason the only-begotten Son of God took upon himself the form of our weakness: for this reason he who is invisible appeared not only visible, but even despised: for this reason he endured the mockeries of insults, the reproaches of derision, and the torments of sufferings, that the humble God might teach man not to be proud. How great therefore is the virtue of humility, for the sake of teaching which alone truly, he who is great beyond estimation became small even unto suffering! For because pride of the devil gave origin to our perdition, humility of God was found to be the instrument of our redemption." Then by remarkable antitheses he describes and opposes the humility of Christ to the pride of Lucifer, speaking thus: "For our enemy, great among all things created, wished to appear exalted above all things; but our Redeemer, remaining great above all things, deigned to become small among all things. The author of death says: I will ascend into heaven; the author of life says: My soul is filled with evils, and my life hath drawn nigh to hell. He says: I will exalt my throne above the stars of heaven; he says to mankind expelled from the seats of paradise: Behold I come quickly and will dwell in the midst of thee. He says: I will sit in the mountain of the covenant, in the sides of the north; he says: I am a worm, and no man, a reproach of men, and the outcast of the people. He says: I will ascend above the height of the clouds and I will be like the most High; he, whereas he was in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a servant. And continuing with these very things he concludes at length that humility is the sign of predestination, but pride is the sign of reprobation: "He," he says, "teaches the minds subject to him nothing else than to seek the summit of loftiness, to surpass all things with the swelling of equal pride, to pass by the society of all men with high exaltation, and to raise himself against the power of the Creator; he, coming to spittings, to blows, to slaps, to the crown of thorns, to the cross, and to death, admonishes his members saying: If any man minister to me, let him follow me. Since therefore our Redeemer rules the hearts of the humble, and this Leviathan is called king of the proud, we know openly that pride is the most evident sign of the reprobate; and on the contrary, humility of the elect. Since therefore what each one has is known, under what king he is found to serve. For each one carries as it were a certain mark of his work, by which he easily shows under whose power he serves as a ruler." Thus far St. Gregory, excellently describing the character both of Christ and of Lucifer.
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6. WHO BEING IN THE FORM OF GOD. — The commentary ascribed to Ambrose translates the Greek μορφή not as form, but as external appearance, figure, specimen: "Form," he says, "of God what is it but the example by which God appears, when He raises the dead, restores hearing to the deaf, cleanses lepers?" that is to say, Although Christ as man sometimes gave a specimen and as it were flashed forth sparks of divinity, namely when He worked miracles; nevertheless on earth He did not conduct Himself as equal to God the Father, but humbled Himself, etc. Ambrose's reasoning is: Because, he says, the Apostle speaks of Christ Jesus, that is of Christ as man, namely after the Incarnation, not before. Erasmus eagerly seizes upon this, and adds that from this against the Arians no strong argument can be made for the divinity of the Son; for other Saints also worked miracles, and thus produced some specimen of divinity, and yet were not gods. Thus Erasmus here and elsewhere laid the eggs of Arianism, which the new Arians recently hatched. But I say, μορφή here and elsewhere throughout does not signify specimen, example, argument, but form, which gives being to a thing; therefore the form of God is the nature of God, divinity and God Himself. Thus Chrysostom, Theophylactus, Oecumenius, Hilary, Augustine and the Fathers everywhere against the Arians, as Erasmus himself admits. Indeed thus explain Calvin, Beza and Vatablus. And it is evident first, because, as Chrysostom says, the Apostle opposes the form of God to the form of a servant; but the form of a servant is the nature of man; therefore the form of God is the nature of God. Second, because Paul adds: "He thought it not robbery to be equal with God," because namely He truly was equal to God, and consequently was Himself God; third, because this is the argument of the Apostle: Christ, since He was God, and therefore in equal glory with the Father, yet so emptied Himself, that He assumed the nature of a servant, that is of man, and became a servant obedient to God the Father even unto the most ignominious death of the cross: who therefore will be so arrogant a man as to set himself above another man, who is his equal by nature? Add, as Ambrose rightly argues in this same place against Erasmus, if form is a specimen, that specimen is either true or merely apparent and false: if merely apparent, then Christ was an impostor (God forbid) when He gave this specimen, and worked miracles by His own power to prove Himself to be the true God and Son of God: if true, then from it the divinity of Christ could truly be proved and established, and Christ truly be God; it is otherwise with the Saints, who neither worked miracles by their own power, nor worked them for this end, that they might prove themselves to be gods. But, as I said, μορφή here signifies not accidental appearance and form, as the commentary ascribed to Ambrose wishes, but essential form. To Ambrose's argument I reply, in Christ Jesus there are two natures: one divine and eternal, which was before the Incarnation, of which the Apostle speaks here; the other human and temporal, which He assumed in the Incarnation, of which he treats in the following verse. Therefore the pronoun who refers to the person of Christ; that is to the person of the Word, which was before the Incarnation in form, that is in the nature of God: for that the Apostle does not speak of Christ as man is evident, because he adds: "But emptied Himself, taking the form of a servant," that is to say, Christ, since before the Incarnation He was God, and equal to God, yet afterwards emptied Himself, when through the Incarnation He took the form of a servant. Note here that τὸ is used causally, as if to say: Because Christ was in the form of God, therefore He was consequently equal to the Father; for the form, that is the nature of God, is not like the form, that is the nature of man: which although it is one in species, is nevertheless multiple in number, and in different men is different and different; for the nature of God, or divinity, is altogether one and individual and most simple, so that it admits no degrees, no division, no multiplication: but wherever and in whatever persons it is, it is altogether one and the same, both in species and in number, so that the persons to whom it is communicated are altogether equal both in nature, in eternity, in dignity, and in perfection. Hence Chrysostom, Theophylactus and others teach that the whole mystery of the incarnation of the Word is taught in this place: namely that one person of the Word consists of two natures, divine and human, which He assumed, and consequently from this place all heretics are refuted who took away one or the other from Christ. Here, says Chrysostom and Theophylactus, Arius falls, who asserted that the Son was less than the Father; Photinus falls, who taught that the Son was not the form but the energy of the Father; Sabellius falls, who thought the Son was not equal to the Father but the same person as the Father; Nestorius falls, who placed two persons in Christ, so that one Christ was man and another Christ was God; finally Apollinaris falls, who took away from Christ the mind and rational soul, and consequently humanity. You will say: Why did the Apostle not say clearly: Who when He was God? I answer: He said that and more; for by form he signifies the glory and majesty of God, and he opposes it to form, that is to the weakness and baseness of the human. Whence elsewhere in express terms he calls the Son God, as is evident from Rom. IX, 5; I Tim. III, 16; Col. II, 9, and elsewhere. HE DID NOT REGARD IT AS A ROBBERY TO BE EQUAL WITH GOD. — First, "he did not regard it as a robbery," that is, he did not do it (so that, according to canon 36, a mental verb may be put for a real one, namely to say or to regard for to do), because he did not usurp what was alien, but what was his own, since he felt, said and bore himself as if equal to the Father. Second, it can be taken by hypallage thus: "he did not regard it as a robbery," that is by regarding he did not seize equality with God, because by regarding he attributed to himself that which was truly his. Third and most simply thus, as if to say: "He did not regard it as a robbery (supply, to do, when he felt and said) to be equal with God," as when he said: "I and the Father are one," John x, 30, because what he felt and said and attributed to himself, that very thing was in reality: whence what was of his nature, he did not think to be robbery; and consequently as he thought he did not rob, so in reality he did not rob equality with God. Thus Augustine, tract. 17 in John. Note: This robbery is arrogance, or the effect of arrogance; for to rob another's glory is to arrogate it to oneself. Thus Augustine above. Second, as Chrysostom and Vatablus, by metonymy to rob signifies to retain something as if it had been robbed, eagerly and contentiously, as if to say: Christ did not rob, did not covet, as Lucifer, Isaiah xiv, 13, equality with God, nor as robbers are wont, having robbed (while being conscious of wrongdoing they fear lest they lose it) did he eagerly preserve and ambitiously defend it; but rather of his own will, as a legitimate master, he laid it down, that is he hid it and emptied himself, etc. For this is required by the adversative particle "but," which follows, when he says: "But he emptied himself," otherwise it will be not so much adversative as explanatory, and "but" will be taken improperly for "nevertheless." Beautifully St. Bernard, hom. super Missus est, teaches that Lucifer thought of robbery of divinity, not Christ: "For the Most High God the Father," he says, "although he is almighty, could neither create an equal to himself nor beget an unequal son. He made therefore a great angel, but not as great as himself, and therefore not the Most High. But the Only-Begotten alone, whom he did not make but begot, the Almighty begot almighty, the Most High the Most High, the Eternal coeternal, he does not regard as robbery or injury that he be compared to himself in all things. Rightly therefore he will be great here, because he shall be called the Son of the Most High." To be equal with God, — τὸ εἶναι ἴσα Θεῷ, to be equal, that is equally, with God: for the noun is taken for an adverb, says Erasmus: which Our translator clearly renders, "to be equal with God." Note: God, supply the Father; for here the name is of a person; for those are equal. Otherwise therefore it is taken a little before, where he said: "When he was in the form of God"; for there God absolutely signifies the essence common to three persons.
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7. BUT HE EMPTIED HIMSELF — ἐκένωσε, he emptied, and, as Tertullian reads it, he exhausted, or emptied, that is, he made himself empty and void, so that he who was full of majesty, glory, strength, and indeed the fullness of all being, emptied himself of these things, and reduced himself as it were to nothing, and became from Lord a servant, from God a man, from Creator a creature. For just as the name of the Creator is, "I am who am," or τὸ ens, and the very ocean of his being; so the name of the creature is, "I am not": for from itself the creature is nothing; for all the being which it has, it has from God, and it receives that continually from God, and so if God should cease to pour forth his being into it and withdraw his hand, immediately the creature would fall back into nothing, whence it came, and would vanish: just as when the sun departs, or withdraws its rays, all light in this air vanishes. Theophylactus notes that Christ in this humiliation of himself did not lay aside, but preserved his sublimity and majesty, namely the form and nature of God; yet in such a way that he, having assumed humanity, veiled and concealed it. Secondly, he emptied himself, not by command, or by any other compelling force, but of his own will. Thus Theophylactus. St. Cyril describes this emptying of the Word graphically, in the book On Faith to the Queens: "The Word," he says, "impelled by love of the human race, since by its own nature it was not capable of emptying, having taken on the form of a servant, emptied and humbled itself; he who was ignorant of the commerce of flesh, for this reason is clothed in flesh (for the Word was made flesh); he who by reason of his incorporeal nature did not come under touch, is made tangible; he who knew no beginning, according to the body receives a beginning; he who was absolutely perfect, receives growth; he who cannot be changed, makes progress toward better things; he who is rich, is born in an inn: he who covers the heaven with clouds, is wrapped in swaddling clothes; he who was king, is laid in a manger, whom yesterday, for our salvation, in immaculate childbirth, Mary the virgin mother brought forth; Mary, I say, mother of life, mother of beauty, parent of magnificence and light." The Word therefore was emptied through the assumption of emptiness, that is of humanity, in which nevertheless he retains the fullness of divinity, as Cyril says and Gregory of Nyssa cited in the Council of Ephesus, vol. II, cap. vii: "The King of kings," he says, "the Lord of lords, is clothed in the form of a servant, the judge of all becomes tributary to the rulers of this world; he who embraces all things in his embrace, finds no place in an inn, but is laid in the manger of brute beasts; finally he endures death. Life tastes death; the judge is led to the praetorium; the Lord of all living things is subjected to the sentence of a judge; the king of all heavenly powers does not refuse to experience the hands of executioners. The Apostle admonishes us to consider this example of humility, this mode of abjection." And St. Cyprian, in the treatise On Almsgiving: "He willed to be the Son of Man, that he might make us sons of God; he humbled himself, that he might raise up the people who previously lay prostrate; he was wounded, that he might heal our wounds; he served, that he might draw servants to freedom; he endured to die, that he might bestow immortality upon mortals." A type of this humiliation of Christ was Eliseus, who, fitting himself to the body of the dead child, raised him up, IV Kings IV. Concerning whom hear St. Augustine, serm. 11 On the Words of the Apostle: "The great one himself came to the small one, the savior to save, the living one to the dead one. And what did he do? He contracted his youthful limbs, as if emptying himself, so that he might take on the form of a servant: he fitted himself small to the small one, so that he might make the body of our humility conformed to the body of his glory. Just as therefore the dead one was raised up by Eliseus, so the impious one was justified by Christ." Hear St. Bernard, serm. II upon Missus est: "In Christ," he says, "is recognized a short length, a narrow breadth, a subjected height, a level depth, a light not shining, the Word an infant, water thirsting, bread hungering. You would see, if you attended, power reigning, wisdom being instructed, virtue being sustained, God finally nursing, but refreshing angels; crying, but consoling the wretched. You would see, if you attended, sadness making joyful, fear comforting, salvation suffering, life dying, strength being weakened: but this is sadness that makes joyful, fear that comforts, death that vivifies." Hence the same Bernard infers, serm. I On the Nativity: "What is more unworthy, what more detestable, what more gravely to be punished, than that, seeing God of heaven made small, man should further presume to magnify himself upon the earth? It is intolerable impudence, that, where majesty emptied itself, a worm should be puffed up and swell. This therefore is the reason why he emptied himself, taking on the form of a servant, he who in the form of God was equal to the Father: but he emptied himself in majesty and power, not in goodness and mercy. For what does the Apostle say? The goodness and humanity of our Savior God appeared." TAKING ON THE FORM OF A SERVANT,—that is, taking on the nature of servants, namely the human nature, he became man, he became a servant. Note first, that Christ by reason of his divine person is the Son of God, but by reason of the human nature which he assumed, is the servant of God. Note secondly: This servitude common to all creatures, and therefore proper to the creature as such, consists in two things: First, that the whole creature is subject to the dominion of God, inasmuch as it received its whole being from God, just as a ray from the sun, and continually receives it. Secondly, when the creature is rational, it is obliged in all things to obey God as Lord, to revere and worship him: which two things belong to Christ, as he is man, as Francis Suarez teaches along with others, III part., disp. xliv, sect. 1. Thus therefore in Christ the servile nature, that is the human nature, was elevated to the hypostasis of the Son, and through it has a right to the paternal inheritance just as the Son does. And so Christ is man and servant, and Son: servant according to the human nature considered in itself alone; Son, inasmuch as that same human nature subsists in the hypostasis of the Son: for truly this man is the Son of God. Note thirdly: Christ is not a servant by legal servitude, or penal servitude, which is namely extrinsic and superadded to the nature by which one is a servant, either on account of guilt, as those captured in a just war, or on account of purchase, or because he is born from a slave, namely from a slave mother: for the offspring, or fetus, follows the womb. And in this sense Pope Adrian in the Council of Frankfort, and other Fathers, indeed St. John in the Gospel cap. viii, vers. 35, deny that Christ is a servant; but they do not deny that Christ, by reason of the created nature which he assumed, is a servant. You will say: To the Hebrews III, vers. 6, the Apostle opposes Moses as it were a servant to Christ as a son. I answer: Rightly so, because Moses is a mere servant, but Christ is such a servant that he is nevertheless also the natural Son of God, as I have said. Hence it is evident fourthly, that the interpretation of Marcion is false, who taught that Christ took on the form of a servant when, girded with a linen cloth, he washed the feet of his disciples, for this is the office of servants; and the commentary ascribed to Ambrose, which Erasmus follows: "Christ," he says, "took on the form of a servant, that is the appearance of a guilty man, whose person he bore for us, while being scourged, condemned, crucified; for servants are made from sin, just as Ham, the son of Noah, who first merited to receive the name of servant." But St. Chrysostom rightly refutes this. For it is one thing, he says, to do the work of a servant, another to take on the form of a servant; for form, as I have said, signifies nature, not likeness, not office. Whence the Apostle, explaining himself, adds: "And found in appearance," not as a sinner, not as a thief condemned to the cross, but as a man. IN THE LIKENESS OF MEN MADE, — that is, made similar to men. Take likeness not as accidental, not as apparent and phantasmal, as the Manichaeans wished; but as substantial, by which all men are said to be similar in species, or in human nature. Thus St. Thomas, III part., Quest. V, art. 1, ad 2. Thus it is said, Gen. v, 3, that Adam begat a son in his own image and likeness, because, namely, he begat Seth similar to himself in human nature. Thus Col. I, 15, the Son is said to be the image of the Father. And I Cor. xv, 19, we are said to bear the image of the earthly man, because as to nature we are similar to the earthly Adam, and with him we bear the same body in species. AND IN HABIT FOUND AS A MAN. — For "habit," in Greek it is σχήματι, that is, schema, figure and external appearance, as if to say: Just as Christ assumed the internal form and nature of man, so also he had the external appearance and figure of man; and in such schema was the form of body as we are. Thus Chrysostom, Theophylactus. Secondly, Ambrose takes schema as external conduct. Thirdly, St. Augustine, lib. LXXXIII Quaest., Quest. LXXIII, tom. IV, understands schema as the predicamental habit by which someone is said to be clothed and dressed in this or that habit: for the Word assumed and put on human nature as a habit and garment. "By this name habit," says Augustine, "the Apostle sufficiently signified in what manner he said: Made in the likeness of men, because he was made not by transformation into man, but by habit, when he put on man, whom uniting to himself in a certain way and conforming, he would associate to immortality and eternity." And below: "By which name (habit) it must be understood that the Word was not changed by the assumption of man, just as neither are members changed by a garment, although that assumption ineffably joined the assumed to the one assuming; but insofar as human words can be fitted to ineffable things, lest God the assumor of human frailty be understood as changed, it was chosen that in Greek σχῆμα, and in Latin it be called habit, that assumption." Thus St. Augustine, by which he beautifully teaches that by the Incarnation the Word did not become flesh in such a way as to be transformed into flesh, that is, into man, as the Eutychians wished: just as when air becomes water, it is changed and converted into water; but that it became flesh in such a way as a man becomes clothed, and as iron becomes ignited, and as gold becomes a statue or golden image; because the Word remaining what it was, assumed humanity to itself, and put it on as a substantial garment, so to speak. I say substantial, for in this there is a dissimilarity between incarnation and clothing, that the union of incarnation is substantial, while that of clothing is accidental. This sense is apt and appropriately answers the Greek; the first sense, however, is more general and genuine; for the Apostle wishes to say that the eternal and invisible Word so assumed the form and nature of man that he presented it to men to behold, and through the appearance and figure of the human body assumed by him wished to appear visible to the eyes of men and to be seen, and thus was seen and found by men as a man. AS A MAN, — that is, as any other and common man, although Christ was a singular man, and thus God man, says Chrysostom. Secondly, more simply, "as a man," that is, a true man. For it must be noted that adverbs of likeness, as, like, as if, often signify not likeness but truth to the Hebrews. Thus John I, 14, it is said: "We saw his glory, the glory as it were of the only begotten of the Father," that is, we saw the glory of Christ so great as it befitted him to have, who was truly the only begotten of the Father. Thus Theophylactus. And in this sense the argument of Marcion is destroyed: Christ, he says, was found only in the habit of a man, therefore he was not truly a man: for the contrary should be inferred, namely: therefore he was truly a man, as is evident from what has been said.
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8. HE HUMBLED HIMSELF, BECOMING OBEDIENT UNTO DEATH, EVEN THE DEATH OF THE CROSS,—that is to say, He humbled Himself through obedience, or while He obeyed the Father unto the death of the cross. Note first: Christ humbled Himself and obeyed not as He is God and the Word, as the Arians wished; for thus He is not subject to the Father, since He is equal to Him, but inasmuch as He took on the form of a servant, or inasmuch as He is man. Note secondly: Christ, as man and servant of God, was truly and properly obedient to God; but since true and proper obedience does not exist except where there intervenes a precept of a Superior, which is as it were the formal object of obedience, as St. Thomas and the Scholastics teach, II II, Question CIV, it follows that Christ received from the Father both other precepts (for this the word "unto" suggests), and especially the precept of dying on the cross, to which Christ humbly submitted Himself and accepted it, "becoming obedient unto death, even the death of the cross." Indeed, Christ wished to receive so grave and harsh a precept, that He might give us a perfect example of so noble a virtue, namely obedience; lest anyone be able to complain that too harsh things are commanded him by his Superiors, but that each one may know and be comforted, thinking that Christ received from the Father a far harsher command to undergo the cross. Morally concerning the flight from pride and the love of humility, see here Chrysostom, in the moral homily 7. Note thirdly: Christ had four forms as it were and lineages, which Ezekiel, chapter I, represents through the four-formed Cherubim, for the Cherubim had four faces, namely of a man, of an eagle, of an ox and of a lion. The face of a man represents the human nature of Christ, the face of an eagle represents the divine nature of Christ, the face of an ox represents the priesthood and sacrifice of Christ, the face of a lion represents the royal power of Christ, which He obtained by rising from the dead and ascending into heaven. The Apostle here marks these four forms and as it were lineages of Christ with clear representation: first, the divine form, when he says: "Who when He was in the form of God;"; secondly, the human, when he adds: "Found in habit as a man;"; thirdly, the priestly, when he adds: "He humbled Himself unto death;"; fourthly, the royal, when he concludes saying: "For which cause God also hath exalted Him." The Apostle notes the same things, Hebrews I, 3, as I shall say there. Hence piously and Christianly St. Augustine, epistle 56: "If you ask," he says, "what is the way to obtain truth, and what is first in the religion and discipline of Christ? I will answer: First is Humility. What is second? Humility. What is third? Humility, and as often as you ask, so often shall I say this. For as Demosthenes in eloquence gave first, second, third places, etc., to pronunciation: so do I give the same places to humility in the school of Christ." And St. Leo, epistle to Dioscorus: "The whole," he says, "discipline of Christian wisdom consists not in abundance of words, not in the cleverness of disputing, nor in the desire for praise and glory, but in true and voluntary humility, which the Lord Jesus from the womb of His mother even unto the punishment of the cross chose and taught with all strength."
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9. WHEREFORE GOD ALSO HATH EXALTED HIM, AND HATH GIVEN HIM A NAME WHICH IS ABOVE ALL NAMES. — Note first, that τὸ "wherefore" does not signify consequence or outcome, as Calvin wishes, but merit and reward: for this is what "wherefore" properly signifies; as when I say, "Peter received ten asses on account of his daily labour," I signify that Peter merited and received the reward of ten asses by his daily labour. That little word "also" likewise signifies not a joining together, as is evident (for nothing preceded to be joined), but ἀνταπόδοσιν, that is, a returning and retribution of reward, so that it is the same as "in turn," as if to say: Because Christ so humbled himself, therefore in turn God, as it were compensating and rendering to him the just and fitting reward of such great humility, exalted him. Hence secondly it is clear, that Christ merited not only grace and glory for us, but also certain things for himself, which although Calvin denies, the Apostle here clearly asserts, saying: "Wherefore God also hath exalted him, and hath given him a name which is above all names," as if to say: Christ, on account of such great humiliation even unto the death of the cross, merited to be exalted, so that the name, not ours, but of Christ himself, should be exalted and celebrated in heaven, on earth, in hell. The same is evident from the Apocalypse v, 12, "The Lamb that was slain is worthy to receive (from all men, so that namely all men may acknowledge and praise his) power, and divinity, and wisdom, and strength, and honour, and glory, and benediction." Note thirdly: Christ merited two things for himself: The first is glory, not of the soul, because he possessed that from the first instant of his conception, but of the body. Thus Chrysostom, Ambrose, Anselm, Bede, Basil, book IV Against Eunomius; Augustine, book II Against Maximus, chapter v, and others. The Apostle signifies this by the word "exalted," in Greek ὑπερύψωσε, that is, as Ambrose says, superexalted, namely to immortal life and glory above all angels and heavens, placing Christ at the right hand of God. Hence this exaltation embraces six excellences which Christ merited for himself. The first, as rightly St. Athanasius, sermon 2 Against the Arians, is resurrection; because Christ was obedient unto death, hence he merited to be the first to rise from the dead, and to be the conqueror of death and to abolish it in himself and in us. Secondly, he merited for himself the gifts of a glorious body, so that, because he gave his body to be so torn apart in his passion, hence as a reward he might receive in the resurrection a most glorious body, namely completely immortal, impassible, most radiant, most agile and most subtle. Thirdly, he merited to be exalted above all Saints and Angels. Fourthly, he merited to sit at the right hand of God the Father. Fifthly, he merited judicial power, so that he might become the judge of the living and the dead. Sixthly, he merited the kingdom of heaven and earth, so that as king and Lord of the world he might command angels, men and all creatures. Where note: Although this exaltation and the six aforesaid excellences which that exaltation embraces were due to Christ by reason of the hypostatic union, yet by another title also, namely on account of the merits of his humility and obedience, they were given to Christ. Secondly, what Christ merited for himself, is a name above all names: concerning which I shall now speak. AND HATH GIVEN HIM A NAME WHICH IS ABOVE ALL NAMES. — First, the name of God and of the Son of God the Father gave to Christ: for this name alone is properly a name above all names of any creatures whatsoever, to which, as follows, all knees bend, so that they may adore it. Where note: Name is taken metonymically for the thing signified by the name: therefore the name of God is God himself and divinity, whose majesty, power and glory is named and celebrated by all and above all things. Hence in the Apocalypse v, 12, it says the Lamb that was slain receives divinity, lest it seem that he received it for the first time after death and resurrection: for it is certain that he possessed it from the first instant of his incarnation; but that he received it in knowledge and fame among men throughout the whole world, so that namely it became known to all, and all should believe Christ to be the true God and Son of God, and should worship and celebrate him as such: for thus often in Scripture a thing is said to come to pass when it becomes known, so that a real word is taken for a mental or verbal one, according to canon 46. Thus St. Ambrose, Theodoret, Anselm, St. Thomas, as if Theodoret says: By so humbling himself Christ did not lose his own name (God), so that he even received that same name as man and acquired it for his humanity. Therefore the same shall happen to you, O Christians, nor shall you lose or diminish your honour by humbling yourselves, but shall increase and accumulate it. Truly and beautifully St. Bernard, sermon 34 in the Canticles: "Humility," he says, "in honor, is the honor of honor itself and the dignity of dignity: all dignity is unworthy by the very name of dignity itself, if it disdains the humble. If you are distinguished, be nevertheless of the flock; if you preside over all, do not disdain to be subject." And sermon 2 on the beginning of Fasting: "Why do you swell up," he says, "O man, why are you exalted without cause? Why do you think lofty thoughts and your eyes see everything sublime? The Lord is indeed sublime, but it is not thus proposed to you. His greatness is praiseworthy, but not also imitable: humble yourself, and you have grasped it." And again, sermon 5 On the Ascension: "Humility alone is that which exalts, alone that which leads to life. This is the way, there is no other besides it. Whoever goes otherwise falls rather than ascends. O perversity! O abuse of the sons of Adam! Because when ascending is most difficult, and descending is most easy, they themselves both ascend lightly and descend with difficulty, prepared for honors, for the heights of ecclesiastical ranks, formidable even to the shoulders of angels. But to follow you, Lord Jesus, scarcely are there found any who would suffer themselves to be drawn, who would wish to be led through the ways of your commandments." Secondly, "name," that is fame and the celebrity of his name, so that Christ as Messiah may be most well-known, most named and most famous throughout the whole world. Thirdly, and proximately, "name" is that name which he explains, when he immediately adds: "That in the name of Jesus every knee may bow." The name therefore of Jesus, that is the title of savior and redeemer, Christ merited and received through humility and obedience unto death, because through death on the cross he became the savior and redeemer of the world; for although the name Jesus was imposed upon him at circumcision, yet then he was not actually and perfectly the savior, but only by destination and beginning: for then it was destined and declared that he would be the savior of the world, namely when he would pay the price of his blood for our salvation on the cross; and therefore the name Jesus was given to Christ at circumcision not from the present, but from the future salvation: for thus names are imposed upon many which would portend a future thing. On the cross therefore Christ consummated our salvation and redemption, and consequently on the cross he became actually and perfectly the savior and redeemer, and from thence received the name and title of Jesus, so that all might name him, celebrate him, invoke him as Jesus, that is their savior and redeemer, and consequently as the true God and Son of God, and the Messiah promised to the fathers. For all these things are included in the name of savior and redeemer, that is the name of Jesus. Therefore the name of Jesus signifies not only a name, but also the thing signified or connoted by the name in this place.
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Verse 10. THAT IN THE NAME OF JESUS EVERY KNEE SHOULD BOW, of those in heaven, on earth, and under the earth. — Note first: Paul alludes to Isaiah xlv, 1, where when Isaiah had begun to prophesy concerning Cyrus and the liberation of the Jews from Babylon, as it were concerning the antitype of Christ, who was to be the liberator of all nations from the power of the devil and hell: "Thus saith," he says, "the Lord to my anointed Cyrus," etc.; soon in verse 8, in the prophetic manner he flies to the antitype Christ, whom he intended: "Drop down," he says, "ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a saviour, and let justice spring up together," as if to say: I Isaiah beseech thee, O Lord, that from the heavens thou wouldst send the Holy Ghost, who coming into the womb of the Virgin might fecundate her, and that from this earth of ours in the Blessed Virgin he might receive the matter from which he might form the body of Christ, so that thus Christ might be generated, the just one, I say, by antonomasia, who justifies all. And again describing this saviour, verse 14: "Surely," he says, "God is in thee (in thy, O Christ, humanity alone as if in a temple the divinity dwells hypostatically, say Chrysostom, Theodoret, Procopius), and there is no God beside thee. Verily thou art a hidden God, the God of Israel, a saviour." He is called saviour, that is Jesus, on account of the hidden and mysterious sacrament of the assumed body, says Jerome. As the Septuagint translates it, "thou art indeed God, and we knew it not;" but rising through the mountain and the cross, he who was hidden became known, and throughout the whole world is named, celebrated and adored. Whence Isaiah subjoins, verse 23: "By myself have I sworn, there shall come forth a word from my mouth in justice, and it shall not return, because to me every knee shall bow (which here he says Every knee shall bow) and every tongue shall swear. Therefore in the Lord shall it be said: My are the justices and the empire: to him (Christ) shall come and be confounded all that resist him. In the Lord (through faith in Christ) shall all the seed of Israel be justified and praised," as if to say: That word which I God once uttered justly shall not be made void, but shall be fulfilled in deed, so that namely all nations acknowledge me Christ God, Lord and saviour, bend the knee to me, adore me, swear by me, not by idols, and trusting in the Lord, say: Mine are the justices of the Gospel, and mine is the empire of Christ: not to the Jews alone, but to us Gentiles also does the kingdom pertain, that is the Church and the salvation of Christ. Thus Jerome there. IN THE NAME OF JESUS. — Note first, that the name Jesus is not Syriac from the root אסא asa, that is to heal, nor Greek, from ἀπὸ τοῦ ἰᾶσθαι, that is from curing and healing, as if Ἰησοῦς, or Jesus, were the same as ἰατρός, that is physician, as Epiphanius seems to wish, heresy 26: "Jesus," he says, "in the Hebrew language is called healer, or physician and saviour." Thus also from ἰάομαι Basil deduces the name Jesus, in the Ascetics, and Cyril, catechesis 10, near the end. But this is not the proper etymological reason, but only a fitting accommodation. Just as the Nazianzen, oration 2 On the Pascha, and Tertullian, book Against the Jews, chapter x, derives the Hebrew pascha from the Greek πάσχειν, that is from suffering, alluding namely and accommodating the Greek word to the Hebrew name. Much less is the name Jesus the tetragrammaton יהוה with the letter ש inserted, as Osiander wished, for the tetragrammaton is written with ה at the end, Jesus with ע at the end, nor יהשוה iehescu (for that indeed has no root in Hebrew), but ישוע Jeschua, Jesus is said. The true etymology therefore of the name Jesus is from the root ישע iascha, that is he saved, for from this ישוע ieschua is said in Hebrew, in Greek Ἰησοῦς, that is saviour and salvation itself: for the name Jesus alludes by its points and its termination to the abstract, ישועה ieschua, that is salvation, as if you should say: Salvation itself and saviour by essence. That this is the etymology is evident from Matthew I, 21: "Thou shalt call (the angel says to Joseph) his name Jesus; for he shall save his people from their sins." Concerning the name Jesus see more in Angel Canini in Nomina of the New Testament, and in Galatinus, book III, chapter xx. Note second, that the name Jesus is a name above every name: "For there is no other name under heaven given to men, whereby we must be saved." And the reason is, because the name Jesus is the proper name of the incarnate Word; for just as my name is Cornelius, another's Peter, a third's Paul: so the proper name of the incarnate Word, or of this man who is the Son of God, is Jesus, as St. Augustine teaches, tract. 3 in the epistle I John, vol. VII. The name Jesus therefore signifies the whole economy of the incarnation and redemption of Christ, in which beyond other works created or made by God there shine forth and concur the wisdom, power, goodness, majesty of God and all the attributes of God. "Not well," said he, "do Majesty and love agree, nor do they dwell in one seat;" yet in the Incarnation and in Jesus they are sisters, and agree most excellently as it were as sisters; for what is Jesus but supreme majesty and supreme love, from whom salvation, grace, glory, all good things both in soul and in body, both in this life and in that future and blessed life through all eternity come to us. Hence it follows thirdly, that the name Jesus is greater, holier, more venerable than the name of God the tetragrammaton, bitter and ineffable to the Jews, which is commonly called Jehovah, and absolutely greater than the name of God, because as the learned Abulensis proves, Question VII, on the twentieth chapter of Exodus, the foundational reason is this: because God signifies God as Lord and Creator, but Jesus signifies God as Saviour and Redeemer; as therefore the benefit and work of redemption was greater than creation, so the name Jesus, or of the Redeemer, is greater than the name of God, or of the Creator. Whence the Church sings in the blessing of the Paschal candle from St. Gregory in the Pastoral: "It profited nothing to be born, unless it had profited to be redeemed," that is to say, All things which God did for us, whether creation, or nativity, or anything else, would have been in vain, and would not have profited us, unless redemption had followed. Add that the name of God the Redeemer includes the name of God the Creator, not the reverse: for redemption presupposes creation, not the reverse. That you may see this more clearly, take these antitheses. Jehovah signifies Him who is, and is the same with that name by which God names Himself, Exodus III, saying: "I am, who am." Jesus signifies Him who is Creator and saves the lost, vivifies, justifies and makes blessed. Jehovah is the fountain and principle of being; Jesus is the fountain and principle of grace, glory and salvation. Jehovah was the subduer and defeater of Pharaoh and Egypt: Jesus is the subduer of the devil and hell. Jehovah was the lawgiver of the Jews and of the Old Testament; Jesus of Christians and of the New Testament. Jehovah led the Hebrews through the Red Sea into Chanaan; Jesus through His blood, by which we are baptized and washed, leads us into heaven. Hence the name Jesus was represented in the name Jehovah, and Jehovah was as it were an enigma of Jesus, and conversely the name Jesus is a declaration of the name Jehovah; nay, if you regard the letters, the name Jehoshua, that is Joshua (which is the same as the name Jesus), includes all the letters of the name Jehovah, and adds others proper to itself, as I showed in Numbers XIII, 17. Whence Abulensis infers a little before the cited Question VII: "Greater," he says, "is the sin of taking the name Jesus in vain, than that name God." And he adds a new reason: "Because the common and praiseworthy custom of the Church honors this name Jesus more than the name God. Whence when the name Jesus is heard, devout believers either bow their head or bend their knees; which they do not do when the name God is heard: whoever therefore offends against this, dishonoring the name of Jesus, sins more than if he dishonored the name of God." Thus Abulensis. Whence St. Augustine, book III of the Confessions, chapter IV, testifies that even as a heretic this name was always in veneration to him, when he says: "This name of my Saviour, Thy Son, my tender heart had piously drunk in with my mother's milk itself and held fast; and whatever was without this name, however learned and polished and truthful, did not wholly ravish me." Hence it follows fourthly, that the name Jesus, since it is proper and adequate to the incarnate Word, embraces and transcends all other names of Christ (which are many and most excellent, which Holy Scripture attributes to the Word), so that it is the name above every name. Which St. Bernard beautifully teaches, sermon 15 on the Canticles: "All," he says, "the names of God either sound the grace of piety or the power of majesty. The name of power is Emmanuel, the name of piety is Jesus. Again the Prophet says: His name shall be called Wonderful, Counsellor, God the Mighty, Father of the world to come, Prince of Peace. The first, third, fourth sound majesty, the rest piety. Which of these therefore is poured out? Assuredly the name of majesty and power is in a certain way transfused into that which is of piety and grace, and is poured out abundantly through Jesus Christ our Saviour. Does not the name, for example, that God is, melt and fail into that which is God with us, that is, into Emmanuel? thus Wonderful into that which is Counsellor; thus God and Mighty into those things which are Father of the world to come and Prince of Peace." And below: "O blessed name! O oil poured out everywhere! How far? From heaven into Judaea and thence it runs into all the earth, and from the whole world the Church cries out: Thy name is oil poured out. Poured out indeed, because it not only flooded heaven and earth, but sprinkled even the lower regions, so that in the name of Jesus every knee bends of those in heaven, on earth and under the earth, and every tongue confesses and says: Thy name is oil poured out." Moreally, in the same place St. Bernard learnedly and piously shows that the name of Jesus is called and is the most excellent oil, which floats above water, wine and other liquids, on account of a threefold analogy: "Oil," he says, "shines, nourishes, anoints: it fosters fire, nourishes flesh, soothes pain; light, food, medicine. See now the same in the name of the Bridegroom. Proclaimed, it shines; pondered, it nourishes; invoked, it soothes and softens. And let us go through each thing. Whence do you think comes such great and so sudden a light of faith throughout the whole world, except from Jesus proclaimed? Is it not in the light of this name that God called us into His admirable light, to whom, being illuminated and seeing light in this light, Paul may rightly say: You were heretofore darkness, but now light in the Lord?" "Nor is the name of Jesus only light, but also food. Are you not strengthened as often as you remember? What equally fattens the mind of one thinking? What so restores exercised senses, strengthens virtues, enlivens good and honest morals, fosters chaste affections? All food of the soul is dry, if it is not poured over with this oil. It is tasteless, if it is not seasoned with this salt. If you write, it does not taste to me, unless I read Jesus there. If you dispute, or confer, it does not taste to me, unless Jesus sounds there. Jesus honey in the mouth, in the ear melody, in the heart jubilation. "But it is also medicine. Is someone of us saddened? Let Jesus come into the heart and thence leap into the mouth; and behold at the rising of the name, every cloud flees, serenity returns. Does someone slip into crime, and moreover run to the snare of death in despair? Will he not, if he invoke the name of life, immediately breathe again unto life? To whom has there ever stood before the face of the saving name, hardness (as is wont) of heart, torpor of sloth, rancor of mind, languor of acedia?" And a little below he adds: "Nothing so restrains the impulse of anger, calms the swelling of pride, heals the wound of envy, restrains the flow of lust, extinguishes the flame of desire, tempers the thirst of avarice, and puts to flight the itching of all indecorum. For indeed when I name Jesus, I set before myself a man meek and humble of heart, benign, sober, chaste, merciful and conspicuous in all honesty and sanctity, and the same God almighty, who by His example heals me and by His aid strengthens me. All these things sound to me at once, when Jesus has sounded. Always let it be in your bosom, always in your hand so that all your senses and acts may be directed unto Jesus. Finally you are also invited: Put, He says, me as a seal upon thy heart, a seal upon thy arm." THAT IN THE NAME OF JESUS EVERY KNEE MAY BOW. — That is, that all, bending the knee, may adore the name of Jesus, that is, Jesus. Hence it is clear that with the same adoration by which the Word or the Son of God is adored, this man also who is called Jesus Christ must be adored: for Jesus signifies this man who is at the same time both God and man: for when we adore the incarnate Word, we co-adore likewise the humanity and all things that exist in the Word. Thus Theodoret, Ambrose and others. Moreover, the name of Jesus can be venerated in two ways, just as any image whatsoever. For it is itself as it were an image (as Aristotle teaches, lib. Periherm., cap. 1), and a representation of the thing named, or of the person who is signified by this name. The first mode is, if the mind is directed not to the name, but to Christ represented by the name, and then Christ is properly and primarily venerated, just as the honor of an image, as an image, is referred to the prototype. The second mode is, if we venerate the name itself, on account of the respect which it has to the thing named. For in this way some honor is owed to it. For a thing which is referred to the religious worship of someone can also in some way be venerated itself, on account of that to which it is referred, or which it represents. Thus we kiss the very images of Christ and the Saints, because they are their images. Thus St. Thomas, Opusc. LX, cap. 6; Serarius in cap. II Josue, Quaest. XVI; Francis Suarez, III part., Quaest. XXV, art. 3, sect. 6, where he calls this adoration respective and venerative, that is, the veneration which we exhibit to this name, just as to an image, by the inclination of the head, a kiss, or some other external sign of veneration: although Gabriel Vasquez, lib. II De Adoratione, disp. VIII, cap. III, holds that images and the name of Jesus are not to be adored except together with the exemplar, or the thing named, that is, only to be co-adored, not to be adored separately, that is, to be venerated. His reason is: because images in themselves are inanimate things: therefore incapable of adoration. This is true of adoration properly so called, not of the cult of veneration described a little before and sanctioned by the Pontiffs and Councils. For, as Catharinus says in cap. IV epist. ad Rom.: "There exists a most just decree of the Pontiff, by which it is commanded that all should bow their head at this name Jesus." And the Council of Mainz, § 2, says: "Perusing the codices with his eyes, when he came to the venerable and awesome name of Jesus, he opens his head, bows, and sighing lifts his eyes to heaven." Navarrus, lib. De Orat., cap. IV, num. 5: "The Council," he says, "of Lyons, cap. Decet, de Immunit. Eccles., lib. VI, previously decreed that when that sublime name Jesus is pronounced, all should venerate it, at least by bowing their heads." See also the pious words of Gregory on this matter in Serarius, in cap. II Josue, Quaest. XV, by which he decreed that at the name of Jesus all should bend the knees of their hearts, which they should testify either by the inclination of the head. Note: Before Jesus was born, the name of Jesus was foretold and the Patriarchs, Prophets and Sibyls prophesied with exultation. Jacob, Gen. XLIX, 18: "Thy salvation (Savior) I will look for, O Lord." Habacuc III, 18: "But I will rejoice in the Lord, and will joy in God my Jesus." Isaias XLV, 8: "Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened and bud forth a savior." And throughout the Septuagint the Hebrew name משיע moscia, by which the Messias, or Christ, is often called, they translate σωτῆρα, that is, savior. The Sibyls also prophesied the same, as the acrostic of those verses of the Sibyl Erythraea teaches, whose first letters render these words: Ἰησοῦς Χριστός, Υἱὸς Θεοῦ, σωτήρ, σταυρός, Jesus Christ, Son of God, savior, cross, which verses exist at the end of the Sibylline Oracles, tom. II Biblioth. SS. Patrum, and Cicero cites them, lib. II De Divinat., and from this proves that the poem of the Sibyl is not that of a frenzied person, but of an attentive mind, of art and reflection; likewise the Emperor Constantius, in Eusebius at the end of his Life, and at length Augustine, lib. XVIII De Civit., cap. XXIII. CELESTIAL, — that is, of those who are in the heavens, namely of angels and blessed men. TERRESTRIAL. — In Greek ἐπιγείων, that is, as the Syriac [version has it], of those who are on earth, namely of men who dwell on the earth. AND INFERNAL. — In Greek καταχθονίων, that is, of those beneath the earth, who, as the Syriac translates, dwell under the earth, namely of those who are purified in Purgatory and of those who are damned in hell, whether they be men or demons, as Anselmus says: for these, although unwilling, bend the knee, that is, acknowledge, tremble and revere the name of Jesus, that is, Jesus God, savior and redeemer of the good, but of the wicked their own lord, judge and avenger. Hence St. Justin, Apolog. I for Christians, near the end, relates that Christians in his time were accustomed to cure demoniacs, and to free them from demons by the invocation of the name of Jesus.
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11. AND EVERY TONGUE (of the heavenly, earthly and infernal beings, as preceded) CONFESS THAT (which) THE LORD JESUS CHRIST IS IN THE GLORY OF GOD THE FATHER. — Namely, that Jesus as God, in the same glory, essence, majesty and power of divinity is with God the Father; but as man truly, that He is exalted at the right hand of God the Father above all men and angels, and most nearly and greatly participates in the glory of God the Father, so that He can truly be said to be in the same glory with God the Father, far more truly than other Saints, who in their own way are also in the beatitude and glory of God the Father. Note: The Greek texts have εἰς δόξαν Θεοῦ Πατρὸς, unto the glory of God the Father, which Chrysostom with his followers thus explains, as if to say, So that every tongue confess that Christ Jesus is Lord, and that unto the glory of God the Father; but our Interpreter more plainly took εἰς for ἐν, unto the glory, that is in glory: for thus holy Paul often speaks, as we have already seen many times.
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12. THEREFORE, MY DEAREST, NOT AS IN MY PRESENCE ONLY, BUT MUCH MORE NOW IN MY ABSENCE, WITH FEAR AND TREMBLING WORK OUT YOUR SALVATION. — The word as has an emphatic force, and is to be explained by as if, that is to say: Not only do you work well while I am present, as, that is as if in my presence, that is as if you revere my presence and my being present, as disciples are accustomed to study diligently when the master is present. Otherwise the Greek, Syriac and some Latin texts omit the word as, and then the sense is clearer, that is to say: I exhort you to work well (for operamini here is not of the indicative but of the imperative mood), not only when I am present, but also when I am absent. Note secondly: The word therefore connects these things with the preceding, that is to say: I exhorted you, verses 2 and 3, to flee discord and contention, to humility, obedience, concord, and to these things you, verses 5 and following, I stirred up by the example of Christ, who humbled himself and obeyed even unto the death of the cross, and through this was exalted above all things: now I infer and conclude, and exhort that by the example of Christ you humble yourselves, that you may likewise be exalted with him, and consequently, that you obey God's and my precepts concerning concord and humility; and not in pride and contention, but in humility, that is with fear and trembling, work out your salvation, however much you may appear to yourselves to be wise, holy or perfect. "God," says St. Augustine, sermon 2 On the Words of the Apostle, "is he who works in you, therefore with fear and trembling make a valley, receive the rain: depressed places are filled, high places are dried up; grace is rain. Why then are you surprised, if God resists the proud, but gives grace to the humble: therefore with fear and trembling, that is with humility: do not be wise in high things, but fear. Fear that you may be filled, do not be wise in high things, lest you be dried up." WITH FEAR AND TREMBLING WORK OUT YOUR SALVATION. — He alludes to Psalm II, verse 11: "Serve the Lord in fear, and rejoice unto him with trembling." Hence it is evident first, that in man there is free will even in matters of grace and salvation; secondly, that no one is certain of his grace and perseverance. The Lutherans and Calvinists deny this, and teach that he who has true faith ought to believe that he is in grace, and that he is elected and predestined by God, and will certainly be saved; but they are refuted by this place of the Apostle: for where there is certainty, and that of faith, there is no need of fear and trembling: just as we do not fear lest Christ was not born or did not suffer, because we have certainty of faith concerning these things; but the Apostle requires fear and trembling in procuring our salvation: therefore we do not have certainty concerning it. Some respond, among whom is Vatablus (but corrupted by heretics in this place and others), that by metonymy fear and trembling are here taken for diligence: for those who fear are accustomed to be diligent. Against this: this is very remote and improper; for properly fear signifies fear. And that the Apostle may show that he properly takes fear, and requires not just any fear, but great and vehement fear, he adds and increases by saying: And trembling. For trembling, says Chrysostom, is an increase of fear. Thus the Fathers everywhere, especially St. Augustine Against the Pelagians, and the Council of Trent, session VI. Secondly, diligence is not signified by the word fear and trembling, but by work out, as I shall say presently. Thirdly, even if we were to grant that fear here signifies diligence, this diligence overturns the Novatian certainty of grace; for why does Paul so earnestly stir up all the faithful to diligence in good works, to pursue the way of salvation, unless because they are not certain of salvation, but can go astray and fall away from it? For it would be in vain and ridiculous to say to those who are certain of their salvation, for example, that through good works you may attain salvation. Note: There are many just causes for this fear. The first is, uncertainty of grace. For we do not know whether we are in the grace of God, whether our past sins have been forgiven us, whether we have expiated them with true and serious contrition and penance. Whence the Wise Man rightly admonishes: "Concerning sin forgiven be not without fear." The second, because we do not see the depths of our heart, and we do not know whether some secret vice lies hidden in it, by which we displease God, whether our good works are not vitiated and corrupted by some hidden perverse intention. The third, because God's judgments are different from men's judgments, and God's judgments are a great abyss, so that on account of some hidden pride, negligence, or other sin of man, even if only venial, God gradually withdraws his grace and allows man to himself, so that being exposed to dangers and temptations he falls into sins. Again, in so many days, months, and years as even a good man lives, so many works of his intervene, even without the man noticing and as if unwilling, by which he stains his soul either through hidden cupidity, or through weakness, or through imprudence: so that St. Augustine rightly said of St. Monica his mother, book IX of the Confessions, chapter xxxi: "Woe even to the praiseworthy life of men, if you examine it with mercy removed." Which saying of Augustine, St. Gregory cites, book XXIX of the Morals, IX, and says: "Woe to us wretches, who have known no voice of God concerning our election and already grow sluggish in idleness. Woe even to the praiseworthy life of men, if we be judged with piety removed: because strictly examined, from that place before the eyes of the judge, whence it most suspects itself to please, it is overwhelmed." Hence that passage from Psalm cxlii: "Enter not into judgment with thy servant." And Job ix: "Although I should have something just, I will not answer him, but I will beseech my judge." And St. Jerome in Jeremiah chapter xxx: "All," he says, "the world has need of the mercy of God. Let no one go secure to the judge." Thus St. Hilarion feared, as St. Jerome testifies; for dying he repeated to himself: "Go forth, why do you fear? Go forth, my soul, why do you doubt? For nearly seventy years you have served Christ, and do you fear death? In these words he breathed out his spirit." Climacus has similar things about others in the degree of fear. Fourth, because in man there is a necessity of sinning, so that he cannot escape but that he sometimes sins, at least venially; and such fragility and inconstancy as each of us experiences, that we are cast down by a light state of temptation, so that one day or night intervening changes all the purposes and desires of man, so that we often take up new counsels every few hours, seek new pleasures. Fifth, because we have most powerful enemies who conspire for our destruction, namely demons, the flesh, and the world. "A tile-maker," says Chrysostom, "although he be very skilled, nevertheless stands with fear and trembling (on the roof), fearing lest he fall from the building: and you believed, prepared many good things for yourself, ascended on high, will you keep yourself cautiously and stand with fear, and have a watchful eye, lest you fall from there: for there are many spiritual wickednesses which strive to cast you down." Sixth, which the Apostle especially regards here, is the uncertainty of our perseverance, and consequently of predestination and election unto salvation and glory. For although someone be just and fervent, yet easily some sluggishness and negligence creeps upon him, so that flattering and indulging himself and the flesh, he gradually grows lukewarm, fails and falls. Paul feared this: "I chastise," he says, "my body and bring it into servitude, lest perhaps, having preached to others, I myself should become reprobate." Who therefore, however holy, does not fear? The wisest and holiest Lucifer fell, Adam fell, Saul fell, David fell, Solomon fell, Peter fell, the prince of the Apostles, Origen fell, Tertullian fell, so many heresiarchs fell, so many most holy anchorites fell: who therefore does not fear a fall? who thinks himself certain and secure? Whence, I pray, does he dare to promise himself certainty of perseverance and salvation? Hence St. Leo, sermon 8 On the Epiphany: "This," he says, "is a cause of trembling and fearing for the Saints, lest, being lifted up by their very works of piety, they be abandoned by the help of grace, and remain in the weakness of nature." Therefore, lest this happen in you, use divine aids most diligently. If in a fall God extends his hand, immediately extend yours; if in a shipwreck he offers a plank, at once seize it; if he knocks at the door, open it forthwith; if he calls, answer without delay with Paul: "Lord, what wilt thou have me do?" if he regards you, soon go forth with Peter and weep bitterly: if he impels you to a more perfect state and to the apostolate, say with Isaiah: "Behold me, send me." Note secondly: This fear is a most apt means to perseverance and salvation, and does not make us anxious and scrupulous, but rather confirms us and renders us more certain of our salvation. The reason for this is that, just as hope, so also fear is a means ordained by God and a straight path to salvation. This St. Bernard teaches, sermon 15 on the psalm "Who dwelleth": "Fear," he says, "is the greatest matter of hope: because fear is a gift of God directing us to salvation, and from the perception of preceding gifts a firm expectation of future ones, and because it is the good pleasure of the Lord upon those who fear him, and assuredly life is in his will, and in his good pleasure is eternal salvation." The same is evident from the contrary: for almost all who have fallen have fallen from excessive presumption and security, and from a certain hidden pride, by which they relied too much upon their own virtue and sanctity and trusted in it. "We have seen," says the author of the Soliloquies, chapter 29, volume IX of the works of St. Augustine, "we have seen, O Lord, many of our Fathers (such were Origen, Tertullian and Lucifer of Cagliari), which assuredly I do not recall without great trembling, which I do not confess without much fear, having ascended in a certain manner even to the heavens and placed their nest among the stars, but afterwards having fallen even to the abysses and their souls having been stupefied in evils. We have seen stars fall from heaven by the force of the tail of the dragon striking, and those who lay in the dust of the earth, by the face of thy hand lifting them up, O Lord, have marvellously ascended. We have seen the living dying and the dead rising from death, and those who walked among the sons of God in the midst of burning stones, like clay have flowed away to nothing. We have seen light darkened and light proceeding from darkness: because publicans and harlots go before the inhabitants into the kingdom of heaven, but the children of the kingdom are cast out into outer darkness." Finally, Chrysostom here prescribes a fitting reason and means for obtaining this fear: "How," he says, "shall this fear be compared? If we think that God is present everywhere, hearing all things, seeing all things, even those which are in the heart and in the depths of the mind. Tell me: if a prince were always standing near you, would you not stand with fear? When you eat, think that God is present; for he is present. When you are about to sleep, when you are angry, when you seize, when you take delight and whatever you do, think that God is present; and you will never break into laughter, you will never be kindled to anger. If you always have this thought, you will always be in fear and trembling, as if you were standing near a king." WORK OUT. — In Greek it is not a simple verb ἐργάζεσθε, but a more significant compound κατεργάζεσθε, that is to say, as Chrysostom and Theophylactus say: With much diligence and care proceed to work out your salvation; for "work out" here signifies not an action begun (for the Philippians had already begun to work well, as I said in chapter 1, verse 6), but a continued action, according to Canon 32.
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13. God is he who worketh in you both to will and to accomplish according to good will. First, Luther and Calvin, denying free will, thus expound it, as if to say: God infuses or implants into the servant's will itself the act of willing, that is, the act of willing what is good, just as he infuses heat into fire. But to pass over other matters, this sense is repugnant to what precedes: for if God infuses into the will the act of willing, as he infuses heat into fire, then Paul exhorted the Philippians in vain to work out their salvation with fear and trembling. For if everything is God's (as Chrysostom rightly infers), then you exhort me in vain, you instil fear and dread in vain, you command in vain saying: obey, because God does everything: God therefore is to be entreated, that he insert obedience and all good into me; but I am not to be stirred up to strive toward good and to undertake it willingly: because I cannot do this, but it must be inserted into me by God. For just as you would speak in vain to fire or to a brute beast: Be diligent, strive that you prepare heat and food for yourself; so you would speak in vain to man: Strive that you live well, if man is not free to these things, but must be driven to them like a brute beast. Second, some Catholics thus expound it: "God worketh to will," that is, he physically predetermines the will to the act of willing, yet in such a way that by predetermining he makes man will freely: for just as he predetermines the act, so also its manner, namely that it be done freely, that he will freely. They think this predetermination is signified by the word worketh, and, as the Greek more significantly has it, ὁ ἐνεργῶν, who worketh inwardly through his internal power, energy and efficacy. But it is difficult to reconcile these predeterminations of God with the liberty of our will. For if free will is predetermined, how does it remain free? For that which is free is undetermined and indifferent to either alternative, so that it can determine and bend itself to whichever part it wishes to freely embrace and choose. For this is what the Wise Man says, Ecclesiasticus xv, 14: "God," he says, "from the beginning made man, and left him in the hand of his own counsel," and verse 17: "I have set before thee water and fire: stretch forth thy hand to which thou wilt. Before man is life and death, good and evil; that which he shall choose shall be given him." And Moses, Deuteronomy xxx, 15: "See that I have set before thee life and good; and on the other hand death and evil." And verse 19: "Choose therefore life," etc. Bellarmine, Suarez, Molina, Valencia and others demonstrate this in many places in their treatise On Grace. Whence also today some wiser Doctors, who have posited these predeterminations, soften them, and interpret them not as physical but as moral, so that in reality they are nothing other than the efficacy of grace, which will certainly be efficacious, because it will have its effect, or because it will so soothe and allure man's will that it will freely consent to grace and cooperate with it. The Apostle therefore by worketh does not understand this physical predetermination; because he himself a little before commanded the Philippians to work out their salvation with fear and trembling, thus he wishes them to be solicitous, fearful, diligent in good works: God therefore was not predetermining them to solicitude, fear, diligence. For if God anticipates my solicitude and predetermines it, why do I labour, why am I solicitous? God takes care of this, God will most certainly and most efficaciously provide it, my solicitude helps nothing here; nor can I be solicitous unless God predetermines me to this solicitude, and if he predetermines it, there is no reason I should be solicitous, because this predetermination will most certainly make me solicitous: why therefore, O Paul, do you exhort us to solicitude, when this is not in our power but in God's alone? Third, St. Chrysostom, Theophylactus and others, and Theodoret thus expound it: "God worketh in us to will," because He helpeth, increaseth and promoteth the readiness of will to work well, which He findeth in us: for He maketh us more ready and stronger in doing good works and in repeating and increasing the same good works; for as idleness inviteth and draweth to idleness, so work inviteth and draweth to work, and conversely, so that, as Chrysostom saith, from work is born work, thus from idleness is drawn idleness. Hast thou given alms? thou art more stirred up to give: hast thou not given? thou growest more sluggish. Hast thou kept modesty one day? thou hast an inducement for another. Hast thou acted sluggishly? thou hast increased sluggishness. Thus St. Dominic Loricatus, by gradually exercising and performing his austerities and penances, at length made them almost incredible, so that he went girt with an iron breastplate next to his flesh, performed disciplines daily for many hours, abstinences, prayers, psalmodies with arms extended to amazement. And when others marvelled how this could be done, he answered: "Sleep bringeth sleep, and vigils beget vigils; for the human body, in which it is first gradually nourished, is afterwards strengthened through increments." For such is the force and allurement of custom, education and exercise, that as he who sleepeth, who drinketh, always wisheth to sleep and drink more; so he who giveth himself to abstinence and penance, afterwards wisheth more to abstain and to afflict himself and rejoiceth. Let anyone make trial, and he shall feel it to be so. Thus did the holy Hermits and Cenobites of old exercise themselves, whence they are called Ascetes, that is, Exercisers. The same happeneth in other virtues. This sense, truly understood, is not foreign to the Apostle's purpose: for he speaketh to the faithful already justified, whom he wisheth to proceed in works of justice with fear and trembling, because God worketh in them to will and to perfect: he understandeth therefore that willing, not whereby they first wish to believe, but whereby they wish to proceed in the faith and justice they have embraced, as if to say, Labour, O faithful, to work out your salvation; because thus shall ye call upon God, that He, as He hath begun, so may continue to work in you to will, and may make your will day by day more ready and prompt to willing and perfecting good works, by which ye may attain salvation. Fourth and best, that of St. Augustine: God generally worketh in us to will any good thing, whereby we are directed to salvation, whether we be just, or sinners tending and aspiring to justice: because He preventeth and prepareth any good work by His grace, moveth and inciteth, so that freely thou mayest will to repent, to love and to work any good thing, as if to say, God not only worketh to perfect, in Greek τὸ ἐνεργῶν, that is, to work and to act, but also the very willing itself; because He worketh not only the work itself and the external act, but also the internal election of the will and consent, whereby the will chooseth and willeth to do the external act and good work. Note first: The word "operatur" indeed gives the reason for the preceding, namely why we ought to work out our salvation with fear and trembling: this reason is that God works in us both to will and to accomplish, that is to say, Although, O Christian Philippians, you have free will, and it is in your power to work well and to be saved, I nevertheless exhort you that with humility and trembling you diligently serve God and perform good works, and those things which pertain to salvation. Because if you have anything good, or do anything good, you do not have it or do it from yourselves, but from God, who resists the proud, those who presume and through presumption neglect and grow sluggish, and withdraws His grace: but to the humble, those who pray, those who fear and are solicitous, He gives, increases and continues grace; and if you are provident and diligent in the works of salvation, God, as He has begun, so will He continue to work in you both to will and to accomplish good: but if you are presumptuous, overly secure, sluggish, God will withdraw Himself, nor will He continue to work in you both to will and to accomplish good, and thus you will fall away from your salvation. God therefore works in you both the first, and the second, third and any other following good willing (that is, good volition) and accomplishment; but in such a way that He wills you to cooperate humbly, strenuously and solicitously with His operation. For if you neglect to cooperate, or are presumptuous in that matter, God also will neglect you and will withdraw His grace, nor will He further work in you the second, third or fourth good willing and accomplishment: by which it will come to pass that you fall away from good willing and work, do not persevere, nor attain salvation. Thus St. Augustine, both elsewhere often, and in sermon 2 On the Words of the Apostle: "Fill," he says, "the valley, receive the rain, grace is rain: it does not descend upon mountains, but into valleys, that is, the humble." The same Augustine, On Grace and Free Will, chapter ix: "When," he says, "they are commanded to work, their free will is appealed to: but for this reason with fear and trembling, lest by attributing to themselves what they work well, they exalt themselves as if from their own good works. As therefore the Apostle were questioned, and it were said to him: Why did you say, With fear and trembling? he gave the reason for these words, saying: For God is He who works in you; for if you fear and tremble, you do not exalt yourselves as if from your good works, because God is He who works in you." Note second: God works willing through prevenient and exciting grace, by which He illuminates the intellect, by sending to it good thoughts and lights, by which it may apprehend, weigh and estimate both the enormity and punishments of sins, and the honesty and rewards of virtues, and God's judgment, and eternity and other things which pertain to salvation. Second, He excites the will and affection, pious motions, affections and impulses of fear, hope, repentance, love, and other similar ones, by instilling them in it, by which He persuades and convinces, and by persuading and convincing He works and causes that the will freely wills to fear, to hope, to repent, to love, not by itself alone, nor by the forces of pure nature, but through that same grace of God, which as it prevented and excited the will that it might will, so while it wills He aids it, and cooperates with it that it might will; and this is what the Greek ἐνεργεῖν signifies, that is to say, He works inwardly, namely penetrating with His intimate force, illuminating and moving the intimate depths of our intellect and will, and cooperating with them. And this is what St. Augustine says, On Grace and Free Will, chapter xiv: "God," he says, "is He who works in us both to will and to work: it is certain that we do when we do, but He makes us do, by providing most efficacious forces to the will, who said: I will make you walk in My justifications." Note here: God operates the willing in one way, but He operated the heaven, earth, seeds and all other things which He created or made in another way. Again, God operates a free work in the soul and will in one way, but He operates an inanimate or brute work in an inanimate thing or brute creature in another way, namely a lifeless, natural or animal work; for He operates in this manner, that is, by determining inanimate or brute secondary causes, and by His determination imposing necessity upon them for their actions: but He operates a free work in the will by persuading it, by moving it, by alluring it, by cajoling it, by softening it, by terrifying it, by strengthening it inwardly: just as outwardly princes and magistrates operate in their subjects the willing of obedience, so that they may wish to obey their laws. They operate, I say, not by physically determining them to this willing, but morally by threats and blandishments, by punishments and rewards inducing them, persuading and provoking them, so that they may freely wish to obey the laws: for this is political rule, by which princes command their subjects liberally, as it were citizens; not despotic rule, by which they domineer over their subjects slavishly and by force, as it were over slaves. Such proportionally is the rule and operation of God, by which He operates in free creatures, angel and man, and governs them not despotically, but politically, freely and royally; for otherwise He would do violence to their liberty, if He operated the willing in them not by morally persuading, but by physically determining. Whence the Syriac, Vatablus and Erasmus clearly translate: "God is He who works in you both to will and to accomplish;" or, as the Syriac has it: "to perfect that which you will." Note thirdly: Hence the Church teaches with St. Augustine that every beginning of good will, faith and salvation is from prevenient grace. That pagan denied this, whose voice concerning God is not Christian but atheistic: "Let him give me strength, let him give me wealth, I myself will prepare an even mind." Pelagius likewise denied the same thing: for distinguishing these three things in man, namely to be able, to will, to act, he taught that to be able, that is the power of willing, or will and liberty, is from God; but to will and to act is from us, and there is no need of God's grace for these. Whence Pelagius explained this passage of Paul by metonymy, by which the effect is put for the cause, thus: God operates the willing, that is, to be able, he says, because He gives me the power so that I can will; but this is plainly outside the scope and mind of the Apostle: for he wishes us to work good things with fear, from the fact that God operates the willing: therefore he does not speak of potential willing, but of actual willing; for the power of willing all men have received from God, nor ought they to be anxious, or to work with fear, fearing lest if they work sluggishly they lose it, or be deprived of it; for this fear is ridiculous and frivolous; but they can be deprived of actual willing, and many sluggish ones are deprived of it, because God withdraws from them the grace which is required for this willing: therefore the Apostle speaks of actual willing, not potential willing. Hear St. Augustine, On the Grace of Christ, chapter iii: "Pelagius," he says, "established and distinguished three things by which he says divine commandments are fulfilled: possibility, namely, by which man can be just; will, by which he wishes to be just; and action, by which he is just. Of these three, the first, that is possibility, he confesses is given by the author of nature, and is not in our power, but we have it even if we do not wish: but the two remaining, that is will and action, he asserts are ours, and attributes them to us in such a way that he contends they are from us alone; as if these two were so powerful for declining from evil and doing good, that they need no divine assistance; but that which is from God to us, this is weak, that is possibility, so that it always needs the help of grace." Then in chapter v, relating this: "On the contrary," he says, "the Apostle: With fear and trembling, he says, work out your own salvation. And that they might know that not only in that which they can work (for they had already received this both in nature and in doctrine), but also in that which they work, they are divinely assisted, he does not say: God is he who works in you the ability, as if you yourselves already have the will and the power to work by yourselves, and need no assistance in these two things; but he says: God is he who works in you both to will and to perfect; or as it is read in other codices and especially the Greek ones, both to will and to work." Again in chapter x, adding the response of Pelagius saying: "God," he says, "works in us to will what is good, to will what is holy, while he inflames us, who are devoted to earthly desires and loving only the present after the manner of dumb animals, by the magnitude of future glory and the promise of rewards, while by the revelation of wisdom he stirs up the will to a wonderful desire of God, while he persuades us, which you elsewhere do not fear to deny, all that is good. What is more manifest, that he means nothing else by grace, by which God works in us to will what is good, than law and doctrine? For in the law and doctrine of the holy Scriptures the magnitude of future glory and rewards is promised. To doctrine pertains also that wisdom is revealed, to doctrine pertains it, when all that is good is persuaded." Soon refuting these things: "But we," he says, "wish for that grace. Let him sometime confess this, by which the magnitude of future glory is not only promised, but also believed and hoped for; nor is wisdom only revealed, but also loved; nor is all that is good only persuaded, but also persuaded." Where note, that Pelagius, beyond nature and the natural powers of the will, admitted only doctrine and law, and understood and called that alone by those words in appearance grace, so ample and specious (for thus Augustine interprets it, in the place cited), which teaches to work good; and so Pelagius said God works to will, because he gives the law and holy Scriptures, which instruct and exhort us that we wish and do good; but internal grace, which would not only illuminate the intellect, but also impel, affect, and strengthen the will, Pelagius denied. If he had conceded this, Augustine confesses he would have raised no dispute with him. Therefore Augustine does not urge the predetermination of grace, or contend with Pelagius about it. Concerning which matter more elsewhere. Moreover, this response of Pelagius, that God works to will through law, not through grace, is refuted by the same reasoning by which I refuted his former response, that God works to will, because he gives the power of willing, or the will itself. AND TO PERFECT. — In Greek, as I said, for perfect is ἐνεργεῖν, which Our author a little before translated as to work, that is to say, God makes it so that you will, and that you perfect in deed that which you will, thus the Syriac. Note: God works in us to perfect by continuing the same grace by which he worked to will, and often also by giving external occasions for perfecting: in which matter the providence of God toward his own is wonderful, who commit themselves wholly to his direction and entrust themselves to it, so that he suggests to them and as it were puts into their hand very many and most apt opportunities for acting well and for accomplishing the matter well. Thirdly, when the external act is difficult, such as martyrdom, He then works to perfect it, strengthening and encouraging man with new grace. St. Bernard beautifully teaches in his book On Grace and Free Will, near the end, how God works these three things in us, namely "to think, to will, to perfect": "The first," he says, "namely to think, He does without us; the second, namely to will, He does with us; the third, namely to perfect, He does through us. For by sending a good thought, He goes before us; by also changing an evil will, He joins it to Himself through consent; by ministering to consent the faculty, the internal workman makes Himself known outwardly through our open work." Then, after teaching that merit is properly situated in the will alone, since perfecting and thinking are often not in our power, he adds: "We must therefore beware lest when we feel these things being done invisibly within us and with us, we attribute them either to our will, which is weak, or to God's necessity, which is none: but to grace alone, which is full. It itself stirs up free will when it sows a thought; it heals when it changes affection; it strengthens so as to lead to act; it preserves lest it feel defect. But it works thus with free will so that it goes before it only in the first instance, in the rest it accompanies it: going before precisely so that it may henceforth cooperate with itself. Yet so that what was begun by grace alone is perfected by both, as a mixture, not separately; simultaneously, not alternately through individual advances do they work. Not partly grace, partly free will, but the whole in each work they accomplish in an undivided operation." FOR HIS GOOD WILL,—not man's, as Chrysostom says, but God's: for it is in Greek εὐδοκία, that is, good pleasure, and, as Budaeus translates it, a willing and inclined affection, meaning that God does not work in us to will and to perfect on account of your merits, but on account of His free and immense benevolence and good pleasure toward us, namely so that we may acknowledge this grace and benevolence of God, implore it, and give thanks to it as is fitting. Otherwise Chrysostom and Theophylactus say "for His good will," namely to be fulfilled, meaning that God works in us to will and to work for this end, that His good will may be fulfilled in us and through us, namely that He may make us fulfill His good and holy will, that we may live holily as He Himself wills us to live; for this is pleasing to God and is His desire. But the former sense better corresponds to the Greek εὐδοκία, and to the scope and mind of the Apostle.
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14. Do all things without murmurings AND DISPUTINGS.—Greek manuscripts already vary. Some, like the Royal ones, read χωρίς ὀργῆς, that is, without anger; others with ours and the Syriac read χωρίς γογγυσμῶν, that is, without murmurings. And this is the true reading, which Vatable, Erasmus, and Beza also follow; for it returns to verse 3, where he commanded that they do nothing through contention, nor through vain glory: for from these arise murmurings and disputings, in Greek διαλογισμοί, that is, disputations; the Syriac says, dissensions: for he who disputes curiously inquiring why this is so, why such a one does this and not thus; he argues, disputes, murmurs, reproves and sows dissensions.
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15. That you may be blameless (ἄμεμπτοι, concerning which no one can justly complain) and simple children of God, without reproach, in the midst of a crooked nation. "Simple," that is sincere, candid; for this is the Greek ἀκέραιοι, concerning which I have spoken at Rom. xvi, 19. He opposes simplicity, or candor, to murmurings and hesitations; for those who are simple and candid are not curious in investigating what this one or that one does; they do not dispute, they do not murmur; but they interpret all things in the better sense, and leave each one to his own office and judgment, and concern themselves with their own affairs only, and thus have peace and tranquility with themselves and with all. CHILDREN OF GOD. — It does not regard the simple, which in Greek are said in the masculine ἀκέραιοι, but children are called in the neuter τέκνα. This title, therefore, is new and most honorific, by which the Philippians and all good Christians are called "children of God;" which ought to stir us to all virtue and holiness, that we may not be degenerate, but strive to imitate the purity, candor, charity and perfection of our heavenly Father in all things, and to express them in our conduct. IN THE MIDST OF A CROOKED AND PERVERSE NATION. — In Greek σκολιᾶς καὶ διεστραμμένης, that is, tortuous and distorted. Thus St. Augustine in Psalm CXLVI, Vatable, Erasmus and the Syrian. Crooked, therefore, here properly means not wicked, but distorted, which properly is opposed to straight and rectitude. He notes, therefore, the life and customs of the Gentiles, declining from the rectitude of virtue, and from the straight dictate of reason, law and prudence, and often entangled and distorted through tortuous and contrary vices; for every vice is oblique and tortuous, and entangles and distorts the mind with diverse and often contrary desires. But Paul especially opposes here the crooked to the simple, of which he has already spoken, so that crooked corresponds to the Hebrew עקש ickes, that is, perverse, deceitful, crafty, tortuous, which simulates and dissimulates, and which deceives and beguiles under the appearance of rectitude and truth. AMONG WHOM YOU SHINE AS LIGHTS IN THE WORLD. — In Greek φαίνεσθε is both imperative and indicative. Whence it can be translated with Cyprian, in his epistle to Rogatianum, with Ambrose, the Syrian and Vatable, shine and be conspicuous: for φαίνεσθε does not mean to shine in any manner, but to be in a conspicuous place, so that it can be seen by all like a torch placed on high. Secondly, these lights are the sun, moon, and stars, says Chrysostom, Ambrose, Anselm. "He admonishes," says Ambrose, "that mindful of their profession they may correspond to it, that among the unbelieving (unbelievers, infidels) they may appear so bright in life, conversation, and conduct, as the sun and moon are sublime among the stars in splendor." And Chrysostom: "He admonishes," he says, "that in the night of this age they may shine and gleam like stars." And Anselm: "He wishes," he says, "that Christians be like stars, which fixed in heaven do not care for earthly things, but are wholly intent that they may accomplish their courses and motions and spread light to the world." Thus Horace sings of Julius Caesar: Julius shines among all as a star, as the moon among lesser fires. That saying of Plato and Aristotle is also well-known: Neither Hesperus, nor Lucifer is so admirable as the just man. Thus that woman signifying the Church, Apocal. xii, is said to be clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. Thus also Daniel, cap. xii, 3, is said: "They that instruct many to justice (shall shine) as stars for all eternity." Secondly, more simply we shall take these "lights" as torches, such as, for example, are suspended in a harbor from a high tower, or lighthouse, that they may shine before those sailing by night to the harbor, and show the way and harbor from afar: for this purpose that tower Pharos was erected in Egypt, concerning which Statius says: The Pharos lifts lights rivaling the moon of the night-wanderer. As if the Apostle said: You, O Christians, are like certain earthly moons and stars, namely torches placed on high, that to the Gentiles sailing and shipwrecking in this sea of the world you may shine before and show the harbor of salvation, and the way to heaven by your example and holy conversation.
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16. THE WORD OF LIFE (the vital and saving doctrine of the Gospel) HOLDING FORTH TO MY GLORY IN THE DAY OF CHRIST, BECAUSE I HAVE NOT RUN IN VAIN, NOR LABORED IN VAIN. — For holding forth, in Greek it is ἐπέχοντες. Which Theodoret translates as attending; better Vatablus, sustaining, that is holding at the summit, and, as others do, holding forth to others, namely so that they may be carried into the harbor of salvation, this Gospel and Christian life of yours shining forth, they may be brought in. Whence also the Syrian translates, so that you may be to them in the place of salvation. Our translator more simply and generally translates holding forth, that is having, preserving and carefully retaining, lest it be snatched from you by anyone, so that you may be able to show, prefer and shine forth that to all. TO MY GLORY, — εἰς καύχημα ἐμοί, that is to my gloriation, so namely that I may glory in you in the Evangelical life so constant, so shining forth, which you have become through my preaching, "in the day of Christ," that is in the day of judgment, which will be the day of Christ the judge, declaring his supreme power, dominion and empire; because, that is, "I have not run in vain, nor labored in vain," inasmuch as I have brought you with many others to Christ and to Christian holiness.
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17. But even if I am poured out (for thus it must be read: whence Vatablus and some others wrongly read, I emulate) AS A LIBATION UPON THE SACRIFICE AND SERVICE OF YOUR FAITH, I REJOICE AND CONGRATULATE ALL OF YOU. — For I am poured out, in Greek it is σπένδομαι, that is I am libated. It is known from Leviticus and the sacrifices of the Gentiles that sacrifices had two parts, namely the victim, such as an ox, a calf, a ram; and the libation, such as wine or oil: for sacrifice was as it were a banquet of God, in which the victim was in the manner of food, the libation in the manner of drink for God. He does not therefore here place two victims, one himself or his death, another the faith of the Philippians, as Erasmus wishes; but one victim, namely the faith of the Philippians to be seasoned as it were with his blood like a libation, as if to say: If it should happen that I die and be killed by Nero, because I have converted you and others to the faith of Christ, I shall not be sad; but I shall willingly offer myself and rejoice in my martyrdom, as in a sacrifice offered to God, in which you are the victim, my blood is the libation, so that I may offer a complete sacrifice to God and sanctify it. Thus Chrysostom, Theophylactus, Anselm. Note here: By sacrifice he understands the victim: but he calls the faith of the Philippians the victim, or the Gentiles of Philippi themselves already converted to the faith of Christ by him. Secondly, for 'service,' in Greek it is λειτουργία, that is liturgy, or the sacred sacrifice of the Mass. Now just as he calls the Philippians themselves a victim or sacrifice: so he calls his preaching, by which they were converted to the faith, here and in Rom. cap. xv, vers. 16, a liturgy, or sacred ministry; because through this preaching, as through a sacred ministry, converted, they have been offered and consecrated to God and Christ, as if to say: I your faith, and you yourselves, whom I have brought to the faith as a victim through my preaching, as a liturgy and sacrifice to God I have offered and offer, and that willingly I shall confirm and sanctify with my blood, death, martyrdom; and so I shall not refuse, shall not flee, shall not grieve, so that, if God permits and disposes it, I shall consider myself affected by him with great benefit, and shall exult and say with St. Ignatius our disciple: "I am the wheat of Christ, I shall be ground by the teeth of beasts, so that I may be found pure bread of Christ." Thirdly, for 'I rejoice and congratulate,' in Greek it is χαίρω καὶ συγχαίρω, that is I rejoice and congratulate all of you, as if to say: It will be a matter of great joy to you, and you ought greatly to rejoice, if you hear that I am poured out for the faith of Christ and yours, and affected by martyrdom; for such a death of mine, joyful, honorable and useful to you will come to pass, and in this joy I congratulate you, and willingly and eagerly I already embrace and shall embrace such a matter of joy, for I desire nothing else but martyrdom, because I know that it will be great consolation, honor and joy both to me and to you. Thus Chrysostom, Theodoret, Theophylactus.
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18. AND YOU LIKEWISE REJOICE, AND CONGRATULATE ME. — The Greek χαίρετε καὶ συγχαίρετε can be translated by the indicative, "and you likewise rejoice and congratulate me." Thus Vatablus and Erasmus; but our translator better translates it by the imperative. For Paul forewarns the Philippians, whom he knew would be saddened by his death and destruction, and he comforts and cheers them by exhorting them to joy, so that, if it should happen that Paul be killed, they may not be saddened, but rather rejoice in the martyrdom of so noble an Apostle and their teacher.
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19. I HOPE IN THE LORD JESUS TO SEND TIMOTHY TO YOU QUICKLY, THAT I ALSO MAY BE OF GOOD COURAGE. — "Good," that is, pleasant, joyful, cheerful, eager; in Greek εὐψύχῳ, that is, so that I may be confirmed and encouraged in alacrity of spirit. For the Greeks call εὐψυχίαν both the joy of the spirit and the generosity, excellence, and magnanimity that follows from it; and on the contrary they call κακοψυχίαν the dejection of the spirit, pusillanimity, which is the companion of sadness, fear, and anxiety. WHEN I SHALL KNOW THE THINGS THAT CONCERN YOU, — that is, when I shall have learned about your affairs; about your condition, namely that all things are going well with you, and that you are making progress in faith and Christian piety, then I shall be of eager, generous, and upright spirit: for as long as I am ignorant of this, fear and anxiety hold me, lest your faith and Church should have suffered some evil or harm.
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20. FOR I HAVE NO ONE SO LIKE-MINDED, WHO WITH SINCERE AFFECTION IS SOLICITOUS FOR YOU. — For "like-minded," in Greek it is ἰσόψυχον, that is, of equal mind, endowed with equal spirit. Which first, some understand, so that a comparison is made, not of Timothy with Paul, but of others with Timothy, as if to say: I have no one who can be equal to or compared with Timothy in spirit and affection toward you. Second and better, Our author, the Syrian, Erasmus, and Vatablus think that Timothy is here compared with Paul, in that he is endowed with equal spirit, sincerity of spirit, and zeal in evangelizing with Paul, and bears with him an equal care and solicitude for the Philippians; for this is ἰσοψυχία, or equality of spirit, in which, if it be perfect in all things and in all matters, the Pythagoreans placed the perfection of friendship; for we are accustomed to trust and commit our affairs to those whom we know to be of the same spirit as ourselves (such as Timothy was here to Paul); for these will accomplish the matter according to our mind, and will do it just as if we ourselves were doing it. It is therefore the part of a prudent man to choose or make those whom he wishes as companions and helpers in some office to be such as are of the same judgment and mind with him. With sincere affection, — γνησίως, genuinely, truly, heartily, and really.
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21. FOR ALL SEEK THE THINGS THAT ARE THEIR OWN, NOT THE THINGS THAT ARE JESUS CHRIST'S. — "All," not absolutely and simply: for neither Paul nor the Apostles sought the things that were their own, but the things that were Jesus Christ's. "All" therefore, that is, most all, generally all, the majority. Note: This is a trite and common proverb, and by the thing itself and by experience it is found to be most true, that all, that is, the majority, seek the things that are their own, not the things that are Jesus Christ's; the Apostle, however, adapts it to his own, and understands by all those who were then with him, whom he then had as companions; for it is clear from the preceding verse that the Apostle speaks only of these, as if to say: All whom I now have at hand, except Timothy, seek their own, supply, gains, advantages, and their own peace, so that they may be in safety, says Theophylactus, because, as Oecumenius says, no one endures being sent so long a way to you, no one seeks labor and dangers; but all love and pursue leisure, peace, security, and a comfortable life. Those who are such do not seek the things that are Christ's, that is, Christ's glory, the propagation of faith, the salvation of souls; for these ought to be instructed for bearing any labor and calamity, says Chrysostom.
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22. KNOW HIS PROOF (thus the Syrian and some Latin texts read: for the Greek γινώσκετε is both indicative and imperative mood; but the Roman texts read more aptly in the imperative, know, as if to say: Receive a proof of the sincerity and virtue of Timothy, from the fact that); AS A SON WITH A FATHER HE HATH SERVED WITH ME IN THE GOSPEL. — The Syrian and Erasmus translate, as a son with his father, so he serves and works with me in the Gospel: But the Greek texts have word for word what our Latin texts already recited have. For the Apostle says two things here in commendation of Timothy: first, that he has served him as a father; second, that he has strenuously served the Gospel with him, and has subjected himself to him in it (for the sake of modesty Paul says "with me" for "to me"), striving everywhere to propagate it.
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23. HIM THEREFORE I HOPE TO SEND (to send) TO YOU, AS SOON AS I SHALL SEE HOW THINGS GO WITH ME, — namely, whither my bonds tend, whether I am to be freed from them, or remain in them and be put to death. Mystically St. Bernard: "Whatever," he says, "pertains to the body, whether good or evil, is without, and cannot reach him who is within. Whence the Apostle, lying in the squalor of the body and in bonds, and as far as the body is concerned crowned with tribulation: I will send, he says, Timothy to you, that you may know the things that concern me. The things that concern me, he says, that is, in the outer man, in the outer garment of flesh: which do not pertain to me, who am within:" Thus he himself, in the tract On the Nature of Love, chapter XIII.
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25. I HAVE DEEMED IT NECESSARY TO SEND TO YOU EPAPHRODITUS MY BROTHER AND FELLOW WORKER, AND MY FELLOW SOLDIER, AND YOUR APOSTLE AND MINISTER OF MY NECESSITY. — Note: The Philippians had sent Epaphroditus to Paul in chains, that he might be a comfort to him and serve him. Him he calls first a "brother," that is, a Christian. Second, a "fellow worker," namely in the Gospel and in the preaching and propagation of the Gospel. Third, a "fellow soldier," namely in the expedition and warfare of Christ, which the Apostles undertook, a most difficult and dangerous struggle against philosophers, kings, and all the Gentiles to propagate the kingdom of Christ; and they subdued the whole world to it. Fourth, the Philippians' "apostle," that is, a legate and messenger to Paul, as Theophylactus says; second, "apostle," says Chrysostom, that is, a teacher, because he had instructed them in the faith after Paul's departure; third, "apostle," that is, a Bishop, as Theodoret and Baronius say. Fifth, he calls him "minister of my necessity," because he was carrying to Paul the necessities of life sent by the Philippians and was rendering service.
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26. SINCE INDEED HE DESIRED (supply, to see and to visit again) YOU ALL, AND WAS SORROWFUL. — In Greek ἀδημονῶν, he was anxious and anxiously solicitous. Ambrose translates it, he was impatiently solicitous; for ἀδημονεῖν means to be grievously troubled, as when someone cannot find rest, but is almost overcome by pain and anguish. BECAUSE YOU HAD HEARD THAT HE WAS ILL, that is to say, Epaphroditus, knowing that you, having learned of his illness, were anxious and sorrowful, was grieved in turn and troubled; that you were anxious and solicitous about him; and in order that he might free you from this anxiety, he desired, now recovered, to visit you again at once, and to show himself well to you and to refresh you in the Lord. Most excellently St. Augustine, in Sentences, no. 174: "Blessed," he says, "is he who loves God, and a friend in God, and an enemy for God's sake. For he alone loses no one dear to him, to whom all are dear in Him, who never leaves you first unless he is left."
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27. BUT GOD HAD MERCY ON HIM. — That is, by His mercy He freed him from death, and restored health to him.
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28. THEREFORE I HAVE SENT HIM MORE HASTILY (in Greek σπουδαιοτέρως; that is, more eagerly, as the Syriac, Vatablus, and Erasmus translate it. Second, better and more plainly Our translator and Chrysostom with his followers translate it, more hastily. For this was Paul's concern, namely that he might quickly and hastily send Epaphroditus back to his own people to lighten their sorrow), THAT SEEING HIM (he says) YOU MAY REJOICE AGAIN, AND I MAY BE WITHOUT SORROW, — that is to say, I have conceived sorrow from your anxiety and sorrow. The presence of Epaphroditus will wipe away your sorrow, and consequently will wipe away mine as well. Note: For "I may be without sorrow," in Greek it is ἀλυπότερος ὦ, that is, as Vatablus says, that I may be more free from pain, that I may be less sorrowful and sad; the Syriac translates it, that my mental anguish may be lighter for me. From this Chrysostom concludes that the Apostle's mind was never entirely free from sorrow, and this on account of his great charity and zeal; for where there is love, there is also sorrow: "Who," he says in II Corinthians xi, 29, "is weak, and I am not weak? who is scandalized, and I am not on fire?"
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29. RECEIVE HIM THEREFORE WITH ALL JOY IN THE LORD. — That is, as the Greek and Syriac transpose it, receive him in the Lord with all joy, that is, receive him as a brother, nay rather as a father of yours in Christ, and in Christ's faith and religion, with such joy as a brother receives a brother, nay rather as a son receives a father returning from exile, nay rather from death. HOLD SUCH A ONE IN HONOR, — ἐντίμους ἔχετε, hold in esteem, deem precious.
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30. FOR THE WORK OF CHRIST EVEN UNTO DEATH HE CAME. — "The work of Christ," namely the visitation of Paul imprisoned for Christ. Where note: Works of mercy are called works of Christ, because they are shown to the wretched for Christ's sake, and Christ reckons them as done to himself, Matthew xxv, 36 and 40: "In prison," he says, "was I, and you came to me; amen I say to you, as long as you did it to one of these my least brethren, you did it to me." Secondly, "he came unto death," that is, he exposed himself to the dangers of Neronian wrath and death, while he helped and visited me in prison, to whom Nero was so hostile; thus Chrysostom. Or more simply: in order to serve me, he neglected himself and his own safety, and forgetting himself, by the labor of so great a journey and constant weariness, in order to care for me and my affairs, by vigils and abstinence he almost exhausted himself, and fell into an illness nearly fatal, as appears from verses 26 and 27. HAVING HAZARDED HIS LIFE (παραβουλευσάμενος τῇ ψυχῇ, that is, recklessly, or consulting badly for his own life (safety). Vatablus translates it, having no regard for his life; the Syriac, he made nothing of himself, that is to say, He neglected himself, had no care for his health, but delivered and exposed it for me), THAT HE MIGHT FULFILL THAT WHICH WAS WANTING ON YOUR PART IN YOUR SERVICE TOWARD ME. — In Greek, ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας. That is, that he might fully supply your deficiency in ministry toward or rather concerning me, that is to say, I communicated spiritual things to you, it was your part to repay me temporal things, especially when placed in bonds; and indeed you sent some things to me; but what was lacking in these, and especially the ministry to care for me and my affairs, since you are absent, Epaphroditus present in your stead supplied and fulfilled for me.
Machine translation from the Latin, not reviewed.
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Supra praebuit se in exemplum patientiae et sanctitatis, hic ad idem adducit exempla aliorum. Et primo ponit exemplum Christi; secundo exempla suorum discipulorum, quos ad eorum confirmationem mittere promittit, ibi spero autem in domino, et cetera. Circa primum tria facit, quia primo praemittit exhortationem; secundo inducit exemplum, ibi hoc enim sentite, etc.; tertio concludit propositum ex exemplo Christi, ibi itaque, charissimi mei, et cetera. Circa primum, primo est considerandum medium quo eos inducit; secundo ad quod inducit, ibi implete gaudium, et cetera. Utitur autem, circa primum, quadruplici medio. Primo ex devotione ad ipsum Christum; secundo ex charitate proximi; tertio ex speciali societate; quarto ex miseratione. Dicit ergo si qua ergo consolatio, et cetera. Haec quatuor media quae hic consequenter ponuntur, omnia referuntur ad hoc quod subdit implete, et cetera. Et est sensus, quasi dicat: consolari volo in vobis. Si qua ergo consolatio, id est si quam consolationem mihi afferre vultis in Christo, implete meum gaudium. Is. LXI, 3: ut ponerem fortitudinem lugentibus Sion, et cetera. II Cor. I, 4: consolatur nos in omni tribulatione, ut et ipsi possimus consolari, et cetera. Ex parte vero charitatis fraternae, dicit si quod solatium charitatis, scilicet est, implete gaudium meum. Gal. III: fructus autem spiritus est charitas, gaudium, pax, et cetera. Ps. CXXXII, 1: ecce quam bonum, et cetera. Item ex speciali societate, et haec est inter homines, qui communicant in rebus. Sicut socii in bellicis armis, ita boni spirituales, quae sibi communicant in spiritualibus bonis. Et ideo dicit si qua societas spiritus, scilicet est mihi ad vos, implete meum gaudium. Quasi dicat: exhibui ego vobis multam consolationem vestram; si ergo socii mei estis, exhibete idem et vos mihi. Eph. IV, 3: solliciti servare unitatem spiritus in vinculo pacis, et cetera. Prov. XVIII, 24: vir amicabilis ad societatem magis amicus erit quam frater. Item ex miseratione, cum dicit si qua viscera miserationis. Col. III, 12: induite vos sicut electi Dei sancti et dilecti viscera misericordiae, et cetera. Deinde ponit ea ad quae inducit. Et primo in generali, dicens implete, etc., quasi dicat: gaudeo in vobis, propter bona quae vidi et audivi de vobis; sed quando haec perficientur, tunc gaudium meum crescet et tandem perficietur. Unde illud implete, scilicet proficiendo in bonum. Secundo in speciali monet ad mutuam charitatem, cuius unitas in duobus consistit, scilicet interius in affectu et exterius in effectu. I Io. III, 18: non diligamus verbo, neque lingua, sed opere et veritate. Prima designatur in obiecto charitatis, cum dicit idem sapite. Sapientia enim est cognitio altissimarum causarum, quia eius est iudicare; quod nullus potest sine causa altissima. Et ideo sapientia est cognitio de divinis. Idem ergo sapite, etc., quasi dicat: idem sapiatis circa ea quae sunt fidei. Rom. XV, 5 s.: Deus autem patientiae et solatii det vobis idipsum sapere in alterutrum secundum Iesum Christum, ut uno ore glorificetis Deum.
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Sed hoc fit per charitatem eamdem; ideo sequitur eamdem charitatem habentes. Col. III, 14: super omnia charitatem habentes, quod est vinculum perfectionis. Item, quantum ad effectum, sunt duo necessaria, scilicet consensus duorum in idem ex parte affectus, et iudicium rationis concors in eodem. Quantum ad primum dicit unanimes, scilicet in agendis. Ps. LXVII, 7: qui habitare facit unius moris in domo. Rom. c. XV, 6: uno ore honorificetis Deum. Quantum ad secundum dicit idipsum sentientes. Quod ita differt ab hoc quod dicit idem sapite, sicut hoc quod dicit unanimes, ab eo quod dicit eamdem charitatem habentes. Secundo, monet ad humilitatem; circa quam primo excludit contraria humilitati; secundo monet ad eam. Contraria autem humilitati sunt quae oriuntur ex superbia. Haec autem sunt proprie exterior contentio, quia humiles sibi cedunt. Prov. XIII, 10: inter superbos semper iurgia sunt, et cetera. Iac. III, 16: ubi zelus et contentio, ibi inconstantia et omne opus pravum. Ideo dicit nihil per contentionem. Aliud est inanis gloria. Superbus enim inordinate appetit suam excellentiam, etiam in opinione aliorum. Gal. V, 26: non efficiamur inanis gloriae cupidi, invicem provocantes, invicem invidentes, et cetera. Io. VIII, 50: ego autem non quaero gloriam meam, et cetera.
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Ideo hic dicit neque per inanem gloriam. Et sequitur monitio sed in humilitate superiores invicem arbitrantes. Sicut enim pertinet ad superbiam quod homo se extollat supra se, ita ad humilitatem quod homo se subiiciat secundum suam mensuram. Sed quomodo superior poterit hoc implere? Aut enim non cognoscit se esse superiorem, et virtutem suam, et sic non est virtuosus, quia non est prudens. Aut scit, et sic non potest alium existimare superiorem se. Respondeo. Dicendum est, quod nullus est sic bonus, quin in eo sit aliquis defectus, et nullus est sic malus, quin habeat aliquid boni. Unde non oportet quod eum praeponat sibi simpliciter, sed quantum ad hoc dicat in mente sua sic: forte in me est aliquis defectus, qui non est in illo. Et hoc ostendit Augustinus in libro de virginitate, quomodo virgo praeferat sibi coniugatam, quia forte ferventior. Sed, detur quod quantum ad omnia sit ille bonus, et ille malus, nihilominus tu et ille geritis duplicem personam, scilicet tui, et Christi. Si ergo illum non praeponas, ratione suae personae, praeponas ratione imaginis divinae. Rom. XII, 10: honore invicem praevenientes. Tertio monet ad mutuam sollicitudinem, dicens non quae sua, et cetera. I Cor. XII, v. 25: pro se invicem sollicita sunt membra, et cetera. I Cor. XIII, 5: charitas non quaerit quae sua sunt.
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Postquam apostolus posuit exhortationem suam, hic hortatur ad virtutem humilitatis, exemplo Christi. Et primo inducit ad imitandum Christi exemplum; secundo ponit eius exemplum, ibi qui cum in forma, et cetera. Dicit ergo: sitis humiles, ut dixi, ideo hoc sentite, id est experimento tenete quod fuit in Christo Iesu. Notandum quod quinque modis debemus hoc sentire, scilicet quinque sensibus. Primo videre eius claritatem, ut ei conformemur illuminati. Is. XXXIII, 17: regem in decore suo videbunt, et cetera. II Cor. III, 18: nos autem omnes revelata facie gloriam Dei speculantes, et cetera. Secundo audire eius sapientiam, ut beatificemur. III Reg. X, 8: beati viri tui, et beati servi tui, hi qui stant coram te, et audiunt sapientiam tuam. Ps. XVII, 45: in auditu auris obedivit mihi. Tertio odorare gratias suae mansuetudinis, ut ad eum curramus. Cant. I, 3: trahe me post te, curremus in odorem unguentorum tuorum. Quarto gustare dulcedinem eius pietatis, ut in Deo semper dilecti simus. Ps. XXXIII, 9: gustate et videte quoniam suavis est dominus. Quinto tangere eius virtutem, ut salvemur. Matth. IX, 21: si tetigero tantum fimbriam vestimenti eius, salva ero. Et sic sentite quasi tangendo per operis imitationem.
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Deinde cum dicit qui cum in forma Dei, etc., proponit exemplum Christi. Et primo praemittit Christi maiestatem; secundo ponit eius humilitatem, ibi semetipsum, etc.; tertio exaltationem, ibi propter quod, et cetera. Et primo maiestatem Christi praemittit, ut magis humilitas commendetur. Et duo proponit pertinentia ad Christi dignitatem, scilicet divinae naturae veritatem; secundo aequalitatem, ibi non rapinam. Dicit ergo qui, scilicet Christus, cum in forma, et cetera. Unumquodque enim dicitur in natura generis vel speciei per suam formam, unde forma dicitur natura rei. Et sic esse in forma Dei est esse in natura Dei, per quod intelligitur quod sit verus Deus. I Io. ult.: ut simus in vero filio eius Iesu Christo. Sed non est intelligendum quod aliud sit forma Dei et aliud ipse Deus: quia in simplicibus et materialibus idem est forma et id cuius est, maxime in Deo. Sed quare potius dicit in forma, quam in natura? Quia hoc competit nominibus propriis filii tripliciter. Dicitur enim et filius, et verbum, et imago. Filius enim est qui generatur, et finis generationis est forma. Et ideo, ut ostendatur perfectus Dei filius, dicit in forma, quasi habens perfecte formam patris. Similiter verbum non est perfectum nisi quando ducit in cognitionem naturae rei; et sic verbum Dei in forma Dei dicitur, quia habet totam naturam patris. Similiter nec imago dicitur perfecta, nisi habeat formam cuius est imago. Hebr. I, 3: cum sit splendor gloriae, et figura substantiae eius, et cetera. Sed numquid habet eam perfecte? Sic, quia non rapinam, et cetera. Quod posset dupliciter intelligi. Uno modo de humanitate, et ita non intelligebat Paulus, quia hoc esset haereticum; quia hoc esset rapina, si referretur ad humanitatem. Ideo exponendum est alio modo, scilicet de divinitate, secundum quam dicitur de Christo. Repugnat etiam rationi aliter dicere, quia natura Dei non est receptibilis in materia; quod autem aliquis existens in natura aliqua magis vel minus participet eam, est ex materia, sed ibi non est; ergo dicendum est, quod arbitratus est non esse rapinam, scilicet se esse aequalem Deo, quia est in forma Dei, et cognoscit bene naturam suam. Et quia cognoscit hoc, ideo dicitur Io. V, 18: aequalem se Deo facit; sed hoc non fuit rapina: sicut quando Diabolus et homo volebat ei aequari. Is. XIV, 14: ero similis altissimo, etc., et Gen. c. III, 5: eritis sicut dii. Haec autem fuit rapina; ideo pro hac Christus venit satisfacere. Ps. LXVIII, 5: quae non rapui, tunc exsolvebam. Deinde cum dicit sed semetipsum, etc., humilitatem Christi commendat. Primo quantum ad mysterium incarnationis; secundo quantum ad mysterium passionis, ibi humiliavit se, et cetera. Circa primum ponit humilitatem; secundo eius modum et formam. Dicit ergo sed semetipsum, et cetera. Sed quia erat plenus divinitate, numquid ergo evacuavit se divinitate? Non, quia quod erat permansit et quod non erat, assumpsit. Sed hoc est intelligendum secundum assumptionem eius quod non habuit, sed non secundum assumptionem eius quod habuit. Sicut enim descendit de caelo, non quod desineret esse in caelo, sed quia incepit esse novo modo in terris, sic etiam se exinanivit, non deponendo divinam naturam, sed assumendo naturam humanam. Pulchre autem dicit exinanivit. Inane enim opponitur pleno. Natura autem divina satis plena est, quia ibi est omnis bonitatis perfectio. Ex. XXXIII, 19: ostendam tibi omne bonum. Natura autem humana, et anima non est plena, sed in potentia ad plenitudinem; quia est facta quasi tabula rasa. Est ergo natura humana inanis. Dicit ergo exinanivit, quia naturam humanam assumpsit. Tangit ergo, primo, naturae humanae assumptionem, dicens formam servi accipiens. Homo enim ex sua creatione est servus Dei, et natura humana est forma servi. Ps. XCIX, 3: scitote quoniam dominus ipse est Deus, et cetera. Is. XLII, 1: ecce servus meus, et cetera. Ps. III, 4: tu autem, domine, susceptor meus es, et cetera. Cur dicitur convenientius formam servi, quam servum? Quia servus est nomen hypostasis vel suppositi, quod non est assumptum sed natura: quod enim suscipitur, distinguitur a suscipiente. Non ergo filius Dei assumpsit hominem; quia daretur intelligi quod homo esset aliud a filio Dei, cum tamen filius Dei factus sit homo. Accepit ergo naturam in persona sua, ut esset idem in persona filius Dei et filius hominis. Secundo tangit naturae conformitatem, dicens in similitudinem hominum factus, scilicet secundum speciem. Hebr. II, 17: debuit per omnia fratribus assimilari. Et si dicas quod in domino Iesu Christo non convenit speciem accipere, verum est, quae resultet ex divinitate et humanitate, quasi divinitas et humanitas convenissent in unam naturam communem. Unde sequeretur quod divina natura (ut ita loquar) mutaretur.
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Tertio naturae humanae conditiones ponit, dicens et habitu inventus ut homo, quia defectus omnes et proprietates continentes speciem, praeter peccatum, suscepit. Et ideo habitu inventus ut homo, scilicet in exteriori conversatione, quia esuriit ut homo, fatigatus fuit, et huiusmodi. Hebr. IV, 15: tentatum per omnia pro similitudine absque peccato. Bar. III, 38: post haec in terris visus est, et cum hominibus conversatus est. Et sic habitum possumus referre ad exteriores habitudines. Vel habitu, quia ipsam humanitatem accepit quasi habitum. Est autem habitus quadruplex. Unus mutat habentem, et ipse non mutatur, ut stultus per sapientiam. Alius mutatur et mutat, ut cibus. Alius, qui nec mutat, nec mutatur, ut annulus adveniens digito. Alius, qui mutatur, et non mutat, ut vestimentum. Et per hanc similitudinem natura humana in Christo dicitur habitus, qui sic advenit divinae personae, quod non mutavit ipsam; sed mutata est in melius, quia impleta est gratia et veritate. Io. I, 14: vidimus gloriam eius, gloriam quasi unigeniti a patre, plenum gratiae et veritatis. Dicit ergo in similitudinem hominum factus, ita tamen quod non mutatur, quia habitu inventus est ut homo. Sed advertendum est quod ex hoc verbo habitu, etc., aliqui erraverunt. Unde tangitur triplex opinio VI distinct. III Sentent. Prima est quod humanitas Christi advenit ei accidentaliter, quod est falsum: quia suppositum divinae naturae factum est suppositum humanae naturae; et ideo accidentaliter non advenit ei, sed substantialiter, non quod divinitas naturaliter non advenit ei, sed substantialiter praedicetur de ipso. Et per hoc etiam excluditur error Photini, qui dixit quod Christus esset purus homo, non de virgine, quia dicitur cum in forma Dei esset. Ergo prius in forma Dei erat, quam acciperet formam servi, ex qua est minor patre, quia non rapinam, et cetera. Vincitur ergo quod per formam servi meruit. Item excluditur error Arrii, qui dixit quod esset minor patre, quia non rapinam, et cetera. Item Nestorii, qui dixit quod unio esset intelligenda secundum inhabitationem, inquantum scilicet Deus inhabitavit hominem, et quod alius est filius hominis et alius filius Dei. Sed Rabanus dicit quod apostolus incarnationem nominat exinanitionem. Constat autem quod pater inhabitat et spiritus sanctus: ergo et isti sunt exinaniti, quod est falsum. Item dicit: semetipsum exinanivit, ergo idem est qui exinanitus est, et exinaniens. Sed huiusmodi est filius Dei, quia ipse semetipsum exinanivit, ergo est unio in persona. Item Eutichetis, qui dixit quod ex duabus naturis resultat etiam una natura. Ergo non accepit formam servi, sed quamdam aliam, quod est contra hoc. Item Valentini, qui dixit quod attulit corpus de caelo. Item Apollinaris, qui dixit quod non habuit animam. Sic enim non esset in similitudinem hominum factus. Deinde cum dicit humiliavit semetipsum, etc., commendat humilitatem Christi quoad mysterium passionis eius. Et primo ostendit humilitatem Christi; secundo modum, ibi factus obediens, et cetera. Est ergo homo, sed valde magnus, quia idem est Deus et homo, et tamen humiliavit se. Eccli. III, 20: quanto maior es, humilia te in omnibus. Matth. XI, 29: discite a me, quia mitis sum et humilis corde. Modus humiliationis et signum humilitatis est obedientia, quia proprium superborum est sequi propriam voluntatem: quia superbus quaerit altitudinem; ad rem autem altam pertinet quod non reguletur alio, sed ipsa alia regulet, et ideo obedientia contrariatur superbiae. Unde volens ostendere perfectionem humilitatis et passionis Christi, dicit quod factus est obediens, quia si fuisset passus non ex obedientia, non fuisset ita commendabilis: quia obedientia dat meritum passionibus nostris. Sed quomodo factus est obediens? Non voluntate divina, quia ipsa est regula; sed voluntate humana, quae regulata est in omnibus secundum voluntatem paternam. Matth. c. XXVI, 39: verumtamen non sicut ego volo, sed sicut tu. Et convenienter introducit in passione obedientiam, quia prima praevaricatio est facta per inobedientiam. Rom. V, 19: sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, ita et per obedientiam unius hominis, iusti constituuntur multi. Prov. XXI, 28: vir obediens loquetur victorias. Sed quod magna et commendabilis sit haec obedientia, patet: quia tunc est obedientia magna, quando sequitur imperium alterius contra motum proprium; motus autem voluntatis humanae ad duo tendit: ad vitam et ad honorem; sed Christus non recusavit mortem. I Petr. III, 18: Christus semel pro peccatis nostris mortuus est, et cetera. Item non fugit ignominiam.
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Unde dicit mortem autem crucis, quae est ignominiosissima. Sap. II, 20: morte turpissima condemnemus eum. Sic ergo nec refugit mortem, nec genus ignominiosae mortis.
Supra commendavit Christi humilitatem, hic commendat eius praemium, quod est exaltatio et gloria. Lc. XIV, 11 et c. XVIII, 14: omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur. Iob XXII, v. 29: qui humiliatus fuerit, erit in gloria. Nota triplicem exaltationem Christi, scilicet quantum ad gloriam resurgentis, ibi propter quod, et cetera. Quantum ad notificationem suae divinitatis, ibi et donavit, et cetera. Et quantum ad reverentiam totius creaturae, ibi ut in nomine, et cetera. Dicit ergo propter quod et Deus exaltavit illum, scilicet ut de morte resurgeret. Item, de mortalitate ad immortalitatem. Rom. VI, 9: Christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur. Ps. CXVII, 16 s.: dextera domini exaltavit me, non moriar, sed vivam. Item, exaltavit eum in dextris suis constituendo. Eph. I, 20 s.: constituens illum ad dexteram suam in caelestibus supra omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen, et cetera. Sed verum est quod alii exaltantur in gloria, et in immortalitate, sed ille plus, quia dedit, ei nomen, et cetera. Nomen autem imponitur ad significandam rem aliquam, et tanto nomen est altius, quanto res significata per illud est altior, et ideo nomen divinitatis est altius. Ps. VIII, 2: domine dominus noster, quam admirabile est nomen tuum, et cetera. Ergo hoc nomen, ut Deus diceretur et esset, dedit isti, scilicet Christo, pater, tamquam vero Deo. Sed Photinus dicit, quod hoc ponitur hic sicut praemium humilitatis Christi: et dicit, quod non est verus Deus, sed quod sit sibi data quaedam eminentia creaturae, et similitudo divinitatis: quod non est verum, quia dictum est supra: cum in forma Dei esset, et cetera. Dicendum ergo est quod in Christo est duplex natura, et unum suppositum. Haec enim persona Deus est et homo; et ideo potest hoc dupliciter exponi: uno modo ut donaverit ei hoc nomen pater, inquantum est filius Dei, et hoc ab aeterno per generationem aeternam; quae donatio nihil est aliud quam aeterna eius generatio. Io. V, 26: sicut pater habet vitam in semetipso, sic dedit et filio vitam habere in semetipso, et cetera. Alio modo de Christo homine, et sic pater dedit illi homini nomen, ut Deus esset, non per naturam, quia alia est natura Dei, et alia hominis, sed ut esset Deus per gratiam, non adoptionis sed unionis, qua simul esset Deus et homo. Rom. I, 4: praedestinatus est filius Dei in virtute, ille scilicet qui factus est ei ex semine David secundum carnem. Et haec est expositio Augustini secundum intentionem apostoli. Similiter habetur Act. c. II, 36: certissime sciat omnis domus, et cetera. Prima autem est Ambrosii. Sed quaeris, quantum ad utramque expositionem obiiciendo, cur, postquam dixit humiliavit semetipsum, etc., sequitur hic propter quod, etc., cum praemium non praecedat meritum. Non ergo aeterna generatio, nec incarnatio est praemium passionis Christi, quia praecedunt. Sed dicendum est, quod in sacra Scriptura dicitur aliquid fieri, quando innotescit. Donavit ergo, id est fecit manifestum mundo, quod hoc nomen haberet. Hoc enim manifestum est in resurrectione, quia ante non erat sic nota divinitas Christi. Et huic concordat textus sequens, quasi non donaverit quod non haberet, sed ut hoc omnes venerentur. Et ponitur duplex veneratio, scilicet in subiectione operis, et in confessione oris, ibi et omnis lingua, et cetera.
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Dicit ergo et dedit illi nomen quod est super omne nomen, etiam secundum quod homo.
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Ideo subdit ut in nomine Iesu, quod est nomen hominis, omne genu flectatur. Phil. II, v. 10 et Is. XLV, 24: mihi curvabitur omne genu, et cetera. Sed hic erravit Origenes, quia cum audivit quod omne genu flectatur, quod est reverentiam exhibere, reddidit futurum quandoque quod omnis creatura rationalis, sive Angeli, sive homines, sive Daemones subiicerentur Christo subiectione charitatis. Sed contra hoc est illud Matth. XXV, 41: ite, maledicti, in ignem aeternum, et cetera. Sed dicendum est, quod est duplex subiectio: una voluntaria, et alia involuntaria. Et est futurum, quod omnes Angeli sancti Christo subiiciantur voluntarie; et ideo dicit: omne genu flectatur. Et ponitur signum pro signato. Ps. XCVI, 7: adorate eum, omnes Angeli eius. Item quod homines beati, et sancti ac iusti hoc modo subiicientur. Ps. LXXXV, v. 9: omnes gentes, quascumque fecisti, venient, et adorabunt coram te, domine, et glorificabunt nomen tuum. Sed Daemones et damnati non sic, sed involuntarie subiiciuntur. Iac. II, 19: Daemones credunt, et contremiscunt, et cetera.
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Deinde cum dicit et omnis lingua confiteatur, etc., ponitur exhibitio reverentiae in confessione oris. Omnis lingua, scilicet caelestium, terrestrium et Infernorum. Non de confessione laudis dicitur hoc respectu Infernorum sed de coacta, quae fit per recognitionem Dei. Is. XL, 5: videbit omnis caro pariter, quod os domini locutum est, et cetera. Ps. XCVIII, 3: confiteatur nomini tuo magno, quoniam terribile et sanctum est, et cetera. Et hoc, quia dominus Iesus Christus, etc., iste scilicet homo, in gloria, et cetera. Non dicit in simili, quia in eadem. Io. V, 23: omnes honorificent filium, sicut honorificant patrem. Et notandum est, quod in principio dicit qui cum in forma, etc., hic dicit in gloria, quia futurum erat quod illud quod ab aeterno habuit, omnibus innotesceret, ut Io. XVII, 5: clarifica me tu, pater, apud temetipsum claritate quam habui priusquam mundus fieret apud te. Deinde cum dicit itaque, fratres, etc., concluditur exhortatio. Et circa hoc tria facit: quia primo hortatur ad bene agendum; secundo ostendit quomodo debent agere, ibi omnia autem, etc.; tertio, quo fructu, ibi ut sitis, et cetera. Item prima in tres. Quia primo commemorat praeteritam obedientiam; secundo ostendit quid agere debeant, ibi non in praesentia, etc.; tertio dat fiduciam adimplendi, ibi Deus enim, et cetera. Dicit ergo: itaque ex quo Christus sic se humiliavit et propter hoc est exaltatus, debetis scire quod si humiliemini et exaltabimini, et hoc debetis facere, quia semper obedivistis. Et facit mentionem de obedientia, commendando bona eorum, et hoc ideo, quia per obedientiam intelligitur omnis virtus: quia ex hoc est homo iustus, quod mandata Dei custodit. Rom. VI, 16: servi estis eius cui obedistis, sive peccati ad mortem, sive obeditionis ad iustitiam, et cetera. Item, omne bonum, quantumcumque bonum est per se, per obedientiam redditur melius. Prov. XXI, 28: vir obediens loquetur victorias. Item, quia obedientia inter alias est maxima. Nam offerre de rebus exterioribus est magnum, sed maius si de corpore, maximum autem si de anima et voluntate tua, quod fit per obedientiam. I Reg. XV, 22: melior est obedientia, quam victimae, et auscultare magis quam offerre adipem arietum, et cetera. Sed si sic fecistis, hortor ut adhuc sic faciatis de caetero. Deinde cum dicit non in praesenti, etc., ostendit quid agere debeant. Et primo monet ut agant fideliter, quia servus infidelis non servit, nisi quando dominus videt, quia non curat, nisi placere; sed fidelis semper bene operatur. Et ideo dicit non in praesentia mea tantum, quia sic videretur quod non faceretis ex instinctu bonae voluntatis. Eph. VI, 6 s.: non ad oculum servientes, quasi hominibus placentes, sed ut servi Christi, facientes voluntatem Dei: ex animo cum bona voluntate servientes domino, et non hominibus. Secundo, ut humiliter, ibi cum metu et tremore, et cetera. Superbus enim non timet, sed humilis. I Cor. X, 12: qui se existimat stare, videat ne cadat. Prov. XXVIII, 14: beatus homo qui semper est pavidus. Ps. II, 11: servite domino in timore, et exultate ei cum tremore. Tertio salubriter, ibi vestram salutem operamini. Matth. XXIV, 13: qui perseveraverit usque in finem, hic salvus erit. Deinde cum dicit Deus enim, etc., confirmat fiduciam et excludit quatuor falsas existimationes. Unam hominum credentium quod homo per liberum arbitrium possit salvari absque divino auxilio. Contra hoc dicit Deus, et cetera. Io. XIV, 10: pater in me manens, ipse facit opera: et XV, 5: sine me nihil potestis facere. Alii omnino negant liberum arbitrium, dicentes quod homo necessitatur a fato, vel a providentia divina. Et hoc excludit, cum dicit in vobis. Quia interius per instinctum movet voluntatem ad bene operandum. Is. c. XXVI, 12: omnia enim opera nostra operatus es in nobis. Tertia Pelagianorum, sicut et primi, dicentium electiones esse in nobis, sed prosecutiones operum in Deo, quia velle est a nobis sed perficere a Deo.
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Et hoc excludit, dicens et velle et perficere. Rom. IX, 16: non est volentis, scilicet velle, sine auxilio Dei, neque currentis, scilicet currere, sed miserentis est Dei. Quarta quod Deus facit omne bonum in nobis, et hoc per merita nostra. Hoc excludit, cum dicit pro bona voluntate, scilicet sua, non pro meritis nostris, quia ante gratiam Dei nihil boni meriti est in nobis. Ps. l, 20: benigne fac, domine, in bona voluntate tua, et cetera.
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Supra apostolus induxit ad faciendum opera salutis, hic docet eos modum faciendi. Et primo docet ipsum modum, secundo assignat rationem eius, ibi ut sitis, et cetera. Docet duplicem modum faciendi, scilicet sine murmure et sine dubitatione. Opera enim virtutum sunt difficillima, et in his habet locum murmuratio. I Cor. X, 10: neque murmuraveritis, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore. Et ne dubitetis an fiant. Iac. I, 6: qui enim haesitat, similis est fluctui maris, qui a vento movetur, et circumfertur, et cetera. Ponit autem huius rationem, et primo ex parte eorum; secundo ex parte apostoli, ibi ad gloriam, et cetera. Circa primum ponitur triplex ratio. Prima in comparatione ad fideles, cum dicit ut sitis sine querela. Lc. I, 6: incedentes in omnibus mandatis et iustificationibus domini sine querela, et cetera. Sine peccato autem nullus esse potest, sed bene sine querela. Unde ad hoc monet. Secundo in comparatione ad Deum, ibi simplices, et cetera. Filius enim est similis patri; Deus autem simplex est; unde simplices simus sicut filii Dei, quod est, quando intentio est ad unum. Iac. I, 8: vir duplex animo, inconstans est in omnibus viis suis. Matth. c. X, 16: estote prudentes sicut serpentes, et simplices sicut columbae. Tertio in comparatione ad infideles, ibi sine reprehensione, etc., id est ut bene se habeant ad infideles, ut scilicet sint sine offensione, in medio nationis pravae, quantum ad mala opera, et perversae, quantum ad infidelitatem: et hoc est quando non possunt infamari ab eis. I Tim. V, 14: nullam occasionem date adversario maledicti gratia. Et huius ratio ponitur, ibi inter quos, et cetera. Quia qualitercumque mundus varietur, luminaria caeli clara manent. Matth. c. V, 14: vos estis lux mundi, et cetera. Lucens non quantum ad essentiam, quia sic tantum Deus lux est. Io. I, 4: et vita erat lux hominum, et cetera. At vero sancti non sic. Io. I, 8: non erat ille lux, et cetera. Sed sunt lux, inquantum habent aliquid lucis illius qui erat lux hominum, scilicet verbi Dei irradiantis nobis. Et ideo dicit verbum vitae continentes, scilicet verbum Christi. Io. VI, 68: domine, ad quem ibimus? Verba vitae aeternae habes. Ps. CXVIII, 105: lucerna pedibus meis verbum tuum, et cetera. Deinde ponit rationem ex parte apostoli, ibi ad gloriam meam. Secundo manifestat rationem, quia subditi debent bene agere, etiam ut cedat in gloriam praelatorum. Eorum enim est gloria, quando subditi sunt bene instructi. Prov. X, v. 1: filius sapiens laetificat patrem, et cetera. I Thess. II, 20: vos enim estis gloria nostra, et cetera. Et hoc in diem Christi, quando scilicet adducet secum fideles. Et hoc propter duo est ad gloriam, scilicet propter laborem in praedicatione et propter passionem mortis quam sustinuit.
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Et ideo dicit quia non in vacuum cucurri, neque in vacuum laboravi. Cursum dicit praedicationem, propter agilitatem, quia a Ierusalem usque in Hispaniam. Item labores, propter contradictiones et poenas quas pertulit, et hoc non in vacuum, immo in multum fructum. I Cor. XV, 10: gratia eius in me vacua non fuit. Item propter passionem, ibi sed et si immolor. Convertens enim aliquos, quasi de illis quos convertit, offert sacrificium Deo.
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Sed quandoque offerentes a tyrannis occisi sunt supra sacrificium, sicut habetur Lc. XIII, 1. Et ideo dicit: offero Deo sacrificium de vobis. Sed si contingat quod et ego supra hoc immolor, id est, occasione sacrificii conversionis vestrae occidar, gaudeo propter me. Iac. c. I, 2: omne gaudium existimate, fratres mei, cum in tentationes varias incideritis, et cetera. Et congratulor vobis quod habetis fidem etiam cum periculo personae meae, cui et in hoc congratulamini.
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Et ideo dicit idipsum gaudete et congratulamini mihi. Rom. XII, v. 15: gaudere cum gaudentibus. Deinde cum dicit spero autem, etc., proponit in exemplum discipulos suos. Et primo Timotheum, secundo Epaphroditum, ibi necessarium autem, et cetera. Circa primum, primo praemittit missionem Timothei; secundo commendat eum, ibi neminem, etc.; tertio innuit tempus missionis, ibi hunc igitur, et cetera. Dicit ergo spero, et cetera. Notandum est, quod apostolus sic habuit fiduciam in Deo, quod etiam minima attribuebat Deo. II Cor. III, 5: non quod sufficientes simus cogitare aliquid a nobis quasi ex nobis, sed sufficientia nostra ex Deo est. Littera est plana. Deinde commendat eum, et primo ex charitate ad eos; secundo ex devotione ad apostolum, ibi experimentum, et cetera. Et sic facit bonus mediator, quia illos diligit, hunc veneratur. Item primo ponit commendationem; secundo exponit, ibi omnes enim quae, et cetera. Dicit ergo mitto, etc., quia neminem, etc., scilicet in profectum vestrum. Ps. LXVII, 7: qui inhabitare facit unius moris in domo.
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Qui sollicitus sit. Rom. XII, 8: qui praeest in sollicitudine. Sincera affectione, quia solum propter Deum. II Cor. I, 17: ex sinceritate, sicut ex Deo, coram Deo, in Christo loquimur. Ratio autem quare neminem, etc., quia omnes quae, etc., id est non quae ad salutem proximorum sunt, et ad honorem Dei quaerunt, sed quae ad lucrum et gloriam, et quae sua sunt. Sed numquid Lucas et Epaphroditus et alii, qui erant cum apostolo, quaerebant quae sua sunt? Respondeo. Dicendum est, quod in societate apostoli plures erant, qui hoc quaerebant, qui et deseruerunt eum. II Tim. IV, 10: demas enim me dereliquit, diligens saeculum, et abiit Thessalonicam: Crescens in Galatiam: Titus in Dalmatiam: Lucas et mecum solus. Sed consuetudo est quod aliquando Scriptura loquitur de nonnullis, sicut de omnibus. Ier. c. VI, 13: a minori quippe usque ad maiorem omnes avaritiae student, et a propheta usque ad sacerdotem cuncti faciunt dolum, et cetera. Et ideo est distributio accommoda. Et si vultis scire, quomodo se habet ad me, respondeo experimentum, etc., id est quasi esset specialis filius. I Cor. IV, 17: ideo, misi ad vos Timotheum, qui est filius meus charissimus et fidelis in domino, et cetera. Hunc ergo sic sollicitum pro vobis, sic mihi charum, spero, et cetera. Sed quare non statim? Est sciendum, quod aliter est de Christo et de aliis sanctis. In Christo enim est plenitudo gratiarum, unde habuit semper notitiam omnium; non sic alii sancti. Unde apostolus praevidebat aliqua de futuris circa se, aliqua ignorabat. Et sic non revelatum erat sibi, an deberet liberari de vinculis. Et ideo dicit mox, et cetera. Quia si detur facultas, personaliter veniam. Et ideo confido, et cetera. Sed tamen liberatus a vinculis non fuit. Ps. XVII, 29: quoniam tu illuminas lucernam meam, domine Deus meus, illumina tenebras meas. Semper enim aliquid tenebrosum est in sanctis. Deinde cum dicit necessarium, etc., proponit in exemplum alium suum discipulum, scilicet Epaphroditum. Et primo describit ipsum; secundo ostendit quomodo suscipiatur, ibi excipite, et cetera. Circa primum duo facit, quia primo commendat eum; secundo ostendit causam missionis, ibi quoniam quidem, etc.; tertio eam exponit, ibi nam et infirmatus est, et cetera. Dicit ergo necessarium, et cetera. Nominat autem eum fratrem, propter fidem. Matth. c. XXIII, 8: omnes vos fratres estis, et cetera. Cooperatorem, scilicet in labore praedicationis. Prov. XVIII, 19: frater qui iuvatur a fratre, quasi civitas firma. Et commilitonem, et cetera. Quia simul passi tribulationem. II Tim. c. II, 3: labora sicut bonus miles Christi Iesu, et cetera. Apostolum, id est doctorem.
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Hic fuit episcopus Philippensium, et missus ab eis ut serviret apostolo, et ideo dicit ministrum necessitatis meae. Infra IV, 18: repletus sum acceptis ab Epaphrodito, quem misistis in odorem suavitatis, hostiam acceptam, placentem Deo. Sed quare? Ad satisfaciendum desiderio, quo desiderio desiderabat videre vos. Rom. I, 11: desidero enim vos, et cetera. Item ad subveniendum suae tristitiae, quia tristis erat de vestra tristitia, quam conceperatis, quando audistis eum infirmari.
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Et exponit causam, dicens nam et infirmatus est usque ad mortem, scilicet secundum iudicium medicorum, non autem secundum providentiam divinam, sed ad honorem Dei. Io. XI, 4: infirmitas haec non est ad mortem, sed pro gloria Dei. Ideo sequitur sed Deus misertus est eius. Ps. VI, 3: miserere mei, domine, quoniam infirmus sum, et cetera. Et non solum, et cetera. Quia tristitiam temporalem et naturalem habuit de afflictionibus suis, sicut et Christus legitur aliquando habuisse. Consequenter concludit missionem, et patet littera, et ostendit quomodo recipiatur, et secundo huius causam. Recipiendus est honorifice in domino, cuius est minister. Gal. IV, 14: sicut Angelum Dei excepistis me, sicut Christum Iesum. I Tim. V, 17: qui bene praesunt presbyteri, duplici honore digni habeantur: maxime qui laborant in verbo et doctrina, et cetera. Et hoc propter, etc., id est propter Deum et salutem fidelium, usque ad mortem accessit. Io. XV, 13: maiorem charitatem nemo habet, ut animam suam ponat quis pro amicis suis, et cetera. Tradens. Io.
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X, 11: bonus pastor animam suam ponit pro ovibus suis. Et hoc ut impleret, etc., quod vos personaliter non potuistis circa meum obsequium.
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1. Si qua ergo consolatio in Christo. Rursus a laude sermonem transfert ad exhortationem. Est autem oratio vehemens ac mire pathetica. Pro consolatione, exkortationem legit Ambrosianus: sequitur enim solatium in proximo membro. Sane quidem utrumque Graeca vox significat: verum magis huic loco con venit quod noster interpres vertit, ut sit sensus: Si vultis mihi vincto et afHicto aliquam adferre consolationem in Christo, id est, in negotio Christi, cujus ego sum Apostolus.
Si quod solatium charitatis. Id est: Si quod solatium ex charitate profectum a vobis exspectari potest. Si qua societas spiritus. Pro societate Graece communio est; pro qua participationem legit Ambrosianus. Sensus: Si habetis mecum aliquam spiritus communicationem; si macum estis unus spiritus per consensum et charitatem; spiritum intelligit humanum, de quo paulo ante: In uno spiritu, una anima, et Eph. 4. Unum corpus et unus spiritus.
Si qua viscera miserationis. Graece et Syriace: Si qua viscera ac miserationes; ut posterior dictio sit prioris expositio. Consentiunt multi codices Latini MSS. et concordantiae, astipulante etiam Ambrosiano. Si quid, inquit, viscerum, id est, misericordiae, in vobis est. Si vultis aliquam erga me misericordiam ostendere.
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2. Implete gaudium meum. Id est, facite, unde gaudium meum, quod ex praeclaris vestrae conversationis initiis jamdudum concepi, de quo et supra locutus sum, impleatur ac perficiatur. Quid autem ab eis exigat pro sui gaudii complemento, declarat subjectis vitae Christianae praeceptis. Quorum primum est do concordia animorum. Ut idem sapiatis. Ut expletive sumitur, quasi dicat: Implebitis gaudium meum, si idem sapiatis etc. Idem sapere Apostolo est esse consentientes et similiter affectos, seu voluntate sive intellectu; ut eadem velint, eademque credant. Hoc enim perfectae concordiae est.
Eandem charitatem habentes. Eandem charitatem Graeci interpretantur parem hinc inde, ut qui multum amatur, non remisse, sed pari mensura redamet. Nonnulli sic exponunt: eandem, quam coe.pistis exercere charitatem retinentes. At simplicior et contextui maxime congruus sensus est: Eandem, id est, mutuam erga vos invicem charitatem habentes ac retinentes, velut concordiae matrem.
Unanimes, idipsum sentientes. Posterius interpretatio prioris est; unanimes enim sunt, qui unum idemque sentiunt. Neque hic aliquid diversum dicitur ab eo, quod jam dixit: ut idem sapiatis, est enim idem utrobique verbum in Graeco. Sed incnlcatio est ejusdem rei, nisi quod expressior est concordiae significatio in vocabulo unum, quod hoc loco Paulus scripsit, quam in vocabulo idem vel idipsum, quod superius.
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3. Nihil per contentionem, neque per inanem gloriam. Supple: facite, vel fiat a vobis. Pro contentione, textus Ambrosianus habet irritationes. Eadem est vox in Graeco, quam noster interpres 2 Cor. 12. dissensiones, et Gal. 5. rixas vertil. Significat autem contentionem, id est, eam verborum pugnam et concertationem, quae non veritatis aut justitiae, sed gloriae studio suscipitur. Unde recte Theophylactus annotat, Apostolum continuo subjungere matrem hujus inanem gloriam. Ex hac enim, inquit, illa nascitur.
Sed in humilitate superiores sibi invicem arbitrantes. In non est in Graeco; sibi pro se ablativo, quem exigit comparativus superiores. Sensus est: Sed per humilitatem alius alium arbitretur, existimet, judicet esse se superiorem, praestantiorem, meliorem. Non enim sermo est de praestantia graduum et honorum, sed probitatis ac virtutum. Et cum humilitas in mendacio non consistat, intelligendum est, quod quisque debeat non simulate praetendere hujusmodi judicium, sed vere et ex animo sic arbitrari, quantumcunque in virtutibus profecerit, aut profecisse se putet. Exempli gratia: Qui donum habet virginitatis, is alium matrimonio copulatum existimet se meliorem. Quod ut ex animo faciat, cogitet se forte ab illo aliis pluribus ac potioribus donis superari, velut patientiae, mansuetudinis, pietatis atque ipsius humilitatis, denique ejus, quae omnium virtutum forma est, charitatis. Quae quidem cogitatio, quia non absolutum habet judicium, sed partim suspensum, partim negativum, quo dicitur: Forte ille melior me est; non me illi praefero, quia nec occulta cordis mei video: vacua est ab orani errore. Atque hoc ipsum est, quod Christus in Evangelio sub parabola praecepit, unicuique dicen3: Vade recumbe in novissimo loco Luc. 14. Id est, infra omnes te humilia, omnibus te inferiorem reputa, nempe sensu jam explicato. Sic autem explicat Augustinus lib. 33. q. 71., ubi citatis Apostoli verbis ait: Non hoc ita debemus existimare, ut non existimemus, sed nos existimare fingamus, sed vere existimemus aliquid occultum esse posse in alio, quo nobis superior sit, etiamsi bonum nostrum, quo illo videmur superiores esse, non sit occultum. Haec ille. Consule eundem lib. de sancta Virg. cap. 43. et seq. Et Gregorium homil. 10. in Ezech. et hom. 7. super Evangelia et B. Thomam in comment. Item 2. sec. q. 161. art. 3. Vide etiam q. 60. art. 4. Sed quae/es, quid si videam alium manifeste graviterque peccare, ipsi mihi nihil mali conscius? Respondeo, quod et illum te meliorem reputare debeas, eo judicii modo, quem superius exposui, maxime quia potest in corde tuo latere vitium superbiae, quo revera. is illo deterior; deinde, quia forte ille te melior est secundum praedestinationem divinam, quae nobis est occultissima. Vide de hac re pulcherima documenta apud Thomam Kerapensem lib. 1. de imitat. Christi cap. 3. et 7. et lib. 2. cap. 2. Potest nihilominus ista Apostoli sententia recte sic intelligi, ut, dum dicit superiores, accipiamus eos, quibus debemus subservire, eorum saluti studendo, et quibus nos libenter velimus submittere, quatenus Dei honor vel illorum salus exigat. Huic sensui quadrat, quod sequitur, non quae sua sunt etc. Quadrat exemplum Christi, quod deinde subjicit.
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4. Nonquae sua sunt singuli considerantes, sed ea quae aliorum. Interpres sensum expressit magis, quam verba. Nam Graeca sic habent: Non sua quisque spectate, sed et quae aliorum, quisque; conjunctionem et omisit interpres velut redundantem. Nam 1 Cor. 10. idem hoc praeceptum sine conjunctione legitur, in Graeco: Nemo suum quaerat, sed quod alterius, quisque. Quo loco etiam de seipso dicit: Non quaerens quod mihi vtile est, sed quod multis. Et rursus hoc capite generatim: Omnes quae sua sunt quaerunt, non quae sunt Jesu Christi. Sed et inter encomia charitatis 1 Cor. 13. posuit, non quaerere, quae sua sunt. Ex quibus satis apparet, hoc quod toties apud Apostolum legitur, quaerere quod suum est, absolute tanquam malum ac vitiosum reprehendi; et proinde sententiam hujus loci non esse supplendam hoc modo: Non tantum quae sua sunt singuli spectantes, verum etiam, quae aliorum; sed non habita ratione conjunctionis, siquidem et alibi interdum redundat, absque hujusmodi supplemento particulae exclusivae interpretandum esse. Quanquam et sic accipi potest conjunctio, ut vim habeat intensivain; quasi dicas, quin potius ea, quae sunt aliorum. Graeca vox, quam interpres vertit, considerantes, significat spectare et prae oculis habere, velut scopum; quod alibi dicit quaerere. Breviter, sensus est: Nemo studeat privatis commodis, sed omnium saluti. Nemo communi utilitati rem privatam anteponat.
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5. Hoc enim sentite in vobis, quod et in Christo Jesu. Sentite, Graece sentiat aut sentiatur. Est enim verbum medium. Priori modo si interpreteris, subauditur quisque ex superiori sententia: quisque vestrum hcc sentiat. Posteriori modo completus est sermo: Hoc sentiatur in vobis, id est, hoc ipsi in vobis sentite. Est autem verbum idem cum eo, quod paulo ante verterat modo sapere, modo sentire. Locus Lic exhortatorius est ab exemplo Christi, quem imitandum proponit, tam in eo, quod praeceperat de humilitate erga omnes servanda, quam de salute proximorum anteponenda privatis commodis. Utrumque enim Christus praestitit, modo quodam excellentissiun, qui in filium Dei competere poterat. Igitur sensus est: Is affectus sit in vobis erga vos invicem, qui et in Chiisto fuit erga nos; ipsum imitamini. Sic Rom. 15. Etenim Christus non sibi placuit, et 2 Cor. 8. Propter vos egenus factus est, cum esset dives.
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6. Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo. Esset, poterat verti, sit: nam Graece est participium praesentis temporis. Sensus est: Qui cum esset ac sit in natura Dei, id est, cum esset ac sit verus Deus; non existimavit aequalitatem Dei sibi esse rapinam, hoc est, rem alienam et ex rapto usurpatam, ut propter hoc tantopere semet humiliaverit, velut agnoscens usurpasse se aliquid non suum, quod humiliando se deponere voluerit, quasi dicat: Non haec est causa humilitatis Christi; quippe qui non usurpative, sed vere Deus esset. Ubi latenter taxatur diaboli et hominis superbia, qui divinitatem appetendo quodammodo eam rapuerunt; et propter hoc humiliati sunt vel inviti. Formam accipi pro natura, non autem, ut Erasmus vult, pro specie seu figura et habitu externo; bene probat iu suo commentario Chrysostomus. Cui et caeteri tam Latini, quam Graeci consentiunt. Nam quod Cyprianus ab Erasmo allegatur ita locum hunc citare lib. 2. contra Judaeos cap. 13. Qui cum in figura Dei esset; interpretis est, non Cypriani citantis dumtaxat, quod in Latino codice reperit, non autem exponentis. Nec dubium est, improbandam esse eam versionem; quam nec Erasmus nec quisquam alius ar.sus est imitari. Naturam autem formae nomine intelligi, patet etiam ex eo, quod mox adversative sequitur de forma servi, quemadmodum ibi ostendetur. Facit ergo dupliciter hic locus ad astruendam divinitatem Christi: et in eo, quod contra Arianos veram ac proprie dictam formam, id est, naturam Dei Christo tribuit; et quia docet eum esse Deo Patri aequalem.
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7. Sed semetipsum exinanivit, quasi dicat, non alienum deposuit, sed semetipsum, qui verus erat Deus, ad imum usque dejecit, ac divinitatem quodammodo exuit. Vide Augustinum libr. 2. contra Maximinum Arianorum episcopum cap. 5. Per quod autem Christus semetipsum exinaniverit, sequentia declarant:
Formam servi accipiens. Id est, per hoc, quod formam servi suscepit, naturam videlicet humanam, quae utique respectu Dei, totius creaturae Domini, servilis est. Neque enim formam servi considerat Apostolus in eo, quod naturam mortalitati ac miseriis obnoxiam Christus suscepit; nam et in tali natura alii domini sunt, alii servi; sed in eo, quod ipse, Deo aequalis, et per naturam rerum omnium Dominus, factus est homo, qui qualiscumque sit, per naturam servus est. Unde et Christus propter assumptam naturam saepissime servus vocatur in sacris literis: ut Jes. 42. Ecce servus meus, suscipiam eum. Quod de Christo dictum ostendit Matthaeus cap. 12. sui Evangelii. Item Ezech. 34. Et suscitabo super eas pastorem unum, servum meum David. Zach. 3. Ecce ego adducam servum meum, orientem. Et passim in Psalmis. Quale est et illud, quod de Christo jam immortali et glorioso dictum est Act. 4. Convenerunt adversus sanctum puerum tuum Jesum. Nam pueri nomine servum intelligi, vel ex eodem ipso capite liquet, ubi dicitur: Per os patris nostri David pueri tui. De hac re vide Thom. 3. p. q. 20. art. 1. et 2.
In similitudinem hominum factus. In Graeco dativus est casus, ablativo numero reddendus, in similitudine. Quidam sic interpret&ntur, fuit similis aliis hominibus; non autem unus ex illis, quia non fuit homo purus, nec peccator. Ita fere Graeci. Secundum alios sensus est, Christum factum esse hominibus similem, quia factus est verus homo: sicut aequalis est Deo, quia verus est Deus. Prior intellectus fit probabilis ex aliis locis, in quibus est similis phrasis, nominatim ex eo, quod dicitur Rom. 8. filius Dei missus in similitudinem carnis peccati. Non enim erat in eo caro peccati; sed tantum similitudo carnis peccati. Sic homo factus dicitur ad similitudinem Dei; minime Deus factus. Ac sane similitudo semper ad aliud refertur. Per utrumque tamen sensum occurritur errori Marcionitaium et Manichaeorum, qui hoc Apostoli loco abutebantur, ut Christum non vere, sed apparenter tantum, assumpto corpore phantastico, incarnatum fuisse docerent. Quae doctrina universum incarnationis et redemptionis Christi mysterium evacuat.
Et habitu inventus ut homo. Latini quidam habitum, interpretantur indumentum; ut sensus sit, Christum indutum humana carne versatum fuisse inter hominines. Sic Augustinus intellexit libr. 83. q. 71. et 73. Quam sententiam etiam Thomas in commentario refert secundo loco; eandemque simpliciter approbat, 3. p. q. 2. art. 6. ad 1. Non tamen significant hi Doctores, humanam naturam Christo accidentaliter advenisse, sicut vestimentum advenit homini, et proinde Christum non esse hominem substantialiter; quae fuit erronea quorumdam opinio, concepta ex his Apostoli verbis male intellectis, quam quidem S. Thomas in comment. bene refellit. Sed sentiunt, filium Dei absque ulla sui mutatione factum esse hominem, eicut qui vestem induit nulla re mutatur, sive substantiam ejus spectes, sive accidentia absoluta. Quod etsi vere et Catholice dicatur: non tamen ille est Apostoli sensus hoc loco. Nam pro habitu Graece est ax^axt, id est, figura. Commentator Ambrosius nec non verus Ambrosius libr. 2. de fide cap. 4. et lib. 3. cap. 5., itemque de initiandis cap. 4. speciem legunt eodem sensu. Dicit ergo Apostolus Chiistum habitu inventum ut hominem, quia secundum figuram et speciem exteriorem oculis hominum expositam inventus est ut homo, id est, agnitus est verus homo. Non enim significat, Christum tantummodo specie et imagine externa, non autem veritate naturae similem hominibus fuisse; sed ita similem, ut verus esset homo. Sicut enim nihil tam ovo simile est, quam ovum; ita nihil tam simileesthomini, quamhomo. Igitur particula ut, veritatis est nota, non nudae similitudinis. Quod et Theophylactus annotavit, adducens locum similem, ubi Joannes de Christo dicit: Vidimus gloriam ejus quasi unigeniti a Patre, cum vere esset unigenitus; sicut ibidem dicit: Unigenitus, qui est in sinu Patris, ipse enarravit. Porro veritatem humanae naturae in Christo probare evidenter possunt, quae subjungit Apostolus de morte ejus.
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8. Humiliavit semetipsum, factus obediens usque ad mortem. Non solum, inquit, cum Deus esset, naturam assumsit humanam; verum etiam in ea se vehementer humiliavit atque dejecit, utpote factus obediens Patri usque ad perpessionem mortis. Loquitur autem de morte violenta et ab impiis hominibus inferenda; qualem Deus, pro salute generis humani, voluit filium suum pati. Nam in morte naturali, quam subire aliquando necesse est, non sic elucet obedientia. Meminit autem obedientiae Apostolus; quia sicut superbiae est subjici nolle, ita humilitatis, obedire. Porro, quamvis omnes hnmanao Christi actiones ex obedientia processerint, juxta illud quod ipse ait Joan. 6., quia descendi de coelot non ut faciam voluntatem meam, sed voluntatem ejus qui misit me, peculiariter tamen cbedientiam ejus commendat Apostolus in morte subeunda; tum quia actus ille fortitudinis omaium difticillimus est, tum quia per mortem executus est Christus opus nostrae redemptionis. Intelligitur autem obedientia, qua voluntatem suam humanam perfecte conformavit aeterno decreto Patris. Quae conformatio voluntatis erat obedientia; vel formaliter ac proprie, vel, ut aliis videtur, eminenter. Idque significatur omnibus illis Scripturae locis, quae docent, Christum venisse, ut faceret voluntatem patris sui.
Mortem autem crucis. Id est, lnortem supplicio crucis inferendam, quod quidem supplicium non modo gravissime cruciabat, unde et cruciare a cruce deductum est, verum etiam quam maxime probrosum erat et infame; perinde ut hodie patibuli supplicium. Unde dicebant apud Sapientem adversarii ejus: Morte turpissima condemnemus eum. Sap. 2. Vide quae diximus ad 2 Cor. 5. in fine. Et quae Baron. in Notis ad Matyrol. die 7. Apr.
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9. Propter quod et Deus exaltavit illum. Deinceps ostendit meritum humilitatis Christi; ut similiter futurae exaltationis spe Philippenses ad humilitatem excitet. Sensus est: cujus tantae humilitatis et obedientiae merito vicissim Deus exaltavit, vel ut expressius ex Graeco habet textus Ambrosianus, superexaltavit eum, id est, in summam extulit sublimitatem; nam praeter gloriam resurrectionis: donavit illi nomen etc. prout sequitur. Hic locus docet apertissime, Christum per passionem et crucem suam non nobis tantum, sed et sibi meruisse. Quod dum negat Calvinus, contra sensum et interpretationem omnium Patrum vim facit huic Scripturae, dicens illam particulam, propter quod, non causam, sed consequentiam et ordinem rei gestae significare; quasi sensus sit: Post tantam ejus dejectionem et obedientiam Deus illum exaltavit. Sed ut dixi, violenta prorsus est Laec interpretatio; nec eam Graeca dictio tib ullo modo recipit. Ac sane frustra sudat in hoc loco nobis eripiendo Calvinus, cum sint et aliae Scripturae complures, quae meritum istud clarissime edoceant, ut Apoc. 5. Dignus est agnus, qui occisus est, accipere virtutem etc. Heb. 2. Videmus Jesum propter passionem mortis gloria et honore coronatum. Jes. 53. Pro eo quod laboravit anima ejus, videbit et saturabitur. Et alia loca passim in Psalmis. Verum prolixior hujus doctrinae probatio pertinet ad 3. Sent. dist. 18.
Et donavit illi nomen, quod est super omne nomen. Nemo existimet, Apostolum loqui de nomine Christi proprio, quod est Jesus; nam illud nomen multo ante exaltationem et impositum ei fuit, et ab hominibus agnitum; idemque multis aliis commune. Sed nomen intelligit Dei, aut filii Dei: de quo archangelus ad B. Mariam: Quod nascetur ex te sanctum vocabitur filius Dei, et de quo Jes. 7. et Matth. 7. Vocabunt nomen ejus Emmanuel, quod est interpretatum nobiscum Deus. Et ad Heb. 1. Quanto differentius prae illis nomen haereditavit. Hoc enim est nomen, quod infinite superat omne aliud nomen. Unde est apud Graecos epitheton Dei 67iSpojvou.oc, id est, quo nihil excelsius nominari potest. Dicitur autem Deus hoc nomen ei donasse, quando rem nominis fecit innotescere; scilicet post ejus resurrectionem et ascensionem in coelum. Tunc enim coepit ab hominibus agnosci verus Dei filius, verusque Deus; et ut talis honorari ac glorificari. Haec Graecorum expositio est. Alii per nomen, quod est super omne nomen, inttdligunt famam, gloriam ac celebritatem nominis excellentiorem gloria cujuscumque alterius. Sed eodem recidit hic intellectus: nam illa gloria est fama divinitatis ejus. Ruisus autem ex hoc loco monstratur, Christum esse Deum, Patri aequalem; uam si minor esset Patre, ut volebant Ariani, nm haberet nomen, quod est super omne nomen.
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10. Vt in nomine Jesu omne genu flectatur. Ut non causaliter accipitur, sed expletive: ita ut in nomine Jesu etc. Nomen hoc loco pro re seu persona positum videtur. Genuflexio metonymice subjectionem et humiliationem sui significat. Itaque sensus est: adeo ut omnes quicunque usquam sunt, cognoscentes hominem illum, qui Jesus vocatur, esse Dei filium ac verum Deum, sese illi tanquam Deo et omnium Domino submittant, eumque adorent. Unde in hujus rei protestationem quandam, veteri more Christianorum, soli nomini Jesu, quando nominatur, reverentia fit, testeS. Vincentio de Valentia, serm. 2. dom. 18. post Trinitatis.
Coelestium, terrestrium et infernorum. Coelestes, sunt angeli et animae beatae: terrestres, homines in terris agentes. Sed quos infernos, sive ut Graece est subterraneos vocet, nonperindeliquet, Sunt enim nonnulli, inter quos Innocentius tertius serm. 1. de omnibus sanctis, qui putent significari animas, quae in infernis locis purgantur; quas utique constat in nomine Jesu cum omni humilitate genu flectere. Probabilem hunc commentarium facere conantur ex Apoc. 5. ubi dicitur: Et omnem creaturam, quae in coelo est, et super terram, et sub terra, omnes audivi dicentes: Sedenti in throno, et agno, benedictio et honor et gloria etc. Non enim alii sub terra videntur esse, qui benedicant et glorificenl; Deum et Agnum, quam animae, quae sunt in purgatorio. Nam daemones non benedicunt, sed maledicunt; non glorificant, sed blasphemant. Caeteri vero damnati aut blasphemant. aut certe non diligunt Deum, ut glorificare et benedicere possint, cum sint ab eo aversi. Nec audiendus Origenes, qui putavit aliquando futurum, ut daemones omnesque damnati per salutarem poenitentiam correcti, Christo subjiciantur; quam ejus sententiam Ecclesia damnavit. Atqui communis expositio pene omnium interpretum est, per inferos quidem significaridaemones caeterosquedamnatos, quorum supplicii locus infernus est, sed sub jectionem,genuflectionis nomine 6iguificatam, intelligi generaliter; qua nimirum quis alicui subjicitur, sive licenter ac spontanee, quomodo coelites omnes in nomine Jesu tota mentium humilitate genu flectunt; sive coacte, quatenus ita subjectus est, ut resistere non possit. Qui modus daemonibus, et in universum damnatis, competit. Huic sensui favet imprimis ejusdem Apostoli locus Rom. 14., ubi cum dixisset: Omnes stabimus ante tribunal Christi, id probat, quia scriptum estapud Jesaiam: Vivo ego, dicil Dominus, quoniam flectetur mihi omne genu, et omnis Hngua cotifitebitur Deo. Cum enim mali quoque sistendi sint ante tribunal Christi, consequens est, ad eos quoque pertinere testimonium Prophetae. Igitur et mali flectent genu et confitebuntur Deo. Et quidem hoc loco ad eadem Prophetae verba respexisse Apostolum, plusquam probabile efficitur ex eo, quod sequitur: Et omnis lingua confiteatur etc. Sed et alibi Scriptura malis ac Dei inimicis hujusmodi coactam et extortam submissionem, imo et benedictionem et confessionem adscribit. Submissionem quidem, ut Psalm. 109. donec ponam inimicos tuos scabellum pedum tuorum. Quem versiculum Apostolus 1 Cor. 15. citat, ut doceatomniafore Christo subjecta. Item Psalm. 71. Inimici ejus terram lingent, id est, in potestatem ejus redacti, ore in terram depresso adorabunt eum vel inviti. Confessionem vero seu benedictionem, ut in eo, quod Dominus Matth. 23. et Luc. 13. dixit ad Scribas et Pharisaeos: Non me videbitis amodo, donec dicatis: Benedictus, qui venit in nomine Domini. Hoc enim non modoGraeci commentatores, verumetiam Augustinus lib. 2. de cons. Evang. cap. 75. dictum accipiunt de adventu Christi ad judicium, quando omnes omnino, volentes, nolentes, Deum ac Dominum eum agnoscent. Quod ipsum repetit Christus stans in concilio Sacerdotum et Seniorum, dicens eis: Amodo videbitis filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus coeli. Matth. 26. Videbitis, inquit, hoc est, cognoscetis vel inviti me sedentem a dextris virtutis Dci, id est, in summa gloria prae omnibus creaturis collocatum. Tale etiam est, quod in Prophetis toties legitur: Et cognoscent, quia ego sum Dominus. Denique illud Jacobi Apostoli cap. 2. Daemones credunt et contremiscunt. Nec vero diver sUm habere sensum videtur id, quod superius ex Apoc. 5. allatum est. Nam omnis quidem creatura dictura est: Sedenti in throno, et agno, benedictio et honor etc, sed aliter hoc dicet creatura, qjac in coelo est, aliter, quae sub terra, sicut jam explicatum est. Quod autem Theodoretus infernos sive eos, qui sub terris sunt, interpretatur homines mortuos, non videturrem assecutus. Nam hoc pacto iidem erunt in numero coelestium et infernoium, videlicet sancti cum Christo regnantes, nisi respondeat, coelestes intelligi solos angelos. Verum absurdum est, animas beatas et Angelis in coelo sociatas cuminfernis potius, quam cum coelestibus censere. Si quis autem infernorum nomine comprehendi dicat etiam eos, qui in purgatorio sunt, nihil superioribus adveisum dixerit. Non enim solos damnatos hac parte dicimus significari. Porro quamvis haec Christi exaltatio, quam memorat Apostolus, etiam ante ejus passionem initium habuerit (nam et angeli Chiisto nato, tanquam Dei filio gloriam cecinerunt; et magi, multique praeterea homines eum adhuc mortalem adoraverunt; et daemones imperio ejus cesserunt ac filium Dei confessi sunt), posteaquam tamen a morte resurrexit et in coelum ascendit, mirabiliter aucta est ejus gloria, per Ecclesiam ubique diffusam. Nec modo per Ecclesiam, verum etiam apud eos, qui vel Ecclesiam non sunt ingressi, vel eam per haeresim aut schisma deseruerunt. Unde Augustinus in enarratione Psalm. 103. ad illud: Ut rxhilaretur facies ejus in oleo: (juoniam, inquit, excellentissima in Christo gratia apparuit, totus orbis eum diligit, <x)ui cum contemptus hic esset, adoratur modo ab omni gente, quoniam ipsius est regnum, et ipse dominabitur gentium. Tanta est enim ejus gratia, ut multi, qui in eum non credunt, laudent eum, et propterea dicant noUe se in eum credere, quia nemo potest implere, quae jubet. Amatur tamen ab omnibus, quia excellenter unctus. Haec ille. Certe etiam haeretici et schismatici in nomine Jesu genu flectunt, et ejus magisterio gloriantur. Quin et Mahometani px Alcorani sui doctrina Jesum Mariae filium in magna habent veneratione. Soli Judaei, qui sic in mundo sunt, ut nu3quam sint, ei maledicunt. Quamvis ergo Christi gloria toto orbe sit dilatata, quia tamen adhuc non desunt, qui eum blasphement; qui vero agnoscunt et venerantur, non omnes quantus est agnoscunt, nec omnes ei subjecti sunt, et quia daemones quoque eum adhuc in membris suis persequuntur, ut propter haec Apostolus Hebr. 2. dicat: Nunc autem necdum videmus omnia subjecta ei, utique non prius haec Apostolica Scriptura perfecte complebitur, quam in judicio extremo ac deinceps; quemadmodum idem Apostolus luculente docet 1 Cor. 15. Atque eadem ratio est de eo, quod sequitur:
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11. Et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris. Haec confessio, sicut jam ostendimus, partim spontanea est, partim ab invitis et malevolis extorta. Nam omnis lingua intelligitur juxta distributionem praecedentem, coelestium, terrestrium et infernorum. Verba, prout reddita sunt a nostro interprete, sensum hunc volunt: Et omnes confiteantur, Dominum Jesum Christum esse in gloria Dei Patris, id est, habere gloriam eandem cura patre, utpote quem agnoscant verum Deum patri aequalem. Quod nimirum ipse futurum praedixit Joan. 5. ut omnes honorificent fiUum, sicut honorificaat Patrem. Sed sciendum, in Graeco verbum est non exprimi. Sic autero ibi legitur: /uod Dominus Jesus Christus in gloriam Dei Patris, vel ad gloriam. Proinde Graeci, quos et Cajetanus sequitur, sic ordinant et exponunt: Et omnes confiteantur, Jesum Christum esse Dominum, quae quidem ejus dignitas et dignitatis agnitio cedit ad gloriam Dei patris, quia gloria patris est exaltatio filii; sicut contra, dejectio filii patris ignominia est. Quod vero Erasmus illud: in gloriam Dei patris, referri posse putat ad verbum confiteatur, hoc sensu: et omnis lingua confiteatur ad gloriam Dei patris, quod Christus est Dominus, non consistit cum mente Apostoli generaliter loquentis. Mali enim non confitentur ad gloriam Dei, sed soli boni. Significatur autem, quod omnes Jesum Christum confitebuntur Dominum, non cum aliqua limitatione, sed absolute, id est, Dominum totius creaturae, tam secundum humanam naturam, quam secundum divinam.
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12. Itaque charissimi mei, sicut semper obedistis. Postquam interposuitexemplum obedientiae Christi et exaltationis ejus, redit ad exhortationem, admonens Philippenses, ut sicut antea semper, ex quo fideles esse coeperant, exemplo Christi obedientes se praestiterantDei praeceptis ab Apostolo traditis; ita faciant deinceps, si gloriae Ohristi participes fieri velint.
Non ut in praesentia mei tantum, sed multo magis nunc in absentia mea. Partem hanc quidam referunt ad verbum praecedens, obedistis, quasi dicat Apostolus, sicut semper obedistis, non tantum quum praesens essem apud vos, verum etiam ac multo magis nunc quum absens sum a vobis, ita moneo, ut quod hactenus facitis, facere pergatis. Verum rectius alii partem illam praecedenterc: sicut semper obedistis, a sequentibus separant et parenthesi claudunt. Haec vero, quae sequuntur, referunt ad subsequens verbum operamini.
Cum metu et tremore salutem vestram operamini. Tota sententia construi potest et exponi hoc modo: Itaque fratres mei dilecti (sicut semper obedistis, id est, quod hactenus fecistis) operamini salutem vestram cum metu et tremore; non tantum sicut me praesente fecistis aut facere 8oletis, sed nunc multo magis me absente. Sic enim vos ostendetis id facere ex animo, propter Deum et non serviliter, quasi nobis placere studentes. Cum metu et tremore salutem suam operari, est magna cum solicitudine exercere opera salutis aeternae efiicacia. Phrasis illa, cum metu et tremore, satis a nobis explicata est in commentariis 1 Cor. 2. et 2 Cor. 7. et Ephes. 6. Respicit autem Apostolus ad versiculum Psalm. 2. Servite Domino in timore, et exultate ei cum tremore. Quae quidem tam Prophetica quam Apostolica exhortatio destruit inanem salutis certitudinem et securitatem, qua perniciose sibi blandiuntur haeretici. Nam ubi timor et tremor exigitur, securitas esse non potest. Ostendit etiam praesens locus, opera, quae per gratiam Dei fideles exercent, ad ipsam salutem promerendam valere: hoc enim est, quod dicit: Salutem vestram operamini.
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13. Deus est enim, qui operatur in vobis velle et perficere pro bona voluntate. Perficere, Graece IvspysTv operari, nimirum idem verbum cum eo, quod priori loco dicit: qui cperatur. Atque ita legit passim Augustinus, nominatim lib. de gratia Christi, docens, eam Graecis codicibus esse consentaneam lectionem. Igitur perficere, non dicitur respectu operis alicujus praecedentis, cui perfectio desit, sed respectu ejus, quod est velle; ut perficere sit facere seu exsequi, quod volebas; non cedere tentationi, ad exsequendum quod volueris. Multi enim habent velle, qui per infirmitatem non habent facere, ut Petrus, quando dixit: Non te negabo. Porro locum hunc prave quondam interpretati sunt Origenes, Pelagius et Vitalis Carthaginensis. Quorum primus lib. bis operari velle et perficere, et in universum movere et agere, generali dumtaxat ratione, atque indeterminate ad bonum vel malum. Nostrum autem esse dicit bene aut male velle et facere. Pelagius vero in suo commentario ita scribit: Velle operatur Deus, suadendo et praemia pollicendo. Ejusdem ab Augustino lib. de gratia Christi, cap. 10., haec ex alio loco verba referuntur: Operatur in nobis Deus velle, quod bonum est, v>elle quod sanctum est, dum nos terrenis cupiditatibus deditos et mutorum more animalium tantummodo praesentia diligentes, futurae gloriae magnitudine et praemiorum pollicitatione succendit, dum revelatione sapientiae in desiderium Dei stupentem suscitat voluntatem, dum nobis suadet omne, quod bonum est. Post quae Pelagii verba: Quid manifestius, inquit Augustinus, nihil aliud eum dicere gratiam, qua Deus in nobis operatur velle, quod bonum est 3 quam legem atque doctrinam? et quae sequuntur. Porro Vitalis Carthag., ad quem scripsit Augustinus Epist. num. 107., a Pelagii sensu non recedens, dicebat, Deum per legem suam et per Scripturas operari in nobis ut velimus, dum legi aut Scripturis ab eo datis ipsi nostra voluntate consentimus. Quod dum non facimus, operationem Dei in nobis nos irritam reddere. Jam et illa quorumdam interpretatio prorsus est repudianda, qua conditionem supplent hoc pacto: Deus operatur in vobis velle, si velitis. Stulte enim et ridicule quippiam exigitur ut conditio sui ipsius; velut si dicas: Deus facit me vivere, si vivam. Ejusdem generis est, quod quidam sic interpretati sunt Apostolum: Deus, quantum in ipso est, operatur in vobis, ut velitis et operemini. Nam et hunc sensum a memorato Vitali redditum, Augustinus reprehendit; ac merito. Non enim operatio gratiae Dei ab humanae voluntatis assensu dependet, sed eum facit, cum sit per se efficax. His igitur expcsitionibus rejectis atque damnatis, sensum Apostoli verum et Catholicum esse dicimus eum, quem ipsa verba liquido prae se ferunt, quemque Augustinus, Thomas, aliique Patres tam Graeci, quam Latini, suis in scriptis et commentariis expresserunt; scilicet: Deum in hominibus efficaciter per gratiam suam operari hoc, quod est velle bonum salutare, et hoc, quod est idipsum exsequi. Dico, efficaciter; tum quia omnis operatio Dei efficax est, tum quia postulat hoc Graecum Apostoli participium, 6 Ivspydiv, id est, effi-jaciter agens. Unde manifestus est hic locus et irrefragabilis contiaPelagianos, pro efficaci gratia Dei; quemadmodum id, quod praecedit, salutem vestram operamini, palam facit contra Lutheranos pro libero hominis arbitrio. Unde B. Augustinus lib. de dono persev. cap. 13. citatis hujus loci verbis: Nos ergo volumus, inquit, sed Deus in nobis operatur et velle. Nos ergo operamur; sedDeus in nobis operatur et operari. Ex dictis patet, quid sentiendum sit de horum verborum Apostolicorum interpretamento, quod quidam neotericus pro novitia quorundam doctrina strenue laborans, iis audacter affingit; sic inquiens, Deus operatur velle et perficere, per sanctas inspirationes, illuminationes, affectiones, ostendendo bonum, ad illud alliciendo et trahendo, absque tamen ulla impressione, quae voluntatem praedeterminet. Quaeritur autem, quomodo per haec verba confirmet Apostolus exhortationem praecedentem. Non enim consequens videtur, si Deus in nobis operatur velle et perficere, nos debere cum metu et tremore salutem nostram operari: sed magis cum securiate et absque metu; cum Deum operantem nulla vis impedire possit. Respondeo, secundum Chrysostomum et ejus sequaces consequentiam sermonis esse talem: Ne terreamini, quia dixi, cum metu et tremore: Deus enim vobis in omni bona actione adjutor est, operans in vobis et velle etperficere. Alii sic connectunt: Dum id facitis, quod moneo; id est, dum salutem vestram solicite operamini, ne propter hoc vobis placeatis: Dei enim donum est operantis in vobis et velle et perficere. Quod si crnsulamus locum Psalmi, ad quem diximus Apostulum parte praecedenti respexisse, occurret alia ratio consequentiae. Cum enim dixisset Psalmista: Servite Domino in timore etc, subjunxit: Nequando irascatur Dominus, et pereatis de via justa, scilicet Domino gratiam subtrahente. Sic ergo Paulus: Hortor, inquit, ut cum metu et tremore vestram salutem operemini: quia nec velle nec operari consistit in vestris viribus, sed Deus est, qui per suam gratiam utrumque in vobis operatur. Ideo vobis est timendum, ne gratiam sive operationem hanc suam subtrahat. Kaec Cajetani connexio est, eademque valde probabilis. Nam cum metu et solicitudine versari solemus in eo, quod ab aliena gratia dependet, ne forte eam socordia vel ingratitudine nostra amittamus. Et quidem hoc pacto causalem istam Apostoli explicat Augustinus multis locis, ut conc. 4. in Psalm. 103. et rursus in enarr. Psalm. 142. et 149. et serm. 94. de temp. Itemque lib. de nat. et grat. cap. 27. et epist. 208. Nec non Leo Pontifex serm. 8. de epiphan. Domini. Leonis haec suntverba: Dicente discipulis Domino, sine me nihil potestis facere; dubium non est, hominem bona agentem a Deo habere et effectum operis, et initium voluntatis. Unde et Apostolus copiosissimus fidelium cohortator: Cum timore, inquit, et tremore vestram salutem operamini. Deus est enim, qui operatur in vobis et velle et operari, pro voluntate. Et haec sanctis causa est tremendi atque metuendi; ne ipsis operibus pietatis elati deserantur ope gratiae, et remaneant in infirmitate naturae. Sic ille. Restat extrema particula, pro bona voluntate, quam nonnulli intelligunt voluntatem hominis, quasi sensus sit: Deus operatur in vobis velle et perficere, pro bona vestra voluntate, id est, prout viderit bonum animi vestri propositum, bonamque voluntatem. Hoc sensisse videtur Erasmus, quando vertit: pro bono animi proposito. Nam et in paraphrasi bonam voluntatem exponit ipsorum Philippensium. Verum multo rectius ac germanius, juxta Patrum tam Graecorum, quam Latinorum interpretationem, intelligas bonam voluntatem Dei, id est, divinum beneplacitum et propositum, ut alibi vocatur, secundum quod Deus elegisse nos dicitur, quodque Graece vocatur sudoxta. Nam secimdum idem propositum, id est, bonam vohintatem suam, ipse in nobis omne bonum operatur. De hoc Dei proposito mentio est ad Ephes. 1. semel et iterum. Et quidem vox Graeca, licet interdum in Scriptura de hominis voluntate dicatur, ut capite superiori: Quidam autem et propter bonam voluntatem Christum praedicant: plerumque tamen et fere semper, ad Dei voluntatem refertur in Psalmis et alibi; adeo ut Hieronymus scribens in Epist. ad Ephes. testetur, eam dictionem a LXX. fuisse primum excogitatam, ad Dei beneplacitum significandum. Sensus igitur est, Deum, non propter ullum meritum nostrum, sed pro suo beaeplacito ct gratuita voluntate bona erga nos, operari in nobis velle et perficere; ne quis gratiam hanc operantis Dei sibi ex meritis suis provenire existimet. Graeci paulo aliter hanc partem exponunt, moti praepositione UTisp, quae genitivo juncta, fini seu intentioni servire solet, velut Joan. 11. Infirmitas haec non est ad mortem, sed pro gloria Dei, ut glorificetur filius Dei per eam. Faciunt igitur hunc sensum: Ut compleatur in vobis beneplacitum ac bona voluntas ipsius. At, meo judicio, rectius poterit, etiam praepositionis retenta proprietate, sic intelligi: Pro bona voluntate sua erga nos declaranda, ut simile sit ei, quod apud Joannem dixit Salvator, pro gloria Dei. Atque hic sensus nihilo minus, quam sensus Latinorum, excludit meritum nostrum respectu gratiae.
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14. Omnia autem facite sine murmurationibus et haesitationibus. Prosequitur exhortationem, qua dixerat: Nihil per contentionem neque per inanem gloriam. Eodem enim haec pertinent. Pro haesitationibus, Graece est SiaAoyiaudiv, id est, disceptationibus. Sic enim eam vocem interpres vertit 1 Tim. 2. Sine ira et disceptatione. Hortatur ergo Philippenses, ut quae agenda sunt agant, nec obmurmurando superioribus, nec disceptando de iis, quae praecipiuntur.
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15. Ut sitis sine querela. Graece: Ut sitis inculpati, pro quo Ambrosianus, irreprehensibiles, id est, tales de quibus nemo possit conqueri. Et simplices, id est, integri, sinceri, innoxii. Eadem vox Graeca est apud Matth. 10. Estote simplices sicut columbae.
lilii Dei sine reprehensione. Graece irreprehensibiles, pro quo Ambrosianus immaculati. Haec pars commate distinguenda est a praecedenti, ac separatim legenda; secus quam multi Latini faciunt, continue legentes hoc modo, et simplices filii Dei, cum in Graeco genus diversum omninopostuleteam, quam dixi distinctionem. Pro qua etiam facit Ambrosiana lectio, quae similitudinisadverbium interponit, hoc modo: sicut filii Dei immaculati. Quae quidem additio etiam in Pelagii textu legitur, et Apostoli sententiam illustrat; quasi dicat, ut sitis sine querela et simplices, quemadmodum decet veros Dei filios, id est, ex Dei imitatione vitam ducentes icculpatam, et in quos non cadat reprehensio. Ita enim fiet, ut in vobis tanquam filiis glorificetur pater vester coelestis.
In medio nationis pravae et perversae. Graece in medio generationis incurvae, sive ut Augustinus legit in Psalm. 146. tortuosae, et perversae sive distortae. Nam in Graeco participium est. Hebraeum idioma in medio etc. latinus seimo sic explicat, inter homines pravos atque perversos. Referenda est haec pars ad illud, ut sitis etc. Sentit enim Apostolus, eo magis Philippenses integros et inculpatos in sua conversatione esse debere, quod agerent inter malos, qui pro animi sui pravitate etiam bene facta criminarentur.
Inter quos lucetis sicut luminaria in mundo. Pro lucetis, verti etiam potest, lucete, quomodo Cyprianus legit in Epist. ad Rogatianum presbyt., nec non Pelagius in suo commentario. Atque eo modo vertit Erasmus. Quin et Theophylactus profitetur, imperativum sibi magis placere. Verum nihil incommodi habet nostra lectio. Nam Apostolus ex eo ipso, quod Philippenses per fidem et bonam conversationem lucebant inter infideles, sicut luminaria coelestia lucent in mundo; materiam accipit exhortationis, ne quid agant reprehensione dignum, quo splendorem suum obscurent. Ex hoc loco et aliis similibus intelligitur, quomodo vera sanctitas recte numeretur inter notas Ecclesiae, nimirum quatenus per bona et sancta opera, quasi splendore ac lumine suo, foras se prodit, et conspiciendam praebet oculis hominum etiam infidelium, ut dicere cogantur, quod vere Deus est in nobis, 1 Cor. 14. Ita Christus in Evangelio: Sic, inquit, luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent patrem vestrum, qui in coelis est, Matth. 5.
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16. Verbum vitae continentes. Id est, lumen vivificae fidei vobis praedicatae in vobis habentes, conservantes ac retinentes. Non enim placet, quod Erasmus vertit, sustinentes, id est, sursum tenentes. Nam Graecum verbum significat quidem aliquando sustinere, sed acceptum pro eo, quod est morari, aut moram facere. Quae significatio praesenti loco non quadrat. Notandum est autem, participium continentes posse etiam referri ad luminaria, quae Graece masculino genere ^ojOTrjpsg dicuntur, et ita sensus erit: Inter quos lucetis tanquam luminaria quaedam mundi, continentia lumen fidei. Hoc sensu adverbium sicut non similitudinem, sed rei veritatem designat; quemadmodum supra, habitu inventus ut homo. Quanquam prior constructio omnium fere interpretum est.
Ad gloriam meam in die Christi. Graece: Ad gloriationem mihi in diem Christi, Ambrosianus quoque in diem legit. Quia non in vacuum cucurri, neque in vacuum laboravi. Sensus Apostoli est: adeo ut gloriari de vobis possim in illud tempus, quo ad judicium venturus est Christus, me non frustra aut in vanum cum tanta diligentia laborasse in praedicando vobis Evangelio; utpote qui per meam praedicationem egregie profeceritis aclumina quaedam mundi facti sitis.
2:17
17. Sed etsi immolor supra sacrificium et obsequium fidei vestrae. Graece, super sacrificio et ministerio fidei vestrae. Nam et Ambrosianus ministerium legit, et ita, ut dixi, vertit Theophylacti interpres. Significatur autem ministerium sacrum, quale est sacrificantis, Graece XetTOOpyta; quam tamen Latini patres non infrequenter obsequium vocant. Unde illud in Missa: Placeat tibi sancta Trinitas obsequium servitutis meae.
Gaudeo et congratulor omnibus vobis. Graece, gaudeo et congaudeo; tametsi congaudere non aliud est, quam congratulari. In exponendo hoc loco opus est subtili intelligentia: inducit enim Apostolus duo sacrificia, non quidem unum a se offerendum, et alterum a Philippensibus, ut vult Cajetanus, qui locum Apostoli magis obscurat, quam explicat: sed unum quidem sui ipsius tanquam offerentis, Philippensium autem, tanquam oblatorum, quo nimirum ipse Deo ministrans offerebat fidem Philippensium, sive Philippenses ipsos in Christum credentes. Alterum vero, quo ipse insuper immolandus esset per mortem, instar sacrificii cujusdam Deo grati. Sic intelligunt Theophylactus et Oecumenius, itemque Anselmus et Thomas. Ac sane compellit nos ad hunc intellectum similis ejusdem Apostoli locus Rom. 15., ubi sic loquitur: Ut sim mi- nister Christi Jesu in gentibus, sancti- ficans Evangelium Dei, ut fiat oblatio gentium accepta, santificata in Spiritu sancto. Hic enim ministrum, Graece Xet- TOopYOV, se vocat illius oblationis, qua gentes a se conversas ad fidem Christo offerebat. Est igitur hujus loci sensus: Quin etiamsi me contingat immolari Deo per mortem a persecutore pro Christo inferen- dam, posteaquam vos ac fidem vestram, velut hostiam, Deo ministrans atque sa- crificans, prius obtulero; non id me con- tristat, sed magis gaudeo spe tanti boni mei, cupio enim dissolvi, et esse cum Christo, eique offerri in sacrificium; et vobis congaudeo, qui et ipsi per fidem efncimini sacrificium Deo acceptum.
2:18
18. Idipsum autem et vos gaudete et congratulamini mihi. Graece congaudete mihi. Sensus: Volo autem, ut et vos vicis3im ob id ipsum, quod dixi, gaudeatis, mihique congratulemini: gaudeatis, inquam, de bono vestro, quod jam habetis; mihi vero congaudeatis^, de bono meo, quod expecto. Verba sunt consolantis eos, ne de ipsius morte, si contingat, tristentur, sed potius gaudeant. Quod autem Erasmus vertit gaudetis et congaudetis, indicativo modo, quamvis id Graeca permittant, non tamen sensum habet huic • loco congruentem. Unde et in paraphrasi ab eo recedit, communem sequens interpretationem.
2:19
19. Spero autem in Domino Jesu, Timotheum me cito mittere ad vos. Hoc quoque ad consolandos Philippenses pertinet. Spero, inquit, per Dominum Jesum, me brevi missurum ad vos Timotheum; ob id nimirum, ut rerum nostrarum ac profectus Evangelici certiores vos faciat. Quod utique cedet ad gaudium et consolationem vestram.
Ut et ego bono animo sim, cognitis quae circa vos sunt. Rursus bonum suum conjungit bono Philippensium, quasi dicat: Sicut misso ad vos Timotheo cognoscetis res nostras; ita vicissim ego vestrarum rerum statum ex eo ad me reverso cognoscam; et iis cognitis exhilarabor eroque animo fidentiore in adversis, quae patior. Priorem causam mittendi Timo- thei, quod per se manifesta esset, subti- cuit Apostolus, solam posteriorem con- tentus exposuisse. Supponit autem, Timo- theum bona ac laeta de Philippensibus renuntiaturum; utpote ex animo solici- tum, quo res Philippensium bene se ha- beant. Unde sequitur:
2:20
20. Neminem enim habeo tam una- nimen. Vocula tam in Graeco non addi- tur, nec eam legit Augustinus locum hunc citans lib. 2. contra lit. Petil. cap. 76. Quod autem interpres dixit unanimem, Graece est too^uxov, id est, eum qui ae- qualis sit animi. Qua voce aut is significatur, qui idem cum alio sentit eademque vult, ut sit verae et perfectae amicitiae notio; erat enim Timotheus Paulo amicissimus; aut potius, quiparianimo quippiam agit, ut sensus sit: neminem alium habeo, qui pari mecum animo et studio curet ea, quae sunt Jesu Christi. Huic sensui Graecorum commentarii respondent.
Qui sincera affectione pro vobis solicitus sit. Graece: Qui germane ea, quae circa vos sunt, id e3t, res vestras, curabit. Nam et Augustinus germane legit in Epist. 137. Quanquam interpres unam vocem in duas resolvens bene sententiam reddidit. Convenit hic locus cum <jo, quod Apostolus eundem Timotheum in 1. Epist. ad eum scripta cap. 1. secundum Graecam lectionem germanum filium vocat. Quae quidem Timothei magna laus est. Porro quoniam in Graeco futurum est indicativi modi, curabit, qrod cum verbis proxime praecedentibus durius cohaeret, adeo ut interpretes omnes subjunctivum vertant; videri potest haec pars annectenda illi superiori: Spero autem etc, hoc modo: Spero me Timotheum cito missurum ad vos; qui cum venorit, sincere ea quae ad vos pertinent curabit: ut verba, quae intercedunt, parenthesi claudantur. Hujusmodi enim hyperbata Paulo non sunt infrequentia.
2:21
21. Omnes enim quae sua sunt quaerunt, non quae sunt Jesu Christi. Codex Landensis minore incommodo, et propius Graeco, ita Jegit: Omnes enim sua quaerunt, non quae sunt Jesu Christi. Dat rationem, cur dixerit: Qui sincera affectione etc., simulqi:e declarat, in quo sinceritas illa, quam in Timotboo commendat, sita sit: videlicet in eo, non sua quaerere, sed quae Jesu Christi. Quaerunt autem sua, non quae Jesu Christi, qui privata commoda praeponunt gloriae Christi etiam in eo, quod Christi negotium agere videntur. Nam de Christianis et Evangelii ministris Apostolo sermo est. Putat Cajetanus, non esse mortale peccatum genere suo id, quod hic Apostolus reprehendit; sed esse studium imperfectorum, id est, eorum qui non student, ut ait, ad quaerendum augmenta meritorum in aliis, sed satis habent manere in propriis. Theophylactus autem post Chrysostomum ad eos refert, qui securitatem et quietem suam Limium amantes, refugiunt pericula et molestias subire pro Christo. Quod etsi magis accedat ad mentem Pauli, verisimile tamen est, sensum ejus generaliorum esse, quomodo nos exposuimus Aquinate suffragante, ut pateat etiam ad eos, qui vel lucrum vel gloriam, vel aliud rjuodvis 6uum quaerunt, ac plus aequo ad haec intenti sunt. Sic enim alibi generaliter Apostolus utitur hac phrasi, quaerere, quae sua sunt 1 Cor. 10. et 13. et superius in hoc ipso capite. Verum sive mortale sit hujusmodi peccatum, sive veniale (quod quidem in unoquoqua actu, ex subjecta materia et circumstantiis dijudieandum erit), non sentit Apostolus, omnes, qui tunc erant, fideles aut Evangelii ministros uno Timotheo excepto tales esse. Non enim Epaphroditus, quem in consequentibus admodum collaudat, et illi, quos super. cap. dixit ex charitate et bona voluntate Christum praedicare, ponendi erant in eorumnumero, qui sua quaererent, non quae Jesu Christi. Sed omnes dixit pro eo, quod Latine dicimus, plerique omnes, id est, plurimi, valde multi. Quam signi universalis acceptionem Scripturis usitatam esse docent Hieronymus in comment. Epist. ad Eph. 1. sub. finem, et Augustinus lib. de unitate Ecclesiae cap. 12.
2:22
22. Experimentum autem ejus cognoscite. Id est, experimento discite, probate, qualis sit, cum apud vos erit, et videbitis, me non vane eum commendasse. Potest etiam verti, cognoscitis, indicativo modo; atque hoc Erasmus et Valla magis probant. Consonat et textus Ambrosianus, qui sic habet: probationem autem ejus nostis. Graeci quoque in eam sententiam interpretantur. At sane magis congruit ea lectio cum verbis sequentibus:
Quia sicut patri filius, mecum servivit in Evangelio. Graece in Evangelium, consonantibus nonnullis M3S. Latinis. Et quod nos habemus: sicut patri filius, verti commodius ex Graeco potuit, sicut cum patre filius, astipulante etiam Ambrosiano. Sensus igitur est: Vos ipsi experimento didicistis ac meminisse potestis, quomodo is, scilicet Timotheus, una mecum, velut filius cum patre, serviverit ac totum se contulerit ad Evangelii negotium promovendum. Nam Timotheum Paulo socium faisse in praedicando Philippensibus Evangelio Christi, satis ex historia Act. 16. colligitur. Qua ratione etiam Timothei nomen in fronte hujus Epistolae sibi adjunxit Apostolus.
2:23
23. Hunc igitur spero me mittere ad vos. Graeca non addunt ad vos, neque textus Ainbrosianus agnoscit, tametsi additum sensum adjuvat. Moxutvidero, quae circa me sunt. Particula mox, ultimo loco habetur in Graeco, sed tamen referendam esse ad verbum mittendi, monstrant etlam Graecorum commentarii, ut sensus sit: Hunc igitur spero me ad vos missurum, statim utvidero, qualem sint exitum habiturae res meae, negotia mea, vincula mea. Nonnulli sic exponunt: Mox ut providero seu constituero de rebus meis. Atqui magis placet prior interpretatio, quae etiam Graecorum est. Neque enim Apo- Btolo, qui in vinculis tenebatur, integrum erat, de rebus suis externis disponere.
2:24
24. Confido autem in Domino, quoniam et ipse veniam ad vos cito. Rur- sus interpres de suo addidit ad vos. Hic quaeri posset, an hoc, quod Apostolus dicit: Confido, me ipsum quoque brevi venturum ad vos, impletum fuerit. Sed de ea quasstione, quid nobis probabilius videatur, dixircus ad illud capitis supe- noris: Et hoc confidens scio, quia ma- nebo etc, scilicet impletum non fuisse.
2:25
25. Necessarium autem existimavi, scilicet ad consolationem vestram, interim dum Timothei ad vos profectio differtur,
Epaphroditum fratrem et cooperatorem
et commilitonem meum, vestrum au- tem Apostolum, et ministrum necessi- tatis meae, mittere ad vos. Id est, praemittere ante Timothei adventum. Multis epithetis Epaphroditum honorat, ex quibus ejus erga Philippenses et ipsum PauJum laudabilis affectus et studium comprobatur. Fratrem vocat, tanquam fraterna charitate, ob ipsius merita, a se dilectum, aut certe fratrem, id est, socium operis Evangelici. Quod evidentius signiiicatur vocabulo sequenti: cooperatorem, quem Erasmus collegam vertit. Porro metaphorice commilitonem vocat, ob eandem causam; simul ut significet opus Evangelicae praedicationis, in quo versabatur, plenum esse periculis, quorum particeps fuerat Epaphroditus, quemadmodum infra declarat. Dicit autem: vestrum Apostolum, non quod primus apud Philippenses jecisset fundamenta fidei Christianae, quod proprie Apostolorum est; id enim Paulum et Silam apud eos fecisse, testatur Actorum historia; ^ed secundum aliquos Apostolum eorum vocat honoris causa, significatione nominis extensa, quod Apostolis fidem apud illos fundantibus aliqua ex parte collaborasset. Aut secundum alios eo, quod Episcopus esset Philippensium, atque eos, qui initio hujus Epistolae vocantur Episcopi, hoc est, presbyteros, sibi subjectos haberet. Ita namque sentit Theodoretus, suamque sententiam pluribus exponit ad initium Epistolae. Nec ab eo S. Thomas dissentit. Alii vero, Philippensium Apoxtolum, id est, legatum dici putant, quod ab eorum Ecclesia missus esset ad Paulum, pecuniam subsidii nomine ad eum perlaturus. Siquidem Apostoli nomen cominunicabatur etiam illis, qui ab Ecclesiis, ob publica negotia, velut legati quoquam mittebantui, ut ad collectas deferendas aut qu'd simile. Unde est illud 2 Cor. 8. Apostoli Ecclesiarum gloria Christi. Haec interpretatio est apud Theophy- laetum, Oecumenium et Cajetanum, con- venitque cum ea id, quod sequitur: et
ministrum necessitatis meae, id est, per quem publico nomine mihi necessaria .subministratis. Nam Graeca voceXstxoup- Yov significari publici muneris exsecutorem, Chrysostomus et Theodoretus annotarunt.
2:26
Quoniam quidem omnes vos desiderabat. Id est, vestri revisendi desiderio tenebatur.
26. Et moestus erat. Graecum verbum significat gravem animi moerorem, ut cum quis pene exanimatur ac prae dolore cieficit; Ambrosianus legit: Impatienter so~ licitus erat. Propterea quod audieratis illum infirmatum. Ex Graecis apparet, hanc partem ad duo membra praecedentia referendam esse, ut sensus sit: Epaphroditum idcirco moestum fuisse, ac reditum suum ad Philippenses maturare voluisse, quod non dubitaret eos, intellecta sua infirmitate, vehementer luisse contristatos. His verbis tacite eomniendat insignem Epaphroditi erga Philippenses suos amorem, utpote er quo tam moestitudo, quam desiderium hoc proficiscebatur.
2:27
27. Kam et infirmatus est usque ad mortem. Id est, ita ut esset morti vicinus. Id quod expressius Graeca significant, quae habent prope mortem, sicut et Ambrosianus legit. Sed Deus?nisertus est ejus, scilicet eripiens eum periculo, et sanitati restituens. Quod quidem beneficium misericordia vocatur, quatenus est miseriae cujusdam remotio.
Non solum autem ejus, verum etiam et mei, ne tristitiam super tristitiam haberem. Id est, ne dolorem, quem patiebar ob infirmitatem ejus, exciper^t novus dolor, idemque acerbior ex ejus morte. Non enim significat, utramque tristitiam simul futuram, sed graviorem successuram leviori. Elaec Graecorum expositio est. Latini vero ad hunc fere modum interpretantur: Ne carceri ac caeteris adversis, quae patior, etiam hoc malum, scilicet mors tanti viri, mihi ad augmentum tristitiae accederet. Tristabatur enim Apostolus de hujusmodi malis naturaliter ac moderate secundum rectam rationem, quomodo et Christum Dominum instante passione contristatum legimus. Nec huic tristitiae gaudium repugnat, cum possit quis de ea re, secundum diversas rationes, srmjl gaudere et contristari. Hic quaeret aliquis, cur Apostolus per gratiam curationum, qua praeter alia Spiritus sancti charismata dotatus erat, quique etiam mortuos suscitare poterat, Epaphroditum a morbo non liberaverit. Respondeo cum Ambrosiano, quia sciebat, illud donum sibi concessum, non sui vel Epaphroditi causa, ut nec Timothei, cui medicum consilium adversus infirmitatem stomachi suggessit, sed ad utilitatem publicam Ecclesiae, praesertim propter infideles convertendos. Sed nec utebantur, nec uti poterant eo dono Apostoli, caeterique fideles, nisi quando sentiebant instinctum aliquem divinum adutendum; praeterquam eo tempore, quo a Christo mittebantur ad praedicandum, cum expresso praecepto sanandi infirmos quoscunque sibi oblatos. Tunc enim illud Christi praeceptum erat loco divini instinctus. Item, non sanabant domesticos, ne suspicio infidelibus oriretur, rem ex composito agi, sed ab aliis oblatos, externos et ignotos, ne qua suspicione obscuraretur divinum miraculum. Verumtamen quod ad Epaphroditum attinet, omnino existimandum est, precibus Apostoli pro ipso orantis fuisse Hberatum periculo, ac sanitati redditum.
2:28
28. Festinantius ergo misi illum, ut viso eo iterum gaudeatis. Festinantius, Graece aTtouSaiOTSpux;, studiosius, apud Ambrosianum, solicitius. Sed hoc ipsum Graeci interpretes exponunt sine mora et cum omni festinatione.
Et ego sine tristitia sim. In Graeco comparativus est aXo7iOTcpoc, qui Latine uno vocabulo reddinon potest. Ambrosianus legit: Et ego meliore animo sim. Recentiores ita vertunt: Et ego minus habeam tristitiae; vel magis vacem moerore seu dolore. Significat Apostolus, sibimolestum fuisse, quod aberatab eis Epaphroditus atque hac parte doloris sc levandum per ejus reditum. Annotant Graeci, Apostolum non absolute dixisse sine tiistitia sedusum comparativo, ut innueret. animum suumnunquam prorsus esse moerore va- 29 * cuum. Unde dicebat Rom. 9. Quoniam tristitia mihi magna est, et continuus dolor cordi meo.
2:29
29. Excipite itaque illum cum omni gaudio, in Domino. Illud in Domino, referendum ad verbum excipite; ut sit sensus: Excipite illum affectu Christiano, idque magno cum gaudio. Patet hoc ex ordine verborum in Graeco: Excipite eum in Domino cum omni gaudio. Atque ita legit etiam Ainbrosianus: Et ejusmodi cum honore habetote. Graece: Et tales honorabiles habete. Id est: Non eum solum, sed et alios ei similes habete in pretio, ac debito honore afficite, etiam in suppeditacdis stipendiis, juxta illud 1 Tim. 5. Qui bene praesunt presbyteri, duplici honore digni habeantur.
2:30
30. Quoniam propter opus Christi usque ad mortem accessit. Opus Christi vocat opus factum pro Christi nomine, et ad promovendum ejus Evangelium. Secundum Graecos sensus est: Quia dum mihi ministrat propter Christum in vincula coniecto, et (ut alibi sc vocat) vinc^o Christi Jesu, periculo mortis se exposuit. Etenim periculosum erat, familiarius accedere et secretius colloqui cum eo, cui Nero Imperator infensus erat. Cajetanus et alii nonnulli referunt ad illud, quod superius dixerat: Epaphroditum infirmatum fuisse usque ad mortem, ut sensus sit: Tam diligens fuit circa meum ministerium, ut suam valetudinem neglexerit, eoque in gravem infirmitatem inciderit.
Tradens animam suam. Graece: Male consulens animae, id est, non habita ratione vitae, vitam suam negligens. Id quod propius expressit textas Ambrosianus, qui habet: tradens in interitum animam suam. Ilaec pars ad utrumque sensum supradictum aceomraodari potest.
Ut impltrei id, quod ex vobis deerat erga meum obsequium. Hoc est, ut quoniam vos longe abestis, et proinde mihi Apostolo vestro non potestis sicut cuperetis obsequium seu ministerium praesentes exhibere; ipse legatus vester hunc defectum suppleret, mihi pro vobis ministrans. Hic rursum pro obsequio, Graece est XsiTOupyta. Qua voce significari ministerium publico nomine debitum, docent Graecorum commentarii, eoque Paulum usum fuisse, ut Philippenses revocaret a fastu et animi tumore, ac ne sibi placerent, velut qui magnum aliquid et indebitum Paulo praestitissont.
2:2
v. 2 impléte gaudium meum, ergo iam habet gaudium ex illis, proinde non est censendus ab illis petere quidquam consolationis et levaminis, seu solatii. Neque salis congruit, ut apostolus adnioniliones ad concordiam fulciat suis commodis in medium prolatis, el quodin tertio membro dicitur s? qua societas spiritus cum reliqua explicatione nequit componi et cerle maius quidquam ac sublimius indicat, quod consolationem Pauli a fidelibuspraestandam longe superet. Melius est quod Victorinus Cai. proponunt : si qua inter nos est consolatio, si qua mutua inter nos dilectio, si. qua communio inter nos est spiritualis gratiae, si quis inler nos affectus ad condolendum — exhibentur enim bona utrisque communia quae vere sint bona non uni proficua, sed quorum commoda in totum coetum extenduntur et ab munia facta sane maiorem habet vim et dignitatem, quam quae. fit per commoda ad unum pertinentia. Verum in hac explicátione infertur illud inter nos, cuius in textu nullum apparet indicium. Unde praestare videtur quod alii obsecrationem illam fieri exhibent commemoratione bonorum, ita ut adiuratio fiat simpliciter per bona illa ; ita Ambrst. : si est vera exhortatio: in Christo apud vos, si solatium caritatis communis, si adiungit: si qua mihi a vobis consolatio exhibetur), Hervaeus in priore cunda; in altera autem habet idem quod Petrus lomb. in priore : si vultis dilucide proponit : « priusquam eos adhortalur ad-unam fidem et unum animufn habendum, velut sacramento, ópxo, mentes eorum occupat; Textus traditus est ef «c ov zxoxxXnaote, el TIG xotvov/a, IMO sf cic ozAxy y va (Chrys. Theod. Thph. Oec. st «wz), si qua ergo consolatio, si quod solatium, si qua societas ; uti textus effertur, nihil potest suppleri, nisi est ; quam ralionem supplendi semel indicat Chrys. explanans : e? miva tyete TAPAXANGLY: Sed si solum suppletur, si qua consolatio est, vel si qua adhortatio est in Christo, haec sententia non satis congruit cum sequentibus monitis; polius erat dicendum : si ađhortalio in Christo aliquid valet apud vos, el ila in sequentibus membris. Unde recentiores coniectant legi oportere ef ci mxpdx)"Js: si quid valet adhortatio elc. (cf. Blass$ 31,6; Hpt.). Et eodem modo in subsequentibus. Mirus soloecismus. esl ef «ic ox), va, nisi assumere volueris cum Dib. «i; considerari indeclinabile (sicut D* L 17 praebent & cis zxoxu.d0:ov). Aliam sentenliarum , conslruclionem et acceplionem ob 2 (implete gaudium meum) necessario assumendam esse, Ec. censet : sententias esse grammatice explicandas ad modum Rom. 12,6 seq.; si qua adhorlalio (danda est, fiat) in Christo; si quod solalium (originem habeat, nascatur) ex caritale ; si qua Societas (inealur) spiritu (regatur), si qua societas (si Tiç xotvovía scil. exsistit), visceribus misericordiae (regatur). Si tota apodosis essel: implete gaudium meum, utique quadruplex illa obtestatio quam maxime mira esset et plane non ad rem ; at considerari debet, quae apostolus ab iis.requirat ad gaudii sui impletionem et quomodo ea sententia iucundo quodam modo praecepta maximi momenti introducat. Apostolus neutiquam adhibet obsecrationes illas ad suum privatum commodum promovendum, sed ad procuranda emolumenta spiritualia et ad. profectum Philippensium urgendum. Et in hoc contextu pondus earum recle consislit, neque ullo pacto opus est fingere sententias illas abruptas, vel polius seriem verborum sine nexu, quibus mente et juu tatione demum sensus adiunga tur. Magna emphasi per quattuor quasi obtestationes et obsecrationes eos urget ad monita fideliter excipienda et opere implenda. Merito exclamat Chrys. px TOS Àwxapc, TOG CPOPO, TOC [età cuj. maÜeíac Toris, Vide quam copiose, quam vehementer, quanto cum affectu; v. 4 si qua ergo consolatio in Christo, napaxinos, bene Ambrst. adhortatio, nam agiturän subsequentibus de monitis, ergo : si qua adhortlatio' in Christo facta exsistit, si qua adhortatio nomine Christi el in causa Christi facta vim habet apud vos ; si quod solatium caritatis, sm Tapapóliov dede, Si quod alloquium caritatis (genit. qualitatis), plenum caritate et benevolentia; quidquam valet; apostolus itaque monita sua primo inducit tamquam in Christo facta, in unione cum Christo; dein tamquam alloquium ex caritate profectum et magna benevolentia quasi conditum ; s? qua societas spiritus, communicatio Spiritus sancti: tertium per quod eos quasi adiurat, est, participatio Spiritus sancti, quem acceperunt, cuius consortio, inhabitatione, donis potiuntur (cf. Eph. 1,413.14; 4,30); quanti igitur consortium Spiritus sancli aestimant, tanto studio monita illa opere exsequi nitantur. Quártum quod adhibet ad roboranda monita est affectio amoris et commiseralionis, s? qua viscera miserationis, onhdyyya xot oixtiopoi, si quid valet apud vos amor erga me et commiseratio mihi vincto exhibita. Perpende quot et quales rationes in medium afferat : adhortatio est in Christo, fit ex caritate, corroboratur per Spiritum sanctum, demum "ipsi apostolo exhibeant amorem, commiserationem. Ex omni parte animos eorum aggreditur, pulsat, excitat; causas divinas humanasque iungit. Ultimo membro adnectit aliud incitamentum aeque potens pro amicis apostoli v. 2 zmplete gaudium meum, non diciU: facite mihi gaudium, sed émplete gaudium, quod iam concepi ex praeclaris documentis fidei vestrae, maius facite, cumulate (cf. Chrys. Thph.). Et quale gaudium àb eis expelit? « quid desideras? dic mihi! ut te a periculis liberemus? ut libi quidquam suppeditemus? nihil huiusmodi, inquit, sed ut idem sapiatis » (Chrys.); agnoscit conditionem fidelium esse bonam et sibi esse plex illa adiuratio et obsecratio, declaratur sententia tya inducta, qua particula utuntur post verba praecipiendi, desiderandi (Blass § 69,4); notio praecipiendi includitur: implete gaudium meum. Praecipit tò gùtò 9poveiv, ul eodem sensu, eadem opinandi ratione, eodem studio ducantur (4,25; pertinet enim verbum ad intellectum et voluntatem (Lap.) ; quae animorum consensio apostolo valde cordi est ; eam saepius commendat Rom. 12,16 ; 45,5;.2 Cor. 13,11. Ad eam habendam et retinendam affert adiumenta, in sequentibus describens modum ad eam perveniendi, eandem caritatem. habentes, ex una eademque radice fidei propossumus et idem sapere et caritatem non habere, ita non minus constat, quantopere caritas valeal ad diversitatem sentiendi mitigandam et tollendam; «4v «ocv, TOUTÉOTIY, óp.oíoc xat giAeiv xat pthetolar, noli tu, fruens magna caritate minorem aliis praestare, ut etiam hac in re plus aequo appelas, tva hs zAsovéxens (Chrys. imo. Thph. ama tu eadem mensura, cw «Q uévpo). Mutua praecipitur caritas (cf. Col. 1,4; 1 Thess. 3,12), quae est mater concordiae (Est. Nat. Lap. Iust. M.). Quod sequitur unanimes cópyoyo: refertur quandoque ad caritatem; ita Iust. censet esse iungendum ; « est enim id amantium proprium, ut unó velut animo ac spiritu vivant et. spirent idemque omnino velint alque luti corpora informantem ». At plerumque iungunt cum sequenti membro ; ita iam Chrys. qi tori cóppoy ot; &9fogev &ixov TÒ Ev goovoUvcec, $y ECTO TO QPÓVNUX OOTEL Ute Joys, unicum vult esse omnium sensum quasi ex una anima omnia proficiscantur ac pendeant; idipsum sentientes, unanimės sunt qui unum idemque sentiunt, credunt, amant, volunt, nolunt. Sed ita oritur idem sensus iam expressus : ul idem sapiatis, utrimque legitur ees Neque eiusmodi taulologiam refugit Chrys. exclamans : Babaí, moodxie tù aab Aéyet em 8120£ceoc TOAATE! papae, quoties idem repelit ex magno affectu! neque inlerpretes generatim aliter sentire videntur ; immo cum graece habeatur z2 èv ggovotvcec el apud Aristidem ëv xi taùtò epovotvcec (de concord. Rhodior. p. 569 Wetsten. Vinc.). J i Verum merito monet Hpt. zò èv non esse idem ac èv gpoveiv, TÒ èv epoveiv solum posse significare, illud unum quod Philippenses sciunt quid sit, notam illam rem studio prosequi; illud unum-autem esse vel causam. Christi vel eorum salutem (das Eine xat’ èfoyhy, das wahrhaft Notwendige, Ew.). Exoritur itaque sensus ; consensione animorum affectu appetentes ; in qua ufiitate finis seu scopi habetur simul magnum caritatis fulcrum. Hunc finem, causam seu opus Christi, suam salutem, si ob oculos habuerint, facile in casibus particularibus quoque «5 «576 idem sentient. Ita tò èv ogoveiv efficax est adiumentum ad tù «95 opovsiv, “eodem modo sicut eandem. caritatem habentes etiam iuvantur ad idem sentiendum. Adducuntur itaque duo adiumenta seu duo modi ad illam animorum consensionem efficiendam, seu ad idem sapiendum : caritas et studium unius illius finis qui omnibus est propositus. Interpretatio vulg. idipsum certe non est apta; nam idipsum exprimit tò «5x6 (Matth. 27,44; Rom. 19,16; Hebr. 4,11; ita in Psalmis in idipsum ém) tò «óvó 4,9; 33,4; 40,8; 61,40; 73,6; 121,3 et. Act. 2,47; 1 Cor. 7,3); ergo verti debuit z ty unum vel (uti saepius in vulg. tó redditur) id unum sentientes. Iam tanguntur impedimenta et obstacula huius consensionis animorum
2:3
v. 3 nihil per contentionem. wnòèv xat’ ipiücíaw, xatd secundum, ad normam, nihil-vel in nulla re secundum -normam contentionis; vocem “explicat Thph. » wa92v xarà Chov Y, tpwv motoUvvee quod solemus dicere : danda est mihi opera, ne ille me vincat, hoc est ¿pela »; est igilur quaedam aemulatio et studium excellendi prae aliis. Dein matrem illius adducit neque per inanem gloriam nè xarà xevoüotíav, ex hae enim illa nascitur (TÀpA.), neque quidquam fial ad normam vanae glori iae, qua quis laudem et. gloriam appetit, quae nihil valeat, vel superbit seu gloriatur de inanibus rebus, vacuis omni praestantia. Quantum damnum hisce inferatur, audi Chrys. : hoc ipsum semper dieo malorum omnium esse causam ; hinc pugnae et lites, hinc invidia et vincendi studium, hinc caritatis refrigeralio; cum hominum gloriam amamus, cum honoris a multis capiendi servi sumus, tunc omnia haec accidunt. Et Cai. notat : lam contentio exterior quam appetitus inanis gloriae interior consuevit velunitatem impedire conclusionis communis. Vide Gai. 5,26 wh yyóueða xevóðožo: vanae enim gloriae cupidus facile alios irritat et provocat superbiá et arrogantia, iis vero a quibus se videt superari, invidet, eos | despieit, odio habet. Contra haee obstacula concordiae, quibus homo nimia sui ip$ius aestimatione et exquisilione proprii commodi ducitur, affertur remedium et efficax simul causa concordiae : sed in humilitate t} «uxstwoooosóvr, animo demisso, modesto, qui submisse ac verecunde de se ipso sentiat, ea igitur humilitate ducti superiores sibi invicem arbitrantes, alius alium arbitretur esse se superiorem, praestantiorem, non praestantia graduum el honorum, sed hoc est ingenium humihtalis, intueri in. se ipso ea quae habet homo a se, defectus scil. et vitia; in'aliis vero considerare bona et dona quae habent a Deo ; potest aliquis etiam reputare aliquid boni esse in proximo qüod ipse non habet, vel aliquid mali in se esse |, quodin alio non est, ex quo se polest ei subiicere ex huiilitate (ita ` Thom. 2,2 qu. 461,3, ubi hanc quaestionem tractat : utrum homo debeat se omnibus per humilitátem subiicere). Alii monent: in quolibet est aliquid vel ingenii vel virtutis quo mihi | praestat carenti illo bono (cf. "Cai. et varia apud Zus’. Est. Lap. M.). Eam animi disposi(ionem parabola explicat Christus; recumbe in novissimo loco (Luc. 14,10); varios modos induendi istum | animum docet Augustinus, de div. quaest. 83,^qu. 71,5; de sancta virgin: 44.47 (M. 40,82.422.424). Praeparatur haec de humilitate ‘doctrina aliquo modo Rom. 12,10 : honore invicem praevenienles et Eph, 5,91 subiecti invicem in timore - Christi. : d Alterum adiumentum et documentum de modo caritatem et unionem frateríam exercendi et fovendi et obstacula removendi in medium affert v. 3 exhibita — superiores sibi invicem arbitrantes — in exemplo Christi non proponitur, sieut. neque concordia neque caritas “v. 2. Quare fatendum est exemplum Christi quo apostolus utitur directe et per se ad nullum monitum referri. Verum quod apostolus vult, clare indicatur, dum dicit
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v. 4 non quae sua sint singuli considerantes, sed ea quae aliorum, non sua quisque spectantes sed eliam aliorum 4JA£ xi tà &zíoov ëxacton suis quisque rebus ita curam impendat, ut etiam aliorum commodum et utilitatem ob oculos habeat : imo pluspostulatur, ut quis non sua commoda prosequatur, verum eliam aliorum; sed cum dicatur etiam aliorum, sequitur in priore membro intelligi, ut quis non unice sua commoda ob oculos habeat, et videtur ulterius sequi fieri posse, ut in casi- aliorum in rebus licitis, facile servatur concordia, quam disturbat pertinacia et nimius amor seu cupiditas rerum propriarum. Codices optimi vulg. am. fu. habent quae et aliorum ; ita etiam. August. Dasil. versiones go. cop. syr., el xaí praebent ediliones criticae, neque dici potest cum Est. et coniunclionem esse redundantem. Nam talem amorem commodorum privatorum commendandum esse apparet, quo etiam amor proximi iuremerito consistere possit ae debeat. Hoc versu induci monitum novum, distinctum ab illo de humilitate, plerumque agnoscitur. Simile documentum Paulus proponit etiam Rom. 15,9.3; 1 Cor. 8,13; 2 Cor. 8,9. Per se quidem possent. verba referri ad proxime praecedentia de humilitate, ut quisque alium se superiorem ózsgézovc« arbitretur, considerans non sua bona, sed aliorum bona et dona ; vel ut aliis placuit, ea simul possent referri ad id quod dictum est de contentione et vana gloria (cf. Zust.). At eousque singula. membra novam quandam rationem exhibuerunt, ergo id de v. 4 quoque | praesumendum erit, idque eo magis, quia neque ipsa sententia neque conformatione sententiae seu modo enuntiationis indicatur dependentia a superioribus vel subordinatio, qua antecedentia magis declarentur. Insuper quod v. 5 sequitur quam maxime illustrare videtur exemplo Christi monitionem : non sua singuli spectantes. Quod sequitur v. 5-11 arcte cohaerere cum admonitionibus anteceden-- tibus, apparet et consentiunt omnes; neque multum“ refert, utrum legatur ydp, enim, an cum optimis codicibus (N ABC, verss cop arm aeth) et editionibus criticis omitlalur. Solum quaeri potest ad quid speciatim referatur. Proxime adiacere videtur, ut ad v. 4 adiungatur. Certe ad priorem partem : non quae sua sunt singuli considerantes, valde convenit exemplum Christi v. 5-8; sed quid ad alteram partem: sed eà quae (et) aliorùm? Christus quidem quam maxime, imo unice pro nostris commodis, pro nostra redemptione egit et passus est; at haec pars hoc loco ab apostolo ne uno quidem verbulo tangitur. Unde non videtur consultum partem hanc adeo arcte ad v. 4 referre. Alii praeter v. 4 assumunt exv.3 sed in humilitate, et in eocernunt nexum, quia revera in v. 8 exemplum humilitatis proponitur. At specialis illa ratio humilitatis in
2:5
v. 5 koc enim sentite in vobis, quod el in Christo Jesu coUvo ọpoveite. Verbum pertinet tum ad mentem tum ad appetendi facultatem; cum aliqua emphasi dicitur in vobis, quod redundare videri posset, nami opoveiv non polest non fieri nisi in nobis, sed apostolus monet, ut talem affectionem, affectum et dispositionem cogitandi et . appelendi sibi, animis suis, fortiter imprimant in omnibus conditionibus el impressam sedulo in se conservent. Talis esto sensus animorum vestrorum, qualis in Christo erat. Unde apostolus eam animorum dispositionem commendat, ex qua si adsit ea omnia quae v. 2-4 postulavit quasi ex fecunda radice exoriantur; eam in exemplo Christi affectionem. iis ob oculos ponit, quae una sufficit, sed quae necessario etiam requiritur, ut illa in opus dedueantur. Habemus hic insigne exemplum; quomodo apostolus praecepta de moribus formandis ex sublimi doctrina illustret et commendet; simile adverlere potes Rom. 14,9; 13,3. 2 Cor. 8,9. Eph. 4,32. Quaerendum adhuc est, quid in sententia relativa quod et in Christo Tesu supplendum sit. Cum in priore sententia lectio longe communior sit gpovsite (vel, etsi raro, ogoveíyo Exactoç êv buty), videri potest supplendum esse : quod et in Christo Iesu ọpovsïte vel tam- -quam indicativo modo senlilis, adverlilis, vel^per imperativum : quod et in Christo Iesu considerate. Etiam Zap. supplet sentiüs, et Just. dale operam, ut idem sensus in animis vestris deprehendatur quem in Christi nente et animo fuisse non ignoratis. At Lap. tamen supplere mavult : quod in Christo sensum est; id quod congruit non quidem ad epovetze, sed ad lectionem aliam graecorum ggovsía0o ; at quod et in Christo sentiebatur, videtur loculio mira pro simplici hac: quod et Christus sensit; el. insuper notandum est, in subsequentibus non tam de sensu Chrisli sermonem inferri, quam de re gesta. Apostolus ipsum Christi exemplum vult illis proponere in iis quae revera fecit. Ad id vero minus convenire videtur, ut dieat : quod et in Christo sentitis, vel sentite; quae esset solam adhortatio, ut sentiant utpote tales qui sint etiam in Christo Iesu, cum eo iam coniuncti, et complantali ; et v. tandem solummodo réduceretur ad hoc : sentite sicut vos christianos decet. Cui acceptioni etiam recentissimus interpres, Dib. acquieseit. At tum valde supervacanee poneretur 8 xo» iv Xov: : si xx non plane negligitur, sensus debet esse ut senliant quod etiam Christus sensit; profecto non, ul sentiant quod etiam ut membra Chrisli sentiunt. Si aulem Zahn explicat : ut id solum sentiant quod etiam ut christiani sentire. et appetére possint, ea verba in textum infert quae abesse non possent, si haec esset verborum sententia. Idem valet de explicatione : id sentite, quod etiam “ n Christo sentire debetis (cf. Ei.). Quare simpliciter supplendum est quod veteres, Thom. Cai. Est. suppleverunt : quod et in Christo fuit, vel est; res enim a Christo gesta eis quasi praesens sistitur. Christum Iesum autem describit in triplici statu : 1) in eius vita divina aeterna seu in eius praeexsistentia v. 6; 2) in eius vita terrena v. 7.8; 3) in eius exaltatione v.9-11. Ex statu primo et secundo, colligitur 9 xoi èv Xpwoz9, ex tertio apparet praemium Christo homini propler eiusmodi sensum collatum. Totum aulem proponitur, ut in animis. fidelium. ille sensus gignatur qui ad monita illa congruat et necessarius sit. Quidquid igitur doctrinae his verbis continetur, inservit exhortationi eamque fuleit et ei vim et efficaciam addit. Unde doctrina fidelibus nota supponitur; quomodo enim ex ignotis rationibus admonitio vim seu effectum haüriret? |, Quare ipsa haec doctrina, quae veluti per occasionem, ut fulerum et stimulus adhortationi praebeatur, fidelibus in memoriam revocatur, co maioris pro nobis esse debet ponderis ac momenti ad persuasionem gignendam, quanta luce et claritate illa tunc iam mentibus fideliumn infulserit. Prius breviter sententiae textus proponetur; variae quaestiones post brevem declarationem opportune tractabuntur. Incepit apostolus loqui de Christo Iesu v. 5; de. eius persona nunc edieil
2:6
v. 6 qui cum in forma Dei esset oc èv popp Oso) Ómdoyov ipso participio in habitudine ad verba finita subsequentia iam clare indieatur praeexsistentia saltem aliqua. Nam antequam quis. agere: quidquam possit, debet exsistere, vel lege Gal. 2,14 sioù "Iou8xtoc óndozwv £0voxc Che vel 4 Cor. 11,7 vir non debet velare capul suum sixov xoi Bói Ocoù óxdoyov, vel 2 Cor. 8,17. Quae vero praeexsistentia significetur, apparet ex verbis iv uoo? OsoU ómndp;ov, quibus Chrisli divinitatem enuntiari veteres Pure: graeci et latini et Doctores ecclesiastici recte censent. Apud graecos quidem in usu est positum explicare UoboTv pèr oócíav, $5stv; vel sicut dicitur « formam servi accipiens » de natura humana, ita - arguunt formam Dei naturam seu essentiam Dei designare. Omnino vere potest Zust. scribere : » veleres omnes de naturae aequalitate cum Patre interpretantur, et maxime utuntur prisci theologi ad Christi divinitatem contra Arium confirmandam; hinc enim probant Filium esse imaginem Patris eiusdemque cum Patre naturae ac divinitatis participem », Vox uopo*, forma, si de Deo dicitur, etsi quis velit explicare de modo exsistendi, iterum significaret ipsam naturam seu essentiam Dei. Nam modus exsistendi.Dei est ipsa eius natura; neque enim habet modum aliquem praeter naturam. Christus igitur, persona divina, Deus verus non rapinam arbitratus est esse se aequalem Deo oùy &pnayubv tyícxso tò civar lox Ge. lam tò sivan ica Os esse dicit par, aequale Deo et videtur afferri ab apostolo ad ipsam vooy declarandam; est enim haec dictio sane magis ad populi captumquam popgń. Neque obstat is» per modum adverbii adhiberi : pari, aequali modo esse sicut numen divinum. Quare hac quoque Hocu- "tione natura divina Christo attribuitur. Illud autem ‘oùy goray uov Tyro potest explicari tum graecis, Origene, Theodóreto, Theod. M., Otòs yàp illam quae ad Deum est aequatitetény et-elatus in sua permansit dignitate; sed magis pro aliorum utilitate praeelegit humiliora sustinere » (Swete, p. 216). Vox quippe ezeyuóc significat vel saltem potest signifieare. rem quae avide retinetur, vel quae avide capitur. Exprimitur ‘itaque, quomodo Verbum divinum hanc suam dignitatem divinam et aequalitatem cum Deo non reputavit tanti esse aestimandam, ut sit impedimentum Incarnationis. Proponitur nobis modo quodam humano Veraequalitatem, possessionem maxime pretiosam et ex altera parte xévostv evacuationem futuram, assumpta forma servi, et in sua aeternitale non repulavit magnum seu retinendum tò aequale Deo, sed semetipsum ;exinanivit — ita 32à effertur optima oppositione. Idem indicat Isidorus pelusiota-: ei épuaroy [oco tb eivai Ioa Oe, ovx Qv tautòy ExamsivoGty si reputasset lucrum suam cum Deo aequalitatem, non se ipsum humiliasset, qua sententia clare &ezyuéc sensu explicato accipitur (cf. Isid., ep. 4,22; M. 18,1072). Inter alia haec explicatio legitur etiam apud Rabanum : non magnam ThdM.) et ex recentioribus hanc graecorum explicationem merito acce- perunt Nisius (Zeitschrift f. katholische Theologie, 1897, p. 304; 1899, p. 410, 112) et Labourt (Revue bibl., 1898, p. 409). Longiore inquisitione de voce instituta d'Alés tandem ad hanc versionem pervenit: « il n'a pas joui comme d'une bonne fortune, de l'égalité avec Dieu » (Recherches des Sc. relig., 1910, n. 3; p. 263). LE verbi in v. 7 tavtòv ixévocs merito urget TA4M. : xévosv 7$ Osia ypaoh qty € U'n8£v, 6c «b xexévocat A Tioti, YT} v0U 0002y dmoméQuycat, xxi xevòy dox vb xhovyua HUV, cvi zoù o)Biv xa} eixxiow, el legitur in antiqua latina versione (et apud Rabanum) : exinanitum divina scriptura pro nihilo vocat, sicat alibi scriptum est : evaeuala est fidas, hoc est: nulla esse ostensa est; evaeuala est ergo praedicatio nostra, hoc est nulla est ét vana. Cum dicatur
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v. 7 sed semotipsum exinanivit, iam mysterium Incarnationis supponitur : Verbum caro factum est; ipse aulem modus exinanitionis vel in qua re consistat xévws:;, describitur ram servii. e. creaturae : in oppositione ad Deum omnis creatura est serva, angeli quoque sunt servi. In ordine servorum fit descensus ad hominem : in similitudinem hominum factus, £v bououxvt ày0o9xov yevówsyoc, graeci explicant : oàx E Jis &vÜptmoc, Dtk TOVTO qst &y 6potuxtt erat homo, sed non solum homo, unde in sim/!itulinem est additum, uti Rom. 8,3 simili modo dicitur : Deus Filium suum mittens in simili- "tudinem carnis peccati. Sed monent recenliores óuo/oxx non habere significationem abstractam similitudinis, sed coneretam similis figurae; factus igitur in figura aequali hominum. Declaratur igitur forma opg% seu natura servi per-figuram hominis. Iste servus est homo et ulterius habitu inventus ut homo cyfuxw«, toto habitu. externo et modo sese gerendi, « in exteriore conversatione, quia esuriit uthomo; fatigatus fuitet huiusmodi » (Thom. ) i. e. in tota agendi ratione et specie externa ab omnibus non potuit non agnosci homo i. e. . tamquam unus sicut alii homines. Nunc aliqua ratione potest fortasse attingi £zuzv £x£voss, seipsum evacuavit. Nam persona divina plane non apparet : oculis enim et consideraüoni hominum non exponitur persona divina, sed homo natus ex prosapia humili, educatus in Nazareth, filius fabri et ipse faber, homo pauper, qui quidem se a Deo missum dicit, sed qui nihil agit propria j voluntate, sed solum voluntate mittentis, qui suam conditionem inferiorem faletur, qui esurit, dormit, iniuriis afficitur. Ita enim Verbum incarnatum seipsum hominibus sistebat; unde vero sensu sese evacuavit, nec enim ipsis Verbum seu persona divina adesse videbatur. Et propterea dicit Hilarius evacuavit se a Dei forma (in Ps. 68, n. 25,4). In | natura isla quam assumpsit et in qua hominibus apparet, nulla cernitur PHIL. 2,7-8. : 213 aequalitas cum, Deo; unde intelligitur illud oy $yászco &pnayuóv non arbitrabatur rem omnino.retinendam «5 eivai fex Oso, ita scil. pretiosam et retinendam, ut ubique et semper deberet manifesta fieri et oculis omnium exponi aequalitas cum Deo. Ergo, ut Thom. dicit, exinanivit se, « hoe. est intelligendum secundum assumptionem eius quod. non habuit; sicut enim descendit de coelo, non quod desineret esse in coelo, sed quia incepit novo modo. esse in terra, sic eliam se exinanivit, non deponendo divinam naturam, sed assumendo naturam humanam ». Propter unam personam divinam (ex communicalione idiomatum) vere et recte dieitur : Deus esurit, Deus fatigatur, Deus patitur, Deus moritur etc. ; numquid hoc non videtur evacuatio quaedam aequalitatis cum Deo? exinanisse se dicitur, tamquam se propria virtute evacuarit (Leo M. serm. 95,2; cf. Nisius, l. c. 1897, p. 289; 1899; p. 92 sq. 103). In momento Incarnationis impletum est illud &zocov éxévocs, Xaov, (c. Marc. 5,20; M. 2,522), semel legitur apud S. Augustinum ; semelipsum evacuavit (M. 40,185). Vario modo haec notio describitur: tu ad liberandum suscepturus hominem non horruisti Virginis uterum (orat. eccl.), infirmari videretur; Vict. omni se exuit maiestate, ad sordida quaeque sese humiliavit, ad postrema officia descendens; cum haec implevit, se et potentiam suam exinanivit; Pe/ag. honorem declinans, quod erat humilitatis, celavit maiestatem; Zaimo: Verbum, quando in^parva forma hominis dignatus est apparere, quasi semetipsum exinanivit ; Her "aeus, non in ea forma apparuit hominibus, in qua aequalis est Patri; Petrus lomb. : quasi dignitate se exuit ; Just. : in. humana natura suscepta, quod attinet ad illa quae citra peccatum naturam comitantur, perinde se nitatem quodammodo exuit; Lap. : se inanem et vacuum effecit, ut qui erat. plenus maiestate, gloria, robore adeoque plenitudo totius entis, ea se evacuarit et ex omni quasi ad nihilum se redegerit factusque sit ex domino servus, ex Deo homo, ex creatore creatura; nomen. creatoris est: ego sum qui sum, sive tò ens et oceanus ipsius esse, ita ur nomen : non-sum; ex se enim creatura nihil est ete. Exinanitio, xévocr; igilur tribus momentis describitur : Aafov, vevówevoc, &besÜcíc: verum in ipsa natura assumpta, ut homo, quantum potuit, ad ima descendit
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v. 8 humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis. Quam maxime nunc apparet nalura servi : servus enim se debet subiicere, se deprimere, eius est obedire, voluntati heri se plane committere; fastigium obedientiae est, ut ipsa vita 84 mors crucis, supplicium servile et quidem servitutis extremum summummque supplicium, « infame genus supplicii, infame personis vilibus supplicium» a veteribus nuncupatum (cf. comm. in Luc. ad. 23 ,33). Divisio et interpunctio vulg. est omnino bona et retinenda, ut scil. v. 8 incipiatur humiliavit elc., tamquam. sententia propria, non iam dependens a sententia relaliva, sed ei sine coniunctione iuxtaposita ad declarandum ulterius novum hoé momentum exinanitionis usque ad. teterrimum servi supplicium. Unum hoc apostolus ex v. 5 ob oculos habet: qui sensus fuerit in Christo, quae animi dispositio seu habitudo; hoc unum exhibet rebus gestis v. 6 in aeternitate ante Incarnalionem, v. 7 in Incarnatione, v. 8 in humili vita, obedientia, summa obedientia. Nihil hoc loco innuit de expiatione, de redemptione et salute nostra. Ad admonitiones fuleiendas apostolus vult, ut fideles unice respiciant et discant suam ipsorum derelictionem et plenam abnegationem, quae in exemplo Christi iis proponitur. z: Ad pleniorem confirmaliohem eorum quae dicta sunt aliqua .addere utile erit. Et primo quidem advertendum est, doctrinam quam hoc loco apostolus ut notam supponit, ea sc. utens ad exhortationem fulciendam,, jam satis.clare enuntiari Gal.:4,1 et 4,4; item simili modo. 2 Gor. 8,9 cum. esset dives, propter vos egenus factus est, el Rom. 1,2.3 et. 9,5. Quibus in locis et praeexsistentia exprimitur et iam. tales adhibentur designaliones (ex oppositione Gal. 1,1), filius Dei, Deus, quibus notio «hominis coelestis » (quam quidam acatholici inducere volunt) jam satis excluditur. Perfeetissime aulem assignantur in Christo. duae. naturae, divina et humana, in una persona hoc nostro loco. Ad hoc plenius demonstrandum agere oporlet de,nolione vopef. Quae a latinis exprimitur vocibus formà, effigies, figura; a syro : dmulta'(hebr. n27); etiam apud LXX poęgń ponitur eadem significatione Iud. 8,18; Iob 4,46 (maman), Is. 44,13: (maar), Dan. 4,33; 5,6, etc. Unde certum est vocem Atque in hac significatione vocem eliam hoc loco esse retinendam aliqui censent; ita Lingens (Zeitschrift f. kath. Theologie 1896, p. 452), Hpt. ; at nihilominus concedit Lingens, si non statim notione, tamen re D naturae et essentiae; idque aperte elucere, quia statim sequatur popoh. 909Ao», ergo debere includi ¿v popp} Ocoy naturam divinam. Neque aliter | potest Hpt. sentire, si sibi voluerit constare; nam asserit voce exprimi - essentialem exsistendi formam (die wesentliche Seinsform); iam vero. - quae est haec forma Dei, nisi ipsa Dei natura et essentia? porro etsi per se uopef Sit forma exsistendi sensu latissimo, lamen si de Deo agitur, cum Deus sit suum esse, non potest esse nisi ipsa nalura. Neque sufficit vocem restripgere ad gloriam, óta, uti Hpt. vult sequens Nestle ; óta est gloria Dei externa, qua se in manifestalione exlerna exhibet in nube lucida. Iam hoc loco opg% ad eam notionem non potest reduci, nisi quis o mnem.sermonis concinnitatem negare voluerit;nam uocg/9o91o» certe non. est òóča 9o)Xov. Singularem nolionem excogitavit M., popphy Oso9 esse imaginem Dei quam homines ex operibus Dei sibi ellártai UE (Geistesbild von Gott) !! Alii tamen non dubitant vindicare voci popo% directe notionem naturae seu essentiae; eam esse vocis notionem apud philosophos graecos usque ad Plutarchum et Neoplatonieos et Philonem, demonstravit Lightfoot (Ep. to the Philipp. 1903, p. 128 $q.). Inde autem facile explicatur, cur, graeci in nostro loco statim sine ulteriore argumentatione pope» explicent o9cíxy, oóctv. Ita Theod. : si Dei formam dicunt non esse Dei substantiam oocíav, interrogentur quid intelligant per servi formam ;/.. si ergo servi forma et servi natura o$cí(x, ergo Dei quoque forma est Dei natura, -eUcíx &pa voy Oeod xal * popoh toù Osor, et iterum 7j mopph coU. Oeoù ovaie tou Gai; neque aliter Chrys. ; « cur non dixit, ait, in forma Dei yevóuevos, sed óx4pyov? 1defn est ac si diceret: ego süm 6 àv «b &z«pd)exvow T. popor osbxvogt, xafoc oTt popoh’ oux Eott 62 dms odaíac Lyco TAV dene pop £ysv, sensum recte exprimit versio latina: forma, quatenus forma est, eandem esse naturam demonstrat (verbotenus: «;immutabile ostendit forma), nec fieri potest ut, quod alterius naturae (essentiae) est, formam habeat alterius, ut nemo hominum, formam habet angeli nec brutum animal. formam hominis». Eodem modo loquitur Gregorius nyss. : 5 dè popoh; Tor Ocot caücby TÅ oùcly návtws £ox(v, forma Dei idem plane est cum natura (c. Eunom. 4 lib. M. 45,672) et Cyrillus: alex.» popphv òè x«Xei mücaw TAY &vÜpomou úcty’, exco Ye 09 Ocoù popoh vou Osor THY oùalay enatyer, QUcOG 1 TOÙ Doúkov popon 0b TO bowpevov - TOVTO wóyov, &.) Ac mücay toV &y0pónou nhor cz» oocíaw, el mox ilerum. f toù GeoU popph THY oùaiay not roù OsoU (de Incarn. 8,105. .M. 15,1423. 4428). : P457 Transitus notionis a forma quae rei sit propria ad notionem naturae seu essenliae haud difficile explicatur. Sed quaeri potest, adhibueritne ` apostolus vocem in ea notione apud philosophos-in usu posita? sunt qui affirment, uli apud Ioannem Aéyoc, ita apud apostolum «sixóv, npotótoxoc, mooh et similia ex sermone philosophico satis iam pervulgato esse assumpta (cf. Lightfoot, l. e.). Sufficit advertere cum graecis, apostolum scribentem Aafov. open». 9o0Aov certe intellexisse. naturam, oócíay, et ex eo concludi debere ad eandem vocis nolionem in priore effato. Addi - potest quod Nisius (l. c. 4899, p. 84) monet, voces derivatas petapoppówn, cúp.uoppoç minime referri ad externam speciem, sed internam ie, transmutationem in statum sublimiorem designare; cf. Rom. 8,29 o9 TpoÉ£vv0, xol mpooousev cUJp.oopouc TTG eixóvog toU vto9 aocoU, 1b. 12,2 uecapxoc- PUDLUE z} &vaxatvóoet «o9. vods, 2 Cor. 3,18 civ a0thv &lxóva peragopgodu.e0a áno Oóbne cic Oótav, et Gal. 4,19 oc mahv odiv, wey pic oò u.0p9007, -Xpitoc £y ouiy et Phil. 3,40 Gupqtroppoóp.evos c Dav co QUTOU. J Neque valet quod Beelen obiicit, popghy 8o9Aov statum seu conditionem servi dicere, non naturam ; sed quid est : exsistens in statu seu conditone Dei ? Dein monet Patres graecos uoce?» eliam aliter. explicare : S. Maximus dicit per illud àv uopo Osod óxdpyov significari tò àxapd)Xaxcov phe tùy avroð natépa i. e. Filium per omnia aequalem esse Patri; S. Athanasius, 4 ogg coU Oco2, inquil, tò xpo the vou Aóvoo üeóvtivoc čyov. toù Iartgés, 6 Yooc «0x6, qui nihil minus Patre habet; qui ei aequalis est (p. 60). In hisce utique non habetur etymologica explicatio; sed quod multo efficacius est, explicatio rei ipsius i. e. aequalitatis cum Deo, plenitudo divinitatis. Ipse Beelen locum nostrum vertendum esse censet : qui dum speciem Dei prae se ferebat (p. 64). Neque obstat, si Patres quandoque popphy Oso circeumlocutione. declarant gloriam, maiestalem, magnitudinem Dei. Vix mentione digna est opinatio quam Resch proposuit (Texte und Untersuchungen 5,4 p. 367), qui locum hunc refert ad baptismum Christ, in quo Christus in forma Dei sit exhibitus. Ex veteribus unus A«mórstr. censet « qui cum in forma Dei esset » solum referri ad Dei Filium hominem factum, « qui scil. inter homines conversatus verbis et operibus apparuit esse Deus; Dei enim Filius cum homo natus est, in forma Dei erat, quia cum hómo videretur, opera Dei faciebat, ut in gestis rebus appareret Deus esse, qui tantum homo esse putabatur. Opera enim formam significant, ut, quia opera eius non utique, hominis opera sunt, hic quid est nisi exemplum, quo Deus apparet, dum mortuos excitat, surdi reddit auditum, leprosos mundat et alia? » Cf. M. 17,408, 409. Simili modo postea Erasmus scripsit : ipsis factis se Deum esse declaravit, et hoc dicitur in forma Dei esse; ac lutherani quidam Lutherum sequentes explicant : Christum se potuisse gerere tamquam Deum (cf. Aapov, yevóğevos et solum potest concipi de tempore ante Incarnationem, unde enuntiatur eius personae praeexsistentia in forma Dei. : Quid significat tò elyo: tox Oe? ez dicitur per modum adverbii ; ergo ad literam : esse aequaliter Deo, et CArys. dictionem hanc sittolieieer explicat thy Oeótnta, scribit enim où Yčo &pnavuby hyýcato thy 0sóvnva, et generatim concedunt interpretes, dictionem hanc re idem significare quod popoh O«o9, imo aliquibus. videtur ipso articulo zó designari siva ísa © ut notionem iam commemoratam. Et Theod. pro ea dictione pónit simpliciter !ccc. Ceterum i ipsa locutione : esse (seu exsjslere) pari ratione ac Deus nihil aliud significatur nisi natura Dei, nisi quis sibi fingat nescio quem modum «o3 esse apud Deum. Aliqui tamen putant. dictionem explicari posse non de aequalitate in natura, sed de externa gloria, de conditione aliqua gloriosa, quam Christus in vita sua habere potuisset, qua tamen in humanitatevoluerit esse exspoliatus (ita Velasquez in Commentario ;/Corluy, Spicilegium dogmalico-bibl. 2 p. 76; Lingens, Zeitschrift f. kath. Theologie, 1896, p. 454 et 1897, p. 277). Quo sensu loqui videtur Victorinus : non hoc sibi vindicavit, ut forma Dei esset ; et S. Leo : velamine corporis splendorem maiestatis suae, quem visus hominum non ferebat, obtexit occeultasse, celdásse suam divinitatem, deposuisse maiestatem suam, gloriam suam evacuasse, dignitatem (a£(oey.z) deposuisse, etc. Sed iidem lamen tò civar fox Oso exponunt de aequalitate i in natura; ergo immerito pro altera explicatione testes invocantur (cf. Nisius,'l. c. 287). Neque istis locutionibus exprimitur: Christum renuntiasse gloriae naturae humanae, quae. ei naturae ob unionem cum Verbo congruebat, et quae in iransfiguratione, in patratione miraculorum aliqua ratione elucebat (cf. Ioan. 1,14). ; Varie exponitur eliam oùy &eza«yub» ġyńoarto. Graeci vocem ita explipraedam ; ita quoque Dib. exponit bonam praedam : non tamquam bonam praedam existimavit esse parem Deo. [am quo sensu dicitur : non rapinam arbitratus est? nam cum esset in forma Dei, mirum videtur nunc dici,ab eo aequalitatem cum Deo non esse existimatam rapinam -vel usurpationem; nam id per se patet, quod enim quis per se a natura habet, hoc non arbitrabitur raptum. Neque satisfit explicatione, quam Est. affert : «non exislifnavit aequalitatem Dei sibi esse rapinam, rem alienam et ex rapto usurpatam, ut propter hoc tantopere semet humiliaverit velut agnoscens usurpasse se aliquid non suum, quod humiliando se deponere voluerit, quasi dicat: non haec est causa humilitatis Chrisli; quippe qui non usurpative, sed vere Deus esset ». Si hoc voluit. apopasse aequalitatem Dei! quid hoc de Christo dicere necesse erat? Quod Auguslinus inter alia dicit: neque enim usurpalionis erat, ul rapina at obscurum manet, cur Christus dicatur id quod naturae inerat, non -habuisse pro usurpatione? cur talis cogitatio Christo impingitur, se non RUE: sibi aequalitatem - cum Deo? Miram paraphrasin exhibet Tust. : qui cum vefe,Deus esset, sciebat: quidem sibi ius fasque esse neque in humili carne apparere et magnificentiam illam Deo dignam non retinere modo (quod nunquam non fecit) sed et prae se ferre, idque citra ullius iniuriam, exinanivit tamen ipse se; ecce iam non quadrat illud in v. 7 42d, sed; proin haec explicatione ipsa refutantur. Ad emolliendam dictionem, Christum non existimasse rapinam, monent angelum apostatam, primum parentem aliosquesesse conatos rapere sibi dignitatem seu aequalitatem quandam divinam ; sed. non video, quid hocvaleat ad nostram rem declarandam. . Explicatio a Chrys. aliisque haec proponitur: quod quis rapuit, metuit /deponere, ne amittat quod suum non est; at qui naturalem aliquam dignitatem habet, is non veretur ab illa etiam descendere ; scit enim se nihil huiusmodi passurum esse. Dei itaque Filius non veritus est descendere de gradu dignitatis suae, quia non est arbitratus rapinam ipsam deitatem; non timuit ne quis sibi naturalem dignitatem eriperet; quare illam etiam deposuit (non dubitans se eam recepturum) atque abscondit, non ideo se minorem fieri arbitratus. — Inde etiam facile elucet, "cur aliqui tò siva: fcx Oğ de exlerna quadam gloria et maiestate Deo in humana natura apparente digna voluerint explicare. Conceptu scil. sat difficile. est, Christum sese exspoliasse aequalitate cum Deo, quam lamen necessario habuit ac retinuit ; sed facile intelligitur, Christum noluisse apparere in externa arem E Deo digna, in statu et con ditione transfigurationis.v. g. At uti vere dicitur : descendit de coelo, ubi tamen - semper mansit, ita vere dicitur: exspoliavil se aequalitate divina. Ceterum adverti debet o5; &pm. hyúcato referri ad repage anie Incarnationerm. Recentiore lempore &ez«yuóc non res rapta, sed res rapienda explicaaequalitas divina tum. concipitur modus exsistendi in. humana natura ‘gloriosus, Deo dignus; talem exsistendi modum Christus non sibi usurpandum esse existimavit, eum a se deposuit (cf. Lingens l. c. p.460; alios vide apud Zpt.).'Ad eam acceptionem accedit ea quam adoptavit M.:subsidium ad se vi quadam locupletandum; Christus non consideravit suam aequalitatem cum Deo (suum exsistendi modum Deo aequalem) tanquam subsidium ad se violenterlocupletandum. — Per formam suam , — &pzaYyóc primo et per se est, nomen actionis sensu aclivo, «à &pnáterv, raptio, das Rauben ; eo sensu explicat Ew. : esse parem Deo non réposuit in raplione, scil. jt ul omnem honorem et gloriam ulpote. sibi debitam sibi arriperel — (er sah das Gotlgleichsein' nicht in einem An-sich- - ee raffen) — , Sed semetipsum exinanivit; non existimavit paritalem cum Deo id exigere, ut sibi sumeret omnem illani excellentiam, guan paritas 2 PHIL; 2.9. 219 cum Deo necessario videbatur postulare, saltem tanquam. conditionem sibi convenientem. — Plerumque tamen vox accipitur. passive, quasi &orovv y res -rapta, praeda lucrum, res avide capta (ġonayuz moteto0ats A&ouoov, ëpparov, ubi nola &prdče:v habere saepe notionem : avide capere, ônha &omnátew arma celeriter capere, arripere); dein fortasse, sicut čecuós non aclionem ligandi dicit, sed rem qua ligatur: vinculum, ita &onacuóç poterit esse res seu SEEN (Mittel) ad se locupletandum — [n huius vocis notionem novo modo, uti supra iam indicavi, inquisivit D' Ales (Recherches de sciences religieuses, 3 p. 260-269). Primo monet &czxypx optime notum esse etin textu töv LXX non minus quam septemdecim vicibus reperiri, Cur itaque apostolus vocem omnino notam relinquens inusitatum vocabulum &prayuos (quod apud-graecos vix inveniri potest) selegit? Vox tandem reperitur z apud Plutarchum (de puerorum educ. 15) in notione plane singulari; ibi enim scribit fugiendos esse amores, quales in uswsint Thebis et in Elide et fugien- dum pariter tov y Korty xxXo$usvov &ozavuov, quo in loco &oravuógcertam notionem habet raptus amoris causa; sensum similem apud Plutarchum habet” Gonaouds (Quaest. conviv. 2,10,2) et apud Phrynichum lexicographum explicatur &oxayuxatoc ó Ye SU Éowza-7, 0t XX tty nodos- &pnacÜsic.- Haec notio. apostolo qui in Creta insula fuerat,cognita esse poterat et cum apud Plutarchum tamquam res nota proponitur, immerito supponitur Philippensibus seu graecis incognita. Sed nonne allusio ad amorem furtivum nimis audax est ? eam emollit explicatione : ilma pasjoui, comme d'une bonne fortune, del'égalité avec Dieu, et insui per advertit : il semble bien que nous sommes en présence d'une de cesexpres- -sions violentes devant lesquelles l'Apótre ne reculait pas quand il éprouvait le besoin de donner un tour énergique à sa pensée. Quoad sensum haec explicatio non est aliena ab ea quam graeci (Orig. Theod. ThdM. etc.) proposuerunt; sed indicio illo de usu vocis &gnavpós pervenitur ad interpretationem ; non iudicavit fruitionem iucundam tò elvat tox. Gs, vel verbis aliis : loin de goüter Fivresse de cette féte divine, au point d'oublier les hommes, le Fils dé Dieu . s'anéantit par l'Incarnation (l. c. p. 269. — Contráà hanc sententiam cfr. Revue Exaltatio Christi describitur tamquam praemium pro-eo quod adeo se Audivimus quomodo Christus sese humiliaverit, obediens Deo; iam quid . Deus ei rependerit exponitur
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v. 9 propter quod et Deus xo d 0sóc, Deus ex sua parte exaltavit illum $xspótocc», en. praemium illius humiliavit —semelipsum; superexaltavit eum, in summam extulit sublimitatem — - (Est); verbum úrspupoðy legitur LXX Ps. 36,33; 96,9; Dan. cantic: Jd trium puerorum Dan. 4,34. Particula 2:6. clare indicatur merces et prae- - .—. mium, Christum itaque sibi meruisse gloriam, uli ipse indicat : nonne oportuit pati Christum et ita intrare in gloriam suam (Luc. 24 ,20) et Tee Hebr. 2,9 videmus Iesum propter passionem mortis gloria et honore quod ipse dixit : qui se humiliat exaltabitur (Matth. 23,12. Luc. 14,41; 18,14). Et huius exaltationis traditur signum quoddam et documentum el donavit illi nomen quod est. super omne nomen, vide Eph. 4,21 Christus constitutus supra omnem principatum el potestatem el virtutem et. dominationém et omne nomen quod nominatur non solum in hoc saeculo sed etiam in futuro. Nomine saepe designatur persona et id quo persona innotescit, unde nomen ponitur pro fama, celebritate, gloria, maiestate: Deus fecit sibi nomen sempiternum Is. 63,12; nomine designatur dignilas, potentia : secundum nomen tuum, Deus, sic et laus tua in fines terrae (Ps. 47.11), feci tibi nomen grande iuxtanomen magnorum qui sunt in terra (2 Reg. 7,9). Est ilaque nomen super omne nomen dignitas quaedam ac maiestas . longe super omnem aliam dignitatem ac maiestatem quae infra Deum exsistat aut cogitari possit. Bene monet Est. : nemo existimet apostolum loqui de nómine Christo proprio quod est Jesus; nam hoc nomen multo ante.exaltationem et impositum ei fuit et ab hominibus agnitum; idemque multis aliis commune. Alii, memores Hebr. 1,4, intelligunt nomen Filii Dei (Theod. Est, Nat.) vel ex sermone angeli Luc. 4,35 modo autem recte intelligi possit, ostendit Thom. : Pater dedit illi homini nomen, ut Deus esset per gratiam unionis ; hoc utique iam factum est in momento Incarnationis, neque (uti patet) Incarnatioest praemium ; « sed dicendum est quod in s. Scriptura dicitur aliquid fieri, quando innolescit ; donavit ergo, id. est fecit manifestum mundo quod hoc nomen haberet; nam antea non erat sic nota divinitas Christi, et huic concordat lextus sequens, quasi non donaverit quod non haberet, sed ut hoc omnes venerentur. » Nomen itaque expressio est ac designalio personae, eius dignitatis, muneris, meriti; qui nomen habet sermone hominum et fama celebre, venerationi est apud homines. Tam Christus tale habet nomen, ul vi nominis omnis plane creatura coelestis et terrestris eum vero adorationis cultu veneretur. í Quale enim sit hoc nomen super omne nomen, declaratur v. 40. ut in nomine Iesu, ut vi dignitatis Iesu collatae et manifestatae, scil. celebritate eius nota facta, omne genu flectatur, cultus summus verae adorationis ei exhibeatur; de locutione vide Is. 45,24 mihi curvabitur omne genu ; Rom. 14,11; Eph. 3,14; Christus homo, humana eius natura, utpole Verbo hypostatice coniüncta eodem cultu adorari: debet quo ipsa Verbi divinitas; unde Theod. dicit: « accepit ut homo quae habebat ut Deus; hic ergo hoc etiam dicit quod cum seipsum humiliavit, non solum non perdiderit quod habebat ut Deus, sed hoc etiam acceperit ut homo ». Et quanto ambitu ista adoratio Christo homini deferenda sit, exponitur :- omne genu flectatur coelestium, angelorum omnium ordinum; cf. Eph. 1,21; Col. 2,40 ; terrestrium, hominum in terra degentium, et infernorum xatayðoviwv, cf. Rom. 144,9 Christus surrexit, ut et mortuorum et vivorum dominetur : xætayðóv:ot qui infra terram versantur, incolae oroi; orcus enim seu hades, scheol in Scriptura describitur tamquam regio os suum devoravit illos, descenderuntque in infernum ; Ps. 62,10 introibunt in inferiora terrae; Ps. 85,13; 87,7 in lacu inferiori; cf. Iob 11,8; 17,16. Is. 38,10. Ez. 32,18 seq. Prov. 9,18. Sap.46,13 etc. Num etiam omis daemones, qui v. g. Luc. 8,31 petunt à Domino ne imperaret illis, ut in abyssum irent (ef. Apoc. 9,11; 20,2) ? De daemonibus (et damnatis) qui coacte Christo subduntur explicant. Chrys. Oec. Thph. inviti inflectentur, qui ante tempus illud dicebant : novimus te qui sis ; ita Thom. Tust.: Nat. Lap. Beelen, et Est. ail hane acceplionem esse communem pene omnium interpretum. m De, mortuis explicant Theod. et TAd M. ; cuim ise regionem daemonum assignet aerem et cà £zooptvix (Eph. 2,2; 6,12), merito potest hendere ; ceterum ad nostrum locum illustrandum poterit inservire quod ram et sub terra, omnes audivi dicentes : sedenti in throno et Agno benedictio eL honor etc. Ex altera parte verum est: daemones credunt et contremiseunt (Iac. 2,19). Hic igitur homo qui dicitur Iesus Christus adorandus est ; in huius rei protestationem quandam vetere more Chris- Lianorum soli nomini Iesu quando nominatur, reverentia fit (Est.). Quam reverentiam praescripsit Papa Gregorius X in Constitutionibus in concilio Lugdunensi generali-sancitis, Constitutione XXV de immunitate ecclesiarum, ubi haec leguntur : « nomen illud quod est super omne nomen, (couv enientes in ecclesiam) et quod generaliter scribitur, ut in nomine Iesu omne genu flectatur, singuli singulariter in se ipsis implentes, praecipue dum aguntuf missarum sacra ministeria gloriosum illud nomen quandocumque recolitur, flectant genua cordis sui, quod vel capitis inclinatione testentur » (Mansi, Concil. coll. t. 24, p. 98). — Compluribus placuit nomen Christo datum esse Kócwc, Dominus, quia statim in v. 44, id nomen efferatur ita ul quaevis lingua debeat confiteri Iesum esse Dominum (Dib.). Verum id est solum consequens ex collatione nominis in v. 9 expressa et designata, vel ipsa nominis illius explicatio quaedam ponitur ex confessione fidei requisita. Christus exaltatus est quoad notificationem suae divinitátis el quantum ad reverentiam lotius creaturae, quae veneratio habetur in subiectione y " operis (flexione genuum, adoratione) et in confessione oris ( Thom.)
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v. 41 et omnis lingua confiteatur quia Dominus Iesus Christus in gloria est De Patris, omnis lingua, omnes gentes ( Theod.) omnes confitebuntur(graece, sententiaiam non dependente) Iesum Christum tamquam Dominum, absolute, qui habeat dominationem et imperium omnis creaturae, qui habeat omnem potestatem in coelo et. in terra (Matth. 28,18), ut Scil. omnes honorificent Filium, sicut honorificant Patrem (Ioan. 5,23) el Dominum confiteantur, qui est in gloria Patris, qui habet eandem gloriam cum Patre (Thom. Est. Nat. Lap.) et hanc interpretationem vulgata nostra omnino postulat, ait Beelen; ergo declaratur impletum quod Christus oravit ad "Patrem: et nunc clarifica me tu, Pater, apud temetipsum claritate quam habui, prius quam mundus esset, apud te (Toan. 17,5). Verum verba graeca hanc interpretationem non admittunt ; iam Cai. monuit deesse graece est; dein quod dicitur eic 8ó£av Geo9, ita solitarie nequit verti : est in gloria Bier Nam quamquam cis quandoque videtur poni pro àv, hoc tamen loco id nequit supponi, quia non adest verbum quietis, quo tune qui v. g. eic ct» «óXv habitat simul cogitatur venisse in urbem, seu habitationem suam transtulisse (cf. Matth. 2,23 ; 4,43. Luc. 21,37. Act. 12,19 ; cf. Blass. 8 39, 3; ; ergo &czív sallem deberet poni, uti lingua vulgari dicitur elg móňtv ċotíy, clc oixóv. omv eic.). Quod graece legitur Ott xóptoc "Ll. Xo. eic 9ótav coU Ilacpóc explicat Theod. : si autem confiterr Christum Dominum Patrem gloria afficit, Tov natépa okaber, clarum est quod qui eum creaturam et servum (tantum) appellant, genitori erus inurant ignominiam. Unde sic 9ó£xv non refertur ad xúpros "Lqso?s Xgtosós, quasi ipse Dominus, seu dominatio eius habeat ultimum finem ac terminum gloriam Patris. Id quidem per se verum esL; nam omnia demum et etiam summa Chrisli dominatio et glorificatio TE ultimatim ad gloriam Det; at aliud est, num hoc loco id directe’ enuntetur. Nam sermo-est de exaltatione Chrisli et in eius descriptione totum quod dicitur versatur. Num ulterius quidquam exspectatur? certe non id quod Cai. vult, dominum Iesum non esse ad aemulationem aut denigrationem Dei Patris, sed ad eius gloriam., Est certe ad Dei Patris gloriam, ut ThpA. dicit, talem habere Filium, eui-omnia subdan- - tur; sed bene addit : praeconium Unigeniti est gloria Patris. Aliter explicat Dam. : ut eo modo honoretur, inquit, sicut et Pater (quia) aequalis et similis est illius; igitur ei; óav intellexit Christum esse assumptum seu translatum ad gloriam Patris. Verum concipiendum est: id cedit in gloriam Patris quod omnis lingua confiteatur Iesum ut Dominum, quae confessio fit ad gloriam Patris (Nat.); et similiter loquitur Est. : dignitas Christi Domini et dignitatis agnitio cedit ad gloriam Dei. Quid hic cum emphasi, effertur ör! xágtoc 'Inscüs non desunt qui ipsum . hoc nomen Kos intelligant esse nomen illud super omne nomen. Quod nomen Kóewc vel sua notione retinent, scil. de domino omnium, de summa dominatione, cui omnia subiecta sint; vel accipiunt nomen Kúptos aequivalere nomini Deus. Imo cogitatum quoque est de nomine mm lahve, quod. plane sit tò àvoux tò óxip ziv, el nomen DU, Dwn ponitur solere poni pro hebr. lahve et apostolum eiusmodi locos ad. Christum referre v. g. Rom. 10,13 (Ioel, 2,32). Ceterum quod supra dictum est de notione et significatione nominis, confirmatur iis quae-de nominis usu et efficacia variis in locis traduntur. Apostolis et iis qui crediderint promittuntur multa signa: in nomine meo daemónia eiicient, linguis loquentur nóvis, serpentes tollent, etsi mortiferum quid biberint, non eis nocebit, super aegros manus imponent' et bene habebunt (Marc. 16,17); in nomine Christi poenitentia et remissio peccatorum praedicanda'est in omnes gentes (Luc. 24,47); hoc unum nomen est sub coelo datum, in quo oporteat nos salvos fieri (Act. 4,12); Paulus vas est electionis, ut portet nomen hec coram gentibus et regibus et filiis Israel (Act. 9,15), complacet Deo sumere ex gentibus populum nomini suo (Act. 15, 44; cf. Act. 22,16; 26,9). Non tam explicatione quam TE opus est, ut percipiatur, quanta vi, vere ineffabili, valeat exemplum Christi ab apostolo propositum ad ea quae tradita sunt monita; « non quae sua sunt considerantes » quantopere hoc elucet in decreto Incarnationis v. 6, in ipsa Incarnatione : semetipsum exinanivit, in ipsa vita et morte : humiliavit semetipsum. Apostolus non explicite effert, at omnes sciunt ea Christum subiisse, ut Ecclesia dicit, propter nos homines et propter nostram salutem; ergo quale exemplum : « sed ea considerantes quae aliorum ». Cavendum est à contentione, vana gloria; en perpendenda exhibetur Christi suiipsius quasi oblivio et neglectio, humilitas, obedientia. Atque üt haec abnegatio appetituum et concupiscentiarum, adeo necessaria ad salutem ` obtinendam, reddatur suavis ét accepta, proponitur nobis Christus homo post mortem summopere exaltatus et gloria sublimatus; in eius gloria videmus pignus et exemplum praemii nostri post mortem futuri àd consolationem et confortationem in pugna terrestri ; « Pater, volo, ut ubi sum ego, et illi sint mecum, ut videant claritatem meam » (Ioan. 17,24 ; 12,26). & Diligenter adnotant graeci, quot haereses hoc loco prosternantur. Ita v. g. ait Chrys. : « nam his ipsis verbis et Arii alexandrini sectatores et Pauli samosateni et Marcelli galatae et Sabellii lybiei et Marcionis pon- Sophronii;omnesque omnino haereses prostravit» (similiter Oec. Thph.). -Eodem modo loquitur Theod.: « omnem haeresin paucis. expugnavit divus apostolus, tum eos qui Unigeniti divinitatem blasphemant et qui - eius humanitatem negant, tum eos praeterea, qui hypostases confundunt, Et Sabellium, Photinum, Marcellum, Paulum samosatenum impios esse convincit, duas ostendens personas : qui in forma Dei... aequalem Deo... nemo autem dicitur esse sibi ipse aequalis. Artium vero et Eunomium iisdem verbis blasphemare ostendit » etc. Errores singuloruin exponit Chrys. in homilia 6 in hanc epistolam (M. 62,219 seq.); eosdem errores eliam perstringit et textu hoc apostoli refutat Cyrillus alex..de Incarna-
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2,42. Itaque carissima mei (sicut semper 2,19. Qaze, &yarencotuou, xao x&vvote obedistis), non ut in praesentia mei tanbrrxodoae, pi Ós £v TÄ Tapovoig pov uóvov, lum, sed multo. magis nune in absentia | à)J& yyy x0ÀÀQ pAAAoy èv tÑ &moucla (ov, mea, cum metu et tremore vestram salutem operamini. 43. Deus est enim, qui operaturin vobis et velle.et perficere pro bona voluntate. 14. Omnia autem facite sine SUY RI : murmurationibus et haesitationibus, 15. ut | *"i$ eUGoxtac. 14. návta naite ywots Yor(oo- "y. B J . n H ES oJ ~ er f M silis sine querela. et simplices filii Dei, | põv nat diahoyiop v, 15. tva yevngbe &ueprsine. reprehensione in medio nationis | to: xai &xégatot, víxva (eo) uoa, pécov pravae et perversae, inter quos lucelis | veyede axoňtäç xal ðlestgauuivns, ev ols palsicut luminaria in mundo, 16. verbum veale doe pwotijpeg èv zóouw, 16. Adov twis vitae continentes ad gloriam meam an die | s: y.. NUR MN UPS E DT Oaa E s B <A e | emex0vtse, Etg xaU4mpx Epot elg HuEpaAv Christi, quia non in vacuum cucurri E E E E dia re : : ; ` Q1GT00, OTL OUX ELG XEVOV EÒPALOV, OVÒE Els neque in vacuum laboravi. A1. Sed et si | ^. 7 x pars 201 $ T 1 "s immolor supra. sacrificium. et obsequium | EYO &xoxtaca. AT. 2AA9 et xai axcvboga E . 2 EAT > 7 M CE F » Cors fidei vestrae, gaudeo et congratulor omni- | tT T% fuoi xai Xetroupyta: trs miotews busy, bus vobis. 48. Idipsum autem et vos gau- | yalpw xat ovvyalow x&cty ouv. 18. c0 02 aùTto dete el congratulamini mihi. xatbucis yalpete xal güyyaipecé uot. — ` Contra defectus quibus unio et animorum concordia turbatur aposto- - lus monuit, ut sensum Christi induerent, quem sensum in exemplo Christi discant et animis imprimant. Pergit nunc, uti 1,27 inceperat, in proponendis monitis particularibus, quae prioribus adnectit particula 66e, itaque ; sed quis sit nexus, non salis constat; aliqui, ut iam TApA., construunt nexum ex voce obedistis : ostendi vobis quod Filius Dei obediens factus sit, imitamini ergo illum. At nulla sequitur. adhortatio -ad obedientiam, imo laudantur quod semper obedierint. Propius adiacet, in exemplo Christi, in eius exinanitione, humilitate, obedientia usque ad mortem crucis, constitui adhorltationem, ut propterea ipsi conatus adhibeant ad suam salutem in tuto collocandam. Opponit quidem Hpt., ab. apostolo non indicari ullo modo finem salutarem obedientiae Christi pro nobis; unde cum nihil dicatur in antecedentibus de salute, etiam ex adhortatione ad operandam salutem non posse repeti nexum (et similia monet Ew.). Sed contra hoc adverti debet quod v..5 dicitur : hoc sentite in vobis etc., ubi aperte monentur ad exemplum Christi perpendendum, ad induendos sensus illos quos vident in Christo expressos v. 6-8; et si Christum adorant, si eum confitentur Dominum v. 9-11, nonne ex tali lum perdendi salutem, nam quod cum metu et tremore servandum. est vel peragendum, nondum in tuto est collocatum. Ex qua adhortatione merito colligitur liberum arbitrium cum Dei gratia valere ad promerendam et efficiendam salutem; neminem tamen sibi plenam securitatem tis ponendus et magna illa sollicitudo periculunt indigitant aberrandi a via salutis; cf. 1 Cor. 10,12. qui se existimat stare, videat ne:cadat, el ipse apostolus de se profitetur : castigo corpus meum et in servitutem redigo, ne forlecum aliis praedicavéro, ipse reprobus efficiar(1 Cor. 9,27); ecce metus; pariter metus innuitur non attingendi metam et bravium : Cur autem eo modo salutem operari debeant, causa subditur
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v. 13 Deus est enim qui operatur et velle et perficere ò £vegyow.. xal tò ivepveiv, qui operatur in vobis et velle-et operari (ita vetus latina); perficere non est ad finem. usque facere, sed simpliciter facere actum quem. quis voluerit; velle actum et facere actum. Deus in nobis operatur. Nexus itaque est, cum limore ac tremore operandum est, cum magna sollicitudine, quia operari salutem non consistit simpliciter in vestris viribus, nec velle nec agere simpliciter est a vobis, sed Deus est qui utrumque in. vobis“ operatur. Ergo; non negligenter, oscilanter, neque. cum praesumptione quadam aut sui ipsius confidentia agendum. est, in opere salutis, quia Deus superbis resistit, neque negligentibus remque parvi aestimantibus adiutor assistet. Omnia tandem, velle. et facere, a Deo dependent et haec operatur pro bona voluntate inte «& eüBoxías : ónip refertur ad causam. et ralionem, csòòoxia: dicitur, uti Eph. 4,9, de benevolentia Dei, de gratuita eius bona voluntate erga nos, uti recte graeci et latini explicant. Docet itaque apostolus et velle et facere dependere.a Dei erga nos benevolentia; vel a beneplacito Dei ; haec autem est ratio, ut nos agamus cum metu et sollicitudine ; nam ita yersari solemus in eo, quod ab aliena gratia dependet, ne forte eam | socordia vel ingratitudine nostra amittamus (Est.). Atque hunc nexum latini communiter adstruunt. Minus convenit quod Æw. vult: eos non opus apostoli operari sed opus Dei ; unde multo magis illis esse insistendum in absentia apo- ' stóli. 7 / Aliter nexum: sibi efformarunt graeci ; haec addi ad alacritatem et fiduciam excitandam. Verum hune nexum solum invenerunt inserta aliqua cogilatione, cuius ne vestigium quidem in textu reperitur: quia dixit, cum metu et terrore, nunc ait: ne terreamini propter hoc ; nam hoc non ideo dixit, ut desistas a bono vel deficias, sed ut sedulo agas quod agis; si enim adverteris, Deus omnia. agit: (Thph.); et eadem est sententia Chrys. 4 hoc non dictum est, ut desperes, vel virtutem difficilem putes, 4 sed ut animum applices, ne remisse agas; si solers es, Deus omnia operabitur; porro addit, Deum omnia operari, ne nos nimia anxietate premamur; ipse est ô évegyov, iA3sot thy &vov(ay bp.» BovAóuevoc. Certitudo, Deum esse adiutorem, fiduciam affert et nimium metum arcet; hoc utique verum est. At adverti debet is modus loquendi et sententias iungendi, qui revera exhibetur, non qui interposita alia sententia effingi possit. Praecipit apostolus: cum metu et tremore operamini, et immediate pergit: Deus est enim elc.; ergo cur cum metu operandum? certe, quia Deus est ó àveeyóv. Quae de nimio lerrore vel de alacritate fovenda dicuntur, talia interponunt inter v. 42 et 13 quae apostolus nec scripsit neque ullo modo innuit. Potius attendendum quomodo apostolus et nostram postulet operationem et tamen et velle et facere ad Dei efficienliam (ivseyóv) referat: ergo et nos operamur et in nobis Deus ; cf. 1 Cor. 15,10 gratia Dei sum id quod sum ; abundantius laboravi, non ego autem, sed gratia Dei mecum ; cf. 2 Cor. 4,7. no, ut quod bene operatur, suum tantummodo existimet et dicat : in abundantia mea non movebor in aeternum. Item habet de gratia et libero arbitrio cap. 9 (M. 44,894). ; Contra hanc explicationem arguit Hpt., v.13 cum emphasi poni fede ydp tot, et in fine in eùòoxia nos remitti ad Dei gratiam; unde infert, ne putent admonitione illa v. 12 illis proponi rem nimis difficilem,.et locutione : cum metu et tremore animos necessario deprimi; quare apostolum consolationem afferre : debetis salutem operari, nam id potestis. Ergo etiam in tali explicatione interponitur sententia, quae in textu non indicatur; omittitur una illa notio : operari cum timore et tremore, et totus v. 13 solum refertur ad operari, et quidem eo sensu : operari redditur facile, nam Deus cooperatur; iam non cernitur cur apostolus apposuerit, non simpliciter operari, sed operari cum metu et tremore; num itaque, cum metu et tremore abundat? aut plane negligitur ab apostolo in v. 13? Neutrum est probabile. hic docet eos modum faciendi duplicem :
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v. 14 omnia autem facite sine murmurationibus ; opera enim possunt occurrere difficilia ; inde periculum adest, ne difficultates aegre ferant et praecepta Dei cum aliquo animi maerore, vel cum taedio et stomacho quasi inviti impleant; prompto e contra et alacri animo ferte labores, qui pro virtute suscipiuntur ( Z/eod.). Eiusmodi yoy10556í eo facilius oriri poterant, quia neochristianis pronum erat auxilia divina extraordinaria sperare; de Chrisli potentia-et amore in suos excelsas gerebant noliones; quomodo itaque fideles suos quasi expositos relinquit persecutionibus? Cur hostes suos non prosternit uti in valiciniis et psalmis. promittitur (Is. 11,4. Ps. 2,9; 109, 5.6)? cur tardat opem ferre? cf. 1,29. Tradidit quidem iis apostolus sublimem doctrinam de perpessionibus pro Christo subeundis(1,29); at quotus quisque est, qui statim reputet omne lucrum et gaudium in infestalionibus et contradictionibus sustinendis? Alterum hoc caveant : e£ haesitationibus, Jop 9uoyioyóy, sine disceptationibus, uti vox vertitur 4 Tim. 2.8 prohibet ne quae agenda iis imponuntur ad crisin quandam revocent, vel curiosius inquirant, cur talia praecipiantur ; vel ne secum diu deliberent et discutiant : estne hoc bonum, utile, ad rem necessarium (ef. Thph.)? Talis disceptatio el crisis proxime adiacet murmurantibus ; nam qui murmurat, etiam ad argutandum et rem in quaestionem vocandam pronus est. : Eiusmodi vitanda sunt; alacriter et assidue officiis christianis est vacandum ; ratio et fructus affertur
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v. 15 ut sitis sine-querela, tva yévnoðs, ut efficiamini irreprehensi apud Deum, et simplices, åxéoao:, proprie immixti, quibus nihil mali admixtum est; dicitur vox de vino mero, de metallis puris sine scoriis; ergo ut sint moribus integris, pro eorum dignitate, tamquam | filii Dei sine reprehensione, zéxva, Oso. čypwua, filii Dei sine macula; tales esse debent qui ab ipsis gentibus agnoscuntur filii Dei. Et quanto studio mores integros prae se ferre debeant, et quomodo ipsis quoque cavendum sit, ne maculentur, indicatur in medio nationis pravae et perversae ; cf. Deut. 32,5, graece nationis tortuosae el distortae ; degunt inter eos qui pro morum depravatione etiam bene facta eriminantur; ergo eo magis inculpatosin conversatione se exhibere debebunt (Est), et quia corrumpunt mores bonos colloquia mala (4 Cor. 15,33), ipsis quoque enitendum esl ne conversatione infidelium perversorum quidquam labis contrahant. Potius ita vitam et mores componant ut istis lumen evangelii ostenmundo, mediis in tenebris corruptionis et ignorantiae fideles apparent probitatem et-scientiam rerum divinarum prae se feren(es ! ; eorum gloriam in medio gentilium explicat ad similitudinem qua sol et luna apparent in mundo, « ut ex ipsa similitudine longe alienos (in excelso iamen) a gentibus describeret, quemadmodum luminaria mundi aliena sunt ab immunditiis mundi » (Cai.). Imperativum (ucete, vel conspicui estote, legunt Cyprianus, Pelagius; etiam T'^pA. dicit oxívesüs oos caxcuxbv 8oxsi iot : it, Kw. Sed a v. 14 potius describitur quae sit conditio fidelium et quis eorum status inter gentiles, neque haec adhortatio continuatur;itaque ex duplici ratione /ucetis, 1. e. apparetis, erit retinendum. Simili modo Michaeas propheta describit conditionem populi messiani : el erunt reliquiae Iacob in medio populorum multorum quasi ros a Domino et quasi siae, quatenus scil. insigni probitate et virtutum exercitio fideles quasi quodam splendore lucent, ita ut end maiorem quandam vim divinam fateri cogantur.. Continuatur descriptio conditionis fidelium, et simul salio redditur, cur vel quomodo appareant :
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v. 46 verbum vitae continentes, &xéyovcec, Chrys. explicat : semen-vitae in vobis habentes £yovzec, i. e. pignora vitae habentes £yovcec, «ùthy xatéyovtes vi» Gov; item Thph. : semen vilae in pientes. Unde patet graecos éz£yov:ec in notione £yovzec accepisse vel, ut Theod., «à Xéto nposéyovteç attendentes verbo vilae, Posset ènréyovres sensu proprio retineri, verbum vitae praebenles, seu : quippe qui evangelicae.doctrinae lumen, vita vestra et moribus, ethnieismi tenebris adhibetis sive admovetis (Beelen, Ew.). Et quod ipsi sunt irreprehensi, verbüm vitae retinentes, hoc erit ad gloriam meam «sis xsóynua ¿uo in materiam gloriationis mihi pro die adventus Christi in die Christi eic huépav Xoito? : tanla est vestra virtus, ut non solum vobis salutem det, sed et me clarum, X«ugcév faciat (Chrys.) Calcaria addit Philippensibus ex proprio suo ipsius bono (Cai.). Simili modo scripsit Thessalonicensibus : quae est enim nostra spes aut gaudium, aut corona gloriae? nonne vos ante Dominum nostrum Iesum in adventu eius? vos enim estis gloria nostra et gaudium (1 Thess. 2,19.20); et 2 Cor. 4,14 gloria vestra sumus sicut et vos. nostra in die Domini nostri Iesu Christi. Ex quibus locis , eliam patet eic hpépay non esse accipiendum usque in diem Domini, ita ut gloriandi materies Paulo exsistat apud homines usque ad adventum Domini ; nam ci; non est usqué ad, et Paulus non ab humano die iudicari vult, sed à Domino (1 Cor. 4,3-5). Nota, apostolum velle, ut sint «lucem afferentes » in mundo. \ Cur autem Philippenses futuri sint xay tuot eic huépay Xprotoù probitate sua et fide, assignatur ratio, quia non in vacuum cucurri, non inanem operam adhibui : contigit ei, uu multos ad Christum adduceret; ad metaphoram cursus vide 1 Cor. 9,26; Gal. 2,2; 2 Tim. 4,7; neque in vacuum laboravi, neque in cassum, frustra, sime fructu laborem suscepi, ixoníass de labore operoso, difficili (cf. 1 Cor. 15,50; Gal. 4,11). De dictione vide Is. 49,4. Dixerat apostolus fidem et probitatem Philippensium sibi fore sic xaúzmņua cic huébpev Xpisrov. Unde inferunt aliqui apostolum exspectasse fore ut superstes esset usque ad Christi adventum, sed nunc in v. 47 eum oculos convertere ad alteram conditionem, qua antea mortem obire debeat; quo nexu per se explicetur transitus : sed et si immolor. At hoc loco talem enuntiari exspectationem ab apostolo, nullatenus innuitur ; elc, «1v tu£gav fore xaúynua apostolo, verum manet, quocumque tempore Christus venturus est, et bene advertit Hpt., si haec exspectalio mentem apostoli occupasset, eum dicturum fuisse: sed et si antea immolor, vel simile quid. Alium nexum indicat Beelen : quod modo. dixerat : fiel ut ex vobis nanciscar causam gloriandi, eo innuerat sperare se, fore ut non ita brevi vitae faceret finem, sed libertati restitutus. salis diu vitam produceret, ut ipse superstes tales videre posset Philippenses quales eos desiderat ; sed cum ea spes non esset absque metu et facile accidere posset, ut brevi occideretur, hinc ponendo contrarium eius quod modo innuerat pergit dicere : sed et si immolor; unde ratio particulae adversariae patet ex serie oralionis. At isla connexio nequit sustineri, id quod ex sequenti consideratione efficitur. ' Supra quidem 1,27 utrumque fieri posse innuerat: sive cum venero, - sive absens; at in nostro contextu non utrumque. ob oculos habet, e contra in v. 12 explicite dicit: multo magis nunc in.absentia mea, et in v. 16 loquitur pariter de tempore praeterito cucurri, laboravi, qua locutione certe non indicat se mox apud eos laboraturum esse; neque hoc significatur per xxúyņua sic huepav, nam unica ratio causae gloriandi est: quia non in vacuum cucurri. Itaque non potest inferri vel addi: quia eliam in posterum laboraábo. Alium nexum assignant Thad M. et Cai.; etile quidem : sciens quód non vane pro fide laboravi, sed iusta ralione omnia sustineo, licet pro vobis eliam mortem subire sim paratus; hic autem : particulaadversativa refertur ad non in vacuum laboravi. Hunc nexum etiam Zt. Ew. commendant: non frustra, sedfructus exsistit. Iste fructus autem enunliatur, si cum graecis (etiam inter alia cuv xoc mictw Ouiv. Etiam ANat.-Est. saltem. in-explicatione trahunt has partes ad gaudeo ete. Sensus igitur est : sed et si immolor, 332 & xol 1 | k : M E 1 5 now Fa exívóouot, Sed el si cursus meus et labor finiendus est in mei ipsius ' sacrificium et ministerium sacrum fidei vestrae, g a et gratulor omnibus vobis. Apostolus martyrium suum, sanguinis effusionem, considerat ut libamen sacrum, cf. 2 Tim. 4,6 ego enim iam delibor; notio sacrificii .saepius ab apostolo effertur ; ita Rom. 12,4 obsecro vos ut exhibealis | corpora vestra hostiam Vesta 0ucív-CGcxv, sanctam, Deo placentem ; ' et Rom. 15,16 ut sim minister Christi hertovoyòs Xowco?, ut fiat oblatio gentium 4 -pocgopX vOv &0vov accepta etc. Unde: prope adiacebat sanguinis effusionem pro Christo tamquam sacrum libamen proponere, quo simul indicatur vitam libenter et pie pro Deo tradi; sicut. sacerdos magna cum reverentia et promptitudine libamen offert. Sed et si apostolus cursum et laborem mox morte sua finire debebit, non in vacuum laboravit; imo de bono statu fidelium et ipse gaüdere poterit et gratu- sed e contra gaudii. Et propter quid (2x?) utrique gaudeant, declaratur : deze 3 Ar PE $5 DR est sacrificium fidei et Aevcoogyíx tùs míocsoc pöy, fides quae sacrificium designatur ut sacrum ministerium, seu sacer cultus Dei per fidem Deo oblatus. Merito vocatur fides sacrificium ; fidelis enim prompta voluntate in Dei obsequium et gloriam offert Deo suum intellectum eumque Deo subiicit, quamvis intimas rationes non perspectas habeat; nam in captivitatem redigendus est omnis intellectus in obsequium Christi qua: Deo sacrificium acceptum offerunt et norma vivendi ad regulam fidei exacta) qua Deo sacrum cultum exhibent. Haec est igilur ratio gaudendi pro apostolo et pro fidelibus, et hoc fructu ostenditur, aposto- < lum non in vacuum: laborasse. MN Commode sacrificium. fidei. intelligitur. quod. Philippenses ipsi -offerunt; ita intellexit TAd.M. « bpv uèv Gonsp tà Üucíav thy mioty T- Oso 232 : PHIL. 2,18. : meocxowčóðtov, vobis quasi aliquod sacrificium fidem vestram Deo offerentibus, me autem ad instar libationis proprium sanguinem vobis infundente ». Sed graeci reliqui et latini sacrificiuni fidei Philippensium ab apostolo oblatum explicant; ipse scil. apostolus fidem Philippensium seu Philippenses credentes Deo in sacrificium offert. Ipsum apostolum offerre fidem eorum, in textu tamen nullatenus innuitur, neque satis intelligitur, quomodo ipse vitae ralionem Philippensium ut cultum Deo sacrum offerat. Qua in re melius videl Cai., secundum quem ipsimet fideles sacrificant et. offerunt fidem suam. Si intime iungitur : si immolor supra sacrificium etc., facile perspicitur quomodo putari potuerit, libamen apostoli effundi ad ipsum sacrificium apostoli : quae ratio non valet, si èm «7, Ovog etc. consideratur tamquam causa gaudii. t Bonus status Philippensium gaudium est pro apostolo et pro ipsis, ita ut apostolus particeps sit gaudii eorum. Nunc postulat, ut sibi quoque vicem reddant; nam si contingat ut ipse immoletur, hoe ei gaudio erit ; cupit enim dissolvi et esse.cum Christo; verum vult, ul ipsi quoque de eius martyrio gaudeant :
2:18
v. 18 idipsum «b xà«á eodem modo et vos gaudete et congratulamini mihi xa: evtyxíoszé pot, de bono meo quod exspecto. Sic enim praemunit eos quos de sua morte contristandos esse sciebat et consolatur eos, postulans, ut sibi vicem gaudii reddant, et iam in antecessum miro quodam: caritatis affectu eos VEU et confortat (cf. Lap. Est. Beelen etc.); cf. 4,7 habeo vos in corde, socios gaudii mei omnes vos esse. Verbum cvyyaíss:v habet notionem duplicem, congaudere scil. et gratulari ; hac notione gratulandi effertur in vulg. Luc, 1,58; 15,6.9 (congratulamini mihi); alias redditur congaudere; v. g. 4 Cor. Plerumque tamen verba : super sacrificium et obsequium fidei vestrae, iunguntur cum antecedentibus : sed et si immolor ; exév2ou.o: exhibet no- ‘tionem libaminis ; unde sensus est : ad sacrificium et obsequium fidei vestrae ego ut libamen effundor, i. e. sanguis apostoli est libamen ad offerre fidem Philippensium, seu suum laborem pro fide eorum tamquam sacrificium (Kuth. Tust. Est.) ; sed obstare videtur exévBoyx:, ipse est non sacrificans, sed libamen quod effunditur; insuper labor. apomorte apostoli iam non ut sacrificium posset considerari. Unde fides ipsa sacrificium. Libamen fieri ad sacrificium, utique intelligitur; sed hic praeterea additur xoi Aeveovovía. tte míoveoc el obsequium fidei. "Num fit libamen etiam ad obsequium? num sacrificium ad quod libamen fit coniungi cum gaudeo elc. melius separari a emévBoyot el non mortem violentam, 2,19. ' EXrfzto 08 èv xopto "Inoo9 Tuxs0soy tayéoe nuda uiv, tva zayo supuyö vvobe Tà reol bp. 20. od0éva yàp Eye ioopuyoy, OGtlc Yvnotos tà Tepi buv pepruvioer 24. ol TáyTEŞ yàp và tavtõv Çntoðsiv, 09 xà Xoto- ToU uoo. 22. thy òè 90x: quy aUx0U ywoxete, Ott (oc TATPÌTEZVOY, oy àuol iOo0Aevosy sig TO EJayy£Xcov. 23.- toUtov. piv. 00V &An(Co xéudat be Xy dodo ta rept iuè Cavm2 94. zénoi)a 0E £y zvpiw OTt xal, adx0c TAéwg ihcósouar 25. Avayxačov 5:4 fimeum» Honaggdbrzoy TOV $e gov xal cuveoYoy xal GUVOTPATUÝTNY pou, OLV Ot &z0ctoAov xal Aetroue voy tIS yoeias pov ees TOOG bye, 26. iney enrola "v &9nuovGv, Sut: ]xobsaze 27. xal-Yáp holevnoy naganhyoroy Üavacov, AAAS 6 (Je0g AAénoey avtöv, odx a)cOv Ot Uóvoy, &AX&/xal ép, iva pi or ènt AUreY ni DRR TAANE » SUE. tya iBóvtsc avtov mdáAty yapnte xayo dÀuxütepog W. 29. r:pog0£y sos oov a0t0v &v.xupí uec máans Japăc, x«l touc totoUtouc évtimoug čyete, 30. Ott Bià To Épyov. Xprotoù méy or Ünvécou Ñyytoey. napaßoheuoáuevos TÀ RM > r Y m CENE Yozi, tva &yanAnoton TO buOv bovepnua ~ r , vile XQpOc pE Aetxoygrías. à Y erga eos qui cum auctoritate eos adierint. Verum de A officiis neque erga Timotheum neque erga Epaphroditum equidem in textu ullam invenio doctrinam exponi. Nexus alius quaerendus non est, nisi-is qui in epistola familiari se sua sponte offert ; dedit monita, scripsit de se, de sua sorle, quid speret, timeat; nune cum iis communical quos ad eos inducit, metabaticum grammatici vocant) in Domino Iesu Timotheum me cito mittere ad vos : notat Thom. apostolum sic habuisse fiduciam in Deo, quod etiam minima attribueret Deo. Spes eius de itinere Timothei fündaturin Domino; quemadmodum omnia, ita et missionem Timothei Domino committit (ZAph.); Christo adiuvante el. favente se missurum Quem fructum exspectet apostolus àb eius missione, declarat, ur et ego bono animo sim sójoyó animo forti et erecto (cf.4 Mach. 9,14 2 Mach. 7,20); in et ego xy% satis indicatur apostolum pro Phüippen: sibus quoque ex missione Timothei exspectare novam quandam animorum confortalionem ; nunc autem praeprimis suam de eorum rebus curam ac sollicitudinem demonstrare vult, cognitis quae circa vos sunt yyoùs xà mep pöy, quando Timotheus redux suae missionis ralionem reddet. Cur Timotheum mittat, ita exponitur, utin maximam eius laudem ac commendationem vergat; optimum quem habeo vobis mitto,. neque reperiri polerij melior quem miltam :
2:20
v. 20 neminem, enim habeo tam unanimen žyw icóķvyov, neminem „habeo qui pari animó praeditus affectione yvnsiws genuine, vere et sincere, pro vobis sollicitus sit, qui scil. suis commodis sepositis «à zep} óp.oy, res vestras diligenter curet. Laus Timothei in eo est, ut maximum habeat studium et curam rerum Philippensium ; in ea re non habet aequalem sui. Multi volunt in is5do7 oc videre-aliquem eum Paulo comparationem : qui pari cum Paulo animo parem cum eo curam habeat rerum illorum ( Th. Est. Nat. Lap. etei). Allamen talis comparalio voce ipsa minime ostenditur; et si intendepari animo instructum, sicut Timotheum, designatur sententia relativa. Unde per se de perfecta amicitia Timothei cum Paulo et de plena animorum consensione hic non est sermo. Ulterius explicatur cur neminem habeat pari modo affectum iv. 2A PHIL. 9,91-93. 235 omnes enim oi ziv:se circa Paulum, de quorum missione deliberari potuit, quae sua sunt quaerunt, non quae sunt Iesu Christi, suis commodis el negotiis intenti eiusmodi iter suscipere renuunt vel aversantur; eo sensu sua quaerunt et ea quae ad commoda fidelium, ad emolumentum evangelii spectant, negligunt, unde quae ad Iesu causam pertinent, non curare videntur. Sententiam generalem hanc minime esse sensu generali capiendam, sed ita ex itineris incommodis circumscribi, quibus nemo ex proximis Pauli sociis seu comitibus sese voluerit committere, monent (Chrys. Oec. Thph. Beelen). Nam cum laudibus quas fidelibus Romae degentibus tribuit (lege 1,13.45.16) talis reprehensio generalis gravis . 3 V (a . tari possunt, iam. Thom. commemorat lucrum et gloriam ; eo negolimeudum erat, nec res videbatur gloriosa; quietem, securitatem, commoda sua sectabantur ; privatis suis rebus et occupationibus dediti suos circulos turbari minime volebant ; etiam sua quaerunt amplioris est significationis, quam ut ad sola ilineris incommoda evitanda applicetur reprehensio; causa Christi, quae procuranda erat illa missione, iis cordi minime est ; ergo deest in eis verum studium fidei et caritatis. Desunt qui DAS animis apostoli curis ac sollicitudini serviant; cf. Col. 4,41 ; 2 Tim. 4,9. - j l psum vero Timotheum Philippenses iam habent optime cognitum: eius spectatam, probatam cognoscitis, ita esse legendum, et explana4 tione graecorum patet vos testes estis (Thph.) et latini intellexerunt (Cai. Est. Iust. Beelen) et res ipsa persuadet. Nam cum apostolus prima vice iis praedicaret, Timotheus erat eius socius (cf. Act..16,3 ; 17,14.15). gelii, magna cum eius commendatione apostolus grato animo effert, in vitium nostrum et obsequium ambo Domino devovimus et. consecravimus elc tò cðayyéMov in promotionem ac propagationem evangelii. Talem ad vos, cito v. 19 eum mittere voluit ; id núnc a qua conditione depen- 236 | Pm. 9,93-93. exitum habilurae sint; ši id cognovero, &£zvz7c illico, statim, mittam. Sed non solum vult Timotheum ad eos mittere, «oUcov ,uàv oov v. 23 ; accedit alterum
2:24
v. 24 xéxoti0v 82, confido autein in Domino, spes, firma fiducia collocatur in Domino, verum quantopere ex allera parte res apostoli versetur in ancipiti et incerto, modo dictum est; quoniam et ipse veniam ad vos cito, «ayéoc ¿heúcopat, longe plerique sine addito 22 buds. Quantum animus eius occupetur rebus Philippensium, ostenditur, quia mittet Timotheum, ut certior reddatur de eorum statu, et hac notitia accepta tamen iterum desiderat et proponit ad eos ipse venire. Curam dixeris et sollicitudinem vere maternam; memor est constantis studii de se et fidelitatis Philippensium (1,5). Et quamvis conditio eius maneat incerta, tamen ubique ita fere loquitur, ut spes exitus prosperi praevalere videatur. Quale nunc de ipsis capiat propositum, stilo epistolari tempore practerito ! iis scribit
2:25
v. 25, necessarium autem existimavi t55x9» pro Lempore lectionis epistolae, pro lempore scriptionis. : necessarium duco, Epaphroditum fratrem, cooperatorem. covépyov qui mecum in opere evangelico laborat, et comunilitonem meum, cooperatore commilito maior est ; cooperatur enim aliquisin rebus eliam quae periculo carent, commilito aulem omnino in periculis ( Thph.) ; vestrumautem apostolum, vestrum ad menuntium, qui a vobis deputatus et missus est ad me legatus; adhibetur nóczo)oc ea nolione, qua legitur Ioan. 13,16 et 2 Cor. 8,23. Et hac sola significatione hoc loco dicitur Epaphroditus apostolus vestér, uti graeci, Cai. Est. M. bene explicant. Neque simul dicendus est cum aliis episcopus, praedicator, doctor (cf. Theod. Thom. Nat. Iust. Lap. Beelen); nam ea omnia ex contextu excluduntur, fratef simpliciter appellatur, ergo . non est episcopus, buGOv àxdectoow, i.e. a vobis missus vesler legatus ; nam Philippensium unus apostolus et doctor est Paulus ipse el insuper, cur ab iis legatus sit ad Paulum, etiam clarius additur alio eius officio memorato, «et ministrum necessitatis meae Aeveougyov vc. y pela mov, a vobis nominatus est publicus minister, per quem nomine publico necessaria subministralis. Et tamquam publicus minister obsequio apostoli destinatus remanere Romae apud apostolum debuit. Philippenses saltem non videntur eius reditum exspectasse. Nam perpende quam sedulo apostolus rationes conquirat, cur eum mittat, et quomodo omni ex parte eum excusare videatur, et commendare Philippensibus, ne eiüs reditum aegre ferant. Aliqui putant ipsum EDaplromitum CEDE eis attulisse: at v. 29 nonne obstat ? Inde explicatur, cur tam explicite affirmet v. 25 necessarium existimavi miitere ad vos; Epaphroditus quidem id instanter desiderabat,
2:26
v. 26, quoniam quidem omnes vos desiderabat &xvxo0ov v», magno vestro omnium desiderio continuo tenebatur ; ita scribit pro tempore quo lecturi erant epistolam ; et desiderium illud eo magis eum cruciabat, et moestus erat xoi d5nwowo» aeger animo, plane conciderat animo, quod audieratis illum infirmatum ; ei magnae quoque curae erat, Philippenses esse de sua infirmitate sollicitos et anxios et ea sollicitudine etiam magis aecendebatur ardens desiderium revisendi eos ; morbus eius gravis erat
2:27
v. 27 nam et infirimatüs est usque ad mortem, non inani quodam rumore Philippenses de eius aegrotatione decepli sunt, verum mortem ; sed Deus misertus est eius !, quod periculum mortis evaserit, peculiari miserenüs Dei auxilio adscribit apostolus et animo grato sibi quoque beneficium -esse praestitum agnoscit, verum etiam et mei, ne tristitiam super tristitiam habeam ; ad ceteras lugendi causas nova eaque et in ministerio evangelii et in privato obsequio apostolo socius erat ulilis, morte fuisset abreptus; nam « solatium eius et auxilium requirebat apostolus » (Ambrst). RAED Jam- -cum is convaluissel, non moras traxit apostolus, sed
2:28
v. 28 festinantius ergo misi illum srodxortéowvs maturius quam alias fecissem notionem superlativi (cf. Blass, 11,3 ; 44,3), valde sedulo misi illum, ut^ viso eo iterum gaudeatis, postquam ui de morbo eius in tristitià fuistis v. 96 ; et ego sine tristitia. si &ioxócspog 0, nam cum Epaphroditus tanto desiderio revisendi suos conficerelur, eius commoratio romana pro apostolo potius causa erat alicuius curae ac sollicitudinis, qua cura nunc levatur, si ille iter ad suos instituit; et si antea fortasse aliquid Romam ac redeundi, nunc apostolus eius profectionem laeto animo prosequi potest. Unum restat, ut Philippenses eius exspectalioni satisfaciant
2:29
v. 99 excipite itaque illum eum, omni gaudio in Domino; iunge: excipite illum in Domino i. e. ut ministrum Christ, qui in opere Domini laborat; ratio vestrae in eum benevolentiae, qua eum suscipielis et fovetis, debet fündata esse in Domino, cuius ille membrum est et cuius vos estis fideles et devoti. .Adnectit monitum generale de honore quo ministri Christi excipi debeant: et eiusmodi eum honore habetote xci tovs vowócooc, qui tales sunt, qualis est Epaphroditus, hos honore afficite, magni aestimate ; cur monet, ut toùe toroútouvs honorent? num tales non salis honorant ? num alios immerito honorant ? aut, adnectitur solum ratio generalis randum sit, exponit
2:30
v. 30 quoniam propter opus Christi usque ad mortem accessit, ad opus Christi promovendum se periculo mortis exposuit ; pars haud exigua in hoc opere Christi ; talium enim subsidiorum adiumento tum Paulus tum amici eius alacrius curis de victu procurando amotis operi evangelico se totos impendere poterant ; tradens animam suam, cum audacia quadam se periculo exposuit ; magna est laus Epaphroditi, qui adeo sedulo munere suo apud apostolum fungi voluit, napaBohsuoduevos! «7, Yuy, audax, temerarius respectu vitae suae ; ut impleret id quod. exw vobis deerat erga méum obsequium, forti animo captivo apostolo adstitit et servivit, suum ipsius vitae periculum spernens, et ita se gessit, ut impleret quod a Philippensibus ipsi mandatum erat et ut id praestaret quod ipsi absentes apostolo nequibant praestare, TO bpOv boté ua TNS móc yE AeiTovpyias, Ae evcoupría publicum est caritatis officium seu ministerium, quod illi erga Paulum praestare communi ac publico consilio statuerunt ; unde Epaphroditus v. 25 appellatur Aeteorum absentia ; hunc defectum eorum nomine et mandato supplevit honorare debent ; similem locutionem vide 4 Gor. 16,17. In quo sil genuinum. studium perfectionis 3,4-16. í 3,1. De cetero, fratres mei, gaudete in 3,1. Tò Aoro»; as Apot goo ysipere iy Domino. Eadem vobis scribere mihi quixupíto. gloriamur in Christo Iesu, et non in carne. | 9t rvsbyazt ®eoŭ Nd peUD ites (OR ni fiduciam habentes, 4. quamquam ego | Yor èy Xpo nsoü xal oux v aaoxl menothabeam confidentiam et in carne; si quis Qóxes, Á. xa tnep evo EyOy Tero! Dran xai &y «lius videtur confidere in carne, ego magis ; ` caoxl. el vig Goxsi &AXoc memoiüéya è èy sapri, 5. circumcisus octavo die, ex genere Israel - e2 g fq eyo, qxAXov, 5. Tepr oxtapepos; èx 4. Significat xzo480»oc hominem audacem, periclitantem (Wagehals), qui facile rem in discrimen committit; inde formatur verbum mapaBokeseoÜa se gerere sicuti de tribu Beniamin, Hebraeus-ex Hebraeis, | Yévouc 'IooaijA, puis Bevixyetv, Efpatos E secundum legem Pharisaeus, 6. secundum. | *Egoatow, xazá vópoy. Dapuzioc, 6. xac aemulationem | persequens ecclesiam. Dei, ; secundum iustitiam quae in lege est,-conversatus sine querela. T. Sed quae mihi fuerunt lucra, haec AA IATA : À t i arbitratus sumpropter: Christum: detri- | 9 6v Xprotoy Enpiav. 8. à). mevoðvye menta. 8. Verumtamen. existimo'omnia | žal Wyoüuat mávca nuíay ù tO brepéy ov detrimentum esse propter eminentem scien- | Ts (vesc XptacoU Tnooù xoà zupiov uou, tiam Iesu Christi Domini mei propter quem | OU 0v tà návta gnueónv za yoyar oxomnia: detrimentum feci et arbitror ut Baka, iva Xptazóv xepòjow, 9. xai sbosüos dy stercora, ut Christum lucrifaciam, 9. et inveniar in illo.non habens meam iustitiam quae ex lege est, sed illam quae ex fide est Christi Iesu, quae ex Deo est iustitiain fide, 10. ad. cognoseendum illum et: virtutem : ) 4 PE resurrectionis eius.et societatem passionum. | "X^ xotvaviay maÜnuáteow auto), govpopptillius, configuratus morti eius; 14. si quo | Cdpevoé xà Üaváxto aozo0, 11. el nws xazavmodo: occurram ad resurrectionem quae-| ciow els ziy- é£xv&ozacst THYp vexo. est ex mortuis; 12. non quod iam accepe--| 49. 03. ört Hòn EXaov A HSn xExeAe oat, vim aut iam perfectus sim ; sequor autem; si quo inodo comprehendam, in quo et comprehensus sum a Christo Iesu. 43. Fratres, ego me non arbitror comprehendisse. Unum autem; quae quidem retro sunt obliviscens, | V ; 2 : $ É «d ea vero quae sunt priora extendens | ETEXTEWOMEVOS, 14. xavk gxomov Dux ets meipsum, 44. ad. destihatum persequor, ad | x0 Qpagsioy tijs vw xAnocws to GeoU èv - bfavium supernae vocationis Bei in Christo | Xowzà "InsoU. 45. Boot oov céAetot, voUco Iesu. 15. Quicumque ergo perfecti sumus, qoovOuev, XAU et ct. évfptog qpoveice, xal hoc sentiamus, et si quid aliter sapitis, et Aoc vobis Deus revelabit. 16. Verumtamen ad quod pervenimus, ut idem sapiamuset in eadem permaneamus regula. . Quae Philippensibus moerori esse poterant, epistola sua apostolus diluit : de se rebusque suis, de profectu evangelii, de Timotheo et Epaphrodito seripsit ;-ergo omni pausa tristitiae sublata reliquum est, ut gaudeatis in Domino.-Hunc nexum adstruunt et ita «5 Xomóv concipiunt Chrys. Oec. Thph. Nat. Lap. Tust. Sed: bene advertit Beelen «b Aomóv plerumque formulam esse ad finem properantis ; vide 2.Cor. 13,13 Eph. 6,10. 1 Thess. 4,1, et eo modo vocem Hpt. Ew. Dib. explicant. Videtur itaque apostolus voluisse epistolam ad. finem perducere, addita gravoluisse finire, etiam inde patel quod ea quae de nuntiis dicenda erant, iam scripsiL: talia autem ad calcem epistolae reservari solent. Commen- tur oportet in Domino, in unione cum Deo; in eius doctrina el. promissis, iterum reassumit verbis iisdem 4,4; unde iterum: apparet, quae interponuntur esse digressionem quandam, quae ex brevi admonitione ob rei .gravitatem in longiorem sermonem producta est. Primüm ad finem properans voluit iis in memoriam revocare de iactationibus iudaizantium ; eadem vobis scribere mihi quidem non pigrum oüx Oxvrnoóv, communiter explicatur : me non pigel, me non taedet (syrus) ; alii potius significatione ab 2xveiv derivata interpretantur : non dubito, non eunctor eadem vobis scribere ; nam vobis est ogas pro vobis est tutum, praebens securitatem, aptum ad vos tutandos. Ipse igitur non verelur eadem denuo scribere, pro illis talis repetitio affert securilatem (syr. ad verbum : quia vobis est monitum, cautio); unde sal patet eadem scribere non posse intelligi de adhortatione ad gaudendum ; talis admonitio in antecedentibus non continetur, neque in 2, 18 (quod M. contendit). Ergo refertur sententia ad subsequentia et fit manifestum, apostolum iam antea talia monita vel tales reprehensiones contra iudai-: zanles ad eos perscripsisse. Profecto, cum Philippenses a prima die usque nunc apostolo subsidia miserint (cf. 1,5 ; 4,15), mirum. esset, apostolus nunqüam ad eos litteras dedisset. Eadem scribere etc. « quae praesens dixi et inculcavi » (cf. Cai. Est.), haec acceptio nimis recedit a verborum sensu plano ; nam illa locutione indicatur iam antea de eadem re esse quidpiam scriptum. Non posse id referri ad gaudete, patet ; id enim nondum scripserat ; nam 2,18 legitur in alio contextu, neque adhortatio ad gaudium esset pro apostolo ratio sese quasi excusandi, neque res adeo securitatem praebens (£e9225c) pro Philippensibus. Verba autem ita conformantur, ut innuatur periculum, contra quod repetita. monitio esset remedium tutum. Ita iam concipit Ephraem : « non cunctor; ait, scribere vobis quod cautionem meretur praeservare vos ab illis qui quolidie veniunt ad vos conturbandos ». Monet aulem Lightfoot, expla- - nationem verborum esse quaerendam non aliunde, sed in ipsa hac-epistola; unde ait tale periculum exstitisse in dissensionibus, et apostolum de discordiis iam saepius directe et indirecte mentionem fecisse et properantem ad finem voluisse adiungere repelitam admonitionem, siculi - 4,9.3 revera fiat. Proin-eadem referri ad 4,27 ; 2,2.14. Sed 3,1 dicitur eadem scribere vobis, al 4,2 non omnes admonentur, sed solum duae mulieres. Dein valde improbabile est, apostolum scribentem eadem. in mente habuisse. 1,27 et 2,2 et nihilominus eodem quasi momento pêrgere: videte canes. Dicendum esset apostolum suae cogitationis subito oblitum, in media sententia ad plane alienum argumentum transisse et ila scripsisse, ut ex communi loquendi ralione nemo eius. mentem assequi posset. Potius supponamus epistolam deperditam. Bene iam intellexit Thd M. eadem scribere referri ad subsequentia ; scribit enim : « hine incipit illos reprehendere qui eranl ex circumceisione » ; at non censet apostolum scripsisse, verum solum «instantissime de his ipsis negotiis eos docuisse » et nunc eadem. illis scribere, « eo quod frequens commonitio cautelam vobis ampliórem praebere videtur ». Magna emphasi et indignatione in medias res ingreditur
2:3
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., 3, 2, who reminds the F. of the letters written to them by Paul; allusions in 1, 1 (Phil. 2, 17; 4, 10); 2, 1 (Phil. 2, 10; …
Glubokovskij, Nikclaj Nikanorovič
… Hebrews; La Chiesa Ortodossa e l'unione cristiana (ibid., 1 [1924], pp. 163-260); Dio-Verbo (exegesis of the prologue of St. John), in Il pensiero ortodosso, I, Paris 1928, pp. 89-121; and L'umiliazione di Cristo e la nostra salvezza (exegesis of Phil. 2, 3-11) ibid., II, ivi 1930, pp. 86-101 (cf. B. Schultze, La nuova osteriologia russa II-III, in Orient. …
… Humility attracts the benevolent gaze of the Lord (Lk. 18:9-14) and makes one avoid ostentation in the fulfillment of the duties of prayer, penance and almsgiving (Mt. 6:3-18). St. Paul recommends humility to his faithful with particular insistence (Phil. 2:3-11; Eph. 4:2; Rom. 12:16; Gal. 6:3, 5). St. Peter says to the faithful, "Clothe yourselves with humility, because God resists the proud and gives his Grace to the humble; humble yourselves …
2:4
… composed thus: Rom. 5:5; 8:28, 35-39; 13:8-10; 12:9-11; I Cor. 6:17; 8:3, 11; 10:24; 12:31; 13:1-8, 13; 14:1; 16:14, 20, 22, 24; II Cor. 6:11-13; 8:24; 11:2; Gal. 5:13-14; Eph. 5:1; Col. 3:14; I Thess. 4:9-10; I Tim. 1:5-6; Hebr. 10:24-25; Phil. 2:4).
2:5
… possess him is not a Christian (Rom. 8:9). The Holy Spirit teaches one to invoke God as Father (Rom. 8:15-17; Gal. 4:6), to judge spiritual and supernatural things (1 Cor. 2:10, 16) and, in general, to think and judge as Jesus Christ thought and judged (Phil. 2:5; F. Mura, Le Corps Mystique du Christ, 2nd ed., I, Paris 1936, pp. 198-201; J. Duperray, Il Cristo nella vita cristiana secondo s. Paolo, trans. …
… J., who, possessing the divine nature, did not consider his equality with God a thing to be grasped, but emptied himself taking the form of a slave, and becoming like men; and having shown himself a man in his outward appearance, he humbled himself" (Phil. 2:5-8).
… The whole life of Jesus has redemptive value (Rom. 8:3), but especially his death on the Cross and his Resurrection, which contribute to our salvation not only morally as an example (Phil. 2:5 ff.; Gal. 2:19 ff.; Rom. 6:4 ff.), but also by way of true and proper efficient causality (Rom. 4:25). Christ is constituted a bloody victim for our sins, who offers to the Father his …
2:6
… Its stimulus is the example of Christ (Phil. 2:6-7); hence it is often encountered in the lives of the saints and is proposed by the doctrine of perfection (Imitation of Christ, I, 2, 9; II, 2; III, 13, 20, etc.).
… toward the transcendent of the being intelligent by nature open to the infinite; in the individual Christ, in whom divinity and humanity meet, there is the enchantment of the stupendous humility of the Supreme and Immense who descended to "empty himself" (Phil. 2, 6-7) in the embrace of created "nothingness." To say embrace is too little: the Incarnation implies a far more perfect union, and for this union an adjective of its own is coined: hypostatic (v.). …
… the flesh, who is over all things, God blessed for ever" (Rom. 9:5); "Who (Jesus Christ), being in the form of God... emptied himself, taking the form of a servant... he humbled himself, becoming obedient unto death, even to the death of the cross" (Phil. 2:6-7).
… One of the fundamental arguments used, on the Catholic side, in the discussions with the Monophysites in E. had been the kávokis (Ethiopic: vardai "abasement") of the Incarnate Word, with the obvious citation of the passages of Scripture (and particularly Phil. 2, 6-10; Rom. 3, 10; Hebr. 2, 9; Act. 3, 15) that are interpreted with reference to the human nature. …
from the Greek text, skillfully, clearly and very faithfully, except the passage Phil. 2, 6, translated in an Arian sense. …
… Gal. 1, 3). Jesus is sent by the Father to save the world (Gal. 4, 4; Rom. 8, 3), he is the own Son, ἴδιος, of the Father (Rom. 9, 5; Tit. 2, 13). Christ, continuing to subsist as God in the divine nature, took our nature, making himself man (Phil. 2, 6) and he: "is the image of the invisible God, the firstborn of all creation: for in him all things were created in heaven and on earth... …
… To Io. 1:14 correspond Col. 2:9 and Phil. 2:6. In these passages of the Pauline epistolary the doctrine later systematized by St. John in his prologue is already clearly taught, in which the eternal L. dominates, distinct from …
Lk. 10:18 and Apoc. 9:1-11 (the L. that plunges into the abyss is Abaddon [v.]) seem to allude to the fall of L. expressed in Is. 14:12. Some (G. Eatio, A. Calmet, etc.) see in Phil. 2:6-11 a contrast with the titanic ascent attempted by L. (Is. 14:14); thus St. Bernard (PL 183, 36; cf. 184, 793 ff.; 184, 684: he opposes Mary's "Magnificat" to the canticle of L.).
2:7
… Of the Incarnation, because it could no longer be said that the Word became incarnate, humbling Himself infinitely and almost annihilating Himself, according to the phrase of St. Paul (Phil. 2, 7), for a handful of men, scattered over the earth, an atom of dust in comparison with the other innumerable stars, and which no longer even has the privilege of being the center of our solar system. …
… animated only by the sensitive soul, the word I. (σάρκωσις) prevailed over others with which Sacred Scripture and the Fathers customarily indicate the mystery of the union of the Word with human nature, such as ἐφανερώθη ἐν σαρκί (1 Tim. 3:16); ἐκένωσεν (Phil. 2:7); ἐπιφάνεια (2 Tim. 1:10); λῆψις (Heb. 2:16); and among the Fathers: οἰκονομία (dispensatio = divine counsel for the salvation of men; cf. Irenaeus, Adv. haer., III, 17, 4; IV, 26, 1);
KENOSIS. - From the Greek ἐκνῶσις (ἐκνῶς "I empty"), it is equivalent to divesting, annihilation, and is the subject of a modern Christological theory, predominantly Protestant, which maintains, on the basis of a text of St. Paul (Phil. 2:7), a limitation or a loss of Divinity on the part of the Word at the moment of the Incarnation. …
2:8
… Feelings through which men pass and which J. had to share (Hebr. 2:17-18). Sorrow urges J. to ask the Father that the cup pass (in the sense of the lot destined for him), and at the same time he conforms to the will of the Father (cf. Phil. 2:8, become obedient unto death, and death of the Cross). …
In Scripture the praises of obedience are most vivid, the distinguishing mark of the Redeemer, the cause of justification, while it warns that from disobedience every evil derives (Rom. 5, 19; Phil. 2, 8; Hebr. 5, 8; Lc. 2, 49; Io. 4, 34; 5, 30 etc.).
2:10
… 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., 3, 2, who reminds the F. of the letters written to them by Paul; allusions in 1, 1 (Phil. 2, 17; 4, 10); 2, 1 (Phil. 2, 10; 3, 21); 9, 2 (Phil. 2, 16); 12, 3 (Phil. 3, 18). The F. is also cited in a writing of the churches of Thyatira and Vienna (Eusebius, Hist. eccl., 5, 2: PG 20, 433). Phil. 4, 18 is …
… justification man attains eternal life, and with this he proclaims the goodness of the God-Man, who merited Grace for us, and his right to be exalted above every creature, so that in heaven, on earth and in the depths all may bend the knee before him (Phil. 2:10) and thus the infinite perfection of God is manifested, who gave us the Redeemer and willed that the Redemption be accomplished in a manner so fitting to his wisdom, his justice and his mercy.
… heaven." Jesus will judge "the living and the dead," that is, past, present and future generations, "those on earth (τῇ ζώντων) Ps. 26:13; 51:7; etc., in opposition to those in Hades (ἀν' ἁδί)" and "those in the netherworld" over whom he has all power (Phil. 2:10; for "the heavenly" cf. I Cor. 5:3): the formula of apostolic catechesis "the living and the dead" (Acts 10:42; II Tim. 4:1; I Pt. 4:5), which entered the Creed, must be understood …
2:11
Cor. 8, 6; Phil. 2, 11). He is the king of kings, the lord of lords (Apoc. 19, 16). With Baptism one becomes his (I Cor. 1, 12-13).
2:13
… For God, if man does not first fail the Grace, will bring to a good end the work begun by Himself, working in man both the willing and the doing" (Phil. 2:13; Denz-U, n. 806). This mixture of uncertainty and confidence is, pedagogically, beneficial for us. Whoever gives credence to certain private revelations (v.) that seem to promise f. …
… But on the other hand we read: « Sicut divisiones aquarum, ita cor regis in manu Domini: quocunque voluerit inclinabit illud » (Prov. 21, 1); « Faciam ut in praeceptis meis ambulietis » (Ez. 36, 27); « Deus est enim qui operatur in vobis et velle et perficere » (Phil. 2, 13). The obvious meaning of such expressions leads to the concept of an action, that is, of a divine G., that infallibly attains its effect.
The Savior's teaching receives its precision from what St. Paul asserts in I Cor. 4:7: "For who distinguishes you from others? and what have you that you have not received? and if you have received it, why do you glory as if you had not received it?"; and in Phil. 2:13: "It is God who produces in us both the willing and the acting, according to his good pleasure."
2:15
… of the Lord," this "coming" of his (v. FABUSIA) which for us is sudden inasmuch as it is 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).
2:16
… 11, 3 (Phil. 3, 15); ad Philad., 1, 5; 8, 2 (Phil. 2, 3), there is the explicit testimony of Polycarp, Ad Phil., 3, 2, who reminds the F. of the letters written to them by Paul; allusions in 1, 1 (Phil. 2, 17; 4, 10); 2, 1 (Phil. 2, 10; 3, 21); 9, 2 (Phil. 2, 16); 12, 3 (Phil. 3, 18). The F. is also cited in a writing of the churches of Thyatira and Vienna (Eusebius, Hist. eccl., 5, 2: PG 20, 433). Phil. 4, 18 is cited as Paul's by St. Irenaeus (Adv. …
2:17
… 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., 3, 2, who reminds the F. of the letters written to them by Paul; allusions in 1, 1 (Phil. 2, 17; 4, 10); 2, 1 (Phil. 2, 10; 3, 21); 9, 2 (Phil. 2, 16); 12, 3 (Phil. 3, 18). The F. is also cited in a writing of the churches of Thyatira and Vienna (Eusebius, Hist. eccl., 5, 2: …
… The nature of such victims is not directly indicated by St. Peter, but from the adjective "spiritual" and from the parallel passages of St. Paul it emerges that these are oblations improperly so called, whose object is the bona animae, prayer (Hebr. 13:15), faith (Phil. 2:17); the bona corporis (Rom. 12:1); the bona fortunae (Hebr. 13:16; Phil. 4:18). If the nature of every priesthood is inferred from the nature of the victims offered, the priestly …
… capital act of reparation, the Redemption (v.), will remain exclusively personal to the Incarnate Word; but, organized in him, all the faithful will contribute personally to the complementary reparation of the Church, the spouse of the Lamb (Col. 1:24; Phil. 2:17). This participation is symbolized by the drop of water poured into the wine destined for the Holy Sacrifice (Council of Trent, session XXII, ch. 7). In order to be fit for this reparation, …
2:19
… 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 Paul (Act. 28, …
… Acts 20:2; in all likelihood, after the end of the first Roman imprisonment (1 Tim 1:3). Besides these visits, there were epistolary relations between Paul and Philippi (v. FILIPPESI, EPISTOLA 31) and by means of envoys from both sides (Acts 19:22, 29; Phil 2:19-20).
2:24
… 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).
2:25
… The vivid picture that Phil. 2:25-30 gives us of him has the affectionate tone of the whole letter. …
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.