As you would the Lord, and lest any scruple should arise concerning his delay. And hold such men in honour. Not only him, but also men of this kind. Because for the work of Christ. Who, as if for a guilty man, did not fear to minister. He came near to death, delivering up his own life. Ready for death. That he might fill up that which on your part was lacking toward my service. That he alone might fulfil your duty toward me on behalf of all. Chapter III. For the rest, my brethren, rejoice in the Lord. Not in the things of the world, or in anything besides the Lord. To write the same things to you is indeed not tedious to me, but for you it is necessary. To repeat the same things which I also spoke when present, as plants are more often to be levelled, is not useless. Beware of dogs. Barking against the Gospel.
Hence now against the false apostles. Beware of evil workers. Whatever we build up, they strive to destroy. Beware of the concision. That is a concision, not a circumcision. For we are the circumcision. We are the true Jews, because we have cut away not the skin of one member, but the vices of the whole flesh at once. Who serve God in the spirit. Who, according to Jeremiah, circumcise the foreskin of the heart. And glory in Christ Jesus, and have no confidence in the flesh. By whose faith alone we are justified, not by circumcision of the flesh. Although I might have confidence also in the flesh. Lest anyone should think that I say this as though I had no cause for glorying, and therefore glory. If any other seems to trust in the flesh, I more: circumcised on the eighth day.
Because perhaps some of them were proselytes. Of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews. Which was always joined with Judah. As touching the law, a Pharisee. Learned in the law. As touching zeal, persecuting the Church of God. I had such zeal and love of the law, that I even became a persecutor of the Church of God. As touching the righteousness which is in the law. Of all the justifications and ceremonies I lived without complaint, etc. I fulfilled the law, except only in this, that I did not believe in Christ, whom the law had promised; I was first in all those things in which they glory, but because I have recognised that at this time those things avail nothing, therefore I count them as losses, and reckon them of no moment.
For one could be inwardly a transgressor of the law in his depraved affections, and yet fulfil the conspicuous works of the law, either from fear of men, or of God Himself, but from dread of punishment, not from love and delight in righteousness. For truly he sins in the very inward will who sins not by will, but abstains from sin through fear. Knowing himself to have been such in these inner things, by which he thought to acquire life, he says: These things I have cast off for Christ's sake as impediments. In comparison with gold that is found, bronze is despised, although both are necessary to one in its own time. Then will the knowledge of Christ be eminent among men, when for Christ's sake the world has been despised by him. I have thrown away all the ceremonial parts of the law.
The dung of foods is the remnants and refuse of things once useful. That I may gain Christ, and be found in Him. That I may have Christ as my Head, and, abiding in Him, be found His member. Not having my own righteousness which is of the law. Sought by my own labour, as though natural or legal. But that which is of the faith of Christ. But that which is properly conferred by God through faith in Christ alone, which He Himself gave. The righteousness which is of God in faith, unto the knowledge of Him. He who acknowledges this does enough not to arrogate anything to himself, so that what has been given to him by the grace of God he should not attribute either to the law or to nature, but reckon it to God alone, whose gift it is. And the power of His resurrection.
That I may perfectly know the benefit and force of His resurrection, because He rose for this end, that we might likewise rise. And the fellowship of His sufferings, being made conformable to His death. For if we suffer with Him, we shall also live with Him. If by any means I may attain to the resurrection which is from the dead. To the resurrection of the perfect, not to that which even the unwilling shall have. Not as though I had already attained. Perfection, because the end has not yet come. Or were already perfect. As yet concerning this perfection and concerning such a resurrection I am uncertain of myself, because there is another perfection after this life: that perfect thing of which he says to the Corinthians: When that which is perfect is come; and elsewhere:
Until we all come into the unity of the faith, and the acknowledgment of the Son of God, unto a perfect man, and the rest, because no one placed in this world has true perfection, for He Himself said: We see now through a glass, and the rest. That I may be perfect: as regards the perfection which can be had in this life by the saints, he was perfect; but as regards that perfection which will be after the resurrection, he was imperfect. And therefore he is to be understood to have had here a certain imperfect perfection: because he saw through faith, not through sight, and through a glass, not face to face. But I follow after, if I may lay hold of that wherein I also have been laid hold of by Christ.
If I may lay hold of the merit of the apostolate, in which apostolate I have been laid hold of by Christ. Brethren, I count not myself. By humbling himself he took away the glory from all, and provokes them to progress. To have laid hold. Then shall I be certain, when the end shall have come. But one thing. Moreover, one thing is necessary. Forgetting the things which are behind, but stretching forth myself to the things which are within, toward the goal set before me. This alone I know, that by the gift of God I daily make progress; and not counting my past labour, I hasten to better things: or, forgetting the law, I stretch myself toward the perfect precepts of the Gospel. I press on toward the prize of the high calling of God in Christ Jesus. Which the perfect Christ promised in the heavens. Let us therefore, as many as are perfect, be thus minded.
Whoever is perfect, let him be thus minded, that the old things are to be forgotten and the new things to be pursued; because the disciples of Christ ought to be perfect. There is therefore now an imperfect perfection; for in the future it will be a perfect perfection. In some respect he will be perfect: but in another respect imperfect. As if someone were already a perfect hearer of wisdom, whose teacher he is not yet perfect. One can be perfect in loving his enemies, who is not yet perfect in enduring them. And he who is perfect in this, that he loves all men, since indeed he has attained even to the love of enemies, it is asked whether he is now perfect in that very love, that is, whether he loves those whom he loves as much as He does. The unchangeable rule of truth prescribes that they are to be loved:
so as to show that, according to the measure of this life, there is a certain perfection, and that to this perfection this too is to be reckoned, if each one knows himself to be not yet perfect: because in this life no one has perfect perfection, for the flesh lusts against the spirit. Here therefore it is commanded that we should not obey the desires of sin. There it will be, that we should not have the desires of sin; for then it is, according to this weakness and in its own measure, a perfection in this age. This small righteousness is when it understands what is still lacking to it. And therefore the Apostle calls himself both imperfect and perfect: imperfect, namely, in considering how much he lacks toward righteousness, whose fullness he still hungers for;
but perfect, in that he is not ashamed even of his own imperfection. If we run perfectly, let us be thus minded, that we are not yet perfect, so that we may there be made perfect, in that we are still running perfectly: so that when that which is perfect shall have come, that which is in part shall be destroyed. And if in anything you are otherwise minded. If God has revealed anything to you by another reasoning: 'otherwise,' not 'another thing,' that is, in another sense. This also God will reveal to you. Even if you are minded somewhat less perfectly, wait humbly, and ask of God. He is able to reveal it to those walking and progressing in the way of right faith. Nevertheless, whereunto we have attained. To the perfection of the New Testament. That we be of the same mind. The same, though it be asserted otherwise. And that we continue in the same rule.
For it does not suffice to know without doing. Be imitators of me, brethren. Imitate me, not the false apostles. And observe those who so walk, as you have our form for a pattern. 'To observe' is said in two ways: either for imitating, as here; or for guarding against, as he says to the Romans: Mark them who cause dissensions and offences. For many walk, of whom I often told you. Concerning the false apostles, who, taking away the hope of the passion of Christ, through which sins are forgiven, placed it in the ceremonies of the law. It can also be taken of the Jovinianists, who turned the affliction of the body into feasting and luxury. And now I tell you even weeping, the enemies of the cross of Christ, whose end shall be destruction.
It is to be noted that with affection he wishes even the salvation of his enemies. Whose God is their belly. Who think they serve God in this, if they feast. And whose glory is in their shame. In the circumcision of the shameful member. Who mind earthly things. But our conversation is in heaven. This he cannot say who is enslaved to earthly vices. From whence also we look for the Saviour, our Lord Jesus Christ. Who is our Head. Who will reform the body of our lowliness, made conformable to the body of His glory. As He prefigured on the mountain, when He conforms one of the living and one of the dead to the glory of His own body, showing an example of the resurrection. According to the working whereby He is able also to subject all things to Himself.
Or according to this power this too is possible for Him, whereby He subjected all things to Himself. Chapter IV. Therefore, my brethren, dearly beloved and most longed for. More than the rest, because more perfect. My joy and my crown. For through you I am to be crowned and rewarded. So stand fast in the Lord, dearly beloved. As I said above, placing your hope in the faith of Christ alone and in a heavenly conversation. I beseech Evodia, and I entreat Syntyche. They were women having knowledge, whom he admonishes and exhorts to be like-minded. To be of the same mind in the Lord. The very thing I said. I also entreat you, true yokefellow, help these women. 'Germanus' is a man's name; 'yokefellow' denotes his office. Who have laboured with me in the Gospel.
They laboured—he speaks not of men, but of women, and not in the church, but teaching in the home. With Clement also, and the rest of my fellow-workers. Clement was also a philosopher, a man of great learning, who was bishop at Rome. Whose names are in the book of life. Lest they take it ill that they are not written in this Epistle, since they are written in the book of life, of which book Moses too makes mention, and David, and the Lord. Rejoice in the Lord always. Because in the world you have not joy, but tribulation. Again I say, rejoice. He repeats it to confirm it. Let your modesty be known to all men. Both to Jews and to gentiles: but also to all who trouble you. The Lord is near, be nothing solicitous.
See if anything is lacking to you—do not be anxious what you shall eat, or what you shall put on. Or, the Lord is near to deliver: do not fear your persecutors. For the Lord is near to those who are of a contrite heart. But in every prayer and supplication, with thanksgiving, let your requests be made known before God. Not with murmuring and sadness. Then will your prayer be worthy of God, if for all the things you suffer you give thanks, as the apostles did. And the peace of God, which surpasses all understanding. Whereby He bears with the wicked and the ungrateful: or the peace of Christ, whereby He prayed for His persecutors—it surpasses every curious mind and bends it down. May it keep your hearts and your minds, in Christ Jesus.
May He guard those hearts and your understandings by the example of Christ. For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy. Finally, that I may say all things briefly: whatsoever lovely, whatsoever of good report. For all human nature knows how to love and to praise that which is good. If there be any virtue, if any praise of endurance, think on these things. Meditate, and think on nothing else. Which you have learned — by word or by example. And received — by the gift of Christ's grace. And heard — with your ears, through preaching. And seen in me — with your eyes. These things do, and the God of peace shall be with you. Then shall the God of peace be with you, if you have followed after these things.
But I rejoiced in the Lord exceedingly, that now at length you have flourished again to be mindful of me, even as you were also mindful. Again you flourished with the flower of good work, which forgetfulness had not withered, but occupation had hindered. Now you were occupied: I do not speak as though because of want. Not for my want, but for your fruit, I say that I rejoiced. For I have learned, in whatsoever state I am, to be content. By Christ I have been taught to bear all things alike. I know both how to be brought low, and I know how to abound: everywhere and in all things am I instructed, both to be filled and to be hungry, both to abound and to suffer want; so that neither by abundance am I exalted, nor broken by need. I can do all things in Him who strengthens me.
He gives understanding why he knows both to be brought low and to abound, when he says: I can do all things in Him who strengthens me; for he attributes nothing to himself, but implores also daily help that he may be able to fulfill His precepts. Nevertheless you have done well in sharing in my tribulation. For my equanimity ought not to hinder your reward. And you also know, you Philippians, that in the beginning of the Gospel, when I departed from Macedonia, you alone I chose, from whom we might receive what was necessary, judging you more faithful than all. No Church shared with me in the matter of giving and receiving, but you only. As you in giving, so I in receiving: for giving carnal things, they received spiritual things.
For both once and twice you sent to Thessalonica for my use. Not only to Corinth, but also to Thessalonica you sent across. Not because I seek a gift, but I seek fruit abounding to your account. The superabounding fruit of prayer is ministered together with the saints, even to those absent. The gift is the very thing that you give; but the fruit is the good and right will of the giver: that what he bestows, he may bestow for the Lord's sake, as he who receives a prophet in the name of a prophet, and a just man in the name of a just man, receives the reward of a prophet and of a just man. But I have all things, and abound; I am filled, having received from Epaphroditus the things you sent. He provokes them to a like work, by praising and giving thanks. For an odor of sweetness.
The odor of sweetness consists not in the thing offered, but in the devotion of the mind, just as the sacrifice of Noah is described as gratefully smelled by God, though He Himself afterward says that He delights neither in the flesh nor in the blood of animals. A sacrifice accepted, pleasing to God. It is to be noted that almsgiving is called a sacrifice, and just as offered by the holy it is accepted, so given by those who have persisted in sin it is rejected. And may my God fulfill all your desire. For as perfected men they were not believed to desire evil. According to His riches in glory in Christ Jesus: now to God and our Father be glory unto ages of ages. Amen. For that which is according to the riches of God pertains to the glory of Christ. Salute every saint in Christ Jesus.
The brethren who are with me salute you. All the saints salute you. They were therefore saints whom alone he wishes to be saluted before the rest, whom also in all his Epistles he named: they are to be understood as not having had capital sins. For who is without sin? But Scripture also frequently calls the baptized saints. But chiefly they who are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit. Amen. That he might comfort them, and that they might either persist more freely in faith, or preach more confidently, when they heard that even from Caesar's court many had been converted.