Let us see what holy Jerome said about blessed Paul in his Apology to Pammachius: 'Let me bring forward Paul the Apostle, whom, as often as I read, I seem to myself to hear not words, but thunders. Read his Epistles, and especially those to the Romans, to the Galatians, and to the Ephesians, in which he stands wholly in the contest; and you will see how skilled, how prudent, how great a dissembler of what he is doing he is in the testimonies which he takes from the Old Testament. His words indeed seem simple, and as of an innocent man, and of a rustic, who knows neither how to make nor to avoid snares: but wherever you look, they are thunderbolts. He sticks to the case; he takes hold of everything he touches; he turns his back that he may conquer; he feigns flight that he may slay.'
The Philippians are Macedonians. These, having received the word of truth, persevered in the faith, and did not receive false apostles; the Apostle commends them, writing to them from Rome. In the Acts of the Apostles we read that the Philippians believed at his very preaching: and they had so advanced in faith and knowledge that they even confidently both preached and defended the Gospel. Wherefore he recalls that he received from these alone, even while he preached to others. Commending these, therefore, he admonishes them not to be terrified by his sufferings, by which the Gospel of Christ is not destroyed but confirmed, since all understand that he could not endure such great things for a false or doubtful cause; and he exhorts them by his own example to strive willingly even unto death for Christ.
CHAPTER ONE. 'Paul and Timothy, servants of Jesus Christ.' Every apostle is also a servant, but not every servant is an apostle. 'To all the saints in Christ Jesus who are at Philippi.' Not indiscriminately to all the Philippians, because there were pagans there too. 'With the bishops and deacons.' By bishops here we understand not only the pontiffs, but also the presbyters. For in one city there were not several bishops: this too is found in the Acts of the Apostles. 'Grace to you and peace from God our Father and the Lord Jesus Christ.' The memory of good men is celebrated with thanksgiving. 'I give thanks to my God in every remembrance of you always, in all my prayers, for you all.' He shows his love toward them, for whom he always prays.
'Making my prayer with joy.' Not with sorrow, as for sinners. 'For your fellowship in the Gospel.' Because you share in preaching the Gospel. 'From the first day until now.' From the beginning of your faith I pray that you may persevere. 'Being confident of this very thing.' I am confident that I shall obtain it. 'That he who hath begun a good work in you will perfect it.' It is to be noted that, that we may begin, it is by his grace, lest human pride arrogate anything to itself; because both faith, and doctrine, and knowledge are given by him, and he himself both begins and consummates in us. 'Unto the day of Christ Jesus.' Unto the day of death. 'As it is just for me to think this for you all.' For charity hopeth all things. 'Because I have you in my heart, and in my bonds.'
So greatly do I love you, that neither the force of tribulations nor the anxiety of my defence takes from me the memory of you. 'And in the defence and confirmation of the Gospel.' The confirmation of the Gospel is the constancy of the preacher, God confirming it. 'That you are all partakers of my joy.' This I feel concerning you, and I believe that as you are partners of my tribulation, so you will be also of my joy. 'For God is my witness, how I long after you all in the bowels of Jesus Christ.' Whether to be in his bowels, or that I so desire you as his bowels. 'And this I pray, that your charity may more and more abound.' It is to be noted that he not only commands that they do it, but also prays for them; that we may know that the law by commanding does not suffice, unless grace come to aid by helping.
'In knowledge and in all understanding, that you may approve the better things.' It is to be noted that for those who have knowledge he entreats yet greater knowledge, that they may prevail to be sincere: which knowledge, together with charity, edifies. 'That you may be sincere and without offence unto the day of Christ.' Sincere, as the grace of baptism restored you. 'Filled with the fruit of justice through Jesus Christ.' That you may not only be sincere from corruption, but also abound in the fruits of justice by the gift of Christ, who not only has no malice, but even overflows with goodness. 'Unto the glory and praise of God.' That God may be glorified in us: not human presumption and vainglory, ascribing to itself if it seem to have anything of good. But that men may see the good works, and glorify God, whose gift is that which we have.
'But I would have you know, brethren, that the things which have happened to me.' He comforts them concerning his tribulation, because they had heard that he was kept bound in Caesar's house. 'Have fallen out rather to the furtherance of the Gospel.' They not only do no harm, but even profit, while it is made manifest that I endure all things not for any crime, but for Christ. 'So that my bonds have become manifest in Christ in all the court.' Before every judge. 'And in all the rest.' Places is understood. 'So that many of the brethren in the Lord, taking confidence by my bonds, are much more bold to speak the word of God without fear.' Incited by the example of my bonds, while they see me suffer these things most willingly for Christ.
'Some indeed, even out of envy and contention, but some also out of good will, preach Christ.' While they desire to take away my glory among the believers, as though I alone claimed for myself the knowledge of preaching. Others also, wishing others to be saved, faithfully announce Christ, and some out of charity help me to defend the Gospel. But others preach deceitfully to burden me the more, as one making more disciples and endeavouring to fill the whole world with my doctrine: that they might heap up greater envy against me. 'Some out of charity, knowing that I am set for the defence of the Gospel.' Knowing that I am set for this not by myself, but by God.
'But some out of contention preach Christ, not sincerely, supposing that they raise up affliction to my bonds.' Not with a sincere conscience; because they preached for the gain of the present time, and they by their preaching stirred up envy, and increased the pains of his bonds, and rejoiced over his sufferings. But he rejoiced, because even through the false the true was preached, and through the mouths of the wicked Christ was announced. 'For what then? So that in every way, whether by occasion, or by truth, Christ be announced.' I care not with what mind they preach, provided that, as I desire, the name of Christ be made known to all and be believed by many. 'And in this I rejoice, yea, and will rejoice.' And in this I rejoice, and will also rejoice.
'Whether by occasion' of hatred or of envy: not because he was malevolent and rejoiced over another's evil; but because even by the wicked the word was preached, and through the mouths of the wicked Christ was announced. 'For I know that this shall turn to me.' Because not only through the Word and my passion, but even through the hatred of Christ, the Churches are increased; because the Lord knows how to work good out of evils. 'Unto salvation, through your prayer, and the supply of the Spirit of Jesus Christ.' Who governs all things unto my salvation, and turns adversities into prosperity. 'According to my expectation and hope.' Because for all these things I await a reward, and I endure that they may be converted. 'That in nothing I shall be confounded.'
For he was confounded neither in reproaches nor in insults, but we indeed are confounded in all things: although it be according to God; whence we show that we are servants to the praises of men, not to Christ. 'But with all confidence, as always.' Nothing terrifies me. 'And now Christ shall be magnified in my body, whether by life or by death.' Both my life and my death pertain to the magnificence of Christ, who strengthens me in all things: he insults his enemies, because he will have, if he keep Christ by announcing him, very much fruit. 'For to me to live is Christ, and to die is gain.' There is now here no will of living, except that I may edify his body by my example:
reckoning it the greatest gain now to be no longer held by worldly snares, now to become no longer subject to any sins and vices of the flesh, which will without doubt come to pass after this life. 'But if to live in the flesh, this to me is the fruit of labour.' Because not even here do I live without fruit of the soul, by the gift of the Lord. 'And what I shall choose I know not.' In so far are both expedient for me, that I know not what I could choose, things which are thought to harm me. 'But I am straitened between the two, having a desire to be dissolved and to be with Christ, a thing by far the better.' 'Yet to abide in the flesh is necessary for your sake.' That is better for me, that is necessary for you: and by his own example he teaches that they ought not to fear death, but to choose it:
and that they may not be saddened, by the prophetic spirit he promises that he will remain in the flesh. 'And having this confidence, I know that I shall abide and continue with you all.' Not only do I believe, but I know. 'For your progress and the joy of your faith, that your rejoicing may abound in Christ Jesus in me.' That through progress you may have joy from the fruit of your faith. 'By my coming to you again.' That, seeing me, you may again rejoice more abundantly. 'Only let your conversation be worthy of the Gospel of Christ, so that, whether I come and see you.' That you keep all his precepts. 'Or being absent, may hear of you, that you stand fast in one spirit.' As we read, that they had one heart and one soul, nor did any of them call anything his own, but all things were common to them.
Of one mind, striving together for the faith of the Gospel. All who are of one mind win the victory in the battle. And be terrified in nothing by your adversaries; for this is to them a cause of perdition. Neither by cunning arguments, nor by sufferings, nor by reproaches. But to you it is a cause of salvation, because He wills that His own, once proved, should be crowned. Hence the apostles went their way rejoicing, because they were counted worthy to suffer reproach for the name of Jesus; and Job was permitted to be tempted, because, protected by the help of God, he was not to be overcome, and his glory was to be enlarged once the adversary was overcome and confounded. And this is from God; for to you it has been granted for Christ's sake, not only that you should believe in Him.
The occasion of faith is given by God; for unless Christ had come, and had not only taught but also touched our hearts, our preaching would have been in vain. And although in the Acts we read that faith is voluntary, yet here he plainly teaches that it is God's gift that we believe; and therefore let us claim nothing for ourselves, for that we believe, that we persevere, and that we suffer for His sake, is His gift. Hence it is plainly evident that the faith by which we believe is His gift; indeed he said that both are gifts, both that we believe and that we suffer. But that you should also suffer for Him. Not only the foretaste of faith, but also the gift and reward of martyrdom we have from Him. Having the same conflict which you both saw in me, and now hear of me.
You suffer nothing new, but that which you both saw of me when present, and now, absent, hear. Chapter II. If therefore there be any consolation in Christ. In every tribulation take your consolation in Christ alone. If any comfort of charity. Not of friends. If any fellowship of the Spirit. Of spiritual things, not carnal. If any bowels of compassion. Have pity on your own, not on your kinsfolk. Fulfil my joy. In such disciples the teacher exults. That you be of the same mind. This very thing. Having the same charity, of one mind. All toward one another. Being of one accord. What I feel toward another, that I feel toward you (thus in the text). Doing nothing through contention, nor through vainglory. Let us do nothing in rivalry against God, but neither in seeking to appear better than another.
But in humility esteeming one another superior to yourselves. If we were to reckon as superiors all those from whom we suffer injuries, we would bear them patiently: for no one takes it ill to have received an injury from his father or his lord. We must also consider that there is no man who cannot have some good which you do not yet have, even if it lie hidden; in which without doubt he may be your superior. Such reflection avails to crush and subdue pride, so that you should not judge that, because certain things stand out and are visible in you, therefore the other has no things that lie hidden, and that perhaps goods of greater weight are in him, in which he surpasses you without your knowing it. Each one considering not the things that are his own, but the things of others.
Not the things that are profitable to us alone, but those that also benefit others. Have this mind in you. Let such humility be in you; for although each one may humble himself, he will not be more humble than Christ. He wishes to show that Christ suffered not for His own sake, but for the sake of others. Some understand this passage thus: that Christ humbled Himself according to His divinity, according to the form, namely, of God, according to which He did not usurp His equality with God as a thing to be seized, which He naturally possessed, but emptied Himself, not emptying His substance, but hiding His honour, taking the form of a servant, that is, putting on the substance of man, and in all things appearing only as a man, and by humble obedience not even refusing the death of the cross.
But how this exposition may escape the calumny of Arius must be considered: for he does nothing else than to assert that the Son is lesser—as if it were said that He was exalted by the Father according to His divinity, and received a name which He did not have before—unless perhaps the pronouncements about the person, which are said according to the form of man, be ascribed to God. For Christ is rightly believed to be God and man; and therefore he judges well who so judges, nor does he judge against the faith. Which also in Christ Jesus. According to which He is Christ and Jesus. Who, being in the form of God. That is, the image of God without sin, or in whom was God, that is, the fullness of the Godhead. Thought it not robbery to be equal with God.
What He was, He concealed by humility, giving us an example that we should not glory in ourselves over anything: He did not seize what He had, that is, equality with the Father, which He naturally had—He did not seize it. But emptied Himself. By taking on what He was not, not by losing what He was. The form of a servant. So that He washed feet, claiming for Himself no power, though He held dominion over all, as the Only-Begotten of the Father. Taking. Our sinful flesh, without sin. Made in the likeness of men. A likeness is not always true; for Adam begot a son according to his own image and likeness, and called his name Seth. And found in fashion as a man, He humbled Himself, becoming obedient unto death.
That He might show us an example of perfect obedience. Even the death of the cross. Because no death is worse, on account of its prolonged torment. Wherefore God also exalted Him, etc. The divinity is not exalted, because neither can it be humbled: and it is given to him who does not have it, whence this can be understood rather according to the human nature than according to the divine. If we too desire to be exalted, after the example of Christ, let us serve the brethren. For if He, the Lord and Master, ministered to servants and disciples, how much more ought we to serve those greater and those equal, and to obey God and the saints even unto death, lest we, proud disciples, should not follow the humble Master! That at the name of Jesus every knee should bow, of things in heaven, of things on earth, and of things under the earth.
That all together may adore the man taken up into the Word. And every tongue confess that He is Lord. Of all nations and of angels. Jesus Christ is in the glory of God the Father. That is, in the nature and glory of the Godhead, that is, He is of the same glory and equality. On this passage we have set down the entire exposition of the blessed Augustine. Concerning that which is written: And found in fashion as a man. We speak of fashion (habitus) in many ways: either as the fashion of the mind, such as is the grasp of any discipline strengthened and confirmed by use; or the fashion of the body, according to which we say that one is more full-bodied and robust than another, which is more properly wont to be called constitution (habitudo).
Or the fashion of those things which are attached to our limbs from without, according to which we speak of a man clothed, shod, armed, and anything of that kind. In all these classes, since indeed this word is derived from that verb which is 'to have,' it is clear that 'fashion' is said of that thing which happens to someone in such a way that he could also not have it; for both learning happens to the mind, and vigour and strength to the body; and clothing and arms, there is no doubt that they happen to our limbs; so that a mind can even be unlearned if learning has not happened to it; and a body slender and languid without the vigour and strength of the inner parts; and a man can be naked without clothing, and unarmed without weapons, and bare-footed without shoes.
Fashion, therefore, is said of that thing which happens to us so as to be had: yet there is this distinction, that certain of the things which happen to us so as to make a fashion are not changed by us, but they themselves change us, remaining in themselves whole and unshaken: as wisdom, when it happens to a man, is not itself changed, but changes the man, whom it makes wise out of foolish. But certain things happen so as both to change and to be changed; as food, which both, changing its own appearance, is turned into our body, and we, refreshed by food, are changed from slenderness and languor into vigour and strength. There is a third class, when the very things which happen are changed in order to make a fashion, as is clothing.
For when it is cast off or laid away, it does not have that form which it takes when it is put on and applied to the limbs: thus, put on, it receives a form which it did not have when taken off, while the limbs themselves, both when they are clothed and when they are unclothed, remain in their own state. There can also be a fourth class, when those things which happen so as to make a fashion neither change those to whom they happen, nor are themselves changed by them, as a ring on a finger, if it is not too subtly considered. Yet this class either is none at all, if you examine it diligently, or is altogether most rare.
When therefore the Apostle was speaking of the only-begotten Son of God, as far as pertains to His divinity, according to that whereby He is true God, he said that He was equal to the Father, which was to Him not as robbery, that is, as though He were seeking after something belonging to another. And so the work of mercy would have lain hidden, if, ever remaining in that equality, He had been unwilling to be clothed with man, and to appear to men as a man.
But He emptied Himself, not changing His own form, but taking the form of a servant, neither converted nor transformed into man, having lost His unchangeable stability, but by taking up, as it were, a true man; He Himself, the taker-up, being made in the likeness of men, not for Himself, but for those to whom He appeared in man; and found in fashion as a man, that is, being found by having man, as a man is. For He could not be found by those who had an unclean heart, and who could not see the Word with the Father, except by taking up this, which they could see, and through which they might be led to that inner light. But this fashion is not of the first class; for the nature of man, remaining in itself, did not change the nature of God: neither of the
the second, for man did not both change God and become changed by Him: nor of the fourth, for the man was not taken up in such a way that he neither changed God nor was changed by Him; but rather of the third; for he was taken up in such a way that he was changed for the better, and was formed by Him ineffably, more excellently and more closely than clothing is by a man when he is clothed. By this word, therefore, the Apostle sufficiently signified 'fashion,' just as he had said: Made in the likeness of men; for He was made not by transfiguration into man, but by fashion, when He was clothed with man, whom, uniting him to Himself in a certain manner as living, and conforming him, He might join to immortality and eternity.
But that fashion which consists in the perception of wisdom, or rather of discipline, the Greeks call by one term; while that according to which we speak of one clothed or armed, they rather call by another. From which it is understood that the Apostle spoke of this kind of fashion, since in the Greek copies it is written with that word which we in the Latin render 'habitus.' By which term it must be understood that the Word was not changed by the assumption of man, just as the limbs clothed with a garment are not changed, although that assumption ineffably coupled the assumed to the assumer.
But, as far as human words can be fitted to ineffable things, lest God, the assumer of human frailty, should be understood to have been changed, it was chosen that in both Greek and Latin that assumption should be called 'fashion.' And so, my dearly beloved, as you have always obeyed. After the example of Him who was obedient unto death. Not as in my presence only. As servants serving to the eye. But much more now in my absence. Because if you did anything more freely while I was present, you could be corrected. With fear and trembling. Not negligently, as Job says: I feared all my works. Work out your own salvation. Care for one another's salvation.
And because he had said, 'Work out your own salvation,' lest human frailty should arrogate anything to itself and ascribe its own salvation to its own effort, he went on to add: For it is God, he says, who works in you. Not only with you, but within you He is poured in and given in a wondrous manner: for when they are commanded to work, their free will is addressed; but therefore with fear and trembling, lest, by attributing to themselves that they work well, they should be lifted up over their good works as though they were their own. For it is God who works in you. Let human pride be silent, and let it not say: Of myself I have the good will; for this too God works in you by hidden inspiration, who gives not only faith but also perseverance. But perhaps someone will say:
'Therefore nothing is mine, all is Yours'—but thanks to the Giver, because the good will is prepared by the Lord. Both to will and to accomplish. To accomplish is without doubt His who said: Without me you can do nothing. He accomplishes in us while He fulfils what He said: Behold, I am with you always, even to the consummation of the world; He who began a good work in us will Himself perfect it unto the end. Of His good pleasure. 'His' is to be understood, that is, God's. And do all things without murmurings and hesitations, that you may be without complaint. That servant is ungrateful who complains that his lord's commands are burdensome: everyone who murmurs doubts about the commands. And be simple sons of God, without reproof.
Consider whose sons you are, who, since He is of a simple nature, does not wish to have degenerate sons. In the midst of a crooked and perverse nation. Which by its unbelief perverts and destroys every reasonable order. Among whom you shine as lights in the world. So let the offspring of God shine among the human race, as the sun and moon in the world: that is, all catholics among heretics, Jews, and pagans. Holding forth the word of life. That by your example and by the word they may be enlightened. Unto my glory. 'A wise son is the glory of his father,' says Solomon: the perfection of the disciples is proved to be the glory of the master. In the day of Christ. In the day of Christ's judgment. That I have not run in vain, nor laboured in vain. Since I have gained such a people for God.
But even if I am poured out upon the sacrifice. But even if I am slain, because I have offered to God the sacrifice and service of your faith, the joy of your progress overcomes the injustice of the penalty or of death. And upon the service of your faith, I rejoice and congratulate you all. Either because I have ministered to your faith, so that, God working it in you and I preaching, you might believe. For the same thing do you also rejoice and congratulate me. It is a reward to be slain for your sakes. But I hope in the Lord Jesus to send Timothy to you shortly. He gives an example not to fear, but to promise all things under hope in the Lord. That I also may be of good comfort, when I know the things concerning you. If my sufferings have in no way terrified you.
For I have no one so like-minded, who with sincere affection is solicitous for you. Who is thus solicitous with me for the salvation of all. For all seek their own. For there was not then in the Church of Christ, besides Paul the apostle and Timothy, anyone who was genuinely solicitous for the flock; but it had happened that at the time when he sent Timothy, he had no other of his sons about him, but there were hirelings with him, that is, those seeking their own. They seek their own advantages or ease, unwilling to be troubled for the salvation of others. Not the things that are Jesus Christ's. But know his proven worth. Who did not even refuse to die for the salvation of all. For as a son with his father, he has served with me in the Gospel.
According to His human nature, He was made obedient unto death for man's sake; and otherwise: He so served as though I had begotten him carnally. Him therefore I hope to send as soon as I shall see how things go with me: but I trust in the Lord that I myself also shall come to you shortly. Because as yet I am still uncertain, I who speak of Timothy. But I thought it necessary. Necessary for you. To send to you Epaphroditus my brother, and fellow-worker. On account of the work of the Gospel. And fellow-soldier. On account of the rank of the apostolate which he received among you. But your apostle, and the minister of my need. Who came to minister to my need on your behalf. Since indeed he longed after you all.
He strives to commend his charity to them, so that he too may be more loved by them. And he was sorrowful, because you had heard that he was sick, for indeed he was sick unto death. He was sorrowful on account of your sorrow, because he feared that you had been saddened by the report of his sickness. But the Lord had mercy on him: and not only on him, but also on me. He had mercy on him, so that by living longer he might gather greater fruit. Lest I should have sorrow upon sorrow. Lest he should increase the sorrow of the desolation of my imprisonment. Therefore I sent him the more speedily, that seeing him you may rejoice again. For whose absence you were sorrowful. And that I may be without sorrow. Which I had over your sorrow. Receive him therefore with all joy in the Lord.
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.