Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
The Philippians, like the Corinthians, seem to have been troubled by ambition and schism.
Hence, first, he ardently urges them to humility and brotherly charity, both by the example of Christ the Lord, who out of love for us humbled Himself even to the death of the cross and was therefore exalted, so that at the name of Jesus every knee should bow; and from the fear and reverence of God, who works in us both to will and to accomplish, and salvation itself, verse 12.
Second, he exhorts that they shine forth in virtues as luminaries among the Gentiles, verse 15; and to this end, in verse 17, desiring martyrdom, he sets himself as an example.
Third, in verse 19 and following, he says that he will send Timothy and Epaphroditus to them for their consolation and benefit.
Vulgate Text: Philippians 2:1-30
1. If therefore there be any consolation in Christ, if any comfort of charity, if any fellowship of the spirit, if any bowels of compassion: 2. fulfil ye my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment, 3. doing nothing through contention, neither by vain glory: but in humility, let each esteem others better than themselves, 4. each one not considering the things that are his own, but those that are other men's. 5. For let this mind be in you, which was also in Christ Jesus: 6. who, being in the form of God, thought it not robbery to be equal with God: 7. but emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. 8. He humbled Himself, becoming obedient unto death, even the death of the cross. 9. For which cause God also hath exalted Him, and hath given Him a name which is above all names: 10. that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: 11. and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. 12. Wherefore, 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. 13. For it is God who worketh in you, both to will and to accomplish, for His good will. 14. And do ye all things without murmurings and hesitations: 15. that 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 luminaries in the world, 16. holding forth the word of life to my glory in the day of Christ, because I have not run in vain, nor labored in vain. 17. Yea, and if I be made a victim upon the sacrifice and service of your faith, I rejoice and congratulate with you all. 18. And do you also in like manner rejoice, and congratulate with me. 19. And 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. 20. For I have no man so of the same mind, who with sincere affection is solicitous for you. 21. For all seek the things that are their own, not the things that are Jesus Christ's. 22. Now know ye the proof of him, that as a son with the father, so hath he served with me in the gospel. 23. Him therefore I hope to send unto you immediately, so soon as I shall see how it will go with me. 24. And I trust in the Lord that I myself also shall come to you shortly. 25. But I have thought it necessary to send to you Epaphroditus, my brother and fellow-laborer and fellow-soldier, but your apostle and minister of my necessities: 26. for indeed he longed after you all, and was sad because you had heard that he was sick. 27. For 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. 28. Therefore I sent him the more speedily, that, seeing him again, you may rejoice, and I may be without sorrow. 29. Receive him therefore with all joy in the Lord; and treat with honor such as he is. 30. Because for the work of Christ he came to the point of death, delivering up his life, that he might fulfil that which on your part was wanting toward my service.
Verse 1: If Therefore There Be Any Consolation in Christ, if Any Comfort of Charity, if Any Fellowship of the Spirit, if Any Bowels of Compassion
1. If therefore there be any consolation in Christ. — "In Christ," that is, Christian, or such as can be hoped for and expected from those who are in Christ, namely from Christians, who are one in the faith and charity of Christ; as if to say: If after a Christian manner, if from the law, imitation, compassion, and spirit of Christ, you desire to console me, your Apostle, in chains, O Philippians. So Theophylact.
If any comfort of charity, — if you wish to show your charity by consoling me, if your charity desires to bring me any comfort.
If any fellowship of the spirit, — if there is any Holy Spirit common to Christian men, if you wish to declare that you have the same Spirit as I do, if there is for you in the Church any fellowship and communion of the Spirit of Christ with me.
If any bowels of compassion. — Greek εἴ τινα σπλάγχνα καὶ οἰκτιρμοί, if any bowels and compassions. Note first: εἴ τις, that is "if any," is read by our Vulgate, Vatablus, Beza, and others; Chrysostom, however, with his followers, reads εἴ τι, that is "if any [things]": and then there is an antiptosis, "if any one," meaning "if any": for the Apostle attends to the substance, not to the words. See canon 38. Unless one should say with Erasmus that the abstract is put for the concrete: "if anyone is bowels and compassions," that is, if anyone is tender and merciful, so that σπλάγχνα, that is bowels, may name the very man endowed with visceral mercy.
Hence note secondly: He calls "bowels" the visceral affections, namely the most tender, inmost compassion and sympathy as if from the deepest entrails: for this is the Hebrew רחמים rachamim, as if to say: if you are touched with any tender and visceral commiseration toward the wretched and afflicted, and especially toward me your Apostle in chains.
Verse 2: Fulfil My Joy, That You Be of One Mind, Having the Same Charity
2. Fulfil my joy (the joy with which you began to affect me by believing and laboring together for the Gospel, chapter 1, verse 7, complete and heap up, by being diligent), that you may be of the same mind, having the same charity. — Behold what pathos in the Apostle, with how many words, with what energy, with what affection he incites the Christian Philippians to concord and brotherly charity!
That you may be of the same mind. — The Syriac: "that there may be in you one will"; but "to taste/know" belongs as much to the intellect as to the will: he therefore wants them to be in concord both in intellect and in will, both in faith and dogma and in love and affection, so that they may believe the same and love the same.
Having the same charity. — "The same," that is, mutual, so that each may embrace the others with one and the same, that is, mutual charity, as if they lived with one and the same soul of charity. Secondly, Theophylact and Œcumenius interpret "the same" as equal and matched, so that each may love another as much as he is loved by the other, so that each may respond to another in love: for love is the magnet of love, the most efficacious lure and enticement of love is love. This, says Seneca, is a love-philter without a sorceress's spell, compelling even enemies to love in return: if you wish to be loved, love. Indeed:
That I may prove a Pylades, let someone prove to me an Orestes. This is not done by words, Marcus: that you may be loved, love.
Of one mind (concordant, and so joined, as if in all there were one and the same soul that ruled so many different bodies and made them so many men) agreeing in sentiment, — or being wise, as our Interpreter rendered it just before: namely, that all may be of the same mind, sentiment, belief, love; that they may will the same, refuse the same. The Syriac renders this whole verse thus: "Fulfil my joy, that there may be in you one will, one charity, one soul, and one judgment."
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, the sophist Isaeus recited that verse of Homer:
Shield clung to shield, helmet to helmet, and man to man.
And he added: "Thus stand fast, Lacedaemonians, and we are girded with walls." Hence also Agesilaus, king of the Lacedaemonians, when asked why Sparta was not surrounded with walls, pointed to his armed and united citizens: "These," he said, "are the walls of the Spartan city." Lycurgus, when asked by them how they could repel the assault of enemies, said: "If you remain poor and lay aside mutual contentions." For there are two things that overthrow a commonwealth, namely excessive wealth and the neglect of concord.
Scilurus, having eighty sons, when about to die, handed each of them a bundle of javelins and ordered them to break it. When each refused, since it seemed impossible, he himself drew out the javelins one by one, and so easily broke them all, admonishing his sons in these words: If you are concordant, you will remain strong and unconquered; on the contrary, if you are torn apart by dissension and sedition, you will be feeble and easy to overcome. So Plutarch testifies in the Apophthegms of Kings.
Scipio, after the storming of Numantia, asked the prince Tyresius for what reason it, formerly unconquered, had now been captured and overthrown. Tyresius answered: "Concord brought victory; discord brought ruin."
Micipsa in Sallust, when about to die, admonished his sons with paternal affection to be concordant, leaving them this golden memorial: "By concord small things grow; by discord even the greatest fall apart."
Verse 3: Doing Nothing Through Contention, Neither by Vainglory, but in Humility Esteeming Others Better Than Themselves
3. Nothing (supply, doing) through contention (Ambrose reads "irritation," by which, namely, you provoke others to contentions and quarrels), nor through vainglory (Greek κενοδοξίαν), but in humility esteeming one another superior to themselves, — that is, as Vatablus says, but through humility let each judge and esteem another as superior and more excellent than himself. St. Gregory notes, book XXXIV of the Morals, XVII, or as other codices distinguish, chapter xvi, on "one another": "Lest," he says, "while one humbles himself to another, the humiliation should turn into elation for the other, he wisely admonished both parties saying: Esteeming one another superior, so that in the thoughts of the heart I may prefer him to myself, and in turn he me to himself; so that when in either party the heart is pressed lower, no one may be lifted up by exaggerated honor."
You will say: How can anyone truly and without lie and falsehood judge another to be superior to himself whom he sees to be far inferior to himself in gifts and graces?
First St. Thomas answers, II-II, Question 161, article 3, that the humble man neither ought nor is able to judge his own virtue or the greater gift which he has received from God (e.g. the apostolate) to be less than that which the other has actually received less of (e.g. the gift of tongues), nor in that respect ought he to esteem himself inferior to the other: but in this respect — that, considering in himself the things he has from himself, but in his neighbor the things the other has from God — he rightly on this ground prefers him to himself; because the gifts which the neighbor has from God are greater than those which each one has from himself. For this is the nature of humility, to look upon oneself and what one has from oneself, namely one's own defects and vices; but to consider in others their goods and gifts which they have from God: just as on the contrary it is the property of pride to look upon one's own goods and others' evils. Our Salmeron clearly explains this character of humility in five rules, vol. IV, pag. 3, tract. VII, pag. 440.
Second, experience makes clear that God has so distributed His gifts that He has passed over no one, but has bestowed on each, even on the common man, some endowment in which he may surpass others. Thus we see in natural things that some excel in genius, others in judgment, others in practice; some in eloquence, others in philosophy, others in jurisprudence; some in metalwork, others in painting, others in baking; indeed even in one and the same art, e.g. sculpture, one excels in this branch of sculpture, another in another: and so, if anyone shrewdly examines each, he will find no one so lowly who does not have from nature some character, ability, and dexterity by which he can be eminent in this or that art, if he applies himself to it and exercises himself in it. The same is true in virtues and supernatural things. Thus we see that some Saints have excelled and excel in charity, others in humility, others in patience, etc.; indeed even in the same patience and charity, one surpasses others in this kind of patience and charity, that one in another, another in another, and so on: for there are thousands and thousands of species and varieties of every art and virtue.
Aloysius Lipomanus shrewdly noted this on Exodus chapter XXXVI, lecture 1: "Rare it is," he says, "that one is not found endowed with some signal grace beyond others, by which especially he can both help the Church and minister to Christ. As a figure and example of this, women too were called by Moses to the construction of the tabernacle, and spun the hair of goats, out of which were made the curtains or hangings to cover the tabernacle."
St. Gregory teaches the same expressly, homily 10 on Ezechiel, and proves it first by the example of Peter and Paul: for Peter excelled in innocence, Paul in wisdom. Paul, he says, admires in Peter and in all the Apostles their 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."
In turn Peter admires the wisdom in Paul when he says: "Even as our most dear brother Paul also, according to the wisdom given to him, hath written to you."
Second, he teaches the same by the example of regions, each of which excels another in the fertility of some thing. "Almighty God," he says, "does in the hearts of men what He does in the regions of the earth. For He could have given all fruits to any one region: but if any one region did not need the fruit of another region, it would not have had communion with the other. Hence it comes about that He gives to one an abundance of wine, to another of oil; that this one abounds in a multitude of cattle, that one in plenty of fruits; so that, when the one bears what the other does not have, and the other yields what the former did not bear, by the communion of grace even lands divided from one another are joined. Just as, therefore, the regions of the earth, so are the minds of the Saints, which, while they mutually share what they have received, as it were lend their fruits as regions to regions, so that in one charity they may all be joined."
Third, he teaches that the elect consider those things in which they are surpassed by others, that they may humble themselves; but the reprobate consider those things in which they themselves surpass others, that they may exalt themselves through pride and perish. "But amid these things," he says, "it must be known that just as each of the elect always attends to that in others which they have received better from God than themselves, so as to prefer them in their thoughts and to 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 he does not weigh what spiritual goods another has received and he himself lacks; but what goods he himself has and what evils are in the other. Therefore what divine goodness arranges for the increase of humility, the reprobate minds turn into the increase of elation; and from the diversity of gifts they fall away from the good, by which they ought to have grown in the good of humility." If therefore we also consider in our neighbor that in which he excels and stands out, we shall truly and rightly judge him to be superior to us. Hence St. Antony, as St. Athanasius testifies, contemplated in each of the brothers and companions that virtue in which he stood out, and, seeing himself surpassed in it, eagerly strove to emulate the same.
Third, as D. Thomas rightly says above ad 2: "We truly judge and estimate," he says, "that there can be something hidden in another, by which he is superior to us, even though our own good, by which we appear superior to him, is not hidden." St. Augustine teaches the same beautifully in De Sancta Virginitate, chapter 34, vol. VI: "Let the virgin not prefer herself to the married woman; let her think of the hidden gifts of God, which, save by the questioning of temptation, do not even reveal themselves to each one. For from what else does the virgin know whether perhaps, owing to weakness of mind, she is not yet ripe for martyrdom, while the married woman is? From what, I say, does she know whether perhaps she herself is not yet Thecla, while that other is already Crispina?" And more fully, chapter 47: "For it is one thing," he says, "not to consent for the sake of truth and a holy resolve to one persuading and flattering; another not to yield even to one torturing and striking. These things lie hidden in the faculties and powers of souls; they are laid open by temptation, made public by experience. Therefore, that no one be inflated because of what he sees he can do, let him think that perhaps others can do something which he himself cannot: thus he will be preserved, not by a false, but by a true humility: 'in honor preventing one another and esteeming each other superior to themselves.'" And again chapter 51: "If God is the guardian of virginity, and God is charity, then charity is the guardian: but the place of this guardian is humility. More easily do humble married persons follow the Lamb — though not wherever He goes, certainly wherever they are able — than proud virgins."
Finally, I observe that, both for charity and concord — which the Apostle properly has in view here — and for every virtue, this is a signal means and foundation: if you set yourself before no one, but rather in your mind set yourself behind all. And second, if outwardly you bear yourself in such a way that you also demonstrate the same in deed and reduce it to practice. So our Holy Father Ignatius, founder of our Society, among the first, few, and select instructions commended this to us:
Resist no one, even the least, for any reason; Let it please you to yield rather than to overcome.
Verse 4: Each One Not Considering the Things That Are His Own, but Those of Others
4. Each one not considering the things that are his own, but those of others. — These words could be referred to the immediately preceding remarks on humility, that each judge another superior to himself, as if he were here prescribing the manner and means of acquiring it, namely that each consider not his own goods and gifts, but those of others; for thus he will easily judge that the other excels and that he himself is inferior. Secondly, and rather more naturally, you may take these words as if a new precept or instruction here on the manner of acquiring and fostering charity and fraternal union, as if to say: That you may foster the mutual charity to which I exhort you, take care that each seek not his own things but those of others (for this is σκοπεῖτε), and pursue [them as] advantages: for an archer who considers and looks at the target does not look at it merely to feast his eyes, but to reach, attain, and pierce it with his arrow. This, then, is the meaning here of "considering" or "looking" by metalepsis, namely that by looking we may strive to seek and procure the advantages not of ourselves but of our neighbors. Note from canon 36 that the negation here signifies comparison; for he does not deny that each may also seek his own advantage: for ordered charity requires that each love himself and his own advantages, especially spiritual, more than another's; but it means that our advantages are not to be sought so greedily that we neglect those of others. Hence the Greek and Syriac have: "let not each look to his own," ἀλλὰ καί, but also to those of others; nay, it signifies that it is a matter of counsel and charity, in temporal things, to look rather to others' than to one's own advantage; for friendship and charity, although it does not command, nevertheless permits and often persuades, that in the goods of fortune and even of life we should prefer our neighbor to ourselves.
Verse 5: Let This Mind Be in You, Which Was Also in Christ Jesus
5. Let this mind be 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 "for" signifies) that Christians ought to strive after humility and charity, so that each one may seek not his own advantages but those of others; because Christ has given us an illustrious example of these virtues and has set Himself forth as the exemplar of the same, which all Christians should imitate, since He, being God Himself, humbled Himself unto death, even 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 him by God on Mount Sinai: "Look," He says, "and make it according to the pattern that was shown thee on the mount;" so allegorically Christians ought continually to set before themselves the idea of Christ crucified on Mount Calvary, that according to it they may construct the tabernacle of their soul with virtues, and consecrate and adorn it as a temple to God.
He says, therefore: "For have this mind in you, which was also in Christ Jesus," supply: "you have," that is, you understand it to have been so, says Anselm. But "to feel/think" here does not mean to understand: for it pertains to the affection, not to the intellect; better therefore thus: "Have this mind in you, which was also in Christ Jesus," supply: "was the mind." Hence the Greek φρονείσθω may be taken actively, so as to mean "have this mind"; but rather and more aptly you may translate it passively, so as to mean: "let this be felt in you, which also in Christ Jesus was felt"; as if to say: Let that mind, that affection of humility, mercy, peace, charity, be in you and be felt in you, which we know was in Christ. Hence the Syriac clearly translates: "have this mind in you, which Jesus Christ" — supply, "felt in Himself." Chrysostom and Theophylact note that we are especially stirred by Paul to humility on this ground, that through it we are made like Christ, like God. God humbles Himself, and you, who are a little man, exalt yourself? Do you flee humility as something unbecoming and base? You err. Humility is honored by God; humility is the mark of God; therefore it 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 deformed from God and conformed to Lucifer. Again, humility exalted Christ your God and gave Him a name which is above every name; how much more, then, is humility powerful and ready to adorn and exalt you, a little man.
Hear St. Leo, sermon II On the Resurrection: "Have this mind in you," he says, "which was also in Christ Jesus, whose humility is to be despised by none of the wealthy, to be ashamed of by none of the noble. For no human happiness can be raised to such a height of dignity that it should esteem to be shameful that which He, remaining in the form of God, did not judge unworthy." And soon after: "Love in turn your own nature in Him: since just as He did not lose riches by poverty, did not diminish glory by humility, did not lose eternity by death; so do you also by the same steps, the same footprints — that you may apprehend heavenly things, despise earthly ones."
St. Gregory excellently, in book XXXIV of the Morals, chapter 20 and following, on that passage of Job chapter 41, He (Leviathan, that is, the devil) is king over all the sons of pride: "Let all hear," he says, "that God resists the proud, but gives grace to the humble. Let all hear: 'Unclean before God is he who exalts his heart.' Let all hear: 'Why is dust and ashes proud?' Let all hear the Lord saying: 'Learn from Me, for I am meek and humble of heart.' For to this end the only-begotten Son of God took on the form of our infirmity: to this end the Invisible appeared not only visible but even despised: to this end He bore the mockeries of insults, the reproaches of derisions, and the torments of His Passion, 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 beyond estimation is great was made small even unto the Passion! For since the pride of the devil furnished the origin of our perdition, the humility of God was found to be the instrument of our redemption." Then by striking antitheses he describes and contrasts the humility of Christ with the pride of Lucifer, saying thus: "For our enemy, created great among all, willed to appear exalted above all; but our Redeemer, remaining great above all things, deigned to be made 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 draws nigh to the netherworld. The one says: Above the stars of heaven I will exalt my throne; the other, to the human race expelled from the seats of paradise, says: Behold, I come quickly and will dwell in the midst of thee. The one says: I will sit on the mountain of the testament, on the sides of the North; the other says: I am a worm and no man, the reproach of men and the outcast of the people. The one says: I will ascend above the height of the clouds and I will be like the Most High; the other, when He was in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant." And below, pursuing these same things, he finally concludes that humility is the sign of predestination, but pride the sign of reprobation: "That one," he says, "teaches the minds subject to himself nothing else than to seek the summit of loftiness, to transcend all things by the swelling of an arrogant mind, to pass beyond the fellowship of all men by haughty exaltation, and to raise itself against the power of the Creator; this One, coming to spittings, to slaps, to blows, to the crown of thorns, to the cross, and to death, admonishes His members saying: If anyone serve Me, let him follow Me. Since therefore our Redeemer rules the hearts of the humble, and that Leviathan is called the king of the proud, we openly recognize that the most evident sign of the reprobate is pride; and on the contrary, the humility of the elect. When therefore what each one has [as virtue or vice] is known, under what king he serves is found. For each one bears, as it were, a certain title of his work, by which he easily shows under whose ruling power he serves." So far St. Gregory, splendidly describing the mind both of Christ and of Lucifer.
Verse 6: Who, Being in the Form of God, Thought It Not Robbery to Be Equal With God
6. Who, being in the form of God. — The commentary ascribed to Ambrose translates the Greek μορφή not as "form" but as outward appearance, figure, specimen: "What is the form of God," he says, "but the example by which God appears, when He raises the dead, gives hearing to the deaf, cleanses lepers?" As if to say: Although Christ as man from time to time gave a specimen and as it were flashed sparks of divinity, namely when He performed miracles, nevertheless on earth He did not bear Himself as equal to God the Father, but humbled Himself, etc. Ambrose's reason 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 hence against the Arians no valid argument can be constructed for the divinity of the Son; for other saints too performed miracles and so produced some specimen of divinity, and yet were not gods. Thus Erasmus here and elsewhere has laid the eggs of Arianism, which the recent new Arians have hatched out.
But I say truly that μορφή here and everywhere else does not signify specimen, example, or argument, but form, which gives a thing its being; therefore the form of God is the nature of God, divinity, and God Himself. So Chrysostom, Theophylact, Œcumenius, Hilary, Augustine, and the Fathers everywhere against the Arians, as Erasmus admits. Indeed Calvin, Beza, and Vatablus also explain it thus. And this is clear, 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 to God," namely because He really was equal to God, and consequently was Himself God. Third, because this is the Apostle's argument: Christ, although He was God and therefore in equal glory with the Father, nevertheless so emptied Himself that He took on the nature of a servant, that is, of man, and became a servant obedient to God the Father even to the most ignominious death of the cross: who therefore will be so arrogant a man as to set himself before another man, who by nature is his equal?
Add — as Ambrose rightly argues in this very place against Erasmus — that if "form" is a specimen, that specimen is either true or only apparent and false: if only apparent, then Christ was an impostor (God forbid) when He gave this specimen and did miracles by His own power to prove that He was true God and the Son of God; if true, then from it the divinity of Christ truly could be proved and established, and Christ truly to be God. It is otherwise with the Saints, who neither did miracles by their own power, nor did them with this end, that they might prove themselves to be gods. But, as I said, μορφή here does not signify accidental species and form, as the Commentary of Ambrose would have it, but essential form.
To Ambrose's argument I reply that in Christ Jesus there are two natures: one divine and eternal, which existed before the incarnation, of which the Apostle here speaks; the other human and temporary, which He received 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, who before the incarnation was in the form, that is, in the nature, of God: for that the Apostle is not speaking of Christ as man is clear, because he adds: "But emptied Himself, taking the form of a servant," as if to say: Christ, although before the incarnation He was God and equal to God, nevertheless afterwards emptied Himself, when through the incarnation He took on the form of a servant.
Note here that τὸ cum esse is causal, as if to say: Because Christ was in the form of God, therefore consequently He was 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; for the nature of God, or divinity, is altogether one and undivided and most simple, so that it admits no degrees, no division, no multiplication: but wherever and in whatever persons it is, it is one and altogether the same, both in species and in number, so that the persons to whom it is communicated are altogether equal in nature, in eternity, in dignity, and in perfection. Hence Chrysostom, Theophylact, and others teach that in this place the whole mystery of the incarnation of the Word is taught: namely that the one person of the Word consists of two natures, the divine and the human which He assumed; and consequently from this passage all heretics are refuted who have taken either of these from Christ. Here, say Chrysostom and Theophylact, falls Arius, who asserted the Son to be less than the Father; falls Photinus, who taught that the Son is not the form but the energy of the Father; falls Sabellius, who held that the Son is not equal to the Father but the same person with the Father; falls Nestorius, who posited two persons in Christ, so that Christ as man was one and Christ as God another; falls finally Apollinaris, who took from Christ mind and rational soul, and consequently humanity.
You will say: Why did the Apostle not clearly say: Who, being God? I reply: He said this and even more; for by "form" he signifies the glory and majesty of God, and opposes it to "form," that is, to human weakness and lowliness. Hence elsewhere in plain terms he calls the Son God, as appears in Romans 9:5; 1 Timothy 3:16; Colossians 2:9, and elsewhere.
He thought it not robbery to be equal with God. — First, "He thought it not robbery," that is, He did not do it (so that, according to canon 36, the mental word is put for the real one, namely "to say" or "to think" for "to do"), because He did not usurp what belonged to another, by making Himself what was His own, when He felt, said, and acted as though equal to the Father. Secondly, it can be taken by hypallage thus: "He did not regard it as robbery," that is, by regarding [it so] He did not seize equality with God, because by regarding [it so] He attributed to Himself that which He really was. Thirdly and most simply thus, as if to say: "He did not consider it robbery (understand, for Himself to do so, when He felt and said) to be equal with God," as when He said: "I and the Father are one," John 10:30, because what He felt and said and attributed to Himself, that very thing He really was: hence what was of His nature, He did not consider to be of robbery; and consequently, just as He thought He was not seizing, so He really did not seize equality with God. Thus Augustine, tractate 17 on John.
Note: This robbery is arrogance, or the effect of arrogance; for to seize another's glory is to arrogate it to oneself. Thus Augustine above.
Secondly, as Chrysostom and Vatablus [hold], by metalepsis to seize signifies to retain some thing zealously and contentiously, as though it had been seized, as if to say: Christ did not seize, did not aspire, as Lucifer did (Isaiah 14:13), to equality with God, nor did He, as robbers are wont (when, ill-conscious of themselves, they fear lest they lose it), zealously preserve and ambitiously defend the seized thing; but rather, willingly, as the rightful Lord, He laid it aside, that is, He concealed and emptied Himself, etc. For the adversative particle "but" that follows demands this, when he says: "But He emptied Himself;" otherwise it would not be so much adversative as explanatory, and "but" would be taken improperly for "nevertheless."
Beautifully Saint Bernard, in his homily on Missus est, teaches that it was Lucifer, not Christ, who plotted the robbery of deity: "For the most high God the Father," he says, "although He is omnipotent, could nevertheless not either create a creature equal to Himself, or beget an unequal son. Therefore He made a great angel, but not as great as Himself, and therefore not the highest. But the Only-begotten alone, whom He did not make but begot, the omnipotent [begetting] the omnipotent, the highest [begetting] the highest, the eternal [begetting] the coeternal — to be in all things compared to Himself, He counts neither robbery nor injury. Rightly, therefore, will this one be great, because He will be called the Son of the Most High."
To be equal with God, — τὸ εἶναι ἴσα Θεῷ, to be equal things, that is, equally [equal] to God: for the noun is taken for an adverb, says Erasmus: which our [translator] clearly renders, "that He was equal to God."
Note: To God, supply to the Father; for here it is the name of a person, for those persons are equal. Therefore it is taken otherwise a little before, where he said: "When He was in the form of God;" for there "God" signifies absolutely the essence common to the three persons.
Verse 7: But Emptied Himself, Taking the Form of a Servant, Being Made in the Likeness of Men, and in Habit Found as a Man
7. But emptied Himself, — ἐκένωσε, He evacuated, and, as Tertullian reads, 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, and reduced Himself from all things as it were to nothing, and from being Lord became a servant, from God became man, from Creator became a creature. For just as the name of the Creator is, "I am who am," or τὸ ens, and the ocean of being itself; so the name of the creature is, "I am not": for of itself the creature is nothing; for every being it has, it has from God, and it continually receives from God, so that if God should cease to pour His being into it and withdraw His hand, immediately the creature would fall back into nothing, whence it came, and vanish: just as when the sun withdraws or retracts its rays, all light in this air vanishes.
Theophylact notes that Christ in this self-humiliation did not lay aside but preserved His sublimity and majesty, namely the form and nature of God; yet in such a way that, with humanity assumed, He veiled and concealed it. Secondly, He emptied Himself, not by command or some other compelling force, but of His own accord. Thus Theophylact.
Saint Cyril graphically describes this self-emptying of the Word in his book On Faith to the Queens: "The Word," he says, "moved by love of the human race, although by His own nature He was not capable of self-emptying, taking the form of a servant, emptied and abased Himself; He who knew nothing of the commerce of flesh is for our cause clothed with flesh (for the Word was made flesh); He who, on account of the nature of His body which lacked it, did not come under touch, is made palpable; He who knew no beginning, in respect of the body takes a beginning; He who was absolutely perfect, takes increases; He who cannot be changed, makes progress to better things; He who is rich is born in an inn: He who covers heaven with clouds is wrapped in swaddling clothes; He who was king is laid in a manger, He whom yesterday for our salvation, in spotless childbirth, the Virgin Mary brought forth as mother; Mary, I say, the begetter of life, mother of beauty, parent of magnificence and of 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 and Gregory of Nyssa say (cited in the Council of Ephesus, tome II, ch. 7): "The King of kings," he says, "the Lord of those that rule, is clothed in the form of a servant; the judge of all is made tributary to the rulers of this world; He who in His embrace encompasses all things finds no place in the inn, but is laid in the manger of brute animals; finally He undergoes death. Life tastes death; the judge is led off to the praetorium; the Lord of all living is subjected to the judge's sentence; the king of all heavenly powers does not refuse to experience the hands of executioners. This example of humility, this manner of abjection, the Apostle warns us to consider." And Saint 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 before were lying down; He was wounded, that He might heal our wounds; He served, that He might bring those who served into liberty; He endured to die, that He might exhibit immortality to mortals."
A type of this humiliation of Christ was Elisha, who, fitting himself to the body of the dead boy, raised him, 4 Kings 4. Of which hear Saint Augustine, sermon 11 On the Words of the Apostle: "He Himself, the great one, came to the little one, the savior to the one to be saved, the living to the dead. And what did he do? He drew in his youthful limbs, as it were emptying himself, that he might assume the form of a servant: he fitted himself, small to the small one, that he might make the body of our lowliness conformed to the body of his glory. As therefore the dead one was raised by Elisha, so the impious one is justified by Christ." Hear Saint Bernard, sermon II on Missus est: "In Christ," he says, "is recognized a short length, a narrow breadth, a subjected height, a level depth, a light not shining, an infant Word, water thirsting, bread hungering. You may see, if you attend, power being ruled, wisdom being instructed, strength being sustained, finally God nursing, but feeding angels; wailing, but consoling the wretched. You may see, if you attend, gladness saddened, confidence trembling, salvation suffering, life dying, strength being weakened: but this is a gladdening sadness, a comforting fear, a vivifying death." Hence the same Bernard infers, sermon I On the Nativity: "What more unworthy, what more detestable, what more grievously to be punished, than that man, seeing God of heaven made a little child, should still set himself to magnify himself upon earth? It is intolerable impudence that, where majesty emptied itself, a little worm should swell and puff itself up. This therefore is the reason He emptied Himself, taking the form of a servant, He who in the form of God was equal to the Father: but He emptied [Himself] of majesty and power, not of goodness and mercy. For what does the Apostle say? The kindness and humanity of God our Savior appeared."
Taking the form of a servant, — that is, taking the nature of servants, namely human [nature], He was made man, He was made 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 a servant of God.
Note secondly: This servitude is common to all creatures, and so is proper to a creature as such, and consists in two things: First, that the whole creature is subject to the dominion of God, inasmuch as it received and continually receives all its being from God, just as a ray from the sun. Secondly, when the creature is rational, it is bound in all things to obey God as Lord, to reverence and worship Him: which two things belong to Christ as He is man, as Francis Suárez teaches with others, III part, disp. xliv, sect. 1. Thus, then, in Christ the servile nature, that is the human, is raised up to the hypostasis of the Son, and through it after the manner of a Son has a right to the paternal inheritance. Therefore Christ is man and servant, and Son: servant according to the human nature considered nakedly in itself; Son, inasmuch as the 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 a legal or penal servitude, that is, [a servitude] extrinsic and superadded to nature, by which someone is a servant, either on account of fault (as those captured in a just war), or by purchase, or because he is born of a slave, namely a slave mother: for the offspring or fetus follows the womb. And in this sense Pope Adrian in the Council of Frankfurt, and other Fathers, indeed Saint John in the Gospel ch. 8, verse 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: In Hebrews 3, verse 6, the Apostle opposes Moses as a servant to Christ as a Son.
I respond: Rightly, because Moses is a mere servant, but Christ is so a servant that He is nevertheless also the natural Son of God, as I said.
Hence it is plain fourthly, that the interpretation of Marcion is false — who taught that Christ took the form of a servant when, girded with a linen cloth, He washed the feet of the disciples, for this is the office of servants; and false also is the commentary ascribed to Ambrose, whom Erasmus follows: "Christ," he says, "took the form of a servant, that is, the appearance of a guilty man, whose person He bore for us when He was scourged, condemned, crucified; for servants come into being from sin, as Cham, son of Noah, who first deservedly received the name of servant." But Saint Chrysostom rightly refutes this. For it is one thing, he says, to do the work of a servant, and another to take the form of a servant; for "form," as I said, signifies nature, not likeness, not office. Whence the Apostle, explaining himself, adds: "And in habit found," not as a sinner, not as a thief condemned to the cross, but as a man.
Made in the likeness of men, — that is, made similar to men. Take "likeness," not accidental, not apparent and phantastic, as the Manichaeans wished; but substantial, by which all men are said to be similar in species, or in human nature. Thus St. Thomas, III part., Question V, art. 1, ad 2. So it is said, Gen. 5:3, that Adam begot a son to his own image and likeness, because, namely, he begot Seth like himself in human nature. So Colossians 1:15, the Son is called the image of the Father. And 1 Cor. 15:49, we are said to bear the image of the earthly man, because in respect of nature we are similar to the earthly Adam, and we bear with him a body that is the same in species.
And in habit found as a man. — For "habitu," in Greek it is σχήματι, that is, by schema, figure and external appearance, as if to say: Just as Christ took on the internal form and nature of man, so too He had the external appearance and figure of man; and He was of such a schema and bodily form as we are. Thus Chrysostom, Theophylact.
Secondly, Ambrose by "schema" understands the external manner of life.
Thirdly, Saint Augustine, book 83 Questions, Question 73, tome IV, understands by "schema" the predicamental habit, by which someone is said to be clothed and dressed with this or that habit: for the Word assumed human nature as it were as a habit and garment, and put it on. "By this name 'habit,' therefore," says Augustine, "the Apostle has sufficiently signified, as if he had said: Made in the likeness of men, that He was made [man] not by transfiguration into a man, but by habit, when He clothed Himself with a man, whom uniting and in some way conforming to Himself, He associated with immortality and eternity." And below: "By which name (of habit) we must understand that the Word was not changed by the assumption of man, just as members are not changed by clothing, although that assumption ineffably joined the assumed to the assumer; but, so far as human words can be fitted to ineffable things, lest God the assumer of human frailty be understood to be changed, it was chosen that in Greek σχῆμα, and in Latin 'habit,' should be the name of that assumption." Thus Saint Augustine, by which he beautifully teaches that, in the incarnation, the Word was not so made flesh as to have been transformed into flesh, that is into man, as the Eutychians wished — as when air becomes water, it is changed and converted into water; but rather it was made flesh as a man becomes clothed, and as iron becomes ignited, and as gold becomes a statue or image of gold; for the Word, remaining what it was, took humanity to itself, and put it on as it were a substantial garment. I say "substantial," for in this lies the dissimilarity between incarnation and clothing: that the union of incarnation is substantial, but that of clothing is accidental. This sense is fitting, and corresponds aptly to the Greek; yet the first 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 set it before men to behold, and through the appearance and figure of the human body He had assumed willed to appear and be seen visibly to men's eyes, and so was seen by men and found as a man.
As a man, — that is, like any other and common man, although Christ was a singular man, indeed God-man, says Chrysostom.
Secondly, more simply, "as a man," that is, a true man. For it is to be noted that adverbs of similitude, like ut, sicut, quasi, often signify to the Hebrews not similitude but truth. So in John 1:14 it is said: "We saw His glory, glory as of the only-begotten of the Father," that is, we saw Christ's glory as great as it became Him to have, who was truly the only-begotten of the Father. Thus Theophylact. And in this sense the argument of Marcion collapses: Christ, he says, was only found in habit as a man, therefore He was not truly a man: for the contrary should be inferred, namely: therefore He was truly a man, as is plain from what has been said.
Verse 8: He Humbled Himself, Becoming Obedient Unto Death, Even the Death of the Cross
8. He humbled Himself, becoming obedient unto death, even the death of the cross, — as if to say: He humbled Himself through obedience, that is, when He obeyed the Father unto the death of the cross.
Note first: Christ humbled Himself and obeyed not insofar as He is God and the Word, as the Arians wished; for in that respect He is not subject to the Father, since He is His equal, but insofar as He took the form of a servant, or insofar 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 the precept of a Superior intervenes — which is, as it were, the formal object of obedience, as Saint Thomas and the Scholastics teach, II II, Question 104 — it follows that Christ received from the Father both other precepts (for this is what the word "unto" suggests), and especially the precept of dying on the cross, to which Christ humbly subjected Himself, and accepted it, "becoming obedient unto death, even the death of the cross." Doubtless Christ willed to receive so grave and hard a precept, that He might give us a perfect example of so noble a virtue, namely obedience; lest anyone be able to complain that things too hard are commanded him by his Superiors, but rather let each one know and console himself by considering that Christ received from the Father the command to undergo the cross, far more harshly.
Morally, on the flight from pride and the love of humility, see here Chrysostom, in the moral [section] of homily 7.
Note thirdly: Christ had as it were four forms and emblems, which Ezekiel, chapter 1, represents by 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 the man represents Christ's human nature, the face of the eagle represents Christ's divine nature, the face of the ox represents Christ's priesthood and sacrifice, the face of the lion represents Christ's royal power, which He attained by rising from the dead and ascending into heaven. These four forms and as it were emblems of Christ the Apostle indicates here with a clear sketch: first, the divine form, when he says: "Who, being in the form of God;" secondly, the human, when he subjoins: "In habit found as a man;" thirdly, the priestly, when he adds: "He humbled Himself unto death;" fourthly, the royal, when he concludes saying: "For which thing God also exalted Him." The Apostle notes the same in Hebr. 1:3, as I shall say there.
Hence Saint Augustine piously and in a Christian manner says, epistle 56: "If you ask," he says, "what is the way to obtain truth, and what is the first thing in the religion and discipline of Christ? I will answer: The first is Humility. What is the second? Humility. What is the third? Humility, and as often as you will ask, so often will I say this. For just as Demosthenes in eloquence gave first, second, third [place] to delivery, so will I give the same to humility in the school of Christ."
And Saint Leo, in his letter to Dioscorus: "The whole discipline of Christian wisdom consists," he says, "not in abundance of words, not in cleverness of disputation, nor in the desire for praise and glory, but in true and voluntary humility, which the Lord Jesus, from His mother's womb to the punishment of the cross, with all fortitude chose and taught."
Verse 9: For Which Cause God Also Has Exalted Him, and Has Given Him a Name Which Is Above Every Name
9. For which cause God also exalted Him, and has given Him a name which is above every name. — Note first, that τὸ "for which" does not signify consequence or event, as Calvin would have it, but merit and reward: for this is what "propter" properly signifies; as when I say, "on account of the day's labor Peter received ten asses," I mean that Peter by his daily labor merited and received the wages of ten asses. The little word "and" signifies the same here, which has not the force of joining, as is plain (for nothing preceded that needed joining), but ἀνταπόδοσιν, that is, signifies the rendering and repayment of a reward, so that it is the same as "in turn," as if to say: Because Christ thus humbled Himself, hence in turn God, as compensating and rendering Him a just and fitting reward of so great humility, exalted Him.
Hence secondly it is plain that Christ merited not only grace and glory for us, but also certain things for Himself, which though Calvin denies, the Apostle here clearly asserts, saying: "For which thing God also exalted Him, and has given Him a name which is above every name," as if to say: Christ, on account of so great a humiliation of Himself even unto the death of the cross, merited to be exalted, that the name — not ours, but of Christ Himself — might be exalted and celebrated in heaven, on earth, and in hell. The same is plain in Apocalypse 5:12, "The Lamb that was slain is worthy to receive (from all men, namely so that all men acknowledge and praise His) power, and divinity, and wisdom, and strength, and honor, and glory, and benediction."
Note thirdly: Christ merited two things for Himself: First is glory — not of the soul, because He had 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 Maximinus, ch. 5, and others. The Apostle signifies this by the word "exalted," in Greek ὑπερύψωσε, that is, as Ambrose [renders it], super-exalted, namely to immortal life and glory above all angels and heavens, setting Christ at the right hand of God. Hence this exaltation embraces six excellencies, which Christ merited for Himself. The first, as Saint Athanasius rightly says (sermon 2 Against the Arians), is the resurrection; for because Christ was obedient unto death, hence He merited to rise first from death, and as conqueror of death to abolish it in Himself and in us. Secondly, He merited for Himself the dowries of the glorious body, so that, because He gave His body to be torn in the passion, hence as a reward He should receive in the resurrection a most glorious body, plainly immortal, impassible, most resplendent, most agile and most subtle. Thirdly, He merited to be raised above all Saints and Angels. Fourthly, He merited the seat at the right hand of God the Father. Fifthly, He merited judicial power, so that He might become judge of the living and the dead. Sixthly, He merited the kingdom of heaven and earth, so that, as it were as king and Lord of the world, He might rule over angels, men, and all creatures. Where note: Although this exaltation and the six excellencies just mentioned, which that exaltation embraces, were owed to Christ by reason of the hypostatic union, nevertheless they were also given to Christ by another title, namely on account of the merits of His humility and obedience.
The second thing which Christ merited for Himself is the name above every name: of which I shall now speak.
And has given Him a name which is above every name. — First, the Father gave to Christ the name of God and Son of God: for this name alone is properly the name above every name of any creatures whatsoever, to which, as follows, all bend the knee to adore it. Where note: "Name" is taken metonymically for the thing signified by the name: therefore the name of God is God Himself and the divinity, whose majesty, power, and glory is named and celebrated by all and above all things. Hence Apoc. 5:12, the Lamb who was slain is said to receive divinity — not as though He received it for the first time after death and resurrection: for it is established that He had it from the first instant of His incarnation; but in that He received it in awareness and reputation among men in the whole world, so that, indeed, it should become known to all, and all should believe that Christ is true God and the Son of God, and worship and celebrate Him as such: for thus often in Scripture a thing is said to happen when it becomes known, taking the "real" verb for a mental or verbal one, according to canon 46. Thus Saint Ambrose, Theodoret, Anselm, Saint Thomas, as if to say (so Theodoret): By so humbling Himself, Christ did not lose Himself nor the name He had (God), but even received that same name as man, and acquired it for His humanity. The same therefore will happen to you, O Christians; nor by humbling yourselves will you lose or diminish your honor, but you will increase and accumulate it.
Truly and beautifully Saint Bernard, sermon 34 on the Canticle: "Humility," he says, "in honor, is the honor of honor itself and the dignity of dignity: every dignity is unworthy of the very name of dignity, if it disdains lowly things. If you are excellent, yet be of the flock; if you are over all, do not disdain to be under." And sermon 2 at the head of the Fast: "Why are you puffed up, O man, why are you exalted without cause? why do you have lofty thoughts and your eyes see all that is sublime? The Lord indeed is sublime, but not so set before you. His greatness is to be praised, but not also to be imitated: humble yourself, and you have apprehended Him." And again, sermon 5 On the Ascension: "Humility alone is what exalts, alone is what leads to life. This is the way, there is no other besides itself. He who goes another way falls rather than ascends. O perversity! O abuse of the sons of Adam! that, although to ascend is most difficult, but to descend most easy, they even lightly ascend and descend with more difficulty, ready for honors, for the heights of ecclesiastical grades — heights to be feared even by angelic shoulders. But to follow You, Lord Jesus, scarcely are any found who would even allow themselves to be drawn, who would be willing to be led through the ways of Your commandments."
Secondly, "name," that is, fame and celebrity of name, so that Christ as Messiah may be most known, most named, and most famous throughout the whole world.
Thirdly, and most immediately, "name" is that name which he explains, when he soon adds: "That at the name of Jesus every knee should bow." Therefore the name of Jesus — that is, the title of savior and redeemer — Christ merited and received through humility and obedience even unto death, because through the death of the cross He was made savior and redeemer of the world; for although the name of Jesus was imposed on Him at the circumcision, He was not then in proper and perfect act savior, but only by destination and inchoation: for then it was destined and declared that He would be the savior of the world, namely when He should pay the price of His blood for our salvation on the cross; and therefore the name Jesus was given to Christ at the circumcision not from the present, but from the future salvation: for thus names have been imposed on many, which portended a future thing. On the cross therefore Christ consummated our salvation and redemption, and consequently on the cross He was made savior and redeemer in perfect act, and from there received the name and title of Jesus, that all should name Him, celebrate Him, invoke Him as Jesus, that is, as their savior and redeemer, and consequently as true God and the Son of God, and as the Messiah promised to the fathers. For all these things the name of savior and redeemer includes, that is, the name of Jesus. Therefore the name of Jesus signifies in this place not only the name, but also the thing signified or connoted by the name.
Verse 10: That at the Name of Jesus Every Knee Should Bow, of Those in Heaven, on Earth, and Under the Earth
Verse 10. That at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth. — Note first: Paul alludes to Isaiah 45:1, where Isaiah, having begun to prophesy about Cyrus and the liberation of the Jews from Babylon, [speaks] as it were of the antitype of Christ, who would be the liberator of all nations from the power of the devil and hell: "Thus says," he says, "the Lord to my Christ Cyrus," etc.; soon at verse 8, in a prophetic manner he flies off to the antitype Christ, whom he intended: "Drop down dew," he says, "ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a savior, and let justice spring up together," as if to say: I, Isaiah, beg You, O Lord, that You may send from the heavens the Holy Spirit, who coming into the womb of the Virgin may make her fruitful, and so that from this earth of ours in the Blessed Virgin He may take matter, from which He may form Christ's body, that thus Christ may be born — the just one, I say, by antonomasia, who justifies all.
And again, describing this savior, verse 14: "Only in You is God," he says (in Your humanity alone, O Christ, the divinity dwells hypostatically as in a temple, says Chrysostom, Theodoret, Procopius), "and there is no God besides You. Truly You are a hidden God, the God of Israel, a savior." He is called savior, that is, Jesus, on account of the hidden and arcane sacrament of the assumed body, says Jerome. As the Septuagint translate, "for You are God, and we knew it not;" but rising through the mountain and the cross, He who was hidden became known, and is named, celebrated, and adored throughout the whole world. Whence Isaiah subjoins, verse 23: "I have sworn by Myself, the word of justice shall go forth from My mouth, and shall not return, because to Me every knee shall be bowed (which here he says, 'Every knee shall bend') and every tongue shall swear. Therefore in the Lord he shall say: Mine are justices and command: to Him (Christ) shall they come, and all who resist Him shall be confounded. In the Lord (through the faith of Christ) shall every seed of Israel be justified and praised," as if to say: That just word which I, God, once uttered shall not be in vain, but shall really be fulfilled, namely that all the Gentiles may acknowledge Me, Christ, as God, Lord, and savior, may bow the knee to Me, adore Me, swear by Me, not by idols, and confiding in the Lord, may say: Mine are the justices of the Gospel, and Mine is the command of Christ: not to the Jews alone, but to us Gentiles also pertains the kingdom, that is, the Church and salvation of Christ. Thus Jerome there.
At the name of Jesus. — Note first, that the name of Jesus is not Syrian from the root אסא asa, that is, to heal, nor is it Greek, from ἀπὸ τοῦ ἰᾶσθαι, that is, said 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 tongue is called curator, or physician and savior." So too Basil, in the Ascetics, and Cyril, catechesis 10, near the end, derive the name of Jesus from ἰάομαι. But this is not the proper etymological reasoning, but only an accommodating adaptation. As Gregory Nazianzen, oration 2 On Pascha, and Tertullian, book Against the Jews, ch. 10, derive the Hebrew "pascha" from the Greek πάσχειν, that is, from suffering — namely by alluding 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 is it יהשוע iehescu (for this has no root in Hebrew), but ישוע Jeschua, [whence] Jesus is called.
The true etymology of the name of Jesus, then, is from the root ישע iascha, that is, He saved; whence in Hebrew it is called ישוע ieschua, in Greek Ἰησοῦς, that is, savior and salvation itself: for the name Jesus alludes by its vowel points and its ending to the abstract, ישועה ieschua, that is, salvation, as if you would say: Salvation itself and savior in essence. That this is the etymology is clear from Matt. 1:21: "You shall call (says the angel to Joseph) His name Jesus; for He shall save His people from their sins." On the name of Jesus see more in Angelo Caninio, in Names of the New Testament, and in Galatinus, book III, ch. 20.
Note secondly, that the name of Jesus is the name above every name: "For there is no other name under heaven given to men, by which we must be saved." And the reason is, because the name of 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 Saint Augustine teaches, tractate 3 on the 1st epistle of John, tome VII. Therefore the name of Jesus signifies the whole economy of Christ's incarnation and redemption, in which, beyond all other works created or made by God, the wisdom, power, goodness, majesty, and all the attributes of God shine forth and concur.
"Not well," said that one, "do they accord, nor dwell in one seat — Majesty and love;" yet these in the incarnation and in Jesus become sisters, and most excellently agree as it were as sisters; for what is Jesus, but the highest majesty and the highest 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 of Jesus is greater, holier, more venerable, than is the name of God the tetragrammaton, bitter and ineffable to the Jews, which is commonly called Jehovah, and absolutely [greater] than the name "God," because — as Abulensis learnedly proves, Question VII, in chap. 20 of Exodus. And the underlying reason is, because "God" signifies God as Lord and creator, but "Jesus" signifies God as savior and redeemer; just as, therefore, the benefit and work of redemption was greater than that of creation; so the name "Jesus," or "Redeemer," is greater than the name "God," or "Creator." Whence the Church sings in the blessing of the paschal candle, from Saint Gregory in his Pastoral [Rule]: "It would have profited nothing to be born, unless to be redeemed had profited," as if to say: All things that God did for us — whether creation, or birth, or anything else — would have been in vain, nor would they have profited us, unless redemption had followed.
Add, that the name of God the redeemer includes the name of God the creator, not vice versa: for redemption presupposes creation, not vice versa. That you may see this more clearly, receive these antitheses. Jehovah signifies Him who is, and is equally the same as the name by which God names Himself, Exodus 3, saying: "I am, who am." Jesus signifies Him who is creator and who saves the lost, gives life, justifies, and makes blessed. Jehovah is the source and principle of being; Jesus is the source and principle of grace, glory, and salvation. Jehovah was the crusher and conqueror of Pharaoh and Egypt: Jesus is the crusher of the devil and hell. Jehovah is the lawgiver of the Jews and of the Old Testament; Jesus is the lawgiver of Christians and of the New Testament. Jehovah led the Hebrews through the Red Sea into Canaan; Jesus, through His blood with which we are baptized and washed, leads us into heaven. Hence the name of Jesus was represented in the name Jehovah, and Jehovah was as it were an enigma of Jesus, and conversely the name of Jesus is the declaration of the name Jehovah; nay if you look at 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 have shown at Num. 13:17. Whence Abulensis infers, a little before the Question VII cited: "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 laudable custom of the Church honors this name Jesus more than the name God. Hence at hearing the name Jesus, devout faithful either bow their head or bend their knees; which they do not do at hearing the name God: he therefore who offends against this, dishonoring the name of Jesus, sins more than if he should dishonor the name God." Thus Abulensis.
Whence Saint Augustine, book III of the Confessions, ch. 4, testifies that even when he was a heretic, this name was always held by him in veneration, when he says: "This name of my savior, Your Son, my tender heart in my mother's very milk had piously drunk in and kept deep; and whatsoever was without this name, however lettered and polished and truthful, did not wholly carry me away."
Hence it follows fourthly, that the name of Jesus, since it is the proper and adequate name of the Incarnate Word, embraces and transcends all the other names of Christ (the very many and most excellent names which sacred Scripture attributes to the Word), so that it is the name above every name. Which Saint Bernard beautifully teaches, sermon 15 on the Canticle: "All," he says, "the names of God sound either of the grace of mercy, or of the power of majesty. The name of power is Emmanuel, the name of mercy is Jesus. Again the Prophet says: His name shall be called Wonderful, Counsellor, mighty God, Father of the world to come, Prince of peace. The first, third, fourth sound of majesty, the rest of mercy. Which of these therefore is poured out? Surely the name of majesty and power is in some way transfused into that which is of mercy and grace, and is poured out abundantly through Jesus Christ our savior. Does not the name (for example) which is God melt and fail in that which is 'God with us,' that is, in Emmanuel? so Wonderful in that which is Counsellor; so God and Mighty in 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 Judea, and thence it runs forth into every land, and from the whole world the Church cries: Your name is oil poured out. Poured out plainly, because it not only flooded heaven and earth, but sprinkled even hell, so that at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, and every tongue should confess and say: Your name is oil poured out."
Morally, in the same place, Saint Bernard learnedly and piously shows that the most excellent name of Jesus is called and is oil, which floats above water, wine, and other liquids, on account of a threefold analogy: "Oil," he says, "gives light, nourishes, anoints: it feeds fire, nourishes the flesh, it soothes pain; it is light, food, and medicine. See now also concerning the name of the Bridegroom. When preached, it shines; when meditated upon, it nourishes; when invoked, it soothes and consoles. Let us go through each in turn. Whence do you suppose comes such great and such sudden light of the faith throughout the whole world, if not from the preaching of Jesus? Was it not in the light of this name that God called us into His admirable light, so that we, illumined and seeing the light in this light, may justly say with Paul: You were once darkness, but now light in the Lord?
"Nor is the name of Jesus only light, but it is also food. Are you not comforted as often as you call it to mind? What so fattens the mind of one meditating? What so restores the wearied senses, strengthens the virtues, invigorates good and honorable morals, and fosters chaste affections? Every food of the soul is dry if it is not anointed with this oil. It is tasteless if it is not seasoned with this salt. If you write, it has no savor for me unless I read Jesus there. If you dispute or discuss, it has no savor for me unless Jesus has sounded there. Jesus is honey in the mouth, melody in the ear, a jubilee in the heart.
"But it is also medicine. Is any one of us saddened? Let Jesus come into the heart and thence leap into the mouth; and behold, at the rising of the light of the name, every cloud is scattered and serenity returns. Does anyone slip into sin and run further to the snare of death by despairing? Will he not, if he invokes the name of life, immediately revive unto life? In whom has there ever stood before the face of the saving name the hardness (as is wont) of heart, the torpor of sloth, the rancor of soul, the languor of acedia?" And a little below he adds: "Nothing so checks the impulse of anger, calms the swelling of pride, heals the wound of envy, restrains the flux of luxury, extinguishes the flame of lust, tempers the thirst of avarice, and drives away the itch of all unseemliness. For when I name Jesus, I set before myself a man meek and humble of heart, kind, sober, chaste, merciful, and conspicuous in every honesty and holiness, and the same omnipotent God Himself, who by His example may heal me and by His help may strengthen me. All these things sound for me at once when Jesus has resounded. Let Him always be in your bosom, always in your hand, so that all your senses and actions may be directed unto Jesus. Finally you are also invited: Set me, He says, as a seal upon your heart, as a seal upon your arm."
That at the name of Jesus every knee should bow. — That is, that all by bending the knees should adore the name of Jesus, that is, Jesus Himself. Hence it is plain that by the same adoration with 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 once both God and man; for when we adore the incarnate Word, we equally co-adore the humanity and all things which exist in the Word. So Theodoret, Ambrose, and others.
Furthermore, the name of Jesus can be venerated in two ways, just as any image. For it is itself, as it were, an image (as Aristotle teaches, in his book On Interpretation, ch. 1), and a representation of the thing named, or of the person who is signified by this name. The first mode is when the mind is borne not toward the name, but toward Christ Himself who is represented by the name; and then properly and primarily Christ is venerated, just as the honor of an image, as of an image, is borne to the prototype. The second is when we venerate the name itself in itself, but on account of the relation it has to the thing named. For in this way some honor is due to it. For a thing which is referred to someone's religious worship can also in some way be venerated in itself, on account of that to which it refers, or which it represents. For thus we kiss the very images of Christ and of the Saints, because they are images of them. So St. Thomas, Opusc. LX, ch. 6; Serarius on Joshua ch. II, Quaest. XVI; Francisco Suarez, Part III, Quaest. XXV, art. 3, sect. 6, where he calls this adoration relative and venerative, that is, the veneration which we show to this name, just as to an image, by the inclination of the head, by a kiss, or by some other external sign of veneration: although Gabriel Vasquez, book II On Adoration, disp. VIII, ch. III, judges that images and the name of Jesus are adored only together with the exemplar, or the thing named — that is, only co-adored, but not separately adored, that is, venerated. His reason is: because images in themselves are inanimate things, and therefore incapable of adoration. This is true of adoration properly so called, but not of the cult of veneration described shortly before and sanctioned by the Pontiffs and Councils.
For, as Catharinus says on chapter IV of the Epistle to the Romans: "There exists a most just decree of the Pontiff, by which it is commanded that at this name of Jesus all should incline their head." And the Council of Mainz, § 2: "He says, perusing his books with his eyes, when he came to the venerable and dread name of Jesus, he uncovers his head, bows down, and sighing lifts his eyes to heaven." Navarrus, book On Prayer, ch. IV, no. 5: "The Council of Lyons," he says, "in the chapter Decet, On the Immunity of the Church, book VI, previously decreed that when that sublime name of Jesus is pronounced, all should venerate it, at least by inclining their heads." See also the pious words of Gregory on this subject in Serarius, on Joshua ch. II, Quaest. XV, in which he decrees that at the name of Jesus all should bend the knees of their heart, which they should attest at least by the inclination of the head.
Note: Before Jesus was born, the Patriarchs, the Prophets, and the Sibyls foretold the name of Jesus and prophesied of it with exultation. Jacob, Gen. XLIX, 18: "I will await Your salvation (Savior), O Lord." Habakkuk III, 18: "But I will rejoice in the Lord, and exult in God my Jesus." Isaiah XLV, 8: "Drop down dew, ye heavens, from above, let the earth be opened and bud forth a Savior." And in many places the Septuagint translates the Hebrew name moscia (מושיע), by which the Messiah, or Christ, is often called, as σωτῆρα, that is, Savior. The Sibyls prophesied the same, as is shown by that acrostic of the verses of the Erythraean Sibyl, the first letters of which yield these words: Ἰησοῦς Χριστός, Υἱὸς Θεοῦ, σωτήρ, σταυρός — Jesus Christ, Son of God, Savior, Cross. These verses are extant at the end of the Sibylline Oracles, vol. II of the Library of the Holy Fathers, and Cicero cites them, in book II On Divination, and from this proves that the poem of the Sibyl is not the work of a frenzied mind, but of an attentive mind, and of art and reflection; likewise the Emperor Constantius, in Eusebius at the end of his Life, and at length Augustine, book XVIII On the City of God, ch. XXIII.
Of things in heaven, — that is, of those who are in the heavens, namely the angels and the blessed men.
Of things on earth. — In Greek ἐπιγείων, that is, as the Syriac has it, of those who are on the earth, namely men who live on the earth.
And of things under the earth. — In Greek καταχθονίων, that is, of subterranean beings, who, as the Syriac translates, dwell beneath the earth, namely those who are being purified in Purgatory and those who are damned in hell, whether they be men or demons, says Anselm: for these, even though unwilling, bend the knee — that is, they acknowledge, tremble at, and revere the name of Jesus, that is, Jesus God, the Savior and Redeemer of the good, but of the impious also their Lord, judge, and avenger. Hence St. Justin, Apology I for the Christians, near the end, relates that the Christians of his time were accustomed to cure those possessed and to free them from demons by the invocation of the name of Jesus.
Verse 11: And Every Tongue Should Confess That the Lord Jesus Christ Is in the Glory of God the Father
11. And every tongue (of those in heaven, on earth, and under the earth, as preceded) should confess that (because) the Lord Jesus Christ is in the glory of God the Father. — Namely, that Jesus as God is in the same glory, essence, majesty, and power of the Godhead with God the Father; but as man, that He has been raised to the right hand of God the Father above all men and angels, and most nearly and most fully participates in the glory of God the Father, so that He may truly be said to be in the same glory with God the Father — far more truly than the other Saints, who in their own way are also in the beatitude and glory of God the Father.
Note: The Greek has εἰς δόξαν Θεοῦ Πατρὸς, "unto the glory of God the Father," which Chrysostom and his school explain thus, as if to say: that every tongue should confess that Christ Jesus is Lord, and that unto the glory of God the Father; but more plainly our Interpreter took εἰς for ἐν, "unto glory," that is, "in glory": for thus St. Paul often speaks, as we have very often already seen.
Verse 12: Therefore, My Dearly Beloved, With Fear and Trembling Work Out Your Salvation
12. Therefore, my dearest, as you have always obeyed, not as in my presence only, but much more now in my absence, work out your salvation with fear and trembling. — The little word "as" has emphasis, and is to be explained by "as though," as if to say: Not only do you do well while I am present, that is, as in my presence — that is, as though on account of my presence you would reverence me, as disciples are wont to study diligently when the master is present. Otherwise the Greek, the Syriac, and some Latin copies omit the little word "as," and then the sense is plainer, as if to say: I exhort you to do well (for "work" here is not indicative but imperative mood), not only when I am present, but also when I am absent.
Note secondly: The word "therefore" connects these things with what precedes, as if to say: I exhorted you, in verses 2 and 3, to flee discord and contention, and to humility, obedience, and concord; and to these things, in verse 5 and following, I roused you by the example of Christ, who humbled Himself and was obedient 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 precepts and mine concerning concord and humility; and not in pride and contention, but in humility — that is, with fear and trembling — work out your salvation, however wise, holy, or perfect you may seem to yourselves. "God," says St. Augustine, sermon 2 On the Words of the Apostle, "is He who works in you; therefore with fear and trembling make yourselves a valley, receive the rain: low places are filled, high places are dried up; grace is rain. Why then do you wonder, if God resists the proud, but gives grace to the humble: therefore with fear and trembling, that is, with humility: be not high-minded, but fear. Fear that you may be filled, be not high-minded 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 plain, first, that there is in man free will even in matters of grace and salvation; secondly, that no one is certain of his own 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 certainly to be saved. But they are refuted by this passage of the Apostle: for where there is certitude, and that of faith, there is no need of fear and trembling: just as we do not fear that Christ was not born or did not suffer, because we have the certitude of faith concerning these things; but the Apostle requires fear and trembling in procuring our salvation: therefore we do not have certitude concerning it.
Some answer, among whom is Vatablus (but corrupted by the heretics in this place and others), that by metalepsis "fear and trembling" are here taken for diligence: for those who fear are wont to be diligent. Against this: this is very far-fetched and improper; for properly "fear" signifies dread. And in order to declare that he himself takes "fear" properly, and requires not just any kind, but great and vehement fear, the Apostle adds and intensifies, saying: And trembling. For trembling, says Chrysostom, is an increase of fear. So 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," as I will shortly say.
Thirdly, even if we were to grant that "fear" here signifies diligence, this diligence overthrows the Novatian certitude of grace; for why does Paul so earnestly rouse all the faithful to diligence in good works, to pursuing the way of salvation, except because they are not certain of salvation, but can stray from it and fall away? For it would be said in vain and ridiculously to those who are certain of their salvation, e.g. that through good works you may obtain salvation.
Note: There are many just causes for this fear in us. The first is the uncertainty of grace. For we do not know whether we are in the grace of God, whether our past sins have been forgiven us, or whether we have expiated them by true and serious contrition and penance. Hence the Wise Man rightly warns: "Concerning forgiven sin, be not without fear."
Second, because we do not see the depth of our own heart, and we do not know whether some secret vice lies hidden in it by which we displease God, or whether our good works are not vitiated and corrupted by some hidden perverse intention.
Third, because the judgments of God are one thing and the judgments of men another, and the judgments of God are a great abyss, so that on account of a man's hidden pride, negligence, or some other sin, even though only venial, God gradually withdraws His grace and leaves the man to himself, whereby it happens that, exposed to dangers and temptations, he falls into sins.
Again, in the many days, months, and years in which even an upright man lives, so many works of his intervene — even when the man does not notice and as it were is unwilling — by which he stains his soul through some hidden cupidity, weakness, or imprudence, that S. Augustine rightly said of S. Monica his mother, Confess. book IX, chap. xxxi: "Woe even to the praiseworthy life of men, if Thou shouldst examine it with mercy set aside." Citing this saying of Augustine, S. Gregory, Moral. book XXIX, IX: "Woe to wretched us, who as yet know no voice of God concerning our election and already grow torpid in idleness. Woe even to the praiseworthy life of men, if we are judged with piety set aside: for, strictly examined, it is overwhelmed before the eyes of the judge from the very source whence it most supposes itself to please." Hence that of Psalm cxlii: "Enter not into judgment with Thy servant." And Job ix: "Even if I have anything just, I will not answer Him, but will entreat my judge." And St. Jerome on Jeremiah chap. xxx: "The whole world," he says, "stands in need of the mercy of God. Let no one go secure to the judge." So feared S. Hilarion, as S. Jerome attests, for as he was dying he kept saying to himself: "Go forth, why dost thou fear? go forth, my soul, why dost thou doubt? For nearly seventy years thou hast served Christ, and dost thou fear death? In these words he breathed forth his spirit." Climacus has similar things about others in the step on fear.
Fourth, because in man there is a necessity of sinning, so that he cannot escape from sometimes sinning, at least venially; and a fragility and inconstancy so great, as each of us experiences, that by a slight temptation we are cast down, so that a single day or night interposed changes all a man's resolves and desires, so that often in single hours we form new plans and seek new pleasures.
Fifth, because we have most powerful enemies who conspire to our ruin, namely demons, the flesh, and the world. "A tile-maker," says Chrysostom, "even if he is very skilled, yet stands (on the roof) with fear and trembling, fearing lest he fall from the building: and thou hast believed, hast prepared many good things for thyself, hast ascended on high — cautiously thou wilt restrain thyself and stand with fear, and wilt keep a vigilant eye, lest thou fall from there: for there are many spiritual wickednesses which strive to cast thee down."
Sixth — and this is the one the Apostle here most particularly has in view — is the uncertainty of our perseverance, and consequently of our predestination and election to salvation and glory. For even if a man be just and fervent, yet some torpor and negligence easily creeps upon him, so that flattering and indulging himself and his flesh, he gradually grows lukewarm, falls away, and falls. Paul feared this: "I chastise," he says, "my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a reprobate." Who then, however holy, would not fear? The most wise and most holy Lucifer fell, Adam fell, Saul fell, David fell, Solomon fell, Peter, prince of the Apostles, fell, Origen fell, Tertullian fell, so many heresiarchs fell, so many most holy anchorites fell: who then would not fear a fall? who would think himself certain and secure? whence, I pray, would he dare promise himself certainty of perseverance and salvation?
Hence S. Leo, sermon 8 On the Epiphany: "This," he says, "is for the Saints a cause of trembling and of fearing, lest, lifted up by the very works of piety, they be deserted by the help of grace and remain in the weakness of nature." Lest therefore this happen in thee, use the divine helps most diligently. If in a fall God stretches out His hand, at once stretch out thine; if in shipwreck He offers a plank, at once seize it; if He knocks at the door, immediately open; if He calls, answer with Paul without delay: "Lord, what wilt Thou have me to do?" if He looks upon thee, presently go forth with Peter and weep bitterly: if He impels thee to a more perfect state and to the apostolate, say with Isaiah: "Behold I, send me."
Note secondly: This fear is a most fitting means to perseverance and salvation, and it does not make us anxious and scrupulous, but rather confirms us and makes us more certain of our salvation. The reason is that, as hope is, so also is fear a means ordained by God and a straight way to salvation. S. Bernard teaches this, sermon 15 on the psalm Qui habitat: "Fear," he says, "is the greatest matter of hope: because fear is a gift of God directing us to salvation, and from the reception of preceding gifts a firm expectation of those to come, and because it is well-pleasing to the Lord towards those who fear Him, and surely life is in His will, and in His good pleasure is eternal salvation." The same is clear from the contrary: for nearly all who have fallen, fell from too great over-confidence and security, and from a certain hidden pride, by which they leaned too much on their own virtue and sanctity and trusted in them. "We have seen," says the author of the Soliloquies, chap. xxix, tom. IX of the works of S. Augustine, "we have seen many of our Fathers, O Lord (such were Origen, Tertullian, and Lucifer of Cagliari), which I do not call to mind without great trembling, nor confess without much fear, to have first ascended in a manner even unto the heavens and to have placed their nest among the stars, but afterwards to have fallen down into the abysses, and their souls to have grown stupefied in evils. We have seen stars fall from heaven by the stroke of the striking dragon's tail, and those who lay in the dust of the earth wonderfully ascend at the sight of Thy uplifting hand, O Lord. 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 the fiery stones flow away to nothing as if they were mud. We have seen the light grow dark and from darkness light proceed: because publicans and harlots go before the inhabitants into the kingdom of heaven, while the sons 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 acquired? If we shall think that God is everywhere present, hears all things, sees all things, even those that are in the heart and in the depth of the soul. Tell me: if thou hadst always to stand close to the prince, wouldst thou not stand with fear? When thou eatest, think God is present; for indeed He is present. When thou art about to sleep, when thou art angry, when thou snatchest, when thou indulgest, and whatever in fact thou doest, think that God is present; and thou shalt never burst into laughter, never be inflamed to anger. If thou wilt always have this thought, thou shalt always be in fear and trembling, as if thou wert standing near the king."
Work out. — In Greek it is not the simple verb ἐργάζεσθε, but the more emphatic compound κατεργάζεσθε, as if to say (so Chrysostom and Theophylact remark): With much diligence and solicitude proceed to work out your salvation; for here "work" signifies not an action just begun (for the Philippians had already begun to do well, as I said in chap. 1, vers. 6), but a continuous one, according to Canon 32.
Verse 13: For It Is God Who Works in You Both to Will and to Accomplish, According to His Good Will
13. For it is God who works in you both to will and to accomplish, according to His good will.
First, Luther and Calvin, denying free will, expound it thus, as if to say: God puts in, or implants in, the servile will the very act of willing, that is, the act of willing what is good, just as He implants heat in fire. But, to be silent on other matters, this meaning contradicts what precedes: for if God implants willing in the will as He implants heat in fire, then Paul exhorted the Philippians in vain to work out their salvation with fear and trembling. For if the whole is from God (as Chrysostom rightly infers), then in vain dost thou exhort me, in vain dost thou inject fear and dread, in vain dost thou command, saying: obey, because God does the whole: therefore God is to be entreated to plant obedience and every good in me; not I to be roused to strive after good and undertake it of my own accord: for I cannot do this, but it must be implanted in me by God. For just as thou wouldst say in vain to fire or to a brute beast, "Be diligent, take care to procure heat or food for thyself," so in vain wilt thou say to a man, "Take care to live well," if man is not free with regard to these things, but must be moved to them as a brute beast.
Secondly, some Catholics expound it thus: "God works the willing," that is, physically predetermines the will to the act of willing, yet in such a way that by predetermining He makes the man freely will: for just as He predetermines the act, so also its mode, namely that it be done freely, that he freely will. They think this predetermination is signified by the word "works," and, as the Greek has it more significantly, ὁ ἐνεργῶν, He who works inwardly through His internal force, 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 what is free is undetermined and indifferent to either alternative, so that it can determine itself and bend to whichever side it shall freely have wished to embrace and choose. For this is what the Wise Man says, Ecclus. xv, 14: "God," he says, "from the beginning constituted man, and left him in the hand of his own counsel," and vers. 17: "I have set before thee water and fire: to which thou wilt, stretch out thy hand. Before man are life and death, good and evil; that which shall please him shall be given to him." And Moses, Deut. xxx, 15: "Consider that I have set in thy sight life and good, and on the contrary death and evil." And vers. 19: "Choose therefore life," etc. The same is shown at greater length by Bellarmine, Suarez, Molina, Valentia, and others, in the treatise On Grace. Hence 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 is certainly going to be efficacious because it is going to have its effect, or because it will so soothe and allure the will of man that it shall freely consent to grace and cooperate with it. The Apostle therefore by "works" does not understand this physical predetermination; because he himself a little before commanded the Philippians to work out their salvation with fear and trembling, therefore 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 should I labor, why should I be solicitous? God takes care of it, God will most certainly and most efficaciously bring it about, my solicitude here helps nothing; for I cannot be solicitous unless God predetermines me to this solicitude, and if He predetermines, there is no need for me to be solicitous, because this predetermination will most certainly make me solicitous: why then, O Paul, dost thou exhort us to solicitude, when this is not in our own power and hand, but in God's alone?
Thirdly, S. Chrysostom, Theophylact, and Theodoret expound it thus: "God works in us the willing," because He aids, increases, and promotes the readiness of the will to act well, which He finds in us: for He brings it about that by doing well we become more ready and stronger for repeating and increasing the same good works; for just as idleness invites and draws to idleness, so work invites and draws to work, and, conversely, as from work, says Chrysostom, work is born, so from idleness idleness is drawn. Hast thou given alms? thou wilt be the more roused to give: hast thou not given? thou wilt grow more sluggish. Hast thou kept modesty for one day? thou hast an invitation to another. Hast thou acted slothfully? thou hast increased thy sloth. Thus S. Dominic Loricatus, by gradually exercising and performing his austerities and penances, finally made them almost incredible, so that he went about girt with an iron cuirass against his flesh, took the discipline daily for many hours, [practiced] abstinences, prayers, psalmodies with arms outstretched to the point of stupefaction. And when others wondered how this could be done, he answered: "Sleep entices sleep, and vigils beget vigils; for the human body, in which little by little it is first nourished, is afterwards by increments strengthened in this." For such is the force and allurement of habit, education, and exercise, that as he who sleeps, who drinks, ever desires to sleep and drink the more; so he who gives himself to abstinence and penance afterwards desires and rejoices to abstain and afflict himself the more. Let each one try, and he will perceive that it is so. Thus formerly the holy Hermits and Cenobites exercised themselves, who from this were called Ascetae, that is, Exercisers. The same happens with other virtues.
This meaning, properly understood, is not foreign to the Apostle's purpose: for he is speaking to the faithful already justified, whom he wishes to proceed with fear and trembling in the works of justice, because God works in them to will and to accomplish: he therefore understands by "to will" that, not by which they first will to believe, but by which they will to proceed in the faith and justice they have undertaken, as if to say: Take pains, O faithful, to work out your salvation; because thus you will call upon God to do, as He has begun, so He may continue to work in you the willing, and may make your will day by day more prepared and more ready to will and accomplish the good works by which you may obtain salvation.
Fourth and best, that of S. Augustine: God works in us, generally, every good willing by which we are directed to salvation, whether we be just, or sinners tending and aspiring toward justice: because by His grace He anticipates and prepares the willing of every good thing, He moves and incites [the will], so that it freely wills to repent, to love, and to do every good work; as if to say: God works not only to accomplish — in Greek τὸ ἐνεργῶν, that is, to work and act — but also the very willing itself; because He works not only the work itself and the external act, but also the inner choice and consent of the will, by which the will chooses and wills to do the external act and the good work.
Note first: For the word ["works"] gives the reason for the preceding statements, namely why we ought to work out our salvation with fear and trembling: this is the reason — because God works in us both to will and to accomplish, as if to say: Although, O Christian Philippians, you have free will, and it is in your power to act well and be saved, yet I exhort you to serve God diligently with humility and trembling, and to do good works and those things which pertain to salvation. For if you have any good, or do any good, you have it not from yourselves, but from God, who resists the proud, the over-confident, and those negligent and torpid through over-confidence, and withdraws His grace from them; but to the humble, the prayerful, the fearful, and the solicitous, He gives, increases, and continues His grace; and if you are foreseeing and diligent in the works of salvation, God, as He has begun, so will He continue to work in you to will and to accomplish the good: but if you are presumptuous, too secure, slothful, God will withdraw Himself, and will not continue to work in you to will and to accomplish the good, and so you will fall away from your salvation. Therefore God works in you both the first, and the second, third, and any other subsequent good willing (that is, good volition) and accomplishing; but in such a way that He wishes you to cooperate humbly, strenuously, and solicitously with His operation. For if you neglect to cooperate, or are presumptuous in this matter, God too will neglect you and withdraw His grace, and will no longer work in you the second, third, or fourth good willing and accomplishing: whence it will come about that you will fall away from good will and work, will not persevere, and will not obtain salvation. So S. Augustine, both often elsewhere and in sermon 2 On the Words of the Apostle: "Fill," he says, "the valley, receive the shower; grace is rain: it descends not on the mountains, but on the valleys, that is, on the humble." The same Augustine, On Grace and Free Will, chap. ix: "When," he says, "they are commanded to work, their free will is approached: but for that reason with fear and trembling, lest, attributing to themselves what they work well, they be lifted up about the goods as though they were their own. As though therefore the Apostle were questioned, and were asked: Why didst thou say, With fear and trembling? — he gave the reason of these words, saying: For it is God who works in you; for if you fear and tremble, you are not lifted up about your good works as if they were your own, because it is God who works in you."
Note secondly: God works the willing through prevenient and exciting grace, by which He illumines the intellect, sending into it good thoughts and lights, by which it apprehends, weighs, and estimates both the enormity and penalties of sins, the honor and rewards of virtues, the judgment of God, eternity, and other things pertaining to salvation. Secondly, He excites the will and the affection, implanting in it pious motions, affections, and impulses of fear, hope, penitence, love, and other similar ones, by which He persuades and convinces it, and by persuading and convincing He works and brings it about that the will freely wills to fear, hope, repent, love — not by itself alone, nor by the powers of pure nature, but by the same grace of God which, as it anticipated and excited the will to will, so while it wills, it aids it and cooperates with it that it may will; and this the Greek ἐνεργεῖν signifies, as if to say He works inwardly, namely penetrating with His most intimate force, illuminating and moving the depths of our intellect and will, and cooperating with them. And this is what S. Augustine says, On Grace and Free Will, chap. xiv: "God," he says, "it is who works in us both to will and to work: it is certain that we do when we do, but He brings it about that we do, by furnishing most efficacious powers to the will, He who said: I will make you walk in My justifications."
Here note: God works the willing in one way, and in another way He made heaven, earth, plants, and all the other things He created or made. Again, God works the free work in the soul and the will in one way, and in another way He works in an inanimate or brute thing the inanimate, natural, or animal work; for He works this in this manner, namely by determining the inanimate or brute secondary causes, and by His determination imposing necessity upon them for their actions: but the free work He works in the will, by persuading it, soothing it, alluring, coaxing, softening, terrifying, strengthening it inwardly: just as outwardly princes and magistrates work in their subjects the willing of obedience, so that they may will to obey their laws. They work, I say, not by physically determining them to this willing, but morally, by inducing them through threats and blandishments, through penalties and rewards, by persuading and provoking them, that they may freely will to obey the laws: for this is political rule, by which princes liberally rule their own as citizens; not despotic, by which they would dominate their own servilely and by force, as their slaves. Proportionally such is the rule and operation of God, by which in the free creatures, angel and man, He works and rules them not despotically, but politically, freely and regally; for otherwise He would do violence to liberty, if in it He worked the willing not by morally persuading, but by physically determining. Whence the Syriac, Vatablus, and Erasmus clearly translate: "It is God who acts in you both that you may will, and that you may accomplish;" or, as the Syriac: "that you may bring to completion what you will."
Note thirdly: Hence with S. Augustine the Church teaches that every beginning of good will, of faith, and of salvation is from prevenient grace. That Gentile denied this, whose saying about God is not Christian but atheistic: "Let Him give strength, let Him give wealth, an even mind I will prepare for myself." Pelagius too denied the same: for distinguishing these three in man, namely to-be-able, to-will, to-act, he taught that to-be-able, that is, the power of willing, or the will and freedom, is from God; but that to-will and to-act are from ourselves, and that for these the grace of God is not needed. Whence Pelagius expounded this passage of Paul through metonymy, by which the effect is put for the cause, thus: God works the willing, that is, the being-able, he says, because He gives me the power so that I may be able to 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 works the willing: therefore he is not speaking of the potential, but of the actual willing; for all men have received the power of willing from God, nor must they be solicitous, or work with fear, fearing that if they work slothfully they may lose it or be deprived of it; for this is a ridiculous and frivolous fear; but they can be deprived of the actual willing, and many slothful are deprived of it, because God withdraws from them the grace which is required for this willing: therefore the Apostle is speaking of actual, not potential, willing.
Hear S. Augustine, On the Grace of Christ, chap. iii: "Pelagius," he says, "establishes and distinguishes three things by which he says the divine commands are fulfilled: possibility, will, and action: possibility, namely, by which a man can be just; will, by which he wills to be just; action, by which he is just. Of these three, the first, that is, the given possibility, he confesses comes from the author of nature, and is not in our power, but we have it even if we do not wish it: the other two, that is, will and action, he asserts to be ours, and so attributes them to us as to maintain that they are from us alone; as if these two were so strong for declining from evil and doing good that they did not need divine help; while that which is to us from God, namely possibility, is weak, so that it always needs to be aided by the help of grace." Then chap. v, referring to this: "On the contrary," he says, "the Apostle says: With fear, he says, and trembling work out your own salvation. And that they might know that they are divinely aided not only in that which they can work (for this they had already received both in nature and in doctrine), but also in that which they work, he does not say: For it is God who works in you the being-able, as though they already had the willing and the working through themselves, and did not need help in these two; but he says: For it is God who works in you both to will and to accomplish; or as in other and especially Greek codices it is read, both to will and to work." Again chap. x, adding the response of Pelagius saying: "God," he says, "works in us to will what is good, to will what is holy, when, given over to earthly cupidities and like dumb animals loving only present things, He kindles us with the magnitude of future glory and the promise of rewards, when by the revelation of wisdom He raises up the stupefied will into desire for God, when He persuades us — what thou elsewhere dost not fear to deny — every good thing. What is more manifest than that he is saying that the grace by which God works in us to will what is good is nothing other 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 it also pertains that wisdom is revealed; to doctrine it pertains, when every good thing is persuaded." Soon refuting these things: "But we," he says, "will that grace. Let him at some time confess that [grace] by which the magnitude of future glory is not only promised, but is also believed and hoped for; nor is wisdom only revealed, but also loved; nor is every good thing only persuaded, but also brought to conviction."
Here note: Pelagius, besides nature and the natural powers of the will, admitted only doctrine and law, and called this alone — under the appearance of grace, in those ample and specious words (so Augustine interprets it, in the place cited) — "grace," the grace which teaches one to work the good; and so Pelagius would say that God works the willing, because He gives the law and the sacred Scriptures which instruct and exhort us to will and do the good; but the inner grace, which not only illuminates the intellect but also impels, affects, and strengthens the will, Pelagius denied. If he had conceded this, Augustine professes he would have raised no quarrel with him. Augustine therefore is not urging the predetermination of grace, nor disputing with Pelagius about it. On this subject, more elsewhere.
Furthermore this response of Pelagius — that God works the willing through the law, not through grace — is refuted by the same reasoning by which I refuted his earlier response, that God works the willing because He gives the power of willing, that is, the will itself.
And to will and to accomplish. — In Greek, as I said, for "to accomplish" stands ἐνεργεῖν, which Our [translator, the Vulgate] a little before rendered "to work," as if to say: God brings it about that you may will, and that you may accomplish in deed what you will — so the Syriac. Note: God works in us the accomplishing by continuing the same grace by which He worked the willing, and often also by giving external occasions of accomplishing: in this matter God's providence toward those who entrust and commit themselves wholly to His direction is wonderful, in that He suggests to them and as it were puts into their hand very many most fitting opportunities of doing well and of carrying out the matter well.
Thirdly, when the external act is difficult — as martyrdom — He then works the accomplishing by strengthening and animating the man with new grace. Beautifully S. Bernard, in the book On Grace and Free Will, near the end, teaches how God works in us these three, namely "to think, to will, to accomplish": "The first," he says, "namely to think, He does without us; the second, namely to will, with us; the third, namely to accomplish, He does through us. For by sending in a good thought, He anticipates us; by changing also the evil will, He joins it to Himself by consent; by ministering ability also to the consent, the inner Worker is made known outwardly through our open work." Then, having taught that merit is properly placed in willing alone, since accomplishing and thinking are often not in our power, he adds: "Therefore care must be taken that, when we feel these things to be invisibly transacted within us and with us, we attribute them not to our own will, which is weak, nor to God's necessity, which is none: but to grace alone, of which He is full. It rouses free will when it sows the thought; heals it when it changes the affection; strengthens it, that it may bring it through to the act; preserves it, lest it suffer defect. But it works thus with free will that it only anticipates it in the first [step] and accompanies it in the rest: anticipating it for this purpose, indeed, that thenceforth it may cooperate with itself. Yet so that what has been begun by grace alone, is accomplished by both, mixed, not singly; together, not in turn through individual advances. Not partly grace, partly free will, but each performs the whole in an individual work."
According to His good will, — not of man, as Chrysostom holds, but of God: for the Greek is εὐδοκία, that is, good pleasure, and, as Budaeus translates it, a spontaneous and forward affection, as if to say: God works in us to will and to accomplish not on account of your merits, but on account of His gratuitous and immense benevolence and good pleasure toward us, namely so that we may acknowledge this grace and benevolence of God, implore it, and give Him thanks, as is fitting. Otherwise Chrysostom and Theophylact: "according to His good will," namely to be fulfilled, as if to say: God works in us to will and to work to 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 wishes us to live; for this is pleasing to God and is in His desires. But the former meaning corresponds better to the Greek εὐδοκία, and to the scope and mind of the Apostle.
Verse 14: And Do All Things Without Murmurings and Hesitations
14. And do all things without murmurings and hesitations. — The Greek codices already vary. Some, as the Royal codices, read χωρίς ὀργῆς, that is, without anger; others, with our [Vulgate] and the Syriac, read χωρίς γογγυσμῶν, that is, without murmurings. And this is the true reading, which Vatablus, Erasmus, and Beza also follow; for it returns to vers. 3, where he commanded that they do nothing through contention, nor through vainglory: for from these arise murmurings and hesitations — in Greek διαλογισμοί, that is, disputings; in the Syriac, dissensions: for he who hesitates, curiously inquiring why this is so done, why such a one acts thus and not thus, this man argues, disputes, murmurs, finds fault, and sows dissensions.
Verse 15: That You May Be Blameless and Simple Sons of God, Without Reproof, in the Midst of a Crooked and Perverse Nation, Among Whom You Shine as Lights in the World
15. That you may be without blame (ἄμεμπτοι, of whom no one can rightly complain) and simple sons of God, without reproof, in the midst of a depraved nation.
"Simple," that is sincere, candid; for this is the Greek ἀκέραιοι, about which I spoke 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 or that man does; they do not dispute, they do not murmur; but they interpret all things in the better part, and leave each one to his own office and judgment, and concern themselves only with their own affairs, and so they have rest and peace with themselves and with all.
Sons of God. — It does not pertain to "simple," which in Greek is masculine, ἀκέραιοι, but "sons" are called in the neuter τέκνα. Therefore this is a new and most honorable title, by which the Philippians and all good Christians are called "sons of God"; which ought to spur us on to every virtue and sanctity, lest we be degenerate, but rather strive to imitate and express in our manners the purity, candor, charity, and perfection of our heavenly Father in all things.
In the midst of a depraved and perverse nation. — In Greek σκολιᾶς καὶ διεστραμμένης, that is, twisted and distorted. So S. Augustine on Psal. CXLVI, Vatablus, Erasmus, and the Syriac. Therefore "depraved" here, properly does not mean wicked, but distorted, which is properly opposed to straight and rectitude. He thus notes the life and manners of the Gentiles, declining from the rectitude of virtue and from the right dictate of reason, law, and prudence, and entangled and distorted through often twisted and contrary vices; for every vice is oblique and twisted, and often entangles and twists the mind with diverse and contrary cupidities. Most of all, however, here Paul opposes "the depraved" to "the simple," of whom he has just spoken, so that "depraved" corresponds to the Hebrew עקש ickes, that is, perverse, deceitful, crafty, twisted, which simulates and dissimulates, and which under the appearance of rectitude and truth deceives and deludes.
Among whom you shine as lights in the world. — The Greek φαίνεσθε is both imperative and indicative. Whence it can be translated, with Cyprian, epistle to Rogatianus, with Ambrose, the Syriac, and Vatablus, "shine and be conspicuous": for φαίνεσθε does not mean to shine in any way whatever, but to be in plain sight, so that it may be looked upon by all as a torch placed on a height.
Secondly, these "lights" are the sun, the moon, the stars, says Chrysostom, Ambrose, Anselm. "He admonishes," says Ambrose, "that, mindful, they may answer to their profession, that among the unbelieving (the incredulous, the infidels) they may appear as bright in life, conversation, and manners, as the sun and moon are sublime in splendor among the stars." And Chrysostom: "He admonishes," he says, "that in the night of this world they may resplend and shine forth as stars." And Anselm: "He wishes," he says, "that Christians be as stars, which fixed in heaven care not for earthly things, but bend themselves wholly to perform their courses and motions and to scatter light upon the world." Thus of Julius Caesar Horace sings:
The Julian star gleams among them all, As among lesser fires the moon.
That saying of Plato and Aristotle is also commonplace: Neither Hesperus nor Lucifer [the morning star] is so admirable as a 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 on her head a crown of twelve stars. So also Daniel, chap. xii, 3, says: "They that instruct many to justice (shall shine) as stars for perpetual eternities."
Secondly, more simply we shall take these "lights" to mean torches, such as, for example, are suspended in a harbor from a high tower, or pharos, that they may shine forth before sailors striving by night for the harbor, and may show them the way and the harbor from afar: for to this end was that famous Pharos tower erected in Egypt, of which Statius:
The Pharos lifts up its lights, rivaling the night-wandering moon.
As if to say the Apostle: You, O Christians, are as it were certain earthly moons and stars, namely torches set on a height, that to the Gentiles, sailing and being shipwrecked on this sea of the world, you may shine forth and show, by your example and holy conversation, the harbor of salvation and the way to heaven.
Verse 16: Holding Fast the Word of Life Unto My Glory in the Day of Christ, Because I Have Not Run in Vain, Nor Labored in Vain
16. Holding fast the word of life (the vital and saving doctrine of the Gospel) for my glory in the day of Christ, because I have not run in vain, nor have I labored in vain. — For "holding fast," the Greek is ἐπέχοντες. Theodoret renders this "attending"; better Vatablus, "sustaining," that is, holding aloft, and, as others, holding it forth to others, namely so that they may be carried into the harbor of salvation by this light of your Gospel and Christian life shining forth. Whence the Syriac also translates, "that you may be to them in the place of salvation." Our [Vulgate] more simply and generally renders "holding," that is, having, preserving, and zealously retaining it, that it may not be torn from you by anyone, so that you may be able to show, hold forth, and shine it before all.
For my glory, — εἰς καύχημα ἐμοί, that is, for my glorying, namely that I may be able to glory in you, as so constant and so resplendent in the Gospel life, because by my preaching you have turned out such, "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 authority; because, that is, that, "I have not run in vain, nor have I labored in vain," inasmuch as I have led you, with many others, to Christ and to Christian holiness.
Verse 17: But Even if I Be Made a Libation Upon the Sacrifice and Service of Your Faith, I Rejoice and Congratulate You All
17. But even if I am offered up (for so it is to be read: hence wrongly do Vatablus and some others read, "I emulate") upon the sacrifice and service of your faith, I rejoice and congratulate you all. — For "immolor" (I am sacrificed), the Greek is σπένδομαι, that is, "I am poured out as a libation." It is known from Leviticus and from the sacrifices of the Gentiles that sacrifices had two parts, namely the victim — say, an ox, a calf, a ram; and the libation — say, wine or oil: for the sacrifice was as it were a banquet of God, in which the victim was as the food, the libation as the drink of God. Therefore he does not here set down two victims, one himself, or his death, the other the faith of the Philippians, as Erasmus would have it; but one victim, namely the faith of the Philippians, to be seasoned by his blood as by a libation, as if to say: If it should happen that I die and be killed by Nero, because I have led you and others to the faith of Christ, I have converted, I shall not be saddened; but I shall offer myself willingly and rejoice in my martyrdom, as in a sacrifice offered to God, in which you may be the victim, and my blood the libation, so that I may offer and consecrate to God a complete sacrifice. So Chrysostom, Theophylact, Anselm.
Note here: By "sacrifice" he understands the victim; and he calls "the victim" the faith of the Philippians, or rather the Gentile Philippians themselves, who had now been converted by him to the faith of Christ.
Secondly, for "service" (obsequium), the Greek is λειτουργία, that is, liturgy, or the sacred sacrifice of the Mass. Now just as he calls the Philippians themselves a host or victim, so he calls his own preaching, by which they were converted to the faith, here and in Romans 15:16 a "liturgy" or sacred ministry; because through this preaching, as through a sacred ministry, they were converted and offered and consecrated to God and Christ. As if to say: I have offered, and offer, your faith and yourselves whom I have brought to the faith — as a victim through my preaching, as a liturgy and sacrifice — to God; and I shall willingly confirm and seal it with my blood, my death, my martyrdom; and so I shall not refuse, nor flee, nor grieve, but rather, if God permits and disposes it, I shall consider myself to have been favored by Him with an immense benefit, and I shall exult and say with St. Ignatius our disciple: "I am the wheat of Christ; let me be ground by the teeth of the beasts, that I may be found pure bread of Christ."
Thirdly, for "I rejoice and congratulate," the Greek is χαίρω καὶ συγχαίρω, that is, "I rejoice and rejoice together with you all." As if to say: It will be a matter of great joy for you, and you ought to rejoice greatly, if you hear that I have been sacrificed for the faith of Christ and yours, and afflicted with martyrdom; for such a death of mine will fall out for you joyful, honorable and useful, and in this joy I rejoice together with you, and willingly and eagerly I now embrace and shall embrace so great a matter of joy; for I desire nothing other than martyrdom, because I know it will be of great consolation, honor and gladness both to me and to you. So Chrysostom, Theodoret, Theophylact.
Verse 18: And in the Same Way You Also Rejoice and Congratulate Me
18. And in the same way you also rejoice and congratulate me. — The Greek χαίρετε καὶ συγχαίρετε can be rendered in the indicative: "and on this very account you rejoice and rejoice with me." So Vatablus and Erasmus; but our [Vulgate translator] better renders it in the imperative. For Paul forewarns the Philippians, whom he knew would be saddened by his death and execution, and consoles and cheers them by exhorting them to joy, so that, if it should happen that Paul be killed, they should not be saddened, but rather rejoice over so noble a martyrdom of their Apostle and teacher.
Verse 19: I Hope in the Lord Jesus to Send Timothy to You Shortly, That I Also May Be of Good Cheer When I Know the Things Concerning You
19. I hope in the Lord Jesus to send Timothy to you shortly, that I also may be of good cheer. — "Good," that is, pleasant, glad, cheerful, eager; in Greek εὐψύχῳ, that is, that I may be confirmed and animated in eagerness of soul. For the Greeks call εὐψυχίαν both the joy of the soul and the consequent generosity, excellence, magnanimity; and on the contrary they call καχοψυχίαν the dejection of soul, pusillanimity, which is the companion of sadness, fear, and anxiety.
When I have learned the things concerning you, — that is, when I have learned about your affairs, about your state, namely that all things are going well, and that you are advancing in Christian faith and piety, then I shall be of an eager, generous and uplifted soul; for as long as I do not know this, fear and anxiety hold me, lest your faith and Church should have suffered some evil or harm.
Verse 20: For I Have No One So Like-Minded, Who With Sincere Affection Is Solicitous for You
20. For I have no one so like-minded, who with sincere affection is solicitous for you. — For "like-minded," the Greek is ἰσόψυχον, that is, of equal soul, endowed with a like spirit. Which, first, some take as making a comparison not of Timothy with Paul, but of others with Timothy, as if to say: I have no one who can be equaled or compared with Timothy in soul and affection toward you.
Secondly and better, our [Vulgate], the Syriac, Erasmus and Vatablus think Timothy is here being compared to Paul, because he is endowed with equal spirit, sincerity of soul and zeal in evangelizing along with Paul, and bears equal care and solicitude with him for the Philippians; for this is ἰσοψυχία, or parity of soul, in which, if it be perfect throughout and in all things, the Pythagoreans placed the perfection of friendship; for to such persons we are accustomed to entrust and commit our affairs — those whom we know to be of the same mind with us (as here Timothy was for Paul); for these will accomplish the matter according to our mind, and will do just as we ourselves would do. It is therefore the part of a prudent man to choose or make as his companions and helpers in any office those who are of the same opinion and mind with himself.
With sincere affection — γνησίως, genuinely, truly, heartily and really.
Verse 21: For All Seek the Things That Are Their Own, Not the Things That Are Jesus Christ's
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 those of Jesus Christ. "All," therefore, means most all, generally all, very many. Note: This is a worn and common proverb, and it is established by the very fact and by experience to be most true, that all — that is, very many — seek the things that are their own, not the things that are Jesus Christ's. The Apostle, however, applies it to his own situation, and is understood to mean all those who were then with him, whom he then had as companions; for that the Apostle is speaking only of these is clear from the preceding verse. As if to say: All whom I now have at hand, except Timothy, seek their own — that is, profits, conveniences, and their own ease, that they may be in safety, says Theophylact; because, as Oecumenius says, no one sustains being sent so long a journey to you, no one seeks labor and dangers; but all love and pursue leisure, quiet, security and a comfortable life. Those who are such do not seek the things that are Christ's, that is, the glory of Christ, the propagation of the faith, the salvation of souls; for they ought to be instructed to bear any labor and calamity, says Chrysostom.
Verse 22: Know the Proof of Him, That as a Son to His Father He Has Served With Me in the Gospel
22. You know the proof of him (so the Syriac reads, and some Latins: for the Greek γινώσκετε is as much in the indicative mood as in the imperative; but the Roman editions more aptly read it in the imperative, "know," as if to say: receive the proof of Timothy's sincerity and virtue, from this that); because as a son to his father he has served with me in the Gospel. — The Syriac and Erasmus translate: "just as a son with his own father, so he serves and works with me in the Gospel." But the Greek has it word-for-word as our Latin already cited. For here the Apostle says two things in commendation of Timothy: first, that he served him as a son does a father; secondly, that he strenuously served the Gospel together with him, and in it served under him (for out of modesty Paul says "with me" instead of "me"), being eager everywhere to propagate it.
Verse 23: Him Therefore I Hope to Send to You as Soon as I Shall See How Things Stand With Me
23. Him therefore I hope to send to you as soon as I shall see how things stand with me, — namely, in what direction my chains will turn, whether I am to be delivered from them, or to remain in them and be killed. Mystically St. Bernard says: "Whatever pertains to the body, whether good or evil, is outside, and cannot reach the one who is within. Whence the Apostle, lying in the squalor of the body and in chains, and as far as the body is concerned crowned with tribulation, says: I will send Timothy to you, that you may know the things which are about me. The things which are about me, he says — that is, in the outer man, in the outer tunic of the flesh — do not reach me, who am within." So he, in the tract De Natura amoris, chapter 13.
Verse 25: I Have Considered It Necessary to Send to You Epaphroditus, My Brother and Fellow-Worker and Fellow-Soldier, but Your Apostle and Minister of My Need
25. I have considered it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, but your apostle and minister of my need. — Note: The Philippians had sent Epaphroditus to Paul in chains, that he might be a comfort and a service to him. Him Paul first calls "brother," that is, Christian. Secondly, "fellow-worker," namely in the Gospel and in the preaching and propagation of the Gospel. Thirdly, "fellow-soldier," namely in the expedition and warfare of Christ, in which the Apostles entered upon the most difficult and most dangerous contest with philosophers, kings, and all the Gentiles, in order to propagate the Kingdom of Christ; and to subjugate the entire world to Him. Fourthly, an "apostle" of the Philippians, that is, an envoy and messenger to Paul, says Theophylact; secondly, "apostle," says Chrysostom, that is, teacher, because he had instructed them in the faith after Paul's departure; thirdly, "apostle," that is, Bishop, say Theodoret and Baronius. Fifthly, he calls him "minister of his need," because Epaphroditus brought to Paul the necessary provisions of life sent by the Philippians, and rendered him services.
Verse 26: Because Indeed He Longed for You All, and Was Sorrowful, Because You Had Heard That He Was Sick
26. Because indeed he longed for you all (supply: to see and visit again), and was sorrowful. — In Greek ἀδημονῶν, he was anxious and anxiously troubled. Ambrose translates, "he was impatiently solicitous"; for ἀδημονεῖν signifies to be most grievously distressed, as when a person cannot rest, but is almost overwhelmed by pain and anguish.
Because you had heard that he was sick, as if to say: Epaphroditus, knowing that you, having learned of his illness, were anxious and sorrowful, in turn grieved and was distressed that you should be anxious and worried about him; and in order that he might free you from this anxiety, he, now restored to health, desired to revisit you at once, and to show himself well to you and to refresh himself in the Lord. Excellently St. Augustine, in the Sentences, num. 174: "Blessed," he says, "is he who loves God, and a friend in God, and an enemy because of God. For he alone loses no one dear, to whom all are dear in Him, who never departs from you first, unless He be dismissed."
Verse 27: But God Had Mercy on Him
Verse 27. But God had mercy on him. — That is, by His mercy He delivered him from death, and restored health to him.
Verse 28: Therefore I Have Sent Him the More Speedily, That, Seeing Him Again, You May Rejoice, and I May Be Without Sadness
28. Therefore I have sent him the more speedily (in Greek σπουδαιοτέρως, that is, "more diligently," as the Syriac, Vatablus, Erasmus translate. Secondly, our [Vulgate] and Chrysostom with his followers translate better and more plainly, "more speedily." For this was Paul's eagerness here, namely to send Epaphroditus back quickly and speedily to his own people to relieve them of grief), that, seeing him (he says) again, you may rejoice, and I may be without sadness, — as if to say: I have conceived sadness from your worry and sadness. The presence of Epaphroditus will wipe away your sadness, and consequently will wipe away mine also.
Note: For "that I may be without sadness," the Greek is ἀλυπότερος ὦ, that is, as Vatablus has it, "that I may be more free from grief, that I may grieve and be saddened less"; the Syriac translates: "that the affliction of my soul may be lighter for me." Hence Chrysostom infers that the Apostle's soul was never wholly free of grief, and this on account of his immense charity and zeal; for where love is, there too is grief: "Who," he says in 2 Cor. 11:29, "is weak, and I am not weak? Who is scandalized, and I am not on fire?"
Verse 29: Receive Him Therefore With All Joy in the Lord, and Hold Such Men in Honor
29. Receive him therefore with all joy in the Lord. — That is, as the Greek and Syriac transpose, "receive him in the Lord with all joy"; that is, receive him as a brother — nay rather, as your father in Christ and in the faith and religion of Christ — with as much joy as a brother receives a brother, nay rather, as a son receives a father returned from exile, nay even from death.
Have such men in honor — ἐντίμους ἔχετε, hold in esteem, account them precious.
Verse 30: For the Work of Christ He Came Near Unto Death, Delivering Up His Life, That He Might Fulfill That Which on Your Part Was Lacking Toward My Service
30. For the work of Christ he came near unto death. — "The work of Christ," namely the visitation of Paul imprisoned for Christ. Note here: Works of mercy are called works of Christ, because they are performed toward the wretched for Christ's sake, and Christ reputes them as done to Himself, Matt. 25:36 and 40: "I was in prison," He says, "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 near unto death," that is, he exposed himself to the dangers of Nero's wrath and of death, while he aided and visited me in prison, against whom Nero was so hostile; so Chrysostom. Or more simply: in order to serve me, he neglected himself and his own welfare, and forgetting himself, by the labor of so great a journey and continual fatigue, in order that he might attend to me and my affairs, by vigils and abstinence almost wore himself out, and fell into an almost mortal illness, as is clear from verses 26 and 27.
Delivering up his soul (παραβουλευσάμενος τῇ ψυχῇ, that is, ill-considering, or wrongly taking counsel for his own soul (life). Vatablus translates: "taking no account of his life"; the Syriac: "he made nothing of himself," as if to say: he neglected himself, took no care for his own health, but handed it over and exposed it for me), that he might fulfill that which on your part was lacking toward my service. — In Greek, ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας. That is, that he might fully complete your deficiency in ministry concerning, or rather toward, me; as if to say: I have communicated spiritual things to you, it was your part to repay me with temporal things, especially since I am set in chains; and indeed you sent some things to me; but what was lacking from these — and especially the ministry of attending to me and my affairs, since you are absent — Epaphroditus, being present, supplied and fulfilled in your stead.