title: Epistola ad Philemonem

source_edition: Migne, Patrologia Latina, vol. 114, coll. 641B–642D

source_text:
## ARGUMENTUM.

[0641B]

Philemoni familiares litteras facit pro Onesimo servo ejus, scribens ei ab urbe Roma de carcere per suprascriptum Onesimum.

## CAPUT UNICUM.

VERS. 1.-- *Paulus vinctus.* Non dicit, *Apostolus:* quod est nomen dignitatis, sed *vinctus,* quod est nomen humilitatis: quia non imperat, sed orat. Est enim hic intercessio pro Onesimo: ideo quae humilitatis sunt commemorat incipiens ab injuria sua, ut dignitatem Epistolae suae faceret. Sicut enim peccati [0641C] causa vinciri opprobrium est, sic econtra pro Christo custodiae vincula sustinere, maxima gloria est. Eo ergo tempore in custodia erat. Ideo ait se vinctum.

VERS. 5.-- *Quam habes.* Quia enim in Christum credebat et eum diligebat; sanctis credebat et eos diligebat, et ita per opera fidei et charitatis Christo serviebat et sanctis.

VERS. 6.-- *Ut communicatio.* Quasi dicat: Fidem habes et charitatem in Christo et in sanctis, ita ut *communicatio fidei tuae evidens fiat,* id est, ut fides tua communicans fidei nostrae; vel, quod aliis ex fide tua communicas evidens sit. Et hoc, *In agnitione omnis.* Id est, ita evidens sit, hoc merito cognoscatur omne bonum esse in te per Christum, id est omnium [0641D] bonorum sufficientia. Ut ita: Memor sum tui, et gratias ago in orationibus habitis de hoc, ut *communicatio fidei tuae,* id est operatio fidei qua servis Christo et sanctis, *evidens fiat in agnitione quae est. In Christo Jesu.* Id est, cum cognitione boni aeterni, ut illud exspectetur in praemium. Hoc enim orat Apostolus, ut operatio ejus cum cognitione fiat bonitatis, id est, ut tali mente operetur, ut in futurum inde exspectet praemium Jesum Christum, non autem retributionem temporalium.

VERS. 7.-- *Viscera sanctorum.* Id est filii sanctorum charissimi, vel, erga te propensus sanctorum affectus quievit in te, scilicet consolante, et refrigeratus est, quia bonum te per omnia invenerunt.

VERS. 10.-- *Obsecro te.* Magnum est non de humili, [0642B] sed de sublimi, si se inclinat et obsecrat. *Senex.* Seni magis aetatis similitudine debet obsequi.

VERS. 11.-- *Qui tibi aliquando,* etc. [n: (CHRYS.)] Vide quam prudenter ipsius, scilicet Onesimi, delictum confitetur, ut eo ipso exstinguat iracundiam Domini, non ait: Nunc tibi utilis erit, ne ille non crederet, sed personam quoque introduxit suam, ut ex hoc ille dignius sperare meliora potuisset. Si enim Paulo futurus est utilis, qui tantam virtutis et perfectionis diligentiam exigit, quanto amplius Domino.

VERS. 12.-- *Ut mea viscera,* etc. Onesimum profugum [0642C] recurrentem ad divinum auxilium cum esset in custodia Apostolus baptizavit, videns in illo utilitatis spem: quem sic commendat, ut suum animum in illo significet recipi.

VERS. 15.-- *Forsitan enim.* Ideo dicit *forsitan,* quia humana sunt dubia, et potuit alia esse causa, quare sic Deus disposuerit.

VERS. 16.-- *Maxime mihi.* Mihi magistro tuo: frater Onesimus, offenso proprio domino, confugit ad Apostolum ad hoc ut, oblitteratis peccatis, utilis reverteretur, in tantum, ut non solum domino suo aequalis fieret meritis, sed ipsi magistro frater. Et ne Philemon (quia dominus) contra servum inflaretur, humiliat eum dicens: *Fratrem et in carne,* quia ex uno Adam omnes, et *in Domino* per fidem.

[0642D]VERS. 18.-- *Hoc mihi imputa.* Nunc excusationem omnem convellit, cum sibi imputandum esse dicit, si vel laesit, vel debet aliquid.

*Ita frater ego te fruar in Domino.* Id est, gaudebo de te in regno Dei, si feceris quod rogo. Et quid sit illud, subdit: *Refice viscera,* etc.

*Confidens in obedientia.* Provocat eum sic blandiendo, ut non amplius faciat, quam postulatur ab eo. Solet enim fieri, ut qui de se videt bene sentiri, meliorem se praebeat.

VERS. 22.-- *Simul autem.* Ut sollicitiorem eum faciat, et ad obediendum promptiorem, venturum se ad illum significat: quia vel hoc potest eum movere ad veniam. Solent enim absentes contemni.

english:
## THE ARGUMENT.

[0641B]

He makes a familiar letter to Philemon on behalf of Onesimus his slave, writing to him from the city of Rome, out of prison, by the aforesaid Onesimus.

## THE ONLY CHAPTER.

VERS. 1.-- *Paul a prisoner.* He does not say, *An apostle:* which is a name of dignity, but *a prisoner,* which is a name of humility: because he does not command, but entreats. For here there is an intercession on behalf of Onesimus: therefore he calls to mind the things which belong to humility, beginning from his own injury, so that he might give dignity to his own Epistle. For as to be bound [0641C] by reason of sin is a reproach, so on the contrary to endure the bonds of custody for Christ is the greatest glory. At that time, therefore, he was in custody. Therefore he says that he is a prisoner.

VERS. 5.-- *Which thou hast.* For because he believed in Christ and loved him; he believed the saints and loved them, and thus through the works of faith and charity he served Christ and the saints.

VERS. 6.-- *That the communication.* As if he should say: Thou hast faith and charity in Christ and in the saints, so that *the communication of thy faith may be made evident,* that is, that thy faith be communicating with our faith; or, that what thou communicatest to others out of thy faith may be evident. And this, *In the acknowledgment of all.* That is, let it be so evident, let all good hereby be deservedly known to be in thee through Christ, that is, the sufficiency of all [0641D] good things. As thus: I am mindful of thee, and I give thanks in the prayers held concerning this, that *the communication of thy faith,* that is, the working of faith by which thou servest Christ and the saints, *may be made evident in the acknowledgment which is. In Christ Jesus.* [var: Vulg. *in agnitione omnis operis boni, quod est in vobis in Christo Iesu*, "of every good work which is in you in Christ Jesus"] That is, with the knowledge of the eternal good, that it may be looked for as a reward. For this the Apostle prays, that that man's working may be done with the knowledge of goodness, that is, that he may work with such a mind that from it he may look for Jesus Christ as a reward in the time to come, and not the recompense of temporal things.

VERS. 7.-- *The bowels of the saints.* That is, the most beloved sons of the saints, or, the affection of the saints, inclined toward thee, has rested in thee, thee namely consoling, and has been refreshed, because they have found thee good in all things.

VERS. 10.-- *I beseech thee.* It is a great thing, not in the case of a lowly man, [0642B] but of an exalted one, if he bows himself and beseeches. *An old man.* One ought the more to comply with an old man, by the likeness of age.

VERS. 11.-- *Who was once to thee,* etc. [n: (CHRYS.)] See how prudently he confesses the fault of that very man, namely of Onesimus, that by that very thing he may extinguish the master's anger; he does not say: Now he will be useful to thee, lest that man should not believe it, but he brought in his own person as well, that from this that man might be able the more worthily to hope for better things. For if he is going to be useful to Paul, who exacts so great a diligence of virtue and of perfection, how much more to his master.

VERS. 12.-- *As my own bowels,* etc. The Apostle, while he was in custody, baptized Onesimus, a fugitive [0642C] running back to the divine help, seeing in him the hope of usefulness: whom he so commends that he signifies that his own soul is received in him.

VERS. 15.-- *For perhaps.* He therefore says *perhaps,* because human things are doubtful, and there could have been another cause why God so disposed it.

VERS. 16.-- *Most of all to me.* To me, thy teacher: the brother Onesimus, his own master having been offended, fled for refuge to the Apostle to this end, that, his sins being blotted out, he might return useful, so far that he might be made not only equal in merits to his own master, but a brother to the teacher himself. And lest Philemon (because he is master) should be puffed up against the slave, he humbles him, saying: *A brother also in the flesh,* because all are from one Adam, and *in the Lord* through faith.

[0642D]VERS. 18.-- *Impute this to me.* Now he tears away every excuse, when he says that it must be imputed to himself, if he has either done harm or owes anything.

*So brother may I enjoy thee in the Lord.* That is, I shall rejoice over thee in the kingdom of God, if thou shalt do what I ask. And what that is, he subjoins: *Refresh the bowels,* etc.

*Trusting in obedience.* He provokes him by coaxing him thus, so that he may not do more than is asked of him [cj: *non amplius*; read *amplius*, "that he may do more than is asked"]. For it is wont to happen that he who sees himself well thought of shows himself the better.

VERS. 22.-- *But at the same time.* That he may make him more solicitous, and readier to obey, he signifies that he will come to him: because even this can move him to pardon. For the absent are wont to be despised.


site: migne

title: Epistola ad Philippenses

author: Anselm of Laon and his school

languages: en la

source_edition: Migne, Patrologia Latina, vol. 114, coll. 601A–608D

source_text:
## ARGUMENTUM.

[0601A]

Philippenses sunt Macedones. Hi, accepto verbo veritatis, perstiterunt in fide, nec receperunt falsos apostolos. Hoc collaudat scribens eis a Roma de carcere per Epaphroditum.

## CAPUT PRIMUM.

VERS. 1.-- *Paulus.* More solito salutationem praemittit; [0601B] deinde gratias Deo agit pro eis, implorans eis majora bona, ut et in virtutibus crescentes ad perfectionem perveniant. Deinde patientiam in tribulationibus monet exemplo sui et Christi, postea ut caveant a versutiis pseudoapostolorum; tandem admonitionem moralem interserit, et prope finem de gratia, quam sibi Romam per Epaphroditum miserant, gaudere se dicit. *Timotheus.* Hunc apponit, quia eum missurus erat ad illos: propter hoc eum quodammodo commendans, ut eadem quae scribit ab eo recipiant. *Servi.* Servos dixit, ut et ipsi pro Domino ferant dura. *Christi.* Ut contra pseudo stent.

VERS. 3.-- *Gratias ago Deo meo.* Quasi dicat: Agite quae agitis, quia talia sunt, unde Deum laudo.

[0601C]VERS. 5.-- *Communicatione.* Per quam vestra communia fecistis, in Evangelio exaltando.

VERS. 6.-- *Confidens.* Quasi: Deprecor ut stetis, et confido hoc ipsum fieri a vobis quod precor, non autem aliud; sed videte ne frustra confidam.

*Perficiet.* Ipse ut velimus operatur incipiens, qui volentibus cooperatur perficiens.

VERS. 7.-- *Sicut est mihi.* Ita gratias ago, deprecor et confido, *sicut justum est sentire,* id est ita velle. Et exponit causam, *eo quod habeam vos in corde,* bonum vobis desidero, sive sim vinctus, sciens vos quoque vinctos, sive defendens Evangelium, quod et vos facitis.

VERS. 8.-- *Cupiam omnes vos,* etc. Id est intimo [0601D] amore Christi, ut ab eo perfecte diligamini, vel eo affectu diligatis Deum et proximos, quo Christus qui animam posuit. Vel hoc refertur ad id quod supra dixit, se desiderare eos esse socios gaudii sui. Et determinat quomodo, scilicet amore Christi, non humano, ut participes habeat in Deo.

VERS. 10.-- *Ut probetis potiora.* Id est, ut crescat charitas vestra in scientia, ut probare et discernere sciatis non solum quae sunt mala et bona, sed etiam inter bona quae sint potiora, ut post probationem *sitis sinceri* in vobis, sine operibus corruptionis, et quantum ad proximum, *sine offensione.*

VERS. 11.-- *Repleti fructu,* etc. Id est mercede justitiae, adeo ut sitis gloria et laus Dei, ut pro vobis dicatur. *Mirabilis Deus in sanctis suis [n: (Psal. LXVII)]*.

[0602A]VERS. 12.-- *Scire autem volo,* etc. Hactenus communiter locutus est, inde ponit specialiter quae tolerantiam suadeant, scilicet, *Pro vobis gratias ago: Confido. Vos autem volo scire,* etc., quasi dicat: Cum ita sitis perfecti, perseverate et cavete, ne tribulationes instantes hanc vestram diminuant perfectionem, sed exemplum mei respicite.

[0602B]VERS. 13.-- *Ut vincula,* etc. Quia namque patienter quaelibet mala sustineo, patet non esse scelus falsitatis quam in me justa vindicta percellat, sed quamdam veritatis virtutem quam sustinendi fortitudo magnificat.

VERS. 14.-- *Auderent,* etc. Constantia enim ejus multos ita animavit, ut non timerent evangelizare.

VERS. 17.-- *Quidam autem,* etc. Convicti in contentione a me, praedicant secundum quod eos convici debere praedicare. *Ex contentione.* Ex privato odio, quod aliquando mecum contulerunt, et confutati sunt. Et ne viderentur correcti, addit: *Non puro animo.*

VERS. 18.-- *Quid enim?* Non prohibet mercenarios, sed permittit, quia et ipsi utiles sunt ad aliqua. [0602C] *Sed et gaudebo.* Ideo gaudeo de malis meis, vel de profectu Evangelii, quia inde mihi salus.

VERS. 21.-- *Mihi autem vivere Christus est,* etc. Quasi diceret: Merito Christum magnifico sive vita, sive morte, quia *Christus mihi vivere,* id est mihi vita hic per fidem et spem, et in futuro per speciem. Pro hac vita mortale corpus tradidit, ut ipsum immortale in aeternum recipiat, unde et subdit et mori lucrum.

VERS. 22.-- *Quod si vivere,* etc. Christus est mihi vivere, ut eum magnificem. Quod si est, tunc nescio quid eligam, mori, an vivere. Quasi: Nisi hic fructus esset, non dubium quin mori eligerem ut Christum haberem praemium: et ideo, ne dubitetis mori pro Christo.

[0602D]VERS. 24.-- *Permanere autem,* etc. Ecce quod non sibi melius, sed quod multis expedit, eligit, propter charitatem, quae prae omnibus eligenda est.

VERS. 25.-- *Et gaudium fidei,* etc. Id est: Ut de fide vestra gaudeamus, vel ut vos de fide gaudeatis in ea proficientes. Quod non est nisi ubi est munda conscientia.

VERS. 28.-- *Et hoc a Deo,* etc. Etiam quod patimini non a vobis est, sed a Deo: quia pro merito Christi qui Patri obedivit, haec inter alias gratias data est vobis.

VERS. 29.-- *Non solum,* etc. Utrumque ergo ad Dei gratiam pertinet, et fides credentium, et tolerantia patientium, quia utrumque dixit esse donatum.

VERS. 30.-- *Quale et vidistis in me.* Quando nudus [0603A] verberatus sum pro muliere pythonissa a qua spiritum malignum exclusi, quae magnum quaestum praestabat dominis suis.

## CAPUT II.

VERS. 1, 2.-- *Si qua consolatio,* etc. Si vultis habere consolationem in rebus Christi, id est in remissione peccatorum et in aliis donis; vel: si consolari me vultis, *si quod solatium charitatis* est vobis, id est si vultis ut charitas ecclesiarum quae orant et bona agunt pro fratribus, sit vobis solatium et confortatio in adversitatibus vestris. *Si qua societas spiritus.* Propter hanc societatem illi in quos primitus venit Spiritus sanctus, linguis omnium gentium sunt locuti. *Si qua viscera.* Id est si affectum pietatis habetis [0603B] erga me. Non dico ipsam miserationem, id est exhibitionem misericordiae. Si ista, inquam, vultis vobis prodesse, *implete gaudium meum,* id est estote humiles, *unanimes,* quod eritis si habueritis idem sapere, etc.

VERS. 3.-- *Nihil per contentionem.* Nota contentiones fuisse inter eos. *Superiores,* etc. Vere hoc existimandum, quia potest esse in alio aliquid occultum, quo superior sit, etiam si bonum nostrum, quo videmur superiores esse, non sit occultum.

VERS. 4.-- *Non quae sua sunt.* Hic docet quomodo vitent contentionem et inanem gloriam, et quomodo arbitrentur alios superiores, scilicet si consideraverint non sua bona, sed aliorum.

VERS. 5.-- *Hoc enim sentite,* etc. Quasi dicat: [0603C] Unusquisque non quaerat suum commodum, sed aliorum, sicut Christus. Ad patientiam et humilitatem vos invito. Hoc enim debetis in vobis sentire quod in Christo fuit. Sicut Christus non quaesivit sua, sed nostra, ita nos invicem onera nostra portemus.

VERS. 6.-- *Qui cum in forma.* Praemittit alta de Christo, ut hi in quibus est locus abjectionis non dedignentur humiliari. *Non rapinam.* Usurpando quod suum non esset, ut diabolus et primus homo. Vel, non est arbitratus se aequalem Deo esse secundum humanitatem, quod esset rapinam facere, id est, non suum praesumere. *Sed semetipsum.* Ostensa altitudine, subdit de humilitate.

[n: (Aug., Ench. c. 35 et 36)]. Exinanivit autem se [0603D] formam servi accipiens, etc., *usque ad* factum est ut homo Christus nullum posset habere peccatum.

*Formam servi.* Non formam Dei amittens: forma servi accessit, non forma Dei abscessit: *Exinanivit.* Exinanire est ab invisibilitatis suae magnitudine se visibilem demonstrare.

VERS. 7.-- *Factus.* Secundum formam servi, qui erat infectus secundum formam Dei et etiam suo *Habitu.* Id est conversatione.

VERS. 8.-- *Humiliavit,* etc. [n: (CHRYS.)] Sponte Filius Patri obedivit, non quasi in servilem, etc., *usque ad* quod omnium maxime Patrem honoravit.

VERS. 9.-- *Propter quod.* Ostensa humilitate [0604A] Christi quae maxime in passione apparuit; nunc de claritate ejus, et quod et quantum humilitas mereatur ostendit.

VERS. 10.-- *Ut in nomine.* Hic aperit cui datum sit nomen Dei, cui omnis creatura flectit genu, id est Deo. Sed forte diceretur, quod homo adoptione Deus esset, et sic Christus ex parte verus Deus, quod ex parte adoptivus erit. Adoptivo autem Deo non flectit genu creatura, sed vero. Constat autem Christum verum Deum esse, cui flectitur genu, non adoptivum.

VERS. 11.-- *Quia Dominus,* etc. Quod hic quidam negant, dicentes: Quomodo potest fieri, ut homo sit in gloria Dei Patris? sed si adoptivus sit, homo Deus in gloria Dei Patris esse non potest.

[0604B]VERS. 13.-- *Deus enim.* Nec de ipsa perseverantia boni voluit Deus sanctos suos in viribus suis, sed in ipso gloriari: qui eis non solum dat adjutorium quale primo homini dedit: sine quo non possunt perseverare si velint, sed in eis etiam operatur et velle, ut quoniam non perseverabunt nisi et possint et velint, perseverandi eis et possibilitas et voluntas divinae gratiae largitate donetur. Tantum quippe Spiritu sancto accenditur voluntas eorum, ut ideo possint quia sic volunt: ideo sic velint, quia Deus operatur ut velint.

VERS. 14.-- *Omnia autem.* Adjungit patientiam humilitati.

VERS. 15.-- *Nationis pravae,* etc. Id est malorum, qui rectum ordinem depravant et pervertunt. [0604C] Qui dicuntur natio, quia non sunt renati ex aqua et Spiritu sancto. *Sicut luminaria.* Bene sanctos luminaribus comparat. Sicut enim stellas coeli non exstinguit nox, sic mentes fidelium adhaerentes coelo sacrae Scripturae non obscurat mundana iniquitas.

VERS. 20.-- *Neminem enim,* etc. Hoc tempore multi cum Apostolo mercenarii, filii vero vel pastores nulli nisi Timotheus.

VERS. 21.-- *Omnes,* etc. Hi sunt mercenarii, qui sunt tolerandi, quia eadem habent in ore, quae et pastores, qui utique sunt diligendi. Fures vero qui falsa praedicant, et latrones qui occidunt, sunt cavendi.

## CAPUT III.

[0604D]VERS. 1.-- *De caetero.* Quasi: Huc usque instruxi vos quomodo debeatis stare in bello contra tribulationes, de caetero pseudoapostolos, ne legalia ab eis recipiatis moneo, sed fidem Christi solam sufficere credatis. De sinceritate fidei incipit. *Scribere.* Ut diutius maneat scriptura quam prolatio.

VERS. 3.-- *Nos enim,* etc. Id est: Nos habemus circumcisionem: hoc voluit dicere Apostolus: Nos sumus justitia. Circumcisio enim justitia est. Magis autem commendat dicendo nos esse circumcisionem, id est justitiam, quam dicendo nos esse circumcisos, id est justos: sic tamen ut cum justitiam dicit esse, justos intelligamus. *Qui Spiritu Dei,* vel, *Deo,* etc. Notat Spiritum Domini cui latria exhibetur, [0605A] sed ea servitus soli Creatori exhibenda. Alia est servitus, qua per charitatem jubemur servire invicem, quae Graece dicitur dulia. *Et non in carne fiduciam.* Carne servit qui de rebus carnalibus sperat se placere Deo. Cum vero et ipsa caro per bona opera spiritui subditur, spiritu servimus Deo, qui carnem domamus, ut spiritus obtemperet Deo.

VERS. 4.-- *Quanquam et ego,* etc. Ne videatur Apostolus contemnere in aliis quod non habet, et non posse fidere in carne, subdit: *Quanquam,* etc.

VERS. 5.-- *De tribu Benjamin.* Tribus Benjamin adhaesit Judae, non recedens a templo, quando facta est separatio in servo Salomonis. Tunc enim tribus Juda quae erat regia, et tribus Benjamin, et tribus Levi quae erat sacerdotalis, remanserunt simul, non [0605B] recedentes a Jerusalem et a templo.

VERS. 7.-- *Propter Christum.* Ne adventum Christi ostenderem, vel nondum factum, vel esse superfluum. Inania enim erant haec omnia impedimenta, ne accederetur ad gratiam.

VERS. 8.-- *Verumtamen existimo.* Non solum propter Christum habendum ita arbitratus sum, sed etiamsi ipsum non possem assequi. *Propter* hoc solum, scilicet propter *scientiam* quam de Jesu habemus, *praeeminentem,* caeteris scientiis. *Ut stercora.* Quasi: Non tantum detrimenta bonorum, sed quae inquinant jam observantem: et hoc ideo, ut in futuro Christum habeant praemium: et hic sim in illo membrum: quod aliter nequit fieri nisi illa aestimem ut stercora.

[0605C]VERS. 9.-- *Meam justitiam,* etc. Si ex lege est justitia, quomodo tua? Nunquid tu tibi imposuisti legem? Deus legem dedit et imposuit. Deus te legi suae obtemperare praecepit. Sed et tua est, quia de lege praesumis tua voluntate te legem posse implere aestimans.

[n: (CHRYS.)] Recte dixit: *Non habens meam justitiam,* etc., *usque ad* quae ex nostro studio profecta sunt.

*Sed illam,* etc. [n: (AUG.)] Quae impetrat a Deo, quae tollit timorem, etc., *usque ad* omnino tollenda est secundum umbram legalium figurarum. *Justitia in fide.* Justitia scilicet est ens in fide, et sicut ex fide nata est, ita existere non habet nisi in fide.

VERS. 10.-- *Ad cognoscendum.* Subdit commendationem [0605D] fidei, per multa quae facit. Facit enim et in alia vita cognoscere Deum perfecte, qui hic creditur. Et habere resurrectionem, quae nostra resurrectio est virtus et efficacia resurrectionis Christi Et in hac vita habere societatem in patiendo: nisi enim per fidem, nemo tanta pateretur; et configurationem mortis, id est ut moriamur, sicut ipse, si opus est.

VERS. 11.-- *Occurram.* Deo tribuens quae mihi tribuit, per hoc venturus ad resurrectionem. Vel, occurram Christo in judicio quod sanctorum est tantum, veniens prius ad resurrectionem veram et gloriosam, quae non est inter mortuos, sed longe ex mortuis: quia licet omnes resurgant in die judicii, [0606A] soli tamen justi gloriose immutabuntur, et occurrent Domino in aera deportati ab angelis. Impii vero manebunt in terra quousque percipiant terribilem sententiam judicis.

*Non quod jam acceperim.* Hoc dicit de se, ne illi quos laudat, ut homines extollantur, sed laborem adderent, ut ipse facit qui tantus est. *Sequor autem,* etc. Non passibus corporis, sed mentis affectibus et vitae moribus, ut possim esse perfectus justitiae possessor: qui recto itinere de die in diem spirituali renovatione proficiens, jam perfectus sum ejusdem justitiae viator. Perfectus enim erat viator, sed nondum ipsius itineris perfectione perventor. *Si quo modo comprehendam.* Hoc dicit quia difficile est. Et ne videatur superfluum tot pati, cum fidem et [0606B] alia bona habeat, subdit: Merito pro illa gloria tantum laboro, quia *Non* dico quod *jam acceperim* aliquid: quia si quid gloriae accepi, nihil est ad comparationem futurae. *Aut* si quid accepi, ut de cognitione Christi, non dico quod in illa *perfectus sim.* Et si ita de me. quid me qui de aliis?

VERS. 13.-- *Quae quidem retro.* Priora acta non quia mala, sed parva ad meritum, sed ad potiora extensus, ut semper proficiat in melius.

VERS. 14.-- *Persequor.* Eo usque donec veniam ad destinatum bonum. *Supernae vocationis.* Id est aeternae vitae, ad quam vocat Deus, et ideo digna res est, etc.

VERS. 15.-- *Perfecti sumus.* Sciendum quod justitia qua justus ex fide vivit vera justitia est, quae licet non immerito in aliquibus justis pro hujus vitae [0606C] capacitate perfecta dicatur, parva tamen est ad illam magnam, quam cepit aequalitas angelorum: quam qui nondum habebat, et propter illam quae jam inerat, perfectum, et propter istam quae adhuc deerat imperfectum se esse dicebat. At minor ista justitia facit meritum, major illa praemium. Ideo qui istam non sequitur, illam non assequitur. *Et si quid aliter sapitis.* Id est, si quid melius ad cultum Dei excogitaveritis, etiam hoc donum Dei esse sciatis, quia hoc revelabit vobis. Sed ne qua inde praesumptio oriretur, subdit: ad quod pervenimus ut idem sapiamus: hoc est non extra regulam disciplinae sapere, sed quod commune sit et modestum in veritate evangelica. *Verumtamen ad.* Modo imperfecti sumus, modo aliter sapimus, sed tamen necesse est, ut omnes [0606D] idem de illo sapiamus, *ad quod pervenimus* fide et scientia, *et in eadem permaneamus regula.* Id est, opere compleamus.

VERS. 18.-- *Inimicos crucis.* Qui carnis observantias inducunt, crucem superfluam asserunt.

VERS. 19.-- *Quorum deus venter est.* Quasi in esca salus, ut deus sit venter, et gloriantur in pudendis circumcicis, quod est terrena sapere, et quidquid faciunt, pro ventre faciunt. Vel escas quae ventris sunt, faciunt deum: dum eas justificare homines dicunt, et gloria eorum in talibus est, unde confundi et erubescere possunt, dum per temporalia se justificari dicunt. Itaque gloria eorum temporalis perducet eos ad confusionem aeternam.

[0607A]VERS. 20.-- *Nostra conversatio.* Id est vivendo et intelligendo simus similes angelis. Unde etiam, id est, praeter commoda quae jam habemus, *etiam Dominum exspectamus.*

## CAPUT IV.

VERS. 1.-- *Gaudium, et consolatio.* Id est per quos in praesenti laetificor et in futuro coronabor. Discipulis enim in agone victoribus, dignus erit corona magister.

VERS. 2.-- *Evodiam rogo,* etc. Omnes moneo, sed specialiter Evodiam et Syntichen: quia hae mulieres religiosae praedicatores suscipere solebant.

VERS. 3.-- *Nomina.* Qui discreti sunt meritis diversas mansiones habebunt in aeterna domo. Unde: [0607B] *In domo Patris mei mansiones multae sunt [n: (Joan. XIV)]*. *Libro vitae.* Praedestinatio in qua omnes salvandi praedestinati sunt. Quasi: Nolite, o Philippenses, graviter ferre quod omnes vos in epistola mea sigillatim non nominavi, quia etsi in ea non estis scripti, in libro tamen vitae continemini.

VERS. 4.-- *Gaudete,* etc. Laetatus in fide eorum et operibus, Apostolus ut alacriores sint, optat in hoc studio proficientes gaudere in Domino, et id iterat, ut se in eis vere gaudere ostendat.

VERS. 5.-- *Modestia.* Id est rectus modus, ut in Domino sit omne gaudium, et hoc per vos addiscant alii. Vel *modestia nota sit omnibus* fidelibus et infidelibus, ut imitentur ne possint reprehendere. *Dominus prope est,* id est paratus dare quidquid opus [0607C] est in spiritualibus vel temporalibus. De nulla re sitis solliciti et timidi. Sed petitiones de his quae vultis impetrare.

VERS. 6.-- *Sed in omni oratione.* Oratio et obsecratio, communiter pro se vel aliis, de quibuslibet, at petitio de rebus nominatim necessariis fit. *Innotescant.* Haec notitia assiduitate fit, et vigilantia orationis. Tunc demum pax custodit corda in Christo. Hoc ideo dicit, quia qui cum Deo habet pacem, non timet mentem adversam. *Apud Deum.* Vel angelis, qui Deo eas offerunt. Unde: Cum oraretis, orationem vestram obtuli apud Deum. Vel nobis innotescant apud Deum per tolerantiam, non apud homines per jactantiam.

VERS. 7.-- *Et pax Dei,* id est Deus qui est pax [0607D] summa, quae nec cogitari potest, et ideo extra eum nullo opus est. *Exsuperat omnem sensum.* Nostrum, non eorum qui semper vident faciem Patris. Vel pax qua ipse Deus pacatus est, *superat omnem sensum:* praeter suum, quia nec nos sic possumus nosse, nec ulli angeli.

VERS. 8.-- *De caetero, fratres,* etc. Hactenus contra persecutores et contra pseudopraedicatores monuit. De caetero autem in conclusione, quae ad perfectionem sunt exponit. *Quaecunque justa.* Istud ad proximum. *Sancta,* in propria vita; et ut minus dicatur, *quaecunque sunt amabilia,* id est, amari digna, [0608A] ut modestus incessus, humilis sermo et hujusmodi.

*Bonae famae. [n: (AUG.)]* Nobis vita nostra, aliis bona fama necessaria est. Proinde quisquis a flagitiorum criminibus vitam suam custodit, sibi benefacit; quisquis autem famam, etiam in alios misericors est.

VERS. 10.-- *Gavisus,* etc. Hic commemorat, quod sibi saepe necessaria miserant, unde alacritatem suam propensiorem factam ostendit quia in quo negligentes facti fuerant, adhibita solertia iterarunt, ut memores facti apostoli sui fructus emitterent in horreo coelesti condendos. *Aliquando,* etc. Aliquo tempore, quia non omni potuerunt. *Refloruistis.* Ministrando mihi necessaria. Quae ministratio dicitur flos, quia inde fructus vitae aeternae provenit. *Pro me.* Quia mihi prodest vestra compassio. Ne autem [0608B] viderentur aliqua mala causa intermisisse addit: *modo refloruistis,* sed ante eratis occupati et impediti aliquibus adversis.

VERS. 11.-- *Non quasi.* Non propter se, sed profectum eorum gaudet.

VERS. 12.-- *Scio et humiliari.* Qui penuria non frangitur, a gratiarum actione non retrahitur. Qui rerum temporalium desiderio non accenditur, scit humiliari, id est inopiam pati. *Abundare.* Qui acceptis rebus non extollitur, qui eas ad usum vanae gloriae non intorquet, qui solus non possidet quod accepit, sed cum indigentibus misericorditer dividit, scit abundare. Qui acceptis alimentis non ad ingurgitationem ventris, nec plus carni tribuit quam necessitas petit, scit satiari. Qui alimentorum inopiam [0608C] sine murmuratione tolerat, nec pro necessitate victus agit aliquid, unde anima peccati laqueum incurrat, scit esurire.

VERS. 17.-- *Non quia quaero.* Datum est res ipsa quae datur, ut munus, cibus, potus et hujusmodi. Fructus autem opera bona, et recta voluntas datoris. Unde Dominus in Evangelio non ait simpliciter: *Qui recipit justum vel prophetam,* sed addidit: *in nomine justi vel prophetae.* Suscipere enim prophetam vel justum, datum est. In nomine justi vel prophetae hoc facere, fructus est. Eliam pavisse leguntur corvus et vidua. Sed per corvum qui non nomine justi, dato pascebatur, per viduam, fructu, quia sciebat quod hominem Dei pasceret. *Sed fructum.* Id est bonam et rectam voluntatem bonae operationi adjunctam. [0608D] Non enim tam gaudet subventum esse suae necessitati, quam illorum congratulatur fecunditati.

VERS. 18.-- *In odorem.* Quae missa sunt a vobis placent Deo ut odor suavissimus. Comparantur etiam orationi quae est incensum Dei. Unde dicitur: *Date eleemosynam, et ecce omnia munda sunt vobis [n: (Luc. XI)]*.

VERS. 19.-- *Impleat omne desiderium vestrum.* Non in terrenis, sed in gloria. Vel gloria Christi implentur desideria sanctorum, ut ipse Christus inde sit gloriosus.

english:
## THE ARGUMENT.

[0601A]

The Philippians are Macedonians. These, having received the word of truth, persevered in the faith, and did not receive false apostles. This the Apostle commends, writing to them from Rome, out of prison, by Epaphroditus.

## CHAPTER ONE.

VERS. 1.-- *Paul.* After his wonted manner he sets the salutation first; [0601B] then he gives thanks to God for them, imploring for them greater goods, that growing also in virtues they may come to perfection. Then he admonishes them to patience in tribulations by the example of himself and of Christ, afterwards, that they beware of the wiles of the false apostles; at last he inserts a moral admonition, and near the end he says that he rejoices over the favour which they had sent him to Rome by Epaphroditus. *Timothy.* He puts him beside himself, because he was about to send him to them: on this account commending him in a certain measure, that they may receive from him the same things which he writes. *Servants.* He said "servants," that they too may bear hard things for the Lord. *Of Christ.* That they may stand against the false ones.

VERS. 3.-- *I give thanks to my God.* As if to say: Do the things which you do, because they are such that from them I praise God.

[0601C]VERS. 5.-- *Communication.* Through which you made your own things common, in the exalting of the Gospel.

VERS. 6.-- *Being confident.* As if: I beseech that you stand fast, and I trust that this very thing which I pray is done by you, and not another; but see that I trust not in vain.

*He will perfect.* He himself, beginning, works that we may will, who, perfecting, cooperates with those who will.

VERS. 7.-- *As it is meet for me.* So do I give thanks, beseech and trust, *as it is just to think,* that is, so to will. And he sets forth the cause, *for that I have you in my heart,* I desire good for you, whether I be in bonds, knowing that you also are bound, or whether I be defending the Gospel, which you also do.

VERS. 8.-- *I long after you all,* etc. That is, with the inmost [0601D] love of Christ, that you may be perfectly loved by him, or that you may love God and your neighbours with that affection wherewith Christ [loved], who laid down his soul. Or this is referred to that which he said above, that he desired them to be partakers of his joy. And he determines in what manner, namely by the love of Christ, not by human love, that he may have them as sharers in God.

VERS. 10.-- *That you may approve the better things.* That is, that your charity may grow in knowledge, so that you may know how to approve and to discern not only what things are evil and good, but even among good things which are the better, that after the proving *you may be sincere* in yourselves, without works of corruption, and, as regards your neighbour, *without offence.* [var: Vulg. *sine offensa*, "without offence", the other noun-form]

VERS. 11.-- *Filled with fruit,* etc. That is, with the reward of righteousness, so far that you may be the glory and praise of God, so that it may be said on your behalf. *God is wonderful in his saints [n: (Psal. LXVII)]*.

[0602A]VERS. 12.-- *But I wish to know,* etc. [var: Vulg. *Scire autem vos volo*, "I wish you to know"] Thus far he has spoken in general, thence he sets down in particular the things which may persuade to endurance, namely, *For you I give thanks: I am confident. But I wish you to know,* etc., as if to say: Since you are thus perfect, persevere and beware, lest the tribulations at hand diminish this your perfection, but look upon my example.

[0602B]VERS. 13.-- *That my bonds,* etc. For because I patiently bear whatsoever evils, it is plain that it is not a crime of falsehood which a just vengeance strikes in me, but a certain power of truth which the fortitude of enduring magnifies.

VERS. 14.-- *They would dare,* etc. For his constancy so animated many that they did not fear to preach the Gospel.

VERS. 17.-- *But some,* etc. Convicted in contention by me, they preach according to that which I convicted them they ought to preach. *Of contention.* Out of private hatred, because at some time they disputed with me and were confuted. And lest they should seem corrected, he adds: *Not with a pure mind.* [var: Vulg. *non sincere*, "not sincerely"]

VERS. 18.-- *For what?* He does not forbid the hirelings, but permits them, because they too are useful for some things. [0602C] *Yea, and I will rejoice.* Therefore I rejoice over my own evils, or over the advancement of the Gospel, because thence is salvation to me.

VERS. 21.-- *But to me to live is Christ,* etc. [var: Vulg. *Mihi enim vivere Christus est*, "For to me to live is Christ"] As if he would say: Deservedly do I magnify Christ, whether by life or by death, because *Christ is to me to live,* that is, he is life to me here through faith and hope, and in the future through sight. For this life he delivered up his mortal body, that he may receive that same body immortal for ever, whence he also subjoins, and to die is gain.

VERS. 22.-- *But if to live,* etc. Christ is to me to live, that I may magnify him. And if that is so, then I know not which I should choose, to die or to live. As if: Unless this fruit were, there would be no doubt but that I would choose to die, that I might have Christ for my reward: and therefore, do not doubt to die for Christ.

[0602D]VERS. 24.-- *But to abide,* etc. Behold, he chooses not what is better for himself, but what is expedient for many, on account of charity, which is to be chosen before all things.

VERS. 25.-- *And the joy of faith,* etc. That is: That we may rejoice over your faith, or that you may rejoice over the faith, advancing in it. Which is not save where there is a clean conscience.

VERS. 28.-- *And this from God,* etc. Even that which you suffer is not from you, but from God: because, for the merit of Christ who obeyed the Father, this among the other graces has been given to you.

VERS. 29.-- *Not only,* etc. Both therefore pertain to the grace of God, both the faith of them that believe and the endurance of them that suffer, because he said that both were given.

VERS. 30.-- *Such as you have both seen in me.* When I was scourged naked [0603A] on account of the pythoness woman out of whom I shut out the malignant spirit, who furnished great gain to her masters.

## CHAPTER II.

VERS. 1, 2.-- *If there be any consolation,* etc. If you wish to have consolation in the things of Christ, that is, in the remission of sins and in the other gifts; or: if you wish to console me, *if any comfort of charity* be yours, that is, if you wish that the charity of the churches which pray and do good things for the brethren may be to you a comfort and a strengthening in your adversities. *If any fellowship of the spirit.* On account of this fellowship, they upon whom the Holy Spirit first came spoke with the tongues of all nations. *If any bowels.* That is, if you have the affection of piety [0603B] toward me. I do not say compassion itself, that is, the showing forth of mercy. If these things, I say, you wish to profit you, *fulfil my joy,* that is, be humble, *of one mind,* which you will be if you have the same mind, etc.

VERS. 3.-- *Nothing through contention.* Note that there had been contentions among them. *Superior,* etc. Truly this is to be esteemed, because there can be in another something hidden whereby he is superior, even if our own good, whereby we seem to be superior, be not hidden.

VERS. 4.-- *Not the things that are their own.* Here he teaches how they may avoid contention and vainglory, and how they may esteem others superior, namely if they consider not their own good things, but those of others.

VERS. 5.-- *For let this be your mind,* etc. As if to say: [0603C] Let each one not seek his own advantage, but that of others, as Christ did. To patience and to humility I invite you. For you ought to be minded in yourselves in that which was in Christ. As Christ sought not his own things, but ours, so let us bear one another's burdens.

VERS. 6.-- *Who being in the form.* He sets high things concerning Christ before all else, that those in whom there is place for abasement may not disdain to be humbled. *He thought it not robbery.* By usurping what would not be his own, as did the devil and the first man. Or, he did not judge himself to be equal to God according to his humanity, which would have been to commit robbery, that is, to presume upon what is not his own. *But he emptied himself.* The height having been shown, he adds concerning the humility.

[n: (Aug., Ench. c. 35 et 36)]. But he emptied himself, [0603D] taking the form of a servant, etc., *as far as* it came about that the man Christ could have no sin.

*The form of a servant.* Not losing the form of God: the form of a servant came to him, the form of God did not depart: *He emptied himself.* To empty oneself is to show oneself visible out of the greatness of his own invisibility.

VERS. 7.-- *Made.* According to the form of a servant, he who was unmade according to the form of God, and also by his own *Habit.* That is, by his manner of life.

VERS. 8.-- *He humbled himself,* etc. [n: (CHRYS.)] Of his own accord the Son obeyed the Father, not as though into a servile, etc., *as far as* that he honoured the Father most of all.

VERS. 9.-- *For which cause.* The humility of Christ having been shown, [0604A] which appeared chiefly in the passion; now he shows concerning his [Christ's] glory, and what and how much humility merits.

VERS. 10.-- *That in the name.* Here he opens to whom the name of God has been given, to whom every creature bends the knee, that is, to God. But perhaps it might be said that the man was God by adoption, and thus Christ in part true God, in that in part he will be adoptive. But the creature does not bend the knee to an adoptive God, but to a true one. Yet it is agreed that Christ is true God, to whom the knee is bent, not adoptive.

VERS. 11.-- *That the Lord,* etc. Which here certain men deny, saying: How can it come to pass that a man should be in the glory of God the Father? but if he be adoptive, a man who is God cannot be in the glory of God the Father.

[0604B]VERS. 13.-- *For it is God.* Not even concerning the perseverance in good itself did God will his saints to glory in their own strength, but in himself: who gives them not only such help as he gave to the first man: without which they cannot persevere if they will, but works in them also the very willing, so that, since they will not persevere unless they both can and will, both the possibility and the will of persevering may be given them by the bounty of divine grace. For so far is their will kindled by the Holy Spirit, that therefore they can because they so will: therefore they so will, because God works that they may will.

VERS. 14.-- *And all things.* He joins patience to humility.

VERS. 15.-- *Of a depraved nation,* etc. That is, of the wicked, who deprave and pervert right order. [0604C] Who are called a nation, because they are not born again of water and the Holy Spirit. *As lights.* Well does he compare the saints to lights. For as the night does not extinguish the stars of heaven, so worldly iniquity does not darken the minds of the faithful cleaving to the heaven of Holy Scripture.

VERS. 20.-- *For I have no man,* etc. At this time there were many hirelings with the Apostle, but of sons or pastors none save Timothy.

VERS. 21.-- *All,* etc. These are the hirelings, who are to be borne with, because they have in their mouth the same things which the pastors also have, who assuredly are to be loved. But thieves, who preach false things, and robbers, who kill, are to be shunned.

## CHAPTER III.

[0604D]VERS. 1.-- *For the rest.* As if: Thus far I have instructed you how you ought to stand in the war against tribulations, for the rest, the false apostles, I admonish you not to receive the observances of the law from them, but to believe that the faith of Christ alone suffices. He begins concerning the sincerity of faith. *To write.* That the writing may remain longer than the utterance.

VERS. 3.-- *For we are,* etc. That is: We have circumcision: this the Apostle wished to say: We are righteousness. For circumcision is righteousness. But he commends the more by saying that we are circumcision, that is, righteousness, than by saying that we are circumcised, that is, just: yet so, that when he says it is righteousness, we understand the just. *Who by the Spirit of God,* or, *to God,* etc. He notes the Spirit of the Lord, to whom latria is rendered, [0605A] but that service is to be rendered to the Creator alone. Another is the service by which we are bidden through charity to serve one another, which in Greek is called dulia. *And not having confidence in the flesh.* He serves in the flesh who hopes out of carnal things to please God. But when the flesh itself also is subjected to the spirit through good works, we serve God in the spirit, we who tame the flesh, that the spirit may obey God.

VERS. 4.-- *Although I also,* etc. Lest the Apostle should seem to despise in others what he himself does not have, and not to be able to trust in the flesh, he subjoins: *Although,* etc.

VERS. 5.-- *Of the tribe of Benjamin.* The tribe of Benjamin clave to Judah, not departing from the temple, when the separation was made under the servant of Solomon. For then the tribe of Judah, which was royal, and the tribe of Benjamin, and the tribe of Levi, which was priestly, remained together, not [0605B] departing from Jerusalem and from the temple.

VERS. 7.-- *For Christ.* Lest I should show the coming of Christ either not yet accomplished, or to be superfluous. For all these hindrances were empty things, that one might not come to grace.

VERS. 8.-- *Nevertheless I esteem.* Not only for the sake of having Christ have I so judged, but even if I could not attain him. *For* this alone, namely for the *knowledge* which we have of Jesus, *pre-eminent,* [var: Vulg. *eminentem scientiam*, "the eminent knowledge", with the simple adjective] above the other kinds of knowledge. *As dung.* As if: Not only the losses of goods, but the things which defile one who is now observing them: and this to this end, that in the future they may have Christ for their reward: and that here I may be a member in him: which cannot come about otherwise unless I esteem those things as dung.

[0605C]VERS. 9.-- *My own righteousness,* etc. If righteousness is from the law, how is it thine? Didst thou impose the law upon thyself? God gave the law and imposed it. God commanded thee to obey his law. But it is also thine, because thou presumest upon the law, reckoning that by thine own will thou canst fulfil the law.

[n: (CHRYS.)] Rightly did he say: *Not having my own righteousness,* etc., *as far as* which have proceeded from our own zeal.

*But that,* etc. [n: (AUG.)] Which obtains from God, which takes away fear, etc., *as far as* it is wholly to be taken away according to the shadow of the figures of the law. *Righteousness in faith.* That is, righteousness is a thing existing in faith, and as it was born of faith, so it has no being save in faith.

VERS. 10.-- *Unto the knowing.* He subjoins the commendation [0605D] of faith, by the many things which it does. For it makes us know God perfectly in the other life also, who here is believed. And to have the resurrection, which our resurrection is the power and efficacy of the resurrection of Christ And in this life to have fellowship in suffering: for unless through faith, no man would suffer so great things; and the conformation of [his] death, that is, that we may die, as he did, if there be need.

VERS. 11.-- *I may meet.* Rendering to God the things which he has bestowed on me, and by this coming to the resurrection. Or, I may meet Christ in the judgment, which belongs to the saints only, coming first to the true and glorious resurrection, which is not among the dead, but far out of the dead: because, although all rise again on the day of judgment, [0606A] yet the just alone shall be gloriously changed, and shall meet the Lord in the air, borne up by angels. But the ungodly shall remain on the earth until they receive the terrible sentence of the judge.

*Not that I have already received.* This he says of himself, lest those whom he praises should be exalted as men, but should add labour, as he himself does who is so great. *But I follow after,* etc. Not with the steps of the body, but with the affections of the mind and the manners of life, that I may be able to be a perfect possessor of righteousness: I who, advancing by a straight road from day to day by spiritual renewal, am already a perfect wayfarer of that same righteousness. For he was a perfect wayfarer, but not yet one arrived by the perfection of the journey itself. *If by any means I may comprehend.* This he says because it is difficult. And lest it should seem superfluous to suffer so many things, since he has faith and [0606B] the other good things, he subjoins: Deservedly do I labour so much for that glory, because I do *Not* say that I have *already received* anything: for if I have received anything of glory, it is nothing in comparison with what is to come. *Or* if I have received anything, as concerning the knowledge of Christ, I do not say that in it *I am perfect.* And if it is thus of me. what of me who of others?

VERS. 13.-- *The things which are behind.* His former deeds, not because they were evil, but small toward merit, but stretched out toward the better things, that he may always advance unto what is better.

VERS. 14.-- *I press on.* Even so far, until I come to the appointed good. *Of the supernal vocation.* That is, of eternal life, unto which God calls, and therefore it is a worthy thing, etc.

VERS. 15.-- *We are perfect.* It is to be known that the righteousness by which the just man lives out of faith is true righteousness, which, although not undeservedly it be called perfect in some just men according to the capacity of this [0606C] life, is nevertheless small beside that great righteousness which the equality of the angels has received: and he who did not yet have it said that he was both perfect, on account of that which was already within, and imperfect, on account of this which was still wanting. But this lesser righteousness makes the merit, that greater one the reward. Therefore he who does not follow after this one does not attain that one. *And if in anything you be otherwise minded.* That is, if you devise anything better for the worship of God, know that this also is a gift of God, because he will reveal this to you. But lest any presumption should arise thence, he subjoins: whereunto we have come, that we be of the same mind: that is, not to be wise outside the rule of discipline, but that which is common and modest in evangelical truth. *Nevertheless whereunto.* Now we are imperfect, now we are otherwise minded, but nevertheless it is necessary that we all [0606D] be of the same mind concerning that same thing *whereunto we have come* by faith and knowledge, *and that we continue in the same rule.* That is, let us fulfil it in work.

VERS. 18.-- *Enemies of the cross.* They who bring in the observances of the flesh assert the cross to be superfluous.

VERS. 19.-- *Whose God is their belly.* As though salvation were in food, so that the belly is a god, and they glory in the parts of shame, circumcised [sic: *circumcicis*], which is to be wise in earthly things, and whatsoever they do, they do it for the belly. Or, the foods which belong to the belly they make a god: while they say that these justify men, and their glory is in such things, whereby they may be confounded and put to the blush, while they say that they are justified through temporal things. And so their temporal glory shall lead them to eternal confusion.

[0607A]VERS. 20.-- *Our conversation.* That is, in living and in understanding let us be like the angels. Whence also, that is, besides the goods which we already have, *we also look for the Lord.* [var: Vulg. *unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum*, "whence also we look for the Saviour, our Lord Jesus Christ"]

## CHAPTER IV.

VERS. 1.-- *Joy, and consolation.* [var: Vulg. *gaudium meum, et corona mea*, "my joy and my crown". The gloss printed beneath this lemma expounds the crown and nothing else, and leaves Migne's own word unglossed] That is, through whom I am gladdened in the present and shall be crowned in the future. For when the disciples are victors in the contest, the master will be worthy of the crown.

VERS. 2.-- *I beseech Evodia,* etc. I admonish all, but especially Evodia and Syntyche: because these religious women were wont to receive preachers.

VERS. 3.-- *Names.* They who are distinguished by merits shall have diverse mansions in the eternal house. Whence: [0607B] *In my Father's house there are many mansions [n: (Joan. XIV)]*. *The book of life.* The predestination in which all who are to be saved have been predestined. As if: Do not, O Philippians, take it hard that I have not named you all one by one in my epistle, for although you are not written in it, yet in the book of life you are contained.

VERS. 4.-- *Rejoice,* etc. Being gladdened over their faith and their works, the Apostle, that they may be the more eager, desires that they, advancing in this zeal, should rejoice in the Lord, and he repeats it, that he may show that he truly rejoices in them.

VERS. 5.-- *Moderation.* That is, right measure, so that all joy may be in the Lord, and that others may learn this through you. Or, *let moderation be known to all,* faithful and unbelieving, that they may imitate it, lest they be able to reprehend. *The Lord is nigh,* that is, ready to give whatsoever is needful [0607C] in spiritual or in temporal things. Be solicitous and fearful about nothing. But your petitions concerning those things which you wish to obtain.

VERS. 6.-- *But in every prayer.* Prayer and supplication are made in common for oneself or for others, concerning whatsoever things, but petition is made concerning things necessary by name. *Let them be made known.* This making known comes about by assiduity, and by watchfulness of prayer. Then at last peace keeps the hearts in Christ. He says this for this reason, because he who has peace with God does not fear an adverse mind. *With God.* Or to the angels, who offer them to God. Whence: When you were praying, I offered your prayer before God. Or, let them be made known for us with God through endurance, not with men through boasting.

VERS. 7.-- *And the peace of God,* that is, God, who is the highest peace, [0607D] which cannot even be thought, and therefore outside him there is need of nothing. *It surpasseth all understanding.* Ours, not that of those who always behold the face of the Father. Or, the peace whereby God himself is at peace *surmounts all understanding:* except his own, because neither can we know it thus, nor can any angels.

VERS. 8.-- *For the rest, brethren,* etc. Thus far he has admonished against persecutors and against false preachers. But for the rest, in the conclusion, he sets forth the things which belong to perfection. *Whatsoever things are just.* This toward one's neighbour. *Holy,* in one's own life; and, that a lesser thing be named, *whatsoever things are lovely,* that is, worthy to be loved, [0608A] as a modest gait, humble speech and the like.

*Of good report. [n: (AUG.)]* For ourselves our own life, for others a good report is necessary. Accordingly whosoever guards his life from the crimes of shameful deeds does well to himself; but whosoever [guards] his good report is merciful toward others also.

VERS. 10.-- *I rejoiced,* etc. Here he calls to mind that they had often sent him what was necessary, whereby he shows that his own cheerfulness has been made the readier, because in that wherein they had become negligent they did it again with diligence applied, that, being made mindful of their apostle, they might send forth fruits to be stored in the heavenly granary. *At some time,* etc. At some time, because they were not able at every time. *You have flourished again.* By ministering to me what was necessary. Which ministration is called a flower, because from it the fruit of eternal life comes forth. *For me.* Because your compassion profits me. But lest [0608B] they should seem to have broken off for some evil cause, he adds: *now you have flourished again,* but before you were occupied and hindered by certain adversities.

VERS. 11.-- *Not as though.* Not on his own account, but he rejoices over their advancement.

VERS. 12.-- *I know both how to be brought low.* He who is not broken by want is not drawn back from the giving of thanks. He who is not inflamed with the desire of temporal things knows how to be brought low, that is, to suffer need. *To abound.* He who is not exalted by the things received, who does not wrest them to the use of vainglory, who does not alone possess what he has received, but mercifully divides it with the needy, knows how to abound. He who, when food is received, [gives it] not to the gorging of the belly, nor gives more to the flesh than necessity demands, knows how to be filled. He who bears the lack of food [0608C] without murmuring, and does not, for the necessity of sustenance, do anything whereby the soul may run into the snare of sin, knows how to hunger.

VERS. 17.-- *Not that I seek.* The gift is the thing itself which is given, as a present, food, drink and the like. But the fruit is good works, and the right will of the giver. Whence the Lord in the Gospel did not say simply: *He that receiveth a just man or a prophet,* but added: *in the name of a just man or of a prophet.* For to receive a prophet or a just man is the gift. To do this in the name of a just man or of a prophet is the fruit. The raven and the widow are read to have fed Elias. But by the raven, which [did it] not in the name of a just man, he was fed with the gift, by the widow, with the fruit, because she knew that she was feeding the man of God. *But the fruit.* That is, the good and right will joined to good working. [0608D] For he does not so much rejoice that his own need has been relieved, as he rejoices with them over their fruitfulness.

VERS. 18.-- *For an odour.* The things which have been sent by you please God as a most sweet odour. They are compared also to prayer, which is the incense of God. Whence it is said: *Give alms, and behold all things are clean unto you [n: (Luc. XI)]*.

VERS. 19.-- *May he fulfil all your desire.* Not in earthly things, but in glory. Or, by the glory of Christ the desires of the saints are fulfilled, so that Christ himself may thence be glorious.

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