Exposition on Philippians
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Argumentum (prefatory note)
0Souter, Texts and Studies 9.2 2:387–388
In Actibus Apostolorum legimus quod ipso praedicante crediderint Philip[p]enses in Christo. hi[i] ergo tantum in fide ac scientia profecerunt, ut euangelium [etiam] praedicarent et defenderent a pseudo- apostolis impugnatum. quapropter ab his tantum sumptus se memorat accepisse, etiam cum alibi praedicaret. hos ergo conlaudans monet ne eius passionibus terreantur, quibus non destruitur Christi euangelium, sed firmatur, dum intellegi datur eum tanta pati pro re falsa uel dubia omnino non posse, ideoque hortatur exemplo suo [eos] libenter usque ad mortem certare pro Christo.
In the Acts of the Apostles we read that the Philippians believed in Christ when Paul himself preached. They therefore made such progress in faith and knowledge that they preached the gospel and defended it when it was attacked by false apostles. For this reason he records that he received support from them alone, even when he was preaching elsewhere. So, praising them, he warns them not to be frightened by his sufferings, by which the gospel of Christ is not destroyed but confirmed, since it is made clear that he could not possibly suffer such things for something false or doubtful; and therefore by his own example he exhorts them to contend gladly for Christ even to death.
Chapter 1
1.1Souter, Texts and Studies 9.2 2:388
Paulus et Timotheus seruus Christi lesu . Ambo send, non ambo aposto!i[: omnia enim apostolus seruus, non omnia seruus apostolus]. Omnibus sanctis in Christo lesu qui sunt Philip\p\is . Quia nemo [hoc tempore] sine Christo sanctus, [et sanctis, non omnibus Philippensibus, etiam paganis]. Cum episcopis et diaconi[bu]s:
"Paul and Timothy, servants of Christ Jesus." Both servants, not both apostles. "To all the saints in Christ Jesus who are at Philippi." Because no one is holy without Christ. "With the bishops and deacons:"
1.2Souter, Texts and Studies 9.2 2:388
gratia [deo] uobis et pax a deo patre nostro et domino lesu Christo . Hie episcopos pr[a]esbiteros intellegimus: non enim in una ciuitate plures episcopi esse potuissent, sed hoc etiam in Apostolorum Actibus inuenitur.
"grace to you and peace from God our Father and the Lord Jesus Christ." Here we understand the bishops to be presbyters: for there could not have been several bishops in one city; but this is found in the Acts of the Apostles too.
1.3Souter, Texts and Studies 9.2 2:388
[Ego quidem] graiias ago deo nostro super omni[a\ memoria{m\ uestri. Bonorum memoria [cum] gratiarum actione celebratur.
"I thank our God in all remembrance of you." The memory of good people is celebrated with thanksgiving.
1.4Souter, Texts and Studies 9.2 2:388
Semper in oratione mea. Ostendit circa eos dilectionem [suam], pro quibus semper exorat. Pro omnibus uobis. [Quia omnes estis tales.] Cum gaudio orationem faeiens. Non cum tristitia alicuius peccati uestri uel maerore.
"Always in my prayer." He shows his love for them, for whom he always prays. "For you all." "Making prayer with joy." Not with sorrow or grief over some sin of yours.
1.5Souter, Texts and Studies 9.2 2:388
Super communications uestra in euangdium. Quia mihi communicatis in euangelio praedicando. A prima die usque nunc. Ab initio fidei uestrae deprecor ut perseueretis. Siue: Quod ab initio communicatis praedicando.
"For your fellowship in the gospel." Because you share with me in preaching the gospel. "From the first day until now." From the beginning of your faith I pray that you persevere. Or: that you have shared from the beginning by preaching.
1.6Souter, Texts and Studies 9.2 2:388–389
Conjidens hoc ipsum. Confido [me] impetrare. Quod [is] qui coepit in uobis opus bonum. Coepit doctrinam. Siue: Gratiam scientiae largiendo. Perficiet. [Perficiendi id quod docti fuerint uel docebant.] Usque in diem Christi Iesu . Usque ad diem quo de corpore recedatis, ex quo iam ad domini unus quisque [re]seruatux aduentum.
"Being confident of this very thing." I am confident that I shall obtain it. "That he who began a good work in you." He began the teaching. Or: by bestowing the grace of knowledge. "Will perfect it." "Until the day of Christ Jesus." Until the day on which you depart from the body, from which each one is kept for the Lord's coming.
1.7Souter, Texts and Studies 9.2 2:389
Sicut est iustum mihi hoc sentire pro omnibus uobis. Caritas’ [enim] ‘ omnia sperat.’ Eo quod habeam in corde uos et in uinculis meis et in defensione . Tantum uos diligo, ut mihi [omnem] memoriam uestri nec uis tribulatiouis nec sollicitudo defensionis auferre[n]t. Et [in] (xmfirmatione euangelii. Confirmatio euangelii .est constans tolerantia praedicantis. Sodos gaudii mei omnes uos esse . Hoc sentio de uobis et credo, quia, sicut meae tribulationis socii estis, [ita eritis] et gaudii sempiterni. Siue sic: Scio uos ita euangelio credidisse, [ut] etiam in tribulationibus meis pro eius defensione mecum pariter gaudeatis.
"As it is right for me to think this of you all." For love "hopes all things." "Because I have you in my heart, both in my chains and in my defence." I love you so much that neither the force of tribulation nor the anxiety of defence takes away my remembrance of you. "And in the confirmation of the gospel." The confirmation of the gospel is the steady endurance of the preacher. "That you are all partakers of my joy." This I think and believe of you: that as you are partners of my tribulation, so also of everlasting joy. Or thus: I know that you have so believed the gospel that even in my tribulations for its defence you rejoice equally with me.
1.8Souter, Texts and Studies 9.2 2:389–390
Testimonium enim mihi reddit dominus quern ad modum desiderem omnes uos in uisceribus Christi [lesu], Siue: Eius inesse uisceribus. Siue: Ita uos desidero tamquam uiscera Christi.
"For God is my witness how I long for you all in the bowels of Christ." Or: that you are within his bowels. Or: I long for you as the very bowels of Christ.
1.9Souter, Texts and Studies 9.2 2:390
[Et hoc oro,] ut caritas uestra magis ac magis abundet . Ut uos in eo quod habetis, amplius abundetis. In scientia et [iri\ Omni sensu ,
"That your love may abound more and more." That you may abound more in what you have. "In knowledge and all understanding,"
1.10Souter, Texts and Studies 9.2 2:390
ut probetis potiom. Notandum quia scientibus maiorem athuc scientiam deprecatur, ut sinceres esse praeualeant in omnibus ; nemo enim aeger ante sanatur quam quo modo sanari possit agnoscat. Et sitis sinceres et sine offensa in die[m] [Iesu] Christi. Sinceris materia est, quae naturam suam seruat, nulla extrinsecus corruptione fucata: tale uinum semper in melius proficit, non in peius. Repleti fructu iustitiae [per Christum Iesum], Ut non solum sinceres ab omni corruptione sitis, sed et[iam] fructu iustitiae abundetis, exemplo Christi, qui non modo malitiam [non] habet, sed etiam bonitate redundat. In gloriam etlaudem dei. Ut glorificetur deus in actibus uestris.
"that you may approve the better things." Note that for those who know he asks still greater knowledge, so that they may be strong enough to be sincere in all things; for no sick person is healed before he knows how he can be healed. "And that you may be sincere and without offence in the day of Christ." Sincere material is that which keeps its own nature, coloured by no corruption from outside: such wine always changes for the better, not the worse. "Filled with the fruit of righteousness." So that you may not only be sincere and free from all corruption but also abound in the fruit of righteousness, after the example of Christ, who not only has no malice but also overflows with goodness. "To the glory and praise of God." That God may be glorified in your actions.
1.12Souter, Texts and Studies 9.2 2:390
Scire autem uos uolo, fratres , quod [ea] quae circa me sunt. Hi[n]c consolatur eos de sua tribulations, quia audierant eum uinctum [in urbe] Roma[e] custodiri. Mdgis ad profectum euangelii itenerant,
"Now I want you to know, brothers, that the things concerning me." From here he consoles them about his tribulation, because they had heard that he was kept in chains at Rome. "Have turned out rather for the progress of the gospel,"
1.13Souter, Texts and Studies 9.2 2:390–391
ita ut uincula mea manifesto Jierent in Christo in omni praetorio et [in] ceteris omnibus. Non solum non obsunt, sed etiam profuerunt, dum manifestatur me non pro [aliquo] crimine, sed pro Christo omnia sustinere.
"so that my chains have become manifest in Christ in the whole praetorium and to all the rest." They have not only done no harm but have even helped, since it is made plain that I endure everything not for any crime but for Christ.
1.14Souter, Texts and Studies 9.2 2:391
Et plures e[x ] fratribus in domino. Plures mea tribulatione constantes effecti sunt [qua]m doctrina. Confidentes uinculis meis abundantius audent sine timore uerbum dei loqui . Uinculorum meorum exemplo sunt incitati, dum me uide[re]nt [haec] pro Christo libentissime sustinere.
"And most of the brothers in the Lord." More were made steadfast by my tribulation than by teaching. "Trusting in my chains, dare more abundantly to speak the word of God without fear." They have been spurred by the example of my chains, seeing me bear these things most gladly for Christ.
1.15Souter, Texts and Studies 9.2 2:391
Alii quidem [et] propter inuidiam et contentionem. Dum mihi aput credentes gloriam auferre se putant, ne solus mihi uindicare uidear scientiam praedicandi. Aliqui autem et propter bonam uoluntatem Christum praedicant. Alii autem etiam alios saluare uolentes fideliter adnuntiant Christum.
"Some indeed preach Christ even from envy and rivalry." While they think they are taking glory from me among believers, so that I may not seem to claim for myself alone the knowledge of preaching. "But some also from good will." Others, wishing to save others too, proclaim Christ faithfully.
1.16Souter, Texts and Studies 9.2 2:391
Quidam [alii] ex caritate. Quidam uero ex mea caritate adiuuant me, euangelium defensando. Sdentes quoniam in defensione[m] euangelii positus sum. Non human[a]e dilectionis affectu, sed quia sciunt me a deo ad defendendum euangelium ordinatum.
"Some out of love." Some help me out of love for me, by defending the gospel. "Knowing that I am set for the defence of the gospel." Not from the feeling of human affection, but because they know that I have been appointed by God to defend the gospel.
1.17Souter, Texts and Studies 9.2 2:391
Quidam autem per contentionem Christum adnuntiant non sincere , existimantes se angustiam susdtare uinculis meis. Alii autem dolose praedicant ad me grauandum, quasi plures discipulos facientem, et doctrina mea totum orbem imple[re cona]nte[m], ut ex hoc saltim maior mihi cumuletur inuidia uel pressura.
"But some proclaim Christ from rivalry, not sincerely, thinking to stir up affliction for my chains." Others preach deceitfully to weigh me down, as one who makes more disciples and fills the whole world with his teaching, so that from this at least greater envy or pressure may be heaped on me.
1.18Souter, Texts and Studies 9.2 2:392
Quid enim? dum omni modo , siue per occasionem. Odii uel inuidiae. Siue per ueritatem. Simplicifs] uel pur[a]e praedicationis. Christus adnuntiatur, et in hoc gaudeo , sed et gaudebo. Non mihi cura[e] est qua praedicent mente, dum modo, quod cupio, Christi nomen omnibus innotescat et a multis credatur : quapropter et modo gaudeo et in futuro gaudebo.
"What then? So long as in every way, whether in pretence." Of hatred or envy. "Or in truth." Of simple or pure preaching. "Christ is proclaimed, and in this I rejoice, yes, and I will rejoice." It is no concern of mine with what intention they preach, provided that, as I desire, the name of Christ becomes known to all and is believed by many: therefore I rejoice now and will rejoice in the future.
1.19Souter, Texts and Studies 9.2 2:392
Scio enim quod hoc mihi procedit ad salutem per uestram obsecrationem. Quod mihi nocere putant, in salutem proueniet, quia non solum per uerbum et passionem meam, sed etiam per odium Christi ecclesia augmentatur. Et subministrationem spiritus lesu Christi . [Qui ad meam omnia salutem gubernat.]
"For I know that this will turn out for my salvation through your prayer." What they think will harm me will turn out for my salvation, because the church of Christ is increased not only through my word and suffering but also through hatred. "And the supply of the Spirit of Jesus Christ."
1.20Souter, Texts and Studies 9.2 2:392–393
Secundum expectationem et spem meam. Quia de omnibus his expecto et spero mercedem. Quia in nullo confundar. [Neque in uita, neque in morte, neque in contumeliis, neque in opprobriis, apostolus in nullo confundebatur :] nos in omnibus erubescimus, [s]et in quo uituperamur, ultra non facimus, quamuis secundum deum sift] quod cfojeperimus : unde ostendimus nos laudibus hominum seruire, non Christo. apostolus non confundebatur in cat[h]enis[, in mortibus] : nos confundimur in opprobriis. Sed in omni fiducia [ again], sicut semper . Nulla res me poterit deterrere. Et nunc magnificabitur Christus in corpore meo. Inimicis suis insultat, quod ei nocere non ualeant : si enim eum occiderint, martyrio coronabitur; si seruauerint, Christum adnuntiando plurimum faciet fructum. Siue per uitam, siue per mortem. [Et uita mea et mors ad magnificentiam pertinet Christi.]
"According to my eager expectation and hope." Because for all these things I expect and hope for a reward. "That in nothing I shall be put to shame." We are ashamed in everything, and in what we are blamed for we do no more, even if what we have begun is according to God: by which we show that we serve the praises of men, not Christ. The apostle was not ashamed in chains; we are ashamed at insults. "But in all boldness, as always." Nothing will be able to deter me. "So now also Christ will be magnified in my body." He taunts his enemies, that they cannot harm him: for if they kill him, he will be crowned with martyrdom; if they keep him alive, by proclaiming Christ he will bear much fruit. "Whether by life or by death."
1.21Souter, Texts and Studies 9.2 2:393
Mihi [enim] uiuere Christus est. Non alia causa uolo uiuere nisi Christi, id est ut eius corpus aedificem. Et mori lucrum. [Coronae.]
"For to me to live is Christ." I wish to live for no other reason than Christ's, that is, to build up his body. "And to die is gain."
1.22Souter, Texts and Studies 9.2 2:393
Quod si uiuere in came , hie mihi fructus operis est. [Si uiuere in carne me uoluerint, habe[b]o tempus operandi.] Et quid digam ignoro :
"But if to live in the flesh, this is the fruit of my work." "And what I shall choose I do not know:"
1.23Souter, Texts and Studies 9.2 2:393
coartor enim e[x] duobus. In tantum [mihi] utraque expediunt, ut quid eligam scire non possim. Desiderium habens dissolui et cum Christo esse , quanto magis melius:
"for I am hard pressed between the two." Both are so much to my advantage that I cannot know what to choose. "Having a desire to depart and be with Christ, which is far better:"
1.24Souter, Texts and Studies 9.2 2:393
permanere autem in came necessarium propter uos. Illut melius mihi, istut necessarium uobis. et mortem illos non timere, sed [d]eligere debere suo demonstrat exemplo, et, ne contristentur, mansurum se in carne spiritu prophetico repromittit.
"but to remain in the flesh is necessary for your sake." That is better for me, this is necessary for you. By his own example he shows that they ought not to fear death but to choose it; and so that they may not be saddened, he promises with a prophetic spirit that he will remain in the flesh.
1.25Souter, Texts and Studies 9.2 2:393–394
Et hoc conjidens scio quia manebo. Non solum credo, sed etiam certissime noui. Et permanebo omnibus uobis. [Non mihi, id est,] non mei [tantum] causa [,sed uestri], In uestrum pro fectum et gaudium fidei. Ut [per] profectum [de fructu] fidei uestrae gaudium habeatis. Siue : Ut gaudeatis quia uestra me fides et oratio conseruauit.
"And being confident of this, I know that I shall remain." I do not only believe it but know it most certainly. "And continue with you all." Not for my sake. "For your progress and joy of faith." That you may have joy through the progress of your faith. Or: that you may rejoice because your faith and prayer have preserved me.
1.26Souter, Texts and Studies 9.2 2:394
Ut gloria uestra abundet in Christo Iesu in me per meum aduentum iterum ad uos. Ut uiso me iterum abundantius gratulemini.
"That your glory may abound in Christ Jesus in me through my coming to you again." That on seeing me again you may rejoice more abundantly.
1.27Souter, Texts and Studies 9.2 2:394
Tantum digne euangelio Christi [Iesu] conuersemini. Omnia eius praecepta seruantes. Siue : Digne euangelii praedicatoribus conuersari debet[is]. TJt siue cum uenero et uidero uos, siue absens audiam de uobis quia statis in uno spiritu. Sicut legimus quia ‘ erat eis cor unum et anima una, nec quisquam suum [quisque] dicebat, sed erant illis omnia communia.’ Unanimes conlaborantes fide euangelii. Omnis pugna unanimiter adgressa uictoriam parit.
"Only conduct yourselves worthily of the gospel of Christ." Keeping all his commands. Or: you ought to conduct yourselves worthily of the preachers of the gospel. "That whether I come and see you, or am absent, I may hear of you that you stand in one spirit." As we read that "they had one heart and one soul, and no one called anything his own, but they had all things in common." "Labouring together with one mind for the faith of the gospel." Every battle waged with one mind brings victory.
1.28Souter, Texts and Studies 9.2 2:394–395
Et in nullo terreamini ah aduersariis, quae est illis causa perditionis , uobis autem salutis. Neque uersutis disputationibus nec passionibus opprobriisque turbemini, quae uobis magis possunt prodesse ad mercedem, sicut apostoli ‘ibant gaudentes quia pro nomine domini digni habiti sunt contumeliam pati.5 Et [hoc] a deo,
"And in nothing be terrified by your adversaries, which is for them a cause of perdition, but for you of salvation." Be troubled neither by crafty disputations nor by sufferings and reproaches, which can rather profit you for a reward, as the apostles "went away rejoicing that they had been counted worthy to suffer insult for the name of the Lord." "And this from God,"
1.29Souter, Texts and Studies 9.2 2:395
quia donatum est uobis pro Christo . Quia uult [s]uos coronari probatos, sicut lob permittitur temptari, quia nec uinci habebat, et eius gloria amplianda erat, aduersario superato [atque confuso]. Non tantum ut in eo credatisy sed ut etiam pro illo patiamini. Occasio fidei a deo donata est, quia, nisi uenisset Chxistus et docuisset, non utique crederemus. ceterum [fidem] uoluntariam esse in Actibus legimus. non solum ergo ut fidei meritum, sed etiam martyrii praemium habeatis[, dum uos temptari deus patitux, ut uincatis].
"because it has been granted to you for Christ." Because he wills that his own be crowned when they have been proved, as Job is allowed to be tempted, because he was not going to be overcome, and his glory was to be increased when the adversary was defeated. "Not only to believe in him, but also to suffer for him." The occasion of faith was given by God, because, unless Christ had come and taught, we would certainly not believe. But we read in the Acts that faith is voluntary. So it is granted not only that you may have the merit of faith but also the reward of martyrdom.
1.30Souter, Texts and Studies 9.2 2:395
Eundem certamen habentes , quale et uidistis in me et nunc audistis de me. Nihil noui patimini, sed hoc quod et praesentes uidistis in me, et nunc de me absentes audistis: non sit ergo uobis indignum ilia pati in quibus nos conspicitis gloriari.
"Having the same conflict which you saw in me and now hear of in me." You suffer nothing new, but what you saw in me when you were present and now hear of me in your absence: let it not then seem unworthy to you to suffer the things in which you see us glory.
Chapter 2
2.1Souter, Texts and Studies 9.2 2:395
Si qua ergo con solatio in Christo, [Si in omni tribulatione ab ipso" solo consolamini: non sit uestraconsolatiopatrimonium terrenum]. Si quod soladum caritatis, [Caritas Christi, non amicorum]. Si qua sodetas spiritus, [Spiritalium, non carnalium.] Si qua uiscera [et] miserationis, [Uestri potius miseremini quam parentum. J
"If there is therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of compassion,"
2.2Souter, Texts and Studies 9.2 2:396
Implete gaudium meum. [Quod iam habeo ex parte: in talibus enim discipulis doctor exultat. Aliter:] Si qua mihi a uobis consolatio exhibetur in Christo, si quod solacium caritatis, si qua uos spiritus societas conectit, si qua sunt aput uos uiscera pietatis, hoc mihi praestate quod rogo, ut gaudium meum in unitatis dilectione suppleatis. Ut ipsam sapiatis, omnes eandem caritatem hdbentes. [In alterutrum omnes.] Unanimes , unum sentientes. [Nolite caritatem scindere sentiendo diuersa.]
"Fulfil my joy." If any consolation is shown to me by you in Christ, if any comfort of love, if any fellowship of the Spirit binds you, if there are any bowels of devotion in you, grant me what I ask: that you complete my joy in the love of unity. "That you be of the same mind, having the same love. Of one accord, of one mind."
2.3Souter, Texts and Studies 9.2 2:396
Nihi[l] per contentionem neqice per inanem gloriam . Ne aliquit non dei aemulatione faciatis, sed ut quis aliis melior uideatur. Sed in humilitate [mentis] alterutrum exi8timantes superiorem sibi. Si omnes a quibus iniuriam patimur , superiores arbitr[ar]emur, facile patientiam serua[re]mus : nemo enim [uel] a patre uel a domino aegre se fert iniuriam consecutum.
"Doing nothing through rivalry or vain glory." That you do nothing out of anything but zeal for God, but for someone to seem better than others. "But in humility, each esteeming the other better than himself." If we considered all from whom we suffer injury to be our superiors, we would easily keep patience: for no one takes it hard to have received injury from his father or his master.
2.4Souter, Texts and Studies 9.2 2:396
Non quae sua sunt singuli cogitantesy sed ea quae aliorum . Non quae nobis solis expediunt, sed quae et aliis prosunt.
"Each looking not to his own things, but to those of others." Not to what benefits only us, but to what helps others too.
2.5Souter, Texts and Studies 9.2 2:396–397
Hoc enim sentite in uobis [quod [et] in Christo Iesu.] [Uult ostendere Christum non propter se, sed propter alios passum. Siue:] Tam humilis sensus in uobis sit quam fuit in Christo. Multi praeterea hunc locum ita intellegunt, quod secundum diuinitatem se humiliauerit Christus, secundum formam uidelicet dei, secundum quam aequalitatem dei non rapinam usurpauerit quam naturaliter possidebat, et exinaniuerit se, non substantiam euacuans, sed honorem inclinans, formam serui, hoc est, naturam hominis induendo, et per omnia ut [homo] tantum modo apparendo atque humdiftatis suae] oboedientia nec crucis mortem recusando. [sed quo modo haec expositio Arm calumniam effugiat uidere non possumus, qui nihil magis agit quam ut filium asserat esse minorem, si hie dicatur ‘secundum diuinitatem’ exaltatus a patre et nomen] accepisse, quod antea non habebat. Quod [et] in Christo Iesu. Secundum quod unctus est et ‘Iesufs]’ nomen accepit, hoc est, secundum hominem.
"For have this mind in you." Let there be in you as humble a mind as was in Christ. Many moreover understand this passage to mean that Christ humbled himself according to his divinity, that is, according to the form of God, according to which he did not seize as robbery equality with God, which he possessed by nature, and that he emptied himself, not emptying out his substance but bowing down his honour, by putting on the form of a servant, that is, human nature, and by appearing in all things only as a man, and in the obedience of his humility not refusing even the death of the cross ... received, which he did not have before. "Which was also in Christ Jesus." According as he was anointed and received the name "Jesus," that is, according to the man.
2.6Souter, Texts and Studies 9.2 2:397
Qui cum in forma dei es8et. In quo erat [deus]. Siue: Quia absque peccato erat, ad imaginem scilicet dei. Non rapinam arbitratus est esse se aequalem deof
"Who, being in the form of God." In which he was God. Or: because he was without sin, that is, in the image of God. "Did not think it robbery to be equal with God,"
2.7Souter, Texts and Studies 9.2 2:397–398
sed semet ipsum exin[n]aniuit. Quod erat humihtate celauit, dans nobis exemplum, ne in hia gloriemur quae forsitan non habemus. Formam serui aceipiens. Ita ut etiam pedes lauaret discipulorum. In similitudinem homi num foetus . Interdum similitudo recipit ueritatem: nam ‘ genuit Adam [filium] secundum [imaginem et] similitudinem [suam, et uocauit nomen eius] Seth,’ [in similitudinem autem humanam humilitatefm], discipulis autem seruiendo, cum omnium dominus esset, ostendit]. Et hdbitu inuentus ut homo. Hie, ut uerum est, sicut 4 quasi unigeniti a patre,’ ita intellegendum.
"but emptied himself." What he was he concealed by humility, giving us an example, lest we glory in things which perhaps we do not have. "Taking the form of a servant." So that he even washed the disciples' feet. "Made in the likeness of men." Sometimes likeness admits truth: for "Adam begot Seth according to his likeness." "And found in fashion as a man." Here, as it is true, it is to be understood like "as of the only-begotten of the Father."
2.8Souter, Texts and Studies 9.2 2:398
Humiliauit se[met] ipsum foetus oboediens usque ad mortem. Ut nobis perfect[a]e oboedientiae monstraret exemplum. Mortem autem cruds. Qua nulla mors potest esse deterior.
"He humbled himself, becoming obedient unto death." To show us an example of perfect obedience. "Even the death of the cross." Than which no death can be worse.
2.9Souter, Texts and Studies 9.2 2:398–399
Propter quod et deus ilium exaltauit9 et donauit illi nomen. Quia se ita adsumptus homo humiliare dignatus est, diuinitas, quae [se] humiliari non potest, eum, qui humiliatus fuerat, merito exaltauit. sed et illi donatum est nomen, qui ante non habuit. unde recte locus hie secundum humanam [magis] naturam intellegendus est quam diuinam. si ergo et nos exaltari cupimus, exemplo Christi fratribus seruiamus: si enim ille dominus et magister seruis et discipulis ministrauit, quanto magis nos aequalibus et maioribus seruire debemus, et deo ac sanctis eius usque ad mortem etiam oboedire, [ne] magis trum humilem superbi discipuli non sequamur et d[ominu]m mitem serui contemnamus ingrati ! Quod est super omne nomen. ‘Cui enim angelorum dixit: Filius meus es tuV
"Wherefore God also exalted him and gave him a name." Because the man who was assumed deigned so to humble himself, the Godhead, which cannot be humbled, rightly exalted him who had been humbled. And a name was given to him who did not have it before. Hence this passage is rightly to be understood of the human nature rather than the divine. If then we too desire to be exalted, let us serve our brothers after Christ's example: for if he, Lord and Master, ministered to servants and disciples, how much more ought we to serve equals and superiors, and to obey God and his saints even to death, lest as proud disciples we fail to follow a humble master, and as ungrateful servants despise a meek Lord! "Which is above every name." "For to which of the angels did he say: You are my Son?"
2.10Souter, Texts and Studies 9.2 2:399
V t in nomine leS'Uomne genu jlectat[ur] caelestium et terrestrium. Ut omnes simul hominem cum uerbo adorent adsumptum. Et infemorum. Hie infernorum custodes inducit. Et omnis lingua confiteatur. Omnium gentium scilicet. Quia dominus lesus [Christus] in gloria est dei patris . Hoc est, in natura et gloria deitatis/ dum eiusdem [est] gloriae cuius [est] pater.
"That at the name of Jesus every knee should bow, of things in heaven and on earth." That all together may adore the man assumed with the Word. "And under the earth." Here he brings in the guardians of the underworld. "And every tongue confess." That is, of all nations. "That the Lord Jesus is in the glory of God the Father." That is, in the nature and glory of the Godhead, since he is of the same glory as the Father.
2.12Souter, Texts and Studies 9.2 2:399–400
Itaque, dilectissimi [fratres], sicut semper obaudistis . Exemplo eius qui ‘usque ad mortem obaudiuit.’ Non ut [in] praesentia mei tantum . Quasi serai ad oculum seruientes. Sed muUo magis in absentia mei nunc . Quia si quit me praesente liberals agebatis, [citius emendari aut] corrigi poteratfis]. Cum metu et tremore uestram salutem operamini. Non cum neglegentia, sed sicut [ait] lob : uercbar omnia opera mea [propter deum], sciens quod non parceres delinquent ’ et: ‘super humilem et quietum et trementem uerba dei spiritus sanctus ‘requiescit.’
"Therefore, dearly beloved, as you have always obeyed." By the example of him who "obeyed unto death." "Not as in my presence only." Like slaves serving to the eye. "But much more now in my absence." Because if you did anything rather freely when I was present, it could be corrected. "Work out your salvation with fear and trembling." Not with negligence, but as Job says: "I feared all my works, knowing that you would not spare the offender," and: "the Holy Spirit rests upon the humble and quiet and the one who trembles at God's words."
2.13Souter, Texts and Studies 9.2 2:400
Deus est enim qui operator in nobis et uelle [et] perjicere. Uelle operatur suadendo et praemia promittendo, perficere operatur dicendo: ‘qui perseuerauerit usque in finem, hie saluus erit.5 ceterum si perficere non est nostrum omnino, nec uelle, quia utrumque eadem hoc loco definitions tenetur. Pro bona uoluntate. Si in ea maneatis.
"For it is God who works in us both to will and to accomplish." He works the willing by persuading and by promising rewards; he works the accomplishing by saying: "He who perseveres to the end will be saved." Otherwise, if accomplishing is not ours at all, neither is willing, because both are held under the same definition in this passage. "For his good will." If you remain in it.
2.14Souter, Texts and Studies 9.2 2:400–401
Omnia autem facile sine murmuratione. Ingratus seruus [est] qui grauia domini [sui] queritur esse praecepta: qui enim murmurat de praeceptis, dubitat de praemiis. hie etiam si operatur, non est sine querella: unde [et] alibi ait: ‘neque murmuraueritis, sicut quidam,’ et cetera. Et [k]iesitationibus. De mercede futura. Ut sitis inreprehensibiles [et] simplices sicut Jilii dei imrnaculati.. Sicut uos deus fecit, considerate [debetis] [enim] cuius filii [utique] sitis, qui, cum in omnibus [purus] ac sanctus sit, filios non potest habere degeneres. In medio nationis prauae et peruersae. Quae omnem rationabilis naturae ordinem peruertit et perdidit. Inter quos paretis sicut luminaria in mundo. Sic luceat dei genus in genere humano, sicut sol et lima inlumina[n]t mundum.
"But do all things without grumbling." He is an ungrateful servant who complains that his master's commands are heavy: for whoever grumbles about the commands doubts the rewards. Such a one, even if he works, is not without complaint: hence he says elsewhere: "nor grumble, as some," and the rest. "And hesitations." About the future reward. "That you may be blameless and simple as sons of God without blemish." As God made you, consider whose sons you are, who, since he is holy in all things, cannot have degenerate sons. "In the midst of a crooked and perverse nation." Which has perverted and ruined the whole order of rational nature. "Among whom you shine as lights in the world." So let God's race shine in the human race, as the sun and moon light up the world.
2.16Souter, Texts and Studies 9.2 2:401
Uerbum uitae continentes . Ut per uos qui inluminantur, [et] exemplo confirmentur et uerbo. Ad gloriam meam. 'Gloria patris filii filiorum,’ [sic]ut ait Salamon. In die[m] Christi [ Iesu ;]. [In die iudicii Christi.] Quia non in uacuum cucurri, neqite in uacuum laboraui. Qui[a] talem deo populum adquisiui.
"Holding fast the word of life." So that those who are enlightened through you may be confirmed by example and by word. "To my glory." "The glory of sons is their father," as Solomon says. "In the day of Christ." "That I did not run in vain, nor labour in vain." Because I have won such a people for God.
2.17Souter, Texts and Studies 9.2 2:401
Sed et si superimmolor sacrifidum et obsequium jidei uestrae, gaudeo et [con]gratulor nobis omnibus . Sed etiam si occidar, quia sacrificium [et obsequium] fidei uestrae obtuli deo, uincit profectus uestri gaudium tristitiam poenae uel mortis. Siue: lam non timeo mori, sacrificio uestrae fidei consummate. Siue : Quia uestrae fidei ministraui.
"But even if I am poured out upon the sacrifice and service of your faith, I rejoice and rejoice with you all." But even if I am killed, because I have offered to God the sacrifice of your faith, the joy of your progress overcomes the sorrow of punishment or death. Or: now I do not fear to die, since the sacrifice of your faith is completed. Or: because I have ministered to your faith.
2.18Souter, Texts and Studies 9.2 2:401–402
Id ipsum autem et uos gaudete et congratvlamini mihi. Quia grande mihi praemium est pro uobis occidi. Siue: Quia mild expedit solui.
"And in the same way you also rejoice and rejoice with me." Because it is a great reward for me to be killed for you. Or: because it is good for me to be released.
2.19Souter, Texts and Studies 9.2 2:402
Spero autem in domino Iesu [Christo] Timotheum cito me mittere nobis. Dat exemplum non temere [quid] definiendi, Bed omnia in spe domini promittendi. Ut et ego bono animo sim , cognitis quae circa uos sunt Ut sciam si uos meae passiones minime terruerunt.
"But I hope in the Lord Jesus to send Timothy to you soon." He gives an example of not rashly fixing anything, but of promising everything in hope in the Lord. "So that I too may be of good cheer when I know your affairs." That I may know whether my sufferings have not frightened you.
2.20Souter, Texts and Studies 9.2 2:402
Neminem enim habeo tarn unanimem, qui sincera affectione de uobis sollidtus sit. [Qui ita mecum pro omnium salute sollicitus sit.]
"For I have no one so like-minded, who will be sincerely anxious for you."
2.21Souter, Texts and Studies 9.2 2:402
Nam omnes [quae] sua [sunt] quaerunt. Commodum uel quietem, nolentes pro aliena tribulari salute. Non quae sunt Christi [Iesu]. Non curantes de corpore uel exemplo Christi, qui pro omnium salute mori minime recusauit.
"For all seek their own." Their own advantage or rest, unwilling to be troubled for others' salvation. "Not the things of Christ." Not caring for the body or example of Christ, who did not at all refuse to die for the salvation of all.
2.22Souter, Texts and Studies 9.2 2:402
Experimentum autem eius cognosdte. [Ut qualis sit noueritis.J Quoniam sicut patri[s] JUius , mecum seruiuit in euangelio [Christi]. [Statim] secundum hominem propter homines factus obaudiens usque ad mortem.
"But know his proof." "That as a son with a father, he has served with me in the gospel." Made obedient, as man and for men's sake, even unto death.
2.23Souter, Texts and Studies 9.2 2:402
Hunc ergo. [Qui talis est.] Spero [me] mittere [uobis] mox ut uidero quae drca me sunt. [Modo enim incertus sum].
"Him therefore I hope to send as soon as I see how things go with me."
2.24Souter, Texts and Studies 9.2 2:402–403
Confido autem in domino quod [ et ] ipse cito ueniam [ad uos]. Non solum ilium mitto, quern unicum habeo [in] solacium.
"But I trust in the Lord that I myself shall come soon." I do not only send him, whom I have as my one comfort.
2.25Souter, Texts and Studies 9.2 2:403
Necessarium uobis arbitraius sum Epafroditum , fratrem [et] cooperarium. Cooper atorem propter euangelii [opus]. Et commilitonem meumy uestrum autem apostolum. Commilito propter honorem, quia et ipse aeceperat in illis apostolatus officium. Et ministrum negotii mei mittere ad uos. [Qui meae uenit necessitati ministrare pro uobis.]
"I thought it necessary to send to you Epaphroditus, brother and fellow worker." Fellow worker because of the work of the gospel. "And my fellow soldier, but your apostle." Fellow soldier because of honour, because he too had received among them the office of apostleship. "And minister of my need."
2.26Souter, Texts and Studies 9.2 2:403
Quoniam quidem omnes uos desiderabat. Caritatem eius circa illos sollicitam commendat, ut et ipse [ab eis] amplius diligatur. Et irmestus erat propter[ea ] quod audieratis ilium injirmatum. [Tristitiae uestrae causa maestus erat eo quod uos per infirmitatis suae nuntium nimium contristatos pauerit.]
"Since he was longing for you all." He commends his anxious love for them, so that he too may be loved more by them. "And was distressed because you had heard that he was ill."
2.27Souter, Texts and Studies 9.2 2:403–404
Nam et injirmatus fuit usque ad mortem. [Non de se, sed de uobis maestus erat, ne forte uos audita infirmitate ipsius tristaretis.] Sed deus misertus est eius. Ut maiorem docendo colligat fructum. Non solum autem illiy sed [etiam] et mihi , ne tristitiam super tristitiam haberem. Ne tristitia[m] carceris tristitia[m] desolationis augeret.
"For indeed he was sick unto death." "But God had mercy on him." That by teaching he might gather greater fruit. "And not on him only but on me also, lest I have sorrow upon sorrow." Lest the sorrow of bereavement increase the sorrow of prison.
2.28Souter, Texts and Studies 9.2 2:404
Festinantius ergo misi ilium, ut uiso eo iterum yaudeatis . Pro cuius absentia [tristari] uos noui. Et ego sine tristitia sim. Quam mihi uestra tristitia generabat.
"I have sent him therefore the more speedily, so that seeing him again you may rejoice." For whose absence I know you to be saddened. "And that I may be without sorrow." The sorrow that your sorrow was causing me.
2.29Souter, Texts and Studies 9.2 2:404
Excipite ergo ilium in domino cum omni gaudio. Soluentes si quod scrupulum de eius tarditate animus forte susceperat. Et eiusmodi cum honor e habetote. Non solum hunc qui uester est doctor, sed et omnes qui tabs sunt gratiae, honorate.
"Receive him therefore in the Lord with all joy." Dismissing any scruple your mind may perhaps have conceived about his delay. "And hold such men in honour." Honour not only this man, who is your teacher, but all who are of such grace.
2.30Souter, Texts and Studies 9.2 2:404
Qu[on]ia[m ] propter opus Christi usque ad mortem accessit. Quia uincto mihi non timuit in carcere ministrare. Tradens animam suam. [In manus inimicorum : hoc est, paratus ad mortem.] Ut impleret id quod [ex] uobis de-erat circa meum ojficiutn. Ut reliquum uestrum erga me solus implere[t] [possit] [obsequium].
"Because for the work of Christ he came near to death." Because he was not afraid to minister to me in prison while I was in chains. "Handing over his life." "That he might fill up what was lacking from you in your service toward me." That he alone might fulfil your remaining duty toward me.
Chapter 3
3.1Souter, Texts and Studies 9.2 2:404
Reliquum, fratres mei, gaudete in domino. Non [in] rebus humanis uel in aliquo praeter quam in domino gaudeatis. Eadem uobis mihi scribere quidem non [est] pigrum. [Eadem repetere,] quae iam praesens dixeram. Uobis autem necessarium . Sicut [h]orto crebrius inrigari.
"Finally, my brothers, rejoice in the Lord." Rejoice not in human affairs or in anything except in the Lord. "To write the same things to you is not irksome to me." The things I had already said when present. "But for you it is necessary." As a garden must be watered more often.
3.2Souter, Texts and Studies 9.2 2:404–405
Uidete canes. Hi[n]c contra pseudo-apostolos [agit], Christi euangelium lacerantes. Uidete malos operarios. Qui quod nos bene construximus [et gloriamur], destruere conantur. Uidete condsionem. [Concisio potius quam circumcisio sunt dicendi.]
"Beware of dogs." From here he deals with the false apostles, who tear the gospel of Christ. "Beware of evil workers." Who try to destroy what we have built well. "Beware of the concision."
3.3Souter, Texts and Studies 9.2 2:405
Nos enim sumus drcumcisio , qui spiritu deo seruimus. Nos sumus ueri Iudaei, qui non [in] unius membri pellem, sed totius carnis [simul] uitia amputamus, spiritaliter scilicet circumcisi. Et gloria mur in Christo lesu , et non in came confidimus. [In sola fide Christi, non in circumcisione carnali.]
"For we are the circumcision, who serve God in the Spirit." We are the true Jews, who cut off not the skin of one member but the vices of the whole flesh, being circumcised spiritually. "And glory in Christ Jesus, and have no confidence in the flesh."
3.4Souter, Texts and Studies 9.2 2:405
Quamquam [et] ego habeam confidentiam et in came . Ne quis putet me hoc ideo dicere, quia ego gloriandi causam non habeam, et idcirco non glorier. Si quis alius uidetur conjidere in came, e[r]go magis, circumcisus octaua die ex genere Istrahel. Quia ex illis [forte] aliqui proselyti erant, ego autem octaua die secundum genus, non post annos, ut aliquifs] peregrinus. De tribu Beniamin. Quae semper fuit cum Iuda coniuncta. Hebraeus ex Hebraeis. [Non ex gentibus proselytus.] Secundum legem Pharisaeus . Legis peritus, [uel diuisus a turba,] qui non pos8em [non] nosse quid probarem.
"Though I too have confidence even in the flesh." Lest anyone think I say this because I have no ground for glorying, and therefore do not glory. "If anyone else thinks he has confidence in the flesh, I more: circumcised the eighth day, of the race of Israel." Because some of them were proselytes, but I was circumcised on the eighth day according to birth, not after years like some foreigner. "Of the tribe of Benjamin." Which was always joined with Judah. "A Hebrew of the Hebrews." "As to the law a Pharisee." Skilled in the law, who could not fail to know what I approved.
3.6Souter, Texts and Studies 9.2 2:405–406
Secundum aemu- lationem persequens ecclesiam dei. Tantam habui aemulationem ut nescius etiam dei ecclesia[m] insectarer. Secundum iustitiam quae ex lege est. Primus fui in omnibus, [in] quibus illi [in] falso gloriantur, sed quia hoc tempore ilia non ualere cognoui, ideo [ea] nullius duco momenti [s]et tamquam impedimenta proicio, quibus me uitam adquirere posse putabam. Conuersatus sine querel[l\a. Omnium iustificationum et caerimoniarum purificationumque mandata complebam, sed haec nulla putaui, dum modo crederem Christo, quern lex ipsa promiserat.
"As to zeal, persecuting the church of God." I had such zeal that unknowingly I even persecuted the church of God. "As to the righteousness which is from the law." I was first in all the things in which they falsely glory; but because I recognized that they have no force at this time, I count them of no importance and throw them away as hindrances, by which I thought I could gain life. "Living without complaint." I fulfilled the commands of all the ordinances, ceremonies, and purifications; but I counted these nothing, provided I believed in Christ, whom the law itself had promised.
3.7Souter, Texts and Studies 9.2 2:406
Sed \cd\ quae mihi lucra fuerunt , haec duxi propter Christum detrimentum [esse]. Ad comparationem inuenti auri contemnitur aeramentum, quamuis utrumque ab uno sit conditum et pro temporis qualitate necessarium.
"But what things were gain to me, these I have counted loss for Christ." In comparison with gold found, bronze is despised, though both were made by one maker and are necessary according to the nature of the time.
3.8Souter, Texts and Studies 9.2 2:406
Uerum tamen existimo omnia detrimentum esse propter eminentem scientiam Christi [Iesu domini mei], propter quern omnia detrimentum feci et arhitror ut stercora. Stercora ciborum sunt reliquiae et rerum quondam utilium purgamenta. Ut Christum lucri faciam
"Yet indeed I count all things loss because of the excellent knowledge of Christ, for whom I have suffered the loss of all things and count them as dung." Dung is the remains of food and the refuse of things once useful. "That I may gain Christ"
3.9Souter, Texts and Studies 9.2 2:406–407
et inueniar in illo. Ut Christum habeam caput et eius membrum inueniar. Non habens meam iustitiam quae ex lege est. Hoc est, meo labore quaesitam. Sed illam quae ex fide est Christi , quae ex deo [est] iustitia in fide . Sed illam quae a deo proprie sola fide collata est Christiania.
"and be found in him." That I may have Christ as head and be found his member. "Not having my own righteousness, which is from the law." That is, sought by my own labour. "But that which is from the faith of Christ, the righteousness which is from God in faith." But that which is conferred properly by God through faith alone on Christians.
3.10Souter, Texts and Studies 9.2 2:407
Ad agnoscendum eum [et uirtutem resurrectionis eitts ]. Ut beneficium eius perfecte cognoscam et uim resurrectionis ipsius, quia ideo resurrexit ut et nos similiter resurgamus: qui autem hoc uere cognoscit, satis agit omnino ne peccet. Et societatem passionum eius ,
"To know him." That I may know perfectly his benefit and the power of his resurrection, because he rose so that we too may rise likewise: and whoever truly knows this takes every care not to sin. "And the fellowship of his sufferings,"
3.11Souter, Texts and Studies 9.2 2:407
configurati morti ipsius . Si [enim] compatimur, et conuiuemus. Si quo modo occurram ad resurrectionem quae est ex mortuis . Ad illam quae perfectorum est proprie, non illam quam etiam inuitos habere necesse est.
"being conformed to his death." For if we suffer with him, we shall also live with him. "If by any means I may attain to the resurrection from the dead." To the one which belongs properly to the perfect, not the one which even the unwilling must have.
3.12Souter, Texts and Studies 9.2 2:407
Non quod iam acceperim [,aut iam iustificatus sim ]. Quia finis mundi nondum aduenit, et in spe est quod credimus, non in re. Aut iam perfectus sim . Athuc de hac perfectione et de tali resurrectione suspensus sum. Sequor autem si comprehendam in quo [et] comprehensus sum a Christo. Si comprehendam meritum apostolatus, in quo apostolatu a Christo sum comprehensus.
"Not that I have already received." Because the end of the world has not yet come, and what we believe is in hope, not in reality. "Or am already perfect." I am still waiting for this perfection and such a resurrection. "But I follow after, if I may lay hold of that for which I was laid hold of by Christ." If I may lay hold of the merit of apostleship, in which apostleship I was laid hold of by Christ.
3.13Souter, Texts and Studies 9.2 2:407–408
Fratres, ego me non arbitror apprehendisse [adhuc]. Se humiliando omnibus gloriam tollit et uniuersos prouocat ad profectum. Unum autem , posteriora quidem obliuiscens , et ea [uero] quae sunt [in] priora , appetens . [Hoc solum scio quia cotidie proficio et] praeteritum laborem non computans ad priora festino. Siue: Legis obliuiscens ad perfecta euangelii praecepta me tendo.
"Brothers, I do not count myself to have laid hold." By humbling himself he takes away glory from all and provokes everyone to progress. "But one thing: forgetting what lies behind, and reaching forward to what lies ahead." Not counting my past labour, I hasten toward what lies ahead. Or: forgetting the law, I stretch out toward the perfect commands of the gospel.
3.14Souter, Texts and Studies 9.2 2:408
Ad destinatum [per-] sequorj [ad brabium] supemae uocationis dei in Christo lesu . [Quod perfectis deus in Christo promisit in caelis,] quod non nisi uincentes accipient.
"I press on toward the goal, to the heavenly calling of God in Christ Jesus." Which only the victorious will receive.
3.15Souter, Texts and Studies 9.2 2:408
Quicumque ergo perfecti [sumus],hoc sentiamus . [Quo modo ergo negat se esse perfectum, si alii sunt, nisi humilitatis gratia hoc dictum accipias?] quicumque perfectus est, hoc sentiat, uetera [scilicet] obliuiscenda et noua sectanda, quia perfecti debent esse discipuli Christi, licet superius de perfectione praemii, hie uero de scientiafe] sit locutus. Et si quit aliter sapitis , et hoc [uobis] deus reuelauit. [Si quit alia uobis ratione dominus reuelauit. ‘aliter,’ inquit, non ‘aliut’: hoc est, alia adsertione, non fide.]
"Let as many of us, therefore, as are perfect be of this mind." Whoever is perfect, let him think this: that old things are to be forgotten and new things pursued, because the disciples of Christ ought to be perfect; though above he spoke of the perfection of reward, here of knowledge. "And if in anything you think otherwise, God has revealed this too."
3.16Souter, Texts and Studies 9.2 2:408–409
Uerum tamen ad quod peruenimus. Ad perfectionem noui testamenti. Ut idem sapiamus. [‘Idem’ sit, licet aliter adstruatur.] Et in eo ambulemus . Non enim scire sufficit sine facto.
"Nevertheless, to what we have attained." To the perfection of the new covenant. "That we be of the same mind." "And walk in it." For knowing is not enough without doing.
3.17Souter, Texts and Studies 9.2 2:409
Imitatores mei estote , fratres[, et cognosdte ]. [Me sequimini, non falsos apostolos.] Et obseruate eo$ qui sic ambulant , sicut habetis formam nos\tram\ . Dupliciter dicitur obseruari, nel ad imitandum, ut hie, uel ad cauendum, sicut ad Romanos ‘ obseruate, ait,] i eos qui dissentiones et offendicula faciunt.’
"Be imitators of me, brothers." "And observe those who walk so, as you have our pattern." "Observe" is said in two senses: either for imitating, as here, or for avoiding, as to the Romans: "observe," he says, "those who cause dissensions and offences."
3.18Souter, Texts and Studies 9.2 2:409
Nammulti ambulant, quos saepe dicebam uobis. De ipsis dicit qui spem passionis Christi, per quam peccata dimissa sunt, auferentes, in Iegis caerimoniis collocabant. Potest et de Iouinianistis accipi, qui ieiuniorum adflictionem et omnem corporis cruciatum in luxuriant et epulas conuert[er]unt. Nunc uero et Jlens dico , inimicos crucis Christi . [Notandum quo[d uero] aff ectu omnium salutem optauerit, qui etiam inimicos crucis Christi deflebat, ultro in interitum properantes.]
"For many walk, of whom I often told you." He speaks of those who, taking away the hope of Christ's passion, through which sins are forgiven, placed it in the ceremonies of the law. It can also be taken of the Jovinianists, who turned the affliction of fasts and every bodily discipline into luxury and feasting. "And now I tell you even weeping, enemies of the cross of Christ."
3.19Souter, Texts and Studies 9.2 2:409–410
Quorum finis interitus . Quia in corruptione[m] seminant carnis. Quorum deus uenter est. Qui [se] in hoc putant deo seruire, si com[m]edant, non audientes prophetam dicentem : ‘si manducaueritis [et biberitis], nonne uobis manduca[bi]tis [et bibetis]? 5 Et gloria in confusione ipsorum [,qui terrena sapiunt ]. In circumcisione uerecundi membri.
"Whose end is destruction." Because they sow in the corruption of the flesh. "Whose god is their belly." Who think they serve God in this, if they eat, not listening to the prophet who says: "If you eat, do you not eat for yourselves?" "And their glory is in their shame." In the circumcision of the shameful member.
3.20Souter, Texts and Studies 9.2 2:410
Nostra autem conuersatio in cadis est. Hoc non potest dicere terrenis uitiis mancipatus. TJnde et[iam ] saluatorem expectamus dominum [nostrum] lesum Christum . [Qui caput est nostrum.]
"But our citizenship is in heaven." One enslaved to earthly vices cannot say this. "From which also we await the Saviour, the Lord Jesus Christ."
3.21Souter, Texts and Studies 9.2 2:410
Qui reformabit corpus humilitatis nostra#, conformem [corpori] gloria# suae . Sicut monstrauit in monte[m], cum unum ex uiuentibus [et] unum ex mortuis claritatis suae corpori configura[ui]t, exemplum resurrectionis et in mortuis et in uiuis ostendens. Secundum operationem [suam], qua possit [etiam] subicere sibi omnia . [Qua non solum conformabit nos, sed etiam corpori suo omnia faci[e]t esse subiecta. Siue :] Secundum [hanc] potentiam qua sibi cuncta subiecit, etiam hoc illi possibile est.
"Who will transform the body of our humiliation, conformed to his glory." As he showed on the mountain, when he conformed one of the living and one of the dead to the body of his glory, showing an example of resurrection both in the dead and in the living. "According to the working by which he is able to subject all things to himself." According to the power by which he subjected all things to himself, this too is possible for him.
Chapter 4
4.1Souter, Texts and Studies 9.2 2:410–411
Itaque, fratres mei carissimi et desideratissimi. [Qua perfections.] Gaudium [meum] et corona mea. Per uos [enim] in praesenti laetificor [et] in futuro coronabor. [&ic state in domino , carissimi .] In sola Christi fide, [ut superius conprehendi,] spem ponentes et in conuersatione caelesti.
"Therefore, my dearest and most longed-for brothers." "My joy and my crown." Through you I am gladdened in the present and shall be crowned in the future. Placing your hope in faith in Christ alone and in the heavenly way of life.
4.2Souter, Texts and Studies 9.2 2:411
Euhodiam rogo et Syntychen deprecor id ipsum sapere in domino . [Quod dixi, id est, unum : mecum] hae mulieres scientes erant legis, qua[s] similiter ut istos eadem sentire commonet et hortatur.
"I beseech Euodia and I entreat Syntyche to be of the same mind in the Lord." These women were knowledgeable in the law, and he warns and exhorts them, like the others, to think the same.
4.3Souter, Texts and Studies 9.2 2:411–412
Etiam [rogo] et te, [carissime,] Germane compar. € Germanus ’ dictus est nomine, qui ei compar erat officio. Adiuua Mas quae mecum laborauerunt in euangelio. Non uiros, sed feminas, quae non in ecclesia, sed in domo erant docentes. Cum Clemente et ceteris adiutoribus meis . [Clemens ex-philosopho, magnae doctrinae uir, qui Romae episcopus fuit.] Quorum nomina sunt in libro uitae . Ne moleste ferant sua nomina in [hac] epistula non comprehensa, scripta esse dicit in caelis. huius libri et[iam] Moses et Dauid meminit, et dominus in euangelio.
"Yes, and you, true companion." He was called "Germanus" by name, who was his companion in office. "Help those women who laboured with me in the gospel." Not men, but women, who taught not in the church but at home. "With Clement and the rest of my fellow workers." "Whose names are in the book of life." So that they may not be upset that their names are not included in this letter, he says they are written in heaven. Both Moses and David mention this book, and the Lord in the gospel.
4.4Souter, Texts and Studies 9.2 2:412
Gaudete in domino semper. [Quia saeculi gaudium non habetis.] Iterum dico, gaudete. Repetit, ut magis ac magis gaudium confirmetur. Modestia uestra nota sit omnibus hominibus . Iudaeis et
"Rejoice in the Lord always." "Again I say, rejoice." He repeats it so that joy may be confirmed more and more. "Let your modesty be known to all men." To Jews and
4.5Souter, Texts and Studies 9.2 2:412
gentibus omnibusque qui uos persequuntur et tribulant. Dominus prope est. [‘ Scit quid opus sit uobis ante quam petatis ab eo.’ Siue:] [Ideo] de ingruentibus malis sollicitudinem gerere non debetis, cum dominum uobis proximum esse optime noueritis, secundum illut: 4 iuxta est dominus his qui tribulato sunt corde.’
Gentiles and all who persecute and afflict you. "The Lord is near." Therefore you ought not to be anxious about the evils that press upon you, since you know very well that the Lord is near you, according to that saying: "The Lord is near to those who are of a troubled heart."
4.6Souter, Texts and Studies 9.2 2:412
Nihil solliciti sitis. 4 Nolite cogitare quid manducetis [a]ut quid induamini: haec enim gentes inquirunt.’ Sed in omni oratione et obsecratione cum gratiarum aciione postulationes uestrae innotescant aput deum . Non cum murmuratione atque tristitia, ut possit oratio uestra digna esse auribus saluatoris, si pro omnibus quae patimini gratias referatis, sicut apostoli iaciebant.
"Be anxious about nothing." "Do not think about what you will eat or what you will put on: for the Gentiles seek these things." "But in all prayer and supplication with thanksgiving let your requests be made known to God." Not with grumbling and sadness, so that your prayer may be worthy of the Saviour's ears, if you give thanks for all that you suffer, as the apostles did.
4.7Souter, Texts and Studies 9.2 2:412–413
Et pax dei , quae superat omnem mentem , custodial corda uestra et corpora uestra in Christo Iesu . Qua malos sustinet[e] et ingratos. et Christi pax, qua pro suis persecutoribus exorabat, si recogitetur, omnem mentem furiosam exsuperat et inclinat. [haec ergo pax corda et intellegentias uestras in exemplo Christi custodial]
"And the peace of God, which surpasses all understanding, guard your hearts and your bodies in Christ Jesus." By which you bear with the wicked and ungrateful. And the peace of Christ, by which he prayed for his persecutors, if it is recalled, overcomes and subdues every furious mind.
4.8Souter, Texts and Studies 9.2 2:413
De cetero,fratres. Ad extremum, ut omnia breuiter comprehendam. Quaecumque sunt uera. [Permanentia.] Quaecumque pudica , quaecumque iusta, quaecumque casta , quaecumque amabilia , quaecumque bonae opinionis. Quia omnia natura humana nouit diligere et laudare quod bonum est. Si qua uirtus , si qua laus [disdplinae], haec cogitate ,
"Finally, brothers." At the end, to sum up everything briefly. "Whatever things are true." "Whatever are modest, whatever are just, whatever are chaste, whatever are lovely, whatever are of good report." Because human nature knows how to love and praise everything that is good. "If there is any virtue, if any praise, think on these things,"
4.9Souter, Texts and Studies 9.2 2:413–414
quae [et] dididstis et accepistis et audistis et uidistis in me, [Uirtus] tolerantiae siue laus conuersationis et reliqua bona, quae et didicistis uerbo et accepistis [sanctorum] exemplo [et audistis auribus et uidistis oculis]: haec tantum cogitate. Haec agile. [Non enim sola sine actu sufficit cogitatio. haec posteriora ilia explanant superiors.] Et deus pads [et dilec tionis] erit uobiscum. Tunc erit deus uobiscum, si haec non [tantum] modo cogitetis, sed etiam faciatis.
"which you have learned and received and heard and seen in me." The virtue of endurance or the praise of conduct and the other good things, which you learned by word and received by example: these alone think on. "These do." "And the God of peace will be with you." God will be with you then, if you not only think these things but also do them.
4.10Souter, Texts and Studies 9.2 2:414
Gauisus sum autem in domino magnifice, qu[on]ia[m ] tandem aliquando rejloruistis , [ut\ pro me sentiatis, in quo et sentiebatis ; occupaii autem eratis. Iterum [flore] boni operis florere coepistis, qui mei [in]memores, occupatione, non uoluntate, [arefacti] fueratis effeeti.
"I rejoiced greatly in the Lord that at length you have flourished again in thinking of me, as you were thinking; but you were occupied." You have begun again to flower in good work, who had become forgetful of me through occupation, not through will.
4.11Souter, Texts and Studies 9.2 2:414
Non [quasi] propter penuriam dico . Non propter meam inopiam, sed propter uestrum fructum dico me esse gauisum. Ego enim didici in quibus suffidens sum [esse], A Christo omnia aequanimiter ferre sum doctus.
"I do not speak because of want." I say that I rejoiced not because of my need but because of your fruit. "For I have learned to be content in whatever state I am." I have been taught by Christ to bear all things with an even mind.
4.12Souter, Texts and Studies 9.2 2:414
Sdo et humiliari; scio et abundare: in omni et in omnibus imbutus sum et saturari [et] esurire , et abundare et paenuriam pati. Ut nec abundantia extollar ne[c] frangar inopia.
"I know how to be humbled; I know how to abound: in everything and in all things I have been instructed both to be full and to be hungry, both to abound and to suffer need." So that I am neither lifted up by abundance nor broken by need.
4.13Souter, Texts and Studies 9.2 2:414
Omnia possum in eo qui me confirmat, Dans intellegentiam, uel sua doctrina confirmans.
"I can do all things in him who strengthens me." By giving understanding, or strengthening me by his teaching.
4.14Souter, Texts and Studies 9.2 2:414
Uerum tamen bene fecistis , communicantes tribulations meae. Non enim debuit mea [a]equanimitas uestram impedire mercedem.
"Nevertheless you did well in sharing in my tribulation." For my contentment ought not to hinder your reward.
4.15Souter, Texts and Studies 9.2 2:414–415
Sdtis autem et uos, Philip- \j)]enses, quod in prindpio euangelii, quando exiui a Macedonia , [n]ulla mihi ecclesia communicauit. Quando profectus sum, scitis quia uos solos, a quibus sumptus acciperemus, elegimus, fideliores uos omnibus iudicantes. In ratione dati et accepti , nisi uos soli . Illi dati, ego accepti. Siue: Dantes carnalia et spiritalia accipientes.
"And you Philippians also know that in the beginning of the gospel, when I departed from Macedonia, no church shared with me." When I set out, you know that I chose you alone from whom to receive support, judging you more faithful than all. "In the account of giving and receiving, except you only." They of giving, I of receiving. Or: giving fleshly things and receiving spiritual ones.
4.16Souter, Texts and Studies 9.2 2:415
Quia et \in\ Thessalonice[n ] semel et bis in usum mihi misistis. Non solum Corinthum.
"For even in Thessalonica you sent once and again for my need." Not only at Corinth.
4.17Souter, Texts and Studies 9.2 2:415
Non quod quaero datum , sed requiro fructum abundantem in uerbo uestro. Abundans fructus orationis est, cum sanctis etiam absentibus ministratur.
"Not that I seek the gift, but I seek fruit abounding in your account." The fruit of prayer is abundant when saints are ministered to even in their absence.
4.18Souter, Texts and Studies 9.2 2:415–416
Habeo autem omnia et abundo; repletus sum accipiens ab Epafrodito quae a uobis missa sunt. Prouocat eos laudando et gratias referendo. Odorem [ bonae ] suauitatis. [Odor suauitatis] non in re oblata, sed in mentis deuotione consistit, sicut sacrificium [Noe] grate deus scribitur odoratus, cum ipse dicat se nec carnibus nec sanguine animalium delectari. Hostiam acceptam, placentem deo . Notandum quod elemosyna hostia appelletur et sicut a sanctis oblata accepta est, ita eorum qui in peccatis durauerint, reprobatur.
"But I have all things and abound; I am filled, having received from Epaphroditus the things sent from you." He spurs them on by praise and thanks. "An odour of sweetness." The odour of sweetness consists not in the thing offered but in the devotion of the mind, as God is written to have smelled the sacrifice of Noah with pleasure, though he himself says that he does not delight in the flesh or blood of animals. "An acceptable sacrifice, pleasing to God." Note that almsgiving is called a sacrifice, and as it is accepted when offered by the saints, so it is rejected from those who have persisted in sins.
4.19Souter, Texts and Studies 9.2 2:416
Deus autem meus impleat omne desidenum uestrum secundum diwUias sms in gloria in Christo Iesu. Quia [a]ut perfecti aba desiderate non poterant nisi [qui] qu[a]e [sunt] secundum diuitias dei, non saeculi, [et quae] ad gloriam pertinent [Christi].
"And may my God fulfil all your desire according to his riches in glory in Christ Jesus." Because the perfect could not desire anything except what is according to the riches of God, not of the age, and pertains to glory.
4.21Souter, Texts and Studies 9.2 2:416
Salutate omnem sanctum in Christo Iesu. [Salutanl uos qui mecum sunt fratres .] Erant ergo [h]om[i]nes sancti, quos solos [et omnes] praecipit salutan, sicut et in omnibus epistulis facit, et procul dubio uerum dixisse credendus est. et si uere sancti erant, peccatores utique non erant, et qui non peccatores, sed sancti [erant], tarn poterant esse quod erant, quam poterant non esse quod non erant. igitur sanctos homines esse hac ratione possibile est.
"Greet every saint in Christ Jesus." There were, then, holy men, whom alone he commands to be greeted, as he does in all his letters, and without doubt he is to be believed to have spoken truly. And if they were truly holy, they were certainly not sinners; and those who were not sinners but holy were able to be what they were just as they were able not to be what they were not. Therefore it is possible, on this reasoning, for human beings to be holy.
4.22Souter, Texts and Studies 9.2 2:416
Salutant uos omnes sancti, maxima autem qui de Caesaris domu sunt. Qui sunt nuper de Caesaris domo conuersi. [23 Gratia domini nostri Iesu Christi cum spiritu vostro, amen.] EXPLICIT AD PHILIPPENSES
"All the saints greet you, especially those of Caesar's household." Those who have recently been converted from Caesar's household. Here ends the letter to the Philippians.