1-2

8 For God is my witness, how I yearn for you all with the affection of Christ Jesus. 9 And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10 so that you may approve what is excellent, and may be pure and blameless for the day of Christ, 11 filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God. 12 I want you to know, brethren, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole praetorian guard and to all the rest that my imprisonment is for Christ; 14 and most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear. 15 Some indeed preach Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am put here for the defense of the gospel; 17 the former proclaim Christ out of partisanship, not sincerely but thinking to afflict me in my imprisonment.

Having stated the reason for hope concerning the future, he now indicates the matters for which he makes supplication for them. First, he mentions his desire, which is shown to be very fervent; secondly, the matter of his prayer (1:9).

Since the heart’s desire is known to God alone, he calls on God to witness that he prays for them with desire: “Behold, my witness,” God, “is in heaven” (Job 16:19). How I yearn for you all, i.e., I, living with the affection of Christ Jesus. Or, how I long for you to be in it; as if to say: How I long after your ,salvation and participation in the merciful heart of Christ. “Throu6 the tender mercy of our God” (Lk. 1:78): As if to say that the power of love reaches to the inmost depths of the heart. Or, I long for you to be in the heart of Jesus Christ, i.e., that you may love Him intimately, and that you may be loved by Him; for man’s life consists in this.

Then when he says, and it is my prayer, he mentions his prayer. He asks three things: the first pertains to increasing charity within. For the interior affections are perfected by charity; therefore, if one lacks charity, he should desire to obtain it; if he has it, he should desire that it be made perfect. Hence he says, that your love may abound more and more. God is the one from whom an increase of charity should be sought, because God is the only one who works this in us: “God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work” (2 Cor. 9:8). Hence it is necessary that we pray for it, because “unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Mt. 5:20).

The second request regards understanding; hence he says, with knowledge. But does knowledge arise from charity? It seems so, because it is stated in 1 John (2:27): “But the anointing which you received from him abides in you, and you have no need that any one should teach you; as his anointing teaches you about everything, and is true, and is no lie.” Furthermore, charity is the Spirit, of whom it is said in John (16:13): “When the Spirit of truth comes, he will guide you into all the truth.” The reason for this is that when a person has a habit, if that habit is right, then right judgment of things pertaining to that habit follows from it; but if it is corrupted, then false judgment follows. Thus, the temperate person has good judgment in regard to sex, but an intemperate person does not, having a false judgment. Now all things that are done by us must be informed with charity. Therefore, a person with charity has a correct judgment both in regard to things knowable; hence be says, with knowledge, by which one recognizes the truth and adheres to the truths of faith; and this is the knowledge of holy things mentioned in Wisdom (10:10); and in regard to things to be done; hence he says, and all discernment (sense), which is the faculty that deals with external objects. Its function is to judge correctly and quickly about the proper object of sense. As a result, this name has been transferred to the internal judgment of reason; hence, those who possess correct judgment in regard to what they should do are called sensible: “Think,” i.e., sense, “of the Lord with uprightness” (Wis. 1: 1): “To fix one’s thought on,” i.e., to sense, “her is perfect understanding” (Wis. 6:15). But this discernment should be able not only to recognize, but also to distinguish between, good and evil, and between good and better; hence he says, so that you may approve what is excellent: “Earnestly desire the higher gifts” (1 Cor. 12:31) and in (15:1): “Make love your aim, and earnestly desire the spiritual gifts;” hence he says, what is excellent. The third request concerns behavior. First, he mentions immunity from evil, when he says that you may be pure. For there are two evils to be avoided: first, internal destruction, by which a man is destroyed in himself; and this is excluded by sincerity: “the unleavened bread of sincerity and truth” (1 Cor. 5:8). The other concerns our neighbor, namely, offenses; hence he says, and blameless: “Give no offense to Jews or to Greeks or to the church of God, just as I try to please all men in everything I do” (1 Cor. 10:32); “We put no obstacle in anyone’s way, so that no fault may be found with our ministry” (2 Cor. 6:3). For the day of Christ, i.e., to the end of our lives: “He who endures to the end will be saved” (Mt. 24:13). As to the effects of grace he says, filled with the fruits of righteousness. Good works are the fruit: “The return (fruit) you get is sanctification and its end, eternal life” (Rom. 6:22). Or, the fruits of righteousness, i.e., the reward of justice, namely, the crown: “Henceforth there is laid up for me the crown of righteousness” (2 Tim. 4:8); “For the fruit of good labors is renowned” (Wis. 3:15). This is obtained through Jesus Christ, because all that we do is good through Him. “Apart from me you can do nothing” (Jn. 15:5). Furthermore, these things must be done for this end, to the glory and praise of God, because God is glorified by the works of the saints, since they cause other people to break out in praise of God: “Praise God in his sanctuary (saints)” (Ps. 156: 1); “And it shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them” (Jer. 33:9).

‘Men when he says, I want you to know, brethren, he advises them in regard to the future. First, he gives examples to be followed and to be avoided; secondly, he concludes his moral exhortation (ch. 4). In regard to the first he does two things: first, he shows what should be imitated; secondly, what should be avoided (ch. 3). The first is divided into two parts: first, he urges them to imitate him; secondly, to imitate others (ch. 2). The first part is divided into three parts: first, he gives his own progress as an example; secondly, the joy he has in this progress (1:18); thirdly, the fruit of this progress (1:19). The first is again divided into two Parts: first, he mentions his progress; secondly, the manner (1:13).

He says, therefore: I have urged you to make progress; and in order that you might have my progress as a pattern, I want you to know, brethren, that what has happened to me outwardly, namely, tribulations, did not change me inwardly, but has really served to advance the gospel, because the result was that the faith I preached made greater progress: “If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer” (2 Cor. 1: 6).

Then he shows his own progress; secondly, that of others (1:14). In regard to himself, of course, it was obvious that he suffered for Christ with constancy, so that it has become known... that my imprisonment is for Christ. This redounds to Christ’s glory: “But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God” (1 Pet. 4:15). Throughout the whole praetorian guard, and in Caesar’s court. As for the progress of others, their faith has grown apace: most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear. “Like the magistrate of the people, so are his officials” (Si. 10:2); “The righteous are bold as a lion” (Prov. 28:1). Yet there is some diversity among these, because some spoke properly and some not. Of those who spoke properly, some did so out of general love, and others out of love for the Apostle; of those who spoke improperly, some acted out of general malice, and some out of personal hatred of the Apostle. Yet it seems to me that the Apostle is revealing the two reasons why some preached: first, because of envy; consequently, to show their evil intention the Apostle says, from envy and rivalry: “For where jealousy and selfish ambition exists, there will be disorder and every vile practice” (Jas. 3:16); “For while there is jealousy and strife among you, are you not of the flesh?” (1 Cor. 3:5); secondly, out of love for Christ and the gospel; hence he says, but others from good will: “Deal favorably, O Lord, in your good will with Sion” (Ps. 50:20). The Apostle continues, the latter do it out of love, which causes good will, because they preached to make up for my being prevented from teaching. Then the Apostle explains what he had said, saying that, the former proclaim Christ out of partisanship and not according to a right intention. For their depraved intention is clear in two ways: first, by preaching publicly they caused a disturbance among the Gentiles against the Apostle and thus added to the affliction he already had; secondly, because they believed that Paul would be disturbed, when he heard that they were usurping the task committed to him, thereby adding more affliction to one already afflicted.

1-3

18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice. 19 Yes, and I shall rejoice. For I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, 20 as it is my eager expectation and hope that I shall not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain. 22 If it is to be life in the flesh, that means fruitful labor for me. Yet which f shall choose I cannot tell. 23 1 am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account.

Above, the Apostle described the progress he has made; here he deals with the joy bom of this progress: first, the cause of this joy; secondly, the joy itself (1:18b).

Sometimes it happens that joy arises from a good cause, and this directly and of itself; sometimes from an evil cause, and this indirectly and by accident. For when it springs from a good cause, one should rejoice both in the effect and in the cause, as in the case of giving an alms for the glory of God; but when it springs from an evil cause, one should rejoice in the effect but not in the cause, as in the redemption by Christ, since it came about from the crime committed by Judas and the Jews. The same thing happens in the Church when something beneficial results from good preachers with a good intention, and from evil preachers with an evil intention; nevertheless, one should rejoice in both cases, as has been said. He says, therefore: what then? Only that in every way, whether in pretence or in truth, Christ is proclaimed; and in that I rejoice. Yes, and I shall rejoice. One announces Christ in pretense when he does not chiefly aim at this but at something else, as profit or glory; “He who is estranged seeks pretexts” (Prov. 18:1); but in truth, when it is done with a right intention: “Remember now, 0 Lord, I beseech thee, how I have walked before thee in faithfulness and with a whole heart, and have done what is good in thy sight” (Is. 38:3). But either way the results are good for the Church; hence he says, Christ is proclaimed, and in that I rejoice, because if something other than Christ were proclaimed, there would be reason for concern. This happens when false doctrine is taught; “The shepherd who teaches for the sake of the truth should be loved; the hireling who teaches for gain should be tolerated; but the one who teaches what is false must be expelled” (Augustine).

Then he mentions the joy which followed, when he says, in that, namely, that my chains are manifested for the sake of Christ, I rejoice, at present in the fact that Christ is preached: “If you loved me, you would have rejoiced” (Jn. 14:28); and I shall rejoice in the future: “They shall obtain joy and gladness” (Is. 51:11).

Then when he says, for I know that through your prayers..., he mentions the fruit resulting from his progress: first, he mentions the fruit; secondly, he raises a question (1:22). In regard to the first he does three things: first, he mentions the fruit; secondly, his help in obtaining it (1:19); thirdly, he assigns the material of the fruit (1:20b).

He says, therefore: I rejoice in these things on account of the fruit resulting from them for life everlasting: “Israel is saved by the Lord with everlasting salvation” (Is. 45:17), because when we do good by helping in the salvation of others, it redounds to our salvation. For if it is true that “whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened about his neck and to be drowned in the depth of the sea” (Mt. 18:6), how much glory does he deserve who gains the salvation of many? Now help depends on three things: first, on prayer by others; hence he says, through your prayers, by which I hope to be helped by God: “Pray for one another that you may be healed. The prayer of a righteous man has great power in its effects” (Jas. 5:16). Secondly, on God, in whom we place our hope for salvation: [“In your presence we have conceived, and have been as it were in labor and have brought forth the spirit of salvation”] (Is. 12:18); hence he says, and the help of the Spirit of Jews Christ: “The Spirit helps us in our weakness” (Rom. 8:26). This will turn out for my deliverance. He speaks in a simile; for when a person is infirm, be needs to be delivered from his infirmity, if he is to be kept alive; and this is to help. But we are weak and infirm; therefore, we need the help of the Spirit: “He will teach you all things, and bring to your remembrance all that I have said to you” (Jn. 14:26), by helping us, as it were. Thirdly, help depends on our trust in God, because “he who trusts in his riches will fair (Prov. 11:28). Therefore, our hope must be in God: “Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever” (Ps. 125:1); hence he says, it is my eager expectation and hope.

But isn’t hope the expectation of future happiness? I answer that hope is a movement of the appetite toward an arduous good; and this can occur in two ways: sometimes a person hopes to obtain something by himself, and then there is hope without expectation; but sometimes he hopes to obtain something through someone else, and then there is hope with expectation. This is the way we expect, when we have the hope of obtaining something through someone else: [“With expectation I have waited for the Lord, and he was attentive to me”] (Ps. 40: 1); “For in this hope we were saved” (Rom. 8:24).

But he says I know, and then speaks of expectation and hope. Is this hope certain? The Apostle answers that it is, saying, I shall not be at all ashamed: “None who put their trust in him will lack strength” (1 Mach. 2:61); “Hope does not disappoint us” (Rom. 5:5); “Whoever trusted in the Lord and was put to shame?” (Si. 2:10).

He gives the reason for this and explains it, when he says, for to me to live is Christ, and to die is gain. The reason is based on the fact that he is entirely dedicated to the service of Christ. As if to say: the reason why this will turn out to my salvation is that I am totally at the service of Christ. He mentions his confidence when he says that with full courage now as always Christ will be honored in my body. As if to say: many persecute me, but I put my trust in the Lord: “I will trust, and will not be afraid” (Is. 12:2). As always, i.e., from the beginning of my conversion: “At Damascus he had preached boldly in the name of Jesus” (Acts 9:27); so now also: “I hold fast my righteousness, and will not let it go” (Job 27:6).

He shows that his intention is right because Christ will be honored. Since He is God, He cannot be honored (increased) or diminished in Himself, but in us, i.e., in our knowledge. For a person honors Christ when he increases his knowledge of Him: “Who can extol him as he is?” (Si. 43:31). And this in word and deed, when the greatness of His effects shows His greatness. Among these marvelous effects is justification. But as long as this lies hidden in a man’s heart, Christ is not honored by it, except in that heart, but not in regard to others, until it breaks out into external visible actions. Hence be says, in my body. Christ is honored in our body in two ways: in one way, inasmuch as we dedicate our body to his service by employing our bodies in his ministry: “Glorify God in your body” (1 Cor. 6:20); in another way by risking our body for Christ: “If I deliver my body to be burned” (1 Cor. 13:3). The first is accomplished by life, the second by death: hence he says, whether by life, because the body acts only when living, or by death: “If we live, we live to the Lord, and if we die, we die to the Lord” (Rom. 14:8). This can also refer to spiritual death: “Put to death therefore what is earthly in you” (Col. 3:5).

Then he explains how He will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Now life produces activity, for that seems to be at the root of man’s life which is the principle of his activity. Hence some call that by which they are roused to activity, their life; as hunters call hunting their life, and friends their friend. So, Christ is our life, because the whole principle of our life and activity is Christ; hence the Apostle says, for to me to live is Christ, because Christ alone moved him, and to die is gain. Here the Apostle is speaking precisely. For a person regards it a gain when he can improve the imperfect life he has; thus a sick person regards a healthy life a gain. Our life is Christ: “Your life is hid with Christ in God” (Col. 3:3). But here it is imperfect: “While we are at home in the body we are away from the Lord” (2 Cor. 5:6). Therefore, when we die in the body, our life, namely, Christ, with whom we are then present, is perfected in us” [“He gives to his beloved in sleep”] (Ps. 126:2); “The time of my departure has come” (2 Tim. 4:6).

Then when he says, If it is to be life in the flesh, that means fruitful labor for me, he raises a doubt in regard to what has been said: first, he states the doubt; secondly, he solves it (1:25). In regard tP the first he does two things: first, he states the doubt; secondly, he gives a reason for both sides (1:23).

He says, therefore: If it is to be life in the flesh, that means fruitful labor for me; as if to say: If Christ is glorified in my body as long as I am alive, my life in the flesh will bear fruit, i.e., if life brings me as its fruit that Christ is honored, life in the flesh is good and fruitful: “The return [fruit] you get is sanctification and its end, eternal life” (Rom. 6:22). Therefore, if that is the case, I cannot tell which I shall choose, whether to die or to live: “For we do not know how to pray as we ought” (Rom. 8:26); “The reasoning of mortals is worthless, and our designs are likely to fail” (Wis. 9:14).

But why do you hesitate? Because I am hard pressed between the two. First, he gives a reason for one side; secondly, for the other side. The first reason is that there are two impulses in man, the impulse of nature and that of grace: of nature, not to die: “Not that we would be unclothed, but that we would be further clothed” (2 Cor. 5:5); “And another will carry you where you do not wish to go” (Jn. 21:18); and the impulse of grace, which charity follows, is to love God and neighbor. This impulse to love God moves us to be with God; hence he says, my desire is to depart, not absolutely, but to be with Christ: “We are of good courage, and we would rather be away from the body and at home with the Lord” (2 Cor. 5:8). This shows the error in the opinion of the Greeks that the souls of the saints are not with Christ immediately after death. The reason why I desire this is that to be with Christ is far better. “Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee” (Ps. 73:25); “For a day in thy courts is better than a thousand elsewhere” (Ps. 84:10). But love of neighbor moves us to desire his betterment; hence he says, but to remain in the flesh is more necessary on your account, i.e., my life is necessary for your benefit: “For if we are beside ourselves, it is for God; if we are in our right mind, it is for you” (2 Cor. 5:13). Or another way, I am hard pressed between the two, i.e., on two sides: there arises a desire to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. The sense is not changed.

But this does not seem to be subject to doubt; indeed, the Apostle seems to be inclined to the worse side. For the love of God rouses the first desire in us, and the love of neighbor the second. But the first is a greater and better desire. Therefore [Paul has chosen the less perfect]. I answer that the love of God is twofold, namely, concupiscible love, by which a man wills to love God and find his delight in Him; and this is for the man’s good. The other is the love of friendship, by which a man prefers the honor of God, even over this delight with which he enjoys God; and this is perfect charity. Hence it is stated in Romans (8:38): “For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” And then he continues in (9:3): “For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren.” He said this to show that be possessed a more perfect charity, as though for the love of God and neighbor he was prepared to lose the delight of seeing God. Therefore, he shows this as something more perfect.

1-4

25 Convinced of this, I know that I shall remain and continue with you all, for your progress and joy in the faith, 26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again. 27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may bear of you that you stand firm in one spirit, with one mind striving side by side for the faith of the gospel, 28 and not frightened in anything by your opponents. This is a clear omen to them of their destruction, but of your salvation, and that from God. 29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict which you saw and now hear to be mine.

Having stated the doubt and the reason for both sides, he then resolves it: first, as though choosing one side, he foretells what will be the result of his plan to visit them; secondly, he shows what is required on their part (1:26). In regard to the first he does three things: first, he mentions his coming visit; secondly, he shows its fruit; thirdly, he explains this fruit.

He says, therefore: After saying that to remain in the flesh is necessary for you, because my life is fruitful for you, I know that I shall remain, being as it were convinced of this in God: “The righteous are bold as a lion” (Prov. 28: 1); 1 shall remain and continue, i.e., I shall live and continue to live. But on the other hand he was soon killed by Nero. I answer that this letter was written in the first year of his imprisonment, which was also the first year of Nero’s reign. Hence he lived for seven years after this.

With you all, i.e., for the benefit of all of you: “I do not seek my own advantage, but that of many, that they may be saved” (1 Cor. 10:33). And this, for your progress, i.e., that through my exhortation you may progress in the faith and rejoice in my life, which you have heard about; but you would rejoice more, if I were present: I long to see you, that I may impart to you some spiritual gift to strengthen you” (Rom. 1:11).

Then he explains what he had said, saying, so that in me you may have ample cause to glory, i.e., if it is granted me to come to you again, it will be in order that joy may abound in you: “Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, to him be glory in the church” (Eph. 3:20). And this in Christ Jesus, because the fact that they rejoiced in him was for the sake of Christ: I want some benefit from you in the Lord!’ (Philem. 1:20).

Then when be says, only let your manner of life be worthy of the gospel of Christ, be shows what is required on their part. He says that the only thing required of them is that they live worthy of the gospel of Christ, in a manner that conforms to that gospel: ‘Ve exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory” (1 Thess. 2:12); “To lead a life worthy of the Lord, fully pleasing to him” (Col. 1: 10). And this is my joy: “No greater joy can I have than this, to hear that my children follow the truth” (3 Jn. 4). Now he specifically desires from them unity and constancy. There are three kinds of unity required of the saints: first, the unity of love; hence he says, that I may hear, namely, that you stand firm in one spirit, through love: “Eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:3), and in 1 Corinthians (6:17) “He who is united to the Lord becomes one spirit with him.” Secondly, the unity of concord; hence he says, with one mind, i.e., have one will and one soul: “Now the company of those who believed were of one heart and soul” (Acts 4:32); [“God makes men of one way to dwell in one house”] (Ps. 67:7). Thirdly, the unity of cooperation; hence he says, striving side by side for the faith of the gospel, i.e., one helping the other. This is brought about by what is stated in 1 Kings (25: 1) “All Israel assembled and mourned for him,” namely, Samuel; “A brother helped is like a strong city” (Prov. 18:19).

Secondly, he expects constancy: and not frightened in anything by your opponents. First, he urges them to be brave, because their opponents can do only as much as God allows: “But not a hair of your head will perish” (Lk. 21:18); “Its leaf does not wither” (Ps. 1: 3); “Who are you that you are afraid of man who dies, of the son of man who is made like grass?” (Is. 51:12). There are three reasons for this: the first is taken from the fruit of tribulation. He says, therefore: not frightened, because there is fruit for you in that persecution which to them, i.e., to the persecutors, is a clear omen of their destruction; but to you it is a cause of salvation: “Whoever would save his life will lose it, and whoever loses his life for my sake will find it” (Mt. 16:25); “He who loves his life loses it” (Jn. 12:25); “I will destroy you, O Israel; who can help you?” (Hos. 13:9). And this from God, from whom it has been granted to you to endure tribulation patiently.

The second reason is that you should believe in him: “For by grace you have been saved through faith” (Eph. 2:8), which is the great and first gift; but also suffer for his sake, which is a greater gift, namely, that you should act for Christ as his athlete: “Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name” (Acts 5:41). This is useful and honorable; hence you should act bravely.

The third reason is taken from his example, because he deals with them as people who are the first fruits of the faith. Hence he says, engaged in the same conflict which you saw to be mine, namely, when among you I was naked and beaten by the Philippians because I freed the girl with the spirit of divination (Acts 16); and now hear to be mine, who am in prison.