2-2

5 Have this mind among yourselves, which you have in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on a cross.

After giving his exhortation, the Apostle urges them to the virtue of humility according to Christ’s example. First, he exhorts them to follow the example of Christ; secondly, he gives the example (2:6).

He says, therefore: Be humble, as I have said; hence have this mind among yourselves, i.e., acquire by experience the mind which you have in Christ Jesus. It should be noted that we should have this mind in five ways according to the five senses: first, to see His glory, so that being enlightened, we may be conformed to Him: “Your eyes will see the king in his beauty” (Is. 33:17); “And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another” (2 Cor. 3:18); secondly, to hear His wisdom, in order to become happy: “Happy are these your servants, who continually stand before you and hear your wisdom” (1 Kgs. 10:8); “As soon as they heard of me they obeyed me” (Ps. 18:44). Thirdly, to smell the grace of His meekness, that we may run to Him: “Your anointing oils are fragrant... draw me after you” (Cant. 1:3); fourthly, to taste the sweetness of His mercy, that we may always be in God: “Taste and see that the Lord is good” (Ps. 34:9); fifthly, to touch His power, that we may be saved: “If I only touch his garment, I shall be made well” (Mt. 9:21).

Then when he says, who, though he was in the form of God, etc., he proposes the example of Christ. First, he mentions Christ’s majesty; secondly, His humility (2:7); thirdly, His exaltation (2:9).

He mentions Christ’s majesty first, in order that His humility might be more easily recommended. In regard to His majesty he proposes two things, namely, the truth of His divine nature, and His equality. He says, therefore: who, namely, Christ, though he was in the form of God. For it is through its form that a thing is said to be in a specific or generic nature; hence the form is called the nature of a thing. Consequently, to be in the form of God is to be in the nature of God. By this is understood that He is true God: [“That we may be in his true Son, Jesus Christ” (1 Jn. 5:20) ]. However, it should not be supposed that the form of God is one thing and God himself another, because in simple and immaterial things, and especially in God, the form is the same as that whose form it is.

But why does he say, in the form, rather than “in the nature”? Because this belongs to the proper names of the Son in three ways: for He is called the Son, the Word and the Image. Now the Son is the one begotten, and the end of begetting is the form. Therefore, to show the perfect Son of God he says, in the form, as though having the form of the Father perfectly. Similarly, a word is not perfect unless it leads to a knowledge of a thing’s nature; and so the Word of God is said to be in the form of God, because He has the entire nature of the Father. Finally, an image is not perfect, unless it has the form of that of which it is the image: “He reflects the glory of God and bears the very stamp of his nature” (Heb. 1:3).

But does He have it perfectly? Yes, because He did not count equality with God a thing to be grasped. This can be taken two ways: in one way, of His humanity. But this is not the way Paul understood it, because it would be heretical; for it would be a grasping [robbery] if it referred to his humanity. Therefore, it must be explained in another way, namely, of His divinity, according to which equality with God is said of Christ. It is contrary to reason to say otherwise: because the nature of God cannot be received in matter; but the fact that someone existing in a certain nature participates in that nature to a greater or lesser degree is due to the matter; which is not the case here. Therefore, we must say that He did not count equality with God a thing to be grasped, because He is in the form of God and knows His own nature well. And because He knows this, it is stated in John (5:18): “He called God his Father, making himself equal with God.” But this is not a grasping, as it was when the devil and man wished to be equal to Him: “I will make myself like the Most High” (Is. 14:14); “You will be like God” (Gen. 3:5), for which Christ came to make satisfaction: “What I did not steal must I now restore?” (Ps. 69:4). Then when he says, but emptied himself, he commends Christ’s humility: first, as to the mystery of the incarnation; secondly, as to the mystery of the passion (2:8). In regard to the first: first, he mentions His humility; secondly, its manner and form (2:7).

He says, therefore, He emptied himself. But since He was filled with the divinity, did He empty Himself of that? No, because He remained what He was; and what He was not, He assumed. But this must be understood in regard to the assumption of what He had not, and not according to the assumption of what He had. For just as He descended from heaven, not that He ceased to exist in heaven, but because He began to exist in a new way on earth, so He also emptied Himself, not by putting off His divine nature, but by assuming a human nature.

How beautiful to say that He emptied himself, for the empty is opposed to the full! For the divine nature is sufficiently full, because every perfection of goodness is there. But human nature and the soul are not full, but capable of fulness, because it was made as a slate not written upon. Therefore, human nature is empty. Hence he says, He emptied himself, because He assumed a human nature.

First, he touches on the assumption of human nature when he says, taking the form of a servant. For by reason of his creation man is a servant, and human nature is the form of a servant: “Know that the Lord is God! It is he that made us, and we are his” (Ps. 100:3); “Behold my servant, whom I uphold” (Is. 42:1); “But thou, 0, Lord, art a shield about me” (Ps. 3:4). But why is it more fitting to say the form of a servant, rather than “Servant” Because servant is the name of a hypostasis, which was not assumed, but the nature was; for that which is assumed is distinct from the one assuming it. Therefore, the Son of God did not assume a man, because that would mean that he was other than the Son of God; nevertheless, the Son of God became man. Therefore, He took the nature to His own person, so that the Son of God and the Son of man would be the same in person.

Secondly, he touches on the conformity of His nature to ours when he says, being born in the likeness of men, namely, according to species: “Therefore he had to be made like his brethren in every respect” (Heb. 2:17). If you say that it is not fitting to speak of a species in the Lord Jesus Christ: it is true in the sense that a new species does not arise from His divinity and humanity, as though His divinity and humanity agreed in having one common species of nature, for it would follow that His divine nature, so to say, would have changed.

Thirdly, he mentions the conditions of His human nature when he says, and being found in human form. For He assumed all the defects and properties associated with the human species, except sin; therefore, he says, and being found in human form, namely, in His external life, because He became hungry as a man and tired and so on: “One who in every respect has been tempted as we are, yet without sinning” (Heb. 4:15); “Afterward [He] appeared upon earth and lived among men” (Bar. 3:37). Thus, we can refer form to outward activities. Or in human form [in habit], because He put humanity on as a habit. For there are four kinds of habit [habitus] or ways in which something is “had”: one “had thine changes a person without itself being changed, as a fool by wisdom; another is changed and also changes the possessor, as food; a third neither changes the possessor nor is changed, as a ring worn on the finger; another is changed and does not change the possessor, as a dress. And by this likeness the human nature in Christ is called a habit or “something had”; because it comes to the divine person without changing it, but the nature itself was changed for the better, because it was filled with grace and truth: “We have beheld his glory, glory as of the only Son from the Father” (Jn. 1:14). He says, therefore, being born in the likeness of men, but in such a way that He is not changed, because in habit He was found as a man.

It should be noted that some have fallen into error on account of this phrase, being found in human form. Hence he touches on several opinions: the first is that Christ’s humanity accrues to Him as an accident. This is false, because the person existing in the divine nature became a person existing in the human nature; therefore, it is present not as an accident, but substantially: not that the humanity is united to the Word in His nature, but in His person. By this is excluded the error of Photinus, who said that Christ was true man but not of the Virgin: however, Paul says, he was in the form of God; therefore, He was in the form of God before receiving the form of a servant, as a result of which He is less than the Father, because He did not count equality with God a thing to be grasped. Arius’ error is also excluded, for he said Christ was less than the Father; but Paul says, He did not count equality with God a thing to be grasped. And Nestorius’ error, who said that the union should be taken as an indwelling, so that God dwells in the Son of man as in a temple, and that the Son of man is a person distinct from the Son of God. And Rabanus says that the incarnation was an emptying. Now it is evident that the Father and the Holy Spirit are involved in every indwelling; therefore, they too are emptied. But this is false. Furthermore, Paul says, He emptied himself; therefore the person emptied and the one emptying are the same. But this is the Son, because He emptied Himself. Therefore, the union is in the person. Also the error of Eutyches, who said that one nature results from the two. Therefore, He did not receive the form of a servant, but a different one, which is contrary to what the Apostle says. Also the error of Valentinus, who said that He took His body from heaven; and the error of Appollinaris, who said that He had no soul. If this were so, He would not have been born in the likeness of man.

Then when he says, He humbled himself, he commends Christ’s humility as indicated in His passion: first, he shows Christ’s humility; secondly, its manner (2: 8). Therefore He was man, but very great, because the same one is God and man; yet He humbled himself: “The greater you are, the more you must humble yourself” (Si. 3:18); “Learn from me, for I am gentle and lowly in heart” (Matt. 11:29).

The manner and the sign of His humility is obedience, whereas it is characteristic of the proud to follow their own will, for a proud person seeks greatness. But it pertains to a great thing that it not be ruled by something else, but that it rule other things; therefore, obedience is contrary to pride.

Hence, in order to show the greatness of Christ’s humility and passion, he says that He became obedient; because if He had not suffered out of obedience, His passion would not be so commendable, for obedience gives merit to our sufferings. But how was He made obedient? Not by His divine will, because it is a rule; but by His human will, which is ruled in all things according to the Father’s will: “Nevertheless, not as I will but as thou wilt” (Mt. 26:39). And it is fitting that He bring obedience into His passion, because the first sin was accomplished by disobedience: “For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous” (Rom. 5:19); [“The obedient man shall speak of victory” (Prov. 21:28) ]. That this obedience is great and commendable is evident from the fact that obedience is great when it follows the will of another against one’s own. Now the movement of the human will tends toward two things, namely, to life and to honor. But Christ did not refuse death: “Christ also died for sins once for all, the righteous for the unrighteous” (1 Pet. 3:18). Furthermore, He did not flee ignominy; hence he says, even death on a cross, which is the most shameful: “Let us condemn him to a shameful death7 (Wis. 2:20). Thus, He neither refused death nor an ignominous form of death.

2-3

9 Therefore God has highly exalted him and bestowed on him the name which is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. 12 Therefore, my beloved, as you have always obeyed, so now, now only as in my presence but much more in my absence, work out your own salvation with fear and trembling; 13 for God is at work in you, both to will and to work for his good pleasure.

Above he praised Christ’s humility, here he cites its reward, which is exaltation and glory: “Every one who exalts himself will be humbled, and he who humbles himself will be exalted” (Lk. 14.11); “God save the lowly” (Job 22:29). Note the threefold exaltation of Christ. First, as to the glory of the resurrection (2:9a); secondly, as to the manifestation of His divinity (2:9b); thirdly, as to the reverence shown by every creature (2:10).

He says, therefore God has highly exalted him, namely, that He should rise from the dead and pass from mortality to immortality: “Christ being raised from the dead will never die again; death no longer has dominion over him” (Rom. 6:9); “The right hand of the Lord does valiantly! I shall not die, but I shall live” (Ps. 118:16). He also exalted Him by setting Him on His right hand: “He raised him from the dead and made him sit at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come” (Eph. 1:20,). But while it is true that others are raised to glory and immortality, He is more so, because God bestowed on him the name which is above every name. Now a name is imposed to signify some thing, and the loftier the thing signified by a name, the loftier is the name: hence the name of the divinity is highest: “O Lord, our Lord, how majestic is thy name in all the earth!” (Ps. 8:1). Therefore, this name, that He should be called and should be God, the Father gave Him, i.e., to Christ, as to the true God.

But Photinus says that this is mentioned here as a reward for Christ’s humility and that it does not mean He is true God, but merely that He received a certain pre-eminence over the creature and a likeness of the godhead. This however, is not true, because it was stated that he was in the form of God. Therefore, one must answer that there are two natures and one hypostasis in Christ: for this person is God and man. Therefore, this can be explained in two ways: in one way, that the Father gave Him this name inasmuch as He is the Son of God; and this from all eternity by an eternal engendering, so that this giving is no more than His eternal generation: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (Jn. 5:26). In another way it can refer to Christ as man; and then the Father gave that man the name of being God not by nature, because God’s nature is distinct from the nature of man, but to be God by the grace, not of adoption, but of union, by which He is at once God and man: “Designated Son of God in power,” He, namely, “who was descended from David according to the flesh” (Rom. 1:4). This second way is Augustine’s explanation in keeping with the Apostle’s intention. Similarly, it is stated in Acts (2:36) “Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.” The first is Ambrose’s.

But you might object to both explanations and ask why he says, he humbled himself and became obedient unto death and follows with, therefore God has hightly exalted him, since the reward does not precede the merit. Therefore, neither the eternal engendering nor the incarnation is the reward of Christ’s passion, because they precede it. The answer is that in Sacred Scripture a thing is said to occur when it is known. Therefore, God bestowed, i.e., made manifest to the world, that He has this name. This was manifested in the resurrection, because prior to it the divinity of Christ was not that well known. This is supported by the text which follows: it implies that He did not give Him a name He did not already have, but that all should venerate it. And he mentions two types of veneration, namely, subjecting the body and confessing with the mouth: and every tongue confess. He says therefore: He has given Him a name which is above all names, even as man; hence he adds, that at the name of Jesus, which is the name of the man, every knee should bow; “To me every knee shall bow, every tongue shall swear’ (Is. 45:23).

But here is where Origen erred, because when he heard that every knee should bow, which is a sign of subjection, he believed that at some future time every rational creature, whether angels or men or devils, would be subjected to Christ by the allegiance of charity. But this is contrary to Matthew (25:41): “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” It should be noted that there are two kinds of subjection: one is voluntary and the other involuntary.

In the future it will come about that all the holy angels will be subject to Christ voluntarily; hence he says, every knee should bow, where he mentions the sign for the thing signified: [“Adore him all his angels” (Ps. 96:8) ]. Likewise, holy and just and beatified men will be subject in this way: “All the nations thou has made shall come and bow down before thee, 0 Lord, and shall glorify thy name” (Ps. 86:9); but not the devils and the damned, for they will be subject involuntarily: “Even the demons believe—and shudder” (Jas. 2:19).

Then when he says, and every tongue confess, he touches on the reverence shown by confessing with the mouth: Every tongue, namely, in heaven and on earth and under the earth. This does not refer to a confession of praise from those under the earth, but to a forced confession, which is made by recognizing God: “And the glory of the Lord shall be revealed, and all flesh shall see it together” (Is. 40:5); “Let them praise thy great and terrible name! holy is he!” (Ps. 99:3). And this confession will recognize that Jesus Christ is Lord [in] the glory of God the Father. He does not say in a similar glory, because it is the same glory: “That all may honor the Son, even as they honor the Father?” (in. 5:23). It should be noted that earlier he had said that, he was in the form of God, but here he says in the glory, because it would come to pass that what He had from all eternity would be known by all: “Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made” (Jn. 17:5).

Then when he says, Therefore, my beloved, the exhortation is brought to an end. In regard to this he does three things: first, he exhorts them to act well; secondly, how to do so (2:14); thirdly, with what fruit (2:15). The first part is divided into three: first, he recalls their past obedience; secondly, he shows what they should do (2:12); thirdly, he gives them confidence in accomplishing this (2:13).

He says, therefore: Since Christ thus humbled Himself and was exalted for it, you ought to realize that if you are humbled, you shall also be exalted; and you should do this as you have always obeyed. He recalls their obedience to show its relevance to good works, because every virtue is included under obedience. For a man is just inasmuch as he keeps God’s commandments: “Do you not know that if you yield yourself to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?” (Rom. 6:16). Furthermore, every good work, no matter how good it is of itself, is made better by obedience; [“The obedient man shall speak of victories” (Prov. 21:28)]. Finally, obedience is one of the greatest of the virtues: for to offer something from one’s external things is great; to offer something from the body is greater; but the greatest is to offer something from your soul and will: and this is done by obedience: “To obey is better than sacrifice, and to hearken than the fat of rams” (1 Sam. 15:22). If you have acted thus, I urge you to continue doing the same.

Then when he says, not only as in my presence, he shows what they should do. First, he urges them to act faithfully, because an unfaithful servant serves only when the master is looking, because he seeks only to please; but a faithful servant always works well. Hence he says, not only as in my presence, for then it would appear that you are not acting from the instinct of good will: “Not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart” (Eph. 6:6). Secondly, that they act humbly, when he says, with fear and trembling, for the proud man does not fear, but the humble does: “Let anyone who thinks that he stands take heed lest he fall” (1 Cor. 10:12); “Blessed is the man who fears the Lord always” (Prov. 28:14); “Serve the Lord with fear, with trembling kiss his feet” (Ps. 2: 11). Thirdly, that they act with an eye toward salvation- work out your own salvation: “He who endures to the end will be saved” (Mt. 24:13).

Then when he says, for God is at work in you, both to will and to work, he strengthens their confidence, and he excludes four false opinions: the first is the opinion of those who believe that man can be saved by his own free will without God’s help. Against this he says: For God is at work in you, both to will and to work: “The Father who dwells in me does his works” (Jn. 14:10); “Apart from me you can do nothing” (Jn. 15:5).

The second are those who deny free will altogether and say that man is necessitated by fate or by divine providence. He excludes this when he says, in you, because He moves the will from within to act well: “Thou has wrought for us all our works” (Is. 26:12). The third, like the first, is that of the Pelagians who say that choices are in us, but the performing of works in God, because willing comes from us, but accomplishing comes from God. He excludes this when he says, both to will and to work: “It depends not upon man’s will,” i.e., without God’s help, “or exertion, but upon God’s mercy” (Rom. 9:16). The fourth is the opinion that God accomplishes every good in us and does this through our merits. He excludes this when he says [according to] for his good pleasure, and not our merits, because before we get God’s grace there is no good merit in us: “Do good to Zion in thy good pleasure” (Ps. 51:18).

2-4

14 Do all things without grumbling or questioning, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, 16 holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. 17 Even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all. 18 Likewise you also should be glad and rejoice with me. 19 I hope in the Lord Jesus to send Timothy to you soon, so that I may be cheered by news of you. 20 I have no one like him, who will be genuinely anxious for your welfare. 21 They all look after their own interests, not those of Jesus Christ. 22 But Timothy’s worth you know, how as a son with a father he has served with me in the gospel. 23 I hope therefore to send him just as soon as I see how it will go with me; 24 and I trust in the Lord that shortly I myself shall come also. 25 1 have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, 26 for he has been longing for you all, and has been distressed because you heard that he was ill. 27 Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29 So receive him in the Lord with all joy; and honor such men, 30 for he nearly died for the work of Christ, risking his life to complete your service to me.

Above, the Apostle exhorted them to do works leading to salvation; here he teaches them how. First, he teaches them the way to do these works; secondly, he gives the reason (2:15).

First, he points out two ways to act, namely, without grumbling or questioning. For virtuous works are very difficult, and offer a fertile field for grumbling: “We must not grumble, as some of them did and were destroyed by the Destroyer” (1 Cor. 10: 10). Furthermore, they should not hesitate about doing them: “He who doubts is like a wave of the sea that is driven and tossed by the wind” (Jas. 1:6).

He gives reasons for this: first, on their part, and then on the part of the Apostle. On their part he gives three reasons: first, in regard to the faithful when he says, that you may be blameless: “Walking in all the commandments and ordinances of the Lord blameless” (Lk. 1:6). For no one can exist without sin, but he can without grumbling; hence he urges them to do this. Secondly, in regard to God, and innocent children of God. For a son is like his Father. But God is innocent; hence we are innocent sons of God, when our intention is directed to one object: “A double-minded man is unstable in all his ways” (Jas. 1:8); “Be as wise as serpents and innocent as doves” (Mt. 10:16). Thirdly, in regard to unbelievers, without blemish, i.e., behave well toward unbelievers and give no offense in the midst of a crooked, as to evil works, and perverse generation, as to unbelief. And this is when they cannot be defamed by them: “Give the enemy no occasion to revile us” (1 Tim. 5:14). He gives the reason for this when be says, among whom you shine as lights in the world, because no matter how the world changes, the lights of the world remain bright: “You are the light of the world” (Mt. 5:14). They are luminous, not in essence, because God alone is light in this way: “The life was the light of man” (Jn. 1:4). The same is true of the saints: “He was not the light” (Jn. 1:8).

But they are light inasmuch as they have some of that light which was the light of men, i.e., of the Word of God radiating on us. Therefore he says, holding fast the word of life, i.e., the word of Christ: “Lord, to whom shall we go? You have the words of eternal life” (Jn. 6:69); “Thy word is a lamp to my feet and a light to my path” (Ps. 119:105).

Then he gives a reason on the part of the Apostle: so that I may be proud; secondly, he explains the reason, because subjects should act well so as to redound to the glory of their prelates. For it is their glory, when subjects are well behaved: “A wise son makes a glad father” (Prov. 10:1); “You are our glory and joy” (1 Thess. 2:20). And this, in the day of Christ, namely, when He will lead His faithful to Himself. This redounds to his glory for two reasons; because of the labor and suffering he endured in preaching. Therefore, he says, that I did not run in vain or labor in vain. He calls preaching a running because of his agility in traveling from Jerusalem to Spain. He says labor, because of the contradictions and punishments he suffered; and this not in vain, but in much fruit: “His grace toward me was not in vain” (1 Cor. 15: 10).

He refers to his suffering when he says, even if I am to be poured as a libation upon the sacrificial offering of your faith. For in converting others he offers to God a sacrifice of those he converts. But sometimes tyrants mingle the blood of the offerers with their sacrifices, as in Luke (13:0); hence he says’ I offer God the sacrifice of your faith. And if it turn out that I myself am immolated, i.e., killed, by reason of offering the sacrifice of your conversion, I am glad on my part: “Count it all joy, my brethren, when you meet various trials” (Jas. 1:2), and rejoice with you all, that you have the faith, even with danger to my person with whom you rejoice in this too; hence he says, likewise you also should be glad and rejoice with me: “Rejoice with those who rejoice” (Rom. 12:15).

Then when he says, I hope in the Lord Jesus to send Timothy to you soon, he proposes his own disciples as an example: first, Timothy and then, Epaphroditus. In regard to the first he does three things: first, he promises to send Timothy; secondly, he commends him (2:20); thirdly, he hints at the time he will send him (2:23).

He says, therefore, I hope in the Lord Jews to send Timothy to you soon. Here it should be noted that the Apostle has such trust in God that he attributes the slightest things to God: “Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God” (2 Cor. 3:5). The text is clear.

Then he praises him: first, on account of his love for them, and secondly, because of his devotion to the Apostle. Thus he makes a good mediator, because he loves them and he venerates him. He says: I am sending Timothy because I have no one like him, i.e., so interested in your progress: [“He makes men of one way to dwell in one house” (Ps. 67:7)] who will be genuinely anxious for your welfare. Genuinely anxious, because it is for God alone: “We are as men of sincerity, as commissioned by God, in the sight of God we speak in Christ” (2 Cor. 2:17). The reason why I have no one of the same mind is because all look after their own interests, not those of Jesus Christ, i.e., they do not seek things pertaining to the salvation of their neighbor and the glory of God, but pertaining to their profit and glory and themselves.

But did Luke and Epaphroditus and the others, who were with the Apostle seek the things that were their own? I answer that in the company of the Apostle were many who sought this and who deserted him: “For Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me” (2 Tim. 4:9). But it is a custom that sometimes the Scripture speaks of some as though of all: “From the least to the greatest of them, every one is greedy for unjust gains and from prophet to priest, every one deals falsely” (Jer. 6:13). Therefore it is a narrowed use of the word “all.”

And if you would know how he has behaved in regard to me, I answer that, Timothy’s worth you know, how as a son with a father he has served with me in the gospel, i.e., as though he were a special son: I sent to you Timothy, my beloved and faithful child in the Lord” (1 Cor. 4:17). 1 hope therefore to send him, so solicitous for you and so dear to me.

But why not at once? Because it is otherwise with Christ and with the other saints. In Christ was fulness of grace; hence He always had knowledge of all things; but not so the other saints. Hence the Apostle foresaw some things about himself and was ignorant of others. Thus, he received no revelation that he would be delivered from his imprisonment; hence he says, just as soon as I see how it will go with me, because if I were granted leave, I would come to you in person; consequently, I trust in the Lord that shortly I myself shall come also. But he was not freed from his prison: “Yea, thou dost light my lamp: the Lord my God lightens my darkness” (Ps. 18:28). For there is always some darkness in the saints.

Then when he says, I have thought it necessary, he proposes another disciple as an example, namely, Epaphroditus. First, he describes him; secondly, he suggests how he should be received (2:29)., In regard to the first he does three things: first, he praises him; secondly, he states the reason why he is sending him (2:26); thirdly, he explains it (2:27).

He says, therefore: I have thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your messenger and minister to my need. He calls him his brother on account of the Father: “You are all brethren” (Mt. 23:8); and fellow worker, i.e., in the work of preaching: “A brother helped is like a strong city” (Prov. 18:19); and fellow soldier, because we have suffered tribulation together: “Take your share of suffering as a good soldier of Christ Jesus” (2 Tim. 2:3); and your messenger, i.e., teacher. He was the bishop of the Philippians and sent by them to serve the Apostle; hence he says, and minister to my need: “I am filled, having received from Epaphroditus the things you sent, a fragrant offering, a sacrifice, acceptable and pleasing to God” (infra 4:18). But why? To satisfy the desire with which he has been longing for you all: “For I long to see you” (Rom. 1:11), and also to relieve him of his sorrow, because he was sad at the sorrow you felt, when you heard that he was sick. He explains the reason, saying: Indeed he was ill, near to death, i.e., in the opinion of the physicians, though not according to God’s providence, but for the glory of God; “This illness is not unto death; it is for the glory of God” (Jn. 11:4). Thus he continues: but God had mercy on him; “Be gracious to me, 0 Lord, for I am languishing” (Ps. 6:2); and not only on him but on me also, because Paul had suffered the temporal and natural sadness of his affliction, as Christ is said to have suffered sometimes.

Then he concludes by indicating how he should be received and why. He should be received honorably in the Lord, whose minister he is: “You received me as an angel of God, as Christ Jesus” (Gal. 4:14); “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Tim. 5:17). And this because he nearly died for the work of Christ, i.e., for God and the salvation of the faithful: “Greater love has no man than this, that a man lay down his life for his friends” (Jn. 15:13); risking his life: “The good shepherd lays down his life for the sheep” (Jn. 10:11). And he did this, to complete your service to me, which you personally could not do.