返回On the Letter of Saint Paul to the Philippians
On the Letter of Saint Paul to the Philippians
On the Letter of Saint Paul to the Philippians
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologue
The Apostle delivered the word of faith to the Philippians; for he was warned in a dream, as is recorded in the Acts of the Apostles (Acts XVI, 9), to go to them and open their ears to receive the word of the Lord. Therefore, he stayed with them for many days and instructed them in the teaching of the Lord. And because after his departure they did not turn to another, like the Galatians, but remained in the faith, not accepting false apostles, he commends them in a letter, rejoicing in the sincerity of their hearts. In their praise, there is also a criticism of others: for the Corinthians, after listening to the Apostle for a long time, were led astray by various false apostles when he departed. Therefore, these individuals are rightly praised.Chapter I.
(Vers. 1.)
(Verse 1) Paul and Timothy, servants of Jesus Christ. He identifies himself as an apostle because he is writing to those who have a correct understanding of him; therefore, he suppresses his own dignity, which was evident to them. However, he acknowledges his position; for those who confess Christ as Lord are truly free and have salvation. To all the saints in Christ Jesus. He writes to the saints in his own way, but those who are sanctified in Christ Jesus, that is, those who confess Christ as both God and man. For Photinus denies that Christ is God, and Manichaeus denies that he is man; therefore, they are impure. So he does not write to those who suppress the truth with their own lies. He writes to those who are in Philippi. Who he should write to, he makes known. With the bishops and deacons: that is, with Paul and Timothy, who were certainly bishops; at the same time he indicates deacons, who ministered to him. For he writes to the people; for if he were writing to bishops and deacons, he would be writing to their persons, and it would be necessary to write to the bishop of that place, not to two or three, as he did to Titus and Timothy.(Vers. 2.)
(Version 2.) Grace to you and peace from God our Father and the Lord Jesus Christ. It is evident that God is the Father, and Jesus Christ is our Lord. Does it not seem that the Lord is greater than the Father? But among humans in the world, there is harmony between God the Father and Christ the Lord. Here, in the world, the Lord is greater than the Father because He is either the Lord of the Father Himself, or the Father does not generate a son of his own nature, but of a different nature. But God has begotten in such a way that those whom He has begotten are under His power, so that though they are born free, they are still His servants. When He hands them over to His own Son, He also makes them servants of His Son, so that He may be their Lord, as He says: Father, those whom you have given me were yours, and you gave them to me; so that they may be the servants of the one God in the Father and the Son (John 17:9).(Vers. 3, 4, 5.)
(Vers. 3, 4, 5.) I indeed give thanks to the Lord for all the remembrance of you, always in every prayer of mine making supplication for all of you with joy, for your fellowship in the Gospel. First and foremost, I give thanks to the Lord, from whom all prosperous things come to the faithful. In every prayer, I remember them with joy, because they have become partakers of the Gospel, as Peter the Apostle says among other things: 'That you may become partakers of the divine nature' (2 Peter 1:4).From the first day until now, for the Apostle foresaw their devotion and their firm faith from the beginning, and he rejoiced in them, always knowing that they would be an example to many.
(Vers. 6, 7.)
(Vers. 6, 7.) Confidens in hoc ipsum, quod qui inchoavit in vobis opus bonum, perficiet usque in diem Christi Jesu, sicut est justum mihi haec sentire pro omnibus vobis; eo quod habeam vos in corde et in vinculis meis, et in defensione et confirmatione Evangelii; quoniam omnes mihi participes gaudii estis. Securus de bonitate et justitia Dei, et de horum fide non ambigens, contidit quod Dei auxiliis adjuti, perseveraturi sint in fide usque ad diem Domini, inquo remunerandi sunt persistentes in fide. He should not have thought anything different about those whom he always experienced as unwavering in their devotion to God, seeing their direct and tireless course, so that he would consider them worthy to be sharers in his joy. Indeed, people who share the same faith ought to rejoice together in the hope of future immortality and glory.(Vers. 8.)
(Verse 8) For God is my witness, how I long for all of you with the affection of Jesus Christ. And I pray that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.(Vers. 9, 10, 11.)
(Verse 9, 10, 11.) And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. With the help of God, he wants to imbue them with the order of Christian discipline, so that since they are established in faith, they may not be ignorant of the sacrament of their belief: and knowing how to discern what is useful from what is contrary, they may adorn the doctrine of the Lord with righteous deeds, producing the fruit of immortality to the abundance of all good things, so that the Master of the Gentiles appears glorious in them.(Vers. 12-17.)
(Vers. 12-17.) But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. Some indeed preach Christ even from envy and strife, and some also from goodwill. Indeed, some out of love, knowing that I am set for the defense of the gospel; but some out of contention preach Christ not sincerely, thinking to add affliction to my bonds. These explanations are not necessary; however, for our concern, so that no doubts arise, let us proceed to explain them more clearly. Since he declared these people to be partakers of his joy above, it implies what progress his preaching has made, like a favor; so that all may know his sufferings for Christ. Through this humility, he indicates his glory, so that his lovers may have an opportunity to rejoice; for his dignity increases when his bonds in Christ are made manifest. In every praetorium and in all other places, that is, in all Judaism and throughout the Churches of the Gentiles; Judaism has the preeminence, for to them was made the promise, as it is said: 'Salvation is from the Jews' (John 4:22). Therefore, many of the brethren, following his example, dared to speak the word of God with confidence; for his steadfastness encouraged many not to pass by without proclaiming the gospel, having perceived by the example of the Apostle that God is present to protect those who love him; but others, false brethren, impelled not by confidence or the love of God, but by the contentiousness of zeal, are said to preach the word of God, as if envious. Therefore, many of the brothers were proclaiming Christ with sincere but different intentions; for some were acting with good will for the glory of God alone, while others were motivated by love as apostles, confident in God's protection. Again, he presents two other types, who were not preaching with a sincere heart; for some were acting out of envy towards the Apostle, causing conflict: while others were proclaiming Christ with cunning and deception, in order to incite sedition against the Apostle, as if he were the author of this sect, which had attracted many to their conspiracy. For indeed envy grew against the Apostle, when many appeared to teach from his side.(Vers. 18-21.)
(Verse 18-21.) What then? However, in any way, whether by occasion or by truth, Christ is proclaimed: and in this I rejoice, but will also rejoice. For I know that this will result in my salvation through your prayers and the supply of the Spirit of Jesus Christ, according to my expectation and hope, that in nothing I will be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death; for to me, to live is Christ, and to die is gain. His first joy is in the brethren, who willingly proclaim Christ: then also in the fact that the deceit of men was arranged against him, so that Christ might be preached to his disadvantage and persecution. For he says that he profits in this that they had prepared for death; for he says that this is his life, if Christ is preached to all, and that he is even ready to die, so that this might be fulfilled, knowing that great reward and efficacy can be given to him for this desire: for ignorant malice always devises against him, while it does not know. Therefore, in order to overcome the malice of those who were plotting the ruin of his life with deceitful schemes, he testifies that he is fortified by the protection of God, and he declares that those who are truly companions of his joy assist him through prayer due to their common affliction, and through the ministry of the Holy Spirit, who would open paths contrary to their will and give grace and confidence in his words, so that he would be able to suppress the uprisings that had arisen. Therefore, he says that he is not ashamed in any way in the teaching of Christ, because it is a great hope of promise, and because there is nothing shameful, dishonorable, or deceptive in it, as there is among the pagans, but rather, it is openly simple. For from here is where, with unwavering constancy, he does not yield to adversity, so that Christ may be magnified in his body, whether he is killed or escapes being killed. For from this, the hope in Christ is considered in its quantity and greatness; when not only is he ready to be killed and afflicted for him, but also to die. For he says that his life is Christ, whether in the present or in the future, just as the evangelist John testifies, saying: That which has been made, in him was life, and the life was the light of men (John 1:3-4). For this mortal life he hands over his body, so that he may receive it in eternity: and through this, he considers it gain to die for Christ.(Vers. 22-26.)
(Verses 22-26.) So if I am to live in the flesh, this means fruitful labor for me; and I do not know which to choose. I am hard pressed between the two, having a desire to depart and be with Christ, which is far better; yet to remain on in the flesh is more necessary for your sake. And convinced of this, I know that I will remain and stay with all of you for your progress and joy in the faith, so that your confidence in Christ Jesus may abound in me through my coming to you again. It is clear what he is saying, that if he is in the flesh, he is not idle in his life; for he has the fruit of his work. He says, 'I do not know what to choose.' He is pressed by two reasons; for he has the desire to depart, and to be with Christ, which is much better. He desires to be present with God, to enjoy the things he longs for and the promises he has received. But he says it is necessary for him to remain in the flesh for the sake of the believers' growth and instruction. And he is certain that he will continue to live in the flesh for the progress and joy of the believers, so that their glory may abound in the Lord, and he may advance in his apostolic mission when they see him again. Indeed, the sciences make progress, and they are more fully grounded in faith. To the extent that he had affection for believers, he does not choose this which he says is much better for himself, but he desires this which is expedient for many, certain also that this pleases the Lord, and that it benefits the salvation of many. Who, desirous of the third heaven, would despise all present care? Who, in longing for the higher paradise, would postpone all these things? Who, mindful of the secret words, would avoid human discourses? Who, after so many disasters, would not choose rest? But because he placed charity above all, he followed this in order to benefit his brothers.(Vers. 27, 28.)
(Verse 27, 28.) Live your lives in a manner worthy of the gospel of Christ. He wants to display in them a worthy conduct of the Lord's teaching, so that he may not regret having chosen to remain in the flesh. Whether I come and see you or I am absent, I will hear about you, that you are standing firm in one spirit, with one mind striving together for the faith of the gospel, and not being frightened in any way by your opponents, which is a sign of destruction for them, but of salvation for you. He wants them to be unanimous in faith and devotion against adversaries, so that he may hear from them in their absence what he saw and experienced in their presence; so that they may fear no threats or terrors from their adversaries, and may protect the faith, knowing that those who suffer for Christ benefit for salvation, but those who afflict them face destruction.(Vers. 29, 30.)
(Verse 29, 30.) And this has been given to you by God for Christ, not only that you may believe in him, but also that you may suffer for him, having the same struggle that you saw in me and now hear about in me. Although he praises the grace of God in all things, he advances to their praise, saying that God has granted them to suffer for Christ; for he does not grant or give to anyone except to the lovers of Christ. Therefore, he says: It has been given to you for Christ's sake; so that it may be given to those who love Christ by the Father God, so that they may suffer for Christ as an argument for their merits, and following the examples of their teacher, may strive with complete confidence to triumph over unbelievers.Chapter II.
(Vers. 1-4.)
(Vers. 1-4.) Therefore, if there is any exhortation in Christ, if there is any consolation of love, if there is any participation in the Spirit, if there are any affections and mercies, fulfill my joy by being of the same mind, having the same love, being united in spirit, and having one purpose. Do nothing out of selfish ambition or conceit, but in humility consider others as more important than yourselves. Everyone should not only look out for their own interests, but also for the interests of others. He says this because if there is true encouragement of hope in Christ among you, by which we console one another, if there is consolation of common love, if there is fellowship of the Holy Spirit, through which we are united in one new body, if there are any affections, that is, if I am in your heart as you are in mine, if there are any mercies, that is, if there is any expression of piety in love, fulfill my joy. He indicates that these things that he enumerates should be proven true, if the commands that follow are observed; so that they may be of one mind and humble in spirit, not provoking one another, but rejoicing in love; so that the joy of the apostle may be complete in them. So, therefore, it restrains them, so that if they do not keep these things, they may not seem approved in other matters; so that, because they do not want to be seen as disapproved in other things, they also keep these things, so that they may be perfect. Without a doubt, there were among them those who disagreed and were restless, and those who pursued empty glory, wanting to contend and conquer with a fierce spirit, where there is no reward: but it causes disputes and breaks charity. For what kind of people can there be, in which there are vessels of gold but only silver, and not also wooden and earthenware ones? But good things can be changed into golden and silver by practice; because it is not a defect of nature, but of the will.(Vers. 5, 6.)
(Vers. 5, 6.) For indeed, have this mind among yourselves, which was also in Christ Jesus, who, though he was in the form of God, did not consider equality with God a thing to be grasped. Christ always existed in the form of God, as he is the image of the invisible God. But the Apostle, speaking of the Son of God, when he became incarnate and made man, says this: Have this mind among yourselves, which was also in Christ Jesus, that is, both God and man. Though he was in the form of God, he lived among men and appeared to be God in words and deeds. For the form of God differs nothing from God; for therefore He is called the form and image of God, that it may be understood that He is not Himself God the Father, but that He is this, that God is. Therefore, He did not think it robbery to be equal with God, knowing that He was in the form of God, He did not steal, that He might say: I and the Father are one (John 10:30). And elsewhere in the Gospel of John: Therefore, the Jews persecuted Jesus because not only did He loosen the sabbath, but He also said that God was His own Father, making Himself equal to God (John 5:18). Therefore, by right, he equated himself with God; for he who makes himself equal to the one who is inferior to him considers it robbery.But he emptied himself, taking the form of a slave, being made in human likeness. And being found in appearance as a man, he humbled himself, becoming obedient to death, even death on a cross. Therefore, knowing that he is in the form of God, he showed himself to be equal to God. But to teach the law of humility, when the Jews were trying to seize him, he not only did not resist, but he emptied himself; that is, he withdrew his own power from action, so that he, being humbled, would appear to be weak without idle power. Taking the form of a servant, while being held and bound, and being beaten, he became obedient to the Father, whom he knew to be equal to himself; he did not defend his equality, but subjected himself. He teaches us to imitate this patience and humility, so that we not only do not put ourselves before our equals; but also humble ourselves, following the example of our author. However, it is said that he did not receive the form of God, but that he is in the form of God: but the form of a servant, while humbled like a sinner. However, servants are made from sin, just like Ham, the son of Noah, who rightfully received the name servant (Gen. IX, 25). For it does not seem to me, as it does to some, that he received the form of a servant when he was born a man. For see what he says: Let this mind be in you, which was also in Christ Jesus, that is, in God and man. Before the incarnation, Christ can be called either Christ or Jesus; because both names signify the son of man and the Son of God together. What does Scripture say about the time before the birth? But Christ was the rock, and let us not tempt Christ, as some of them tempted him (I Cor. X, 4). Therefore, when Scripture wants to signify either God or man, it presents one of the two: either Jesus or Christ. For the Son of God, when he was born as man, was in the form of God; because although he seemed to be man, he was performing the works of God, so that in his deeds it would be evident that he is God, even though he was considered only a man. For the works signified a form, so that because of his works, not necessarily as the works of a man, this one who was in the work or form of God, would be understood as God. For what is the form of God, if not the example by which God appears, by raising the dead, restoring hearing to the deaf, cleansing lepers, and other things? But how is he said to have been made similar to a man, if he was only a man? And by what reason is it found that he is in the form of a man, if he were not also God? Except that, even before he permitted himself to be bent down, he was always seen in the power of God, afterwards he was found in the frailty of a man. For on the mountain, indeed, he appeared as God (Matt. 17:2); and walking on the sea, he was seen and understood not only as a man, but also as God. Moreover, what do those who were in the boat say? Truly, this is the Son of God (Matt. 14:33). Therefore, when this power ceased, he was seen as a man; for he said this as if to signify that he is also God. For the cause of his weakness, he says that God was made like to men. He explains this in the following, saying: He humbled himself, becoming obedient unto death, even to the death of the cross. Hence it is where he was found in the form of a man; for he retains his power, so that he appeared as a man and was killed, even though he does not know how to die.
(Vers. 10, 11, 12.)
(Verses 10, 11, 12) For this reason also God exalted him and gave him the name which is above every name, so that at the name of Jesus every knee should bow, of those who are in heaven and on earth and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. It shows what and how much humility deserves; so that we may seek it more, trampling down pride. Therefore, Solomon says: God resists the proud, but gives grace to the humble (Prov. III, 34). Therefore, the Lord said: 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted' (Luke 14:11). This, therefore, is humility, if someone does not defend for themselves what they do not know is owed to them. In the end, that Pharisee (Luke 18:11 et seq.), speaking the truth about himself, was said to have exalted himself; and thus, he was humbled: but Christ did more, who, although He is God, became flesh and humbled Himself to men. Now let us see how the name given to Christ, which is above every name, as if the Son of God lacked or was imperfect; for he who lacks is imperfect. If, therefore, He was born perfect, how did He lack anything? The Son of God, born of God the Father, who denies this is an Arian; for before His passion, He showed Himself equal to God the Father, as I have mentioned above. Hence, it is evident that He was born perfect; for in His birth, He seems to have attained all things. For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority. In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities[a] and put them to open shame, by triumphing over them in him. Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. Moreover, in this letter, he reveals all these things, saying that there are celestial, terrestrial, and infernal things: for there are no others. However, it seems to some that the name "man" has been given to him, which is above every name, and which does not agree with any kind or reason. For if Christ, the Son of God, is the same both God and man, then God could not have become man, but remaining God, he would have needed these things which he possessed. Or if, according to his humanity, he needed these things which are God's, the Son of God himself would have given to himself, which were lacking to him according to his humanity. Indeed, this is said because of ignorance. And why is the Father said to have given, when he himself, who had become a man, had nothing? Or could not the divinity of the Son provide for his own body and soul, which were lacking? But perhaps because all things are from God the Father, therefore he is said to have given. If, therefore, all things are from the Father, why is it not said that he gave all things to his Son through generation? And although he has begotten a Son equal to himself, the order still requires that all things be done in the name of the Father. This the Father granted to the Son after the cross, so that all things may be saved in the name of the Son. Finally, the Lord says concerning the disciples to the Father: Father, those whom you have given me, I have kept; they were yours, and you have given them to me (John 17:12). And to the disciples he says: Until now you have asked nothing in my name; ask, and you will receive (John 16:24). Therefore, the Son received this in order to manifest after the cross what he received from the Father when he was begotten. For He then received a name from the Father, when He began to be known as a creature; for what He did beforehand, and what He received, is known, for the things which He did, before He did them. In short, before the cross He said: All things are delivered unto Me by My Father (Matt. 11:27). How then can this be referred to His body, that the name of God should be given to the body, when it is manifest that Christ is both man and God; for neither is it fitting that God should be changed into flesh, nor is it possible that flesh should be made God? But perhaps, in order that by adoption God may be Christ, and this is the color; for Christ will begin to be truly God from part, and from part adoptive, or two gods. But Scripture signifies something else: for it signifies that those who emptied themselves, who received the form of a servant, who became man in the likeness of man, who obeyed the Father, have been given. If man obeyed God the Father, what great thing is it that the Apostle said? But this is great, because although he was equal, he obeyed. And what praise is there, if he was made in the likeness of man; that he be called man made in the likeness of man? But it cannot happen; for no one becomes like someone else, unless he is different, before he is made like the one he wants to be like; for he was made like someone by cause, not by substance. And who is it that emptied himself? Man. Therefore, he had. And how did he receive? But what could a weak thing, like man, empty himself? And in the form of God, was man indeed? But perhaps man was in the form of the Son of God. Now, let us consider, in whose form was the Son of God? And if indeed man was in the form of God, that is, the Son of God, then he was perfect before the passion. Therefore, he did not receive anything after the passion. But let us see what is written about him: For this reason, God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Let us now consider these words and reflect on the power of language. Certainly, the name that is above every name is the name of God. But if by nature this name is not certain, then it is not above every name; for a proper name is only in the word itself, not in the nobility of nature. And for a creature to not bow down to God, it must not be created but rather begotten, not adopted. And how can it be that man is in the glory of God the Father? Even if God is adopted as man, he cannot be in the glory of God the Father; for this belongs to him who is born of God. For to be in the glory of God the Father is nothing else than to be equal to God; so that the glory may be one of the Father and of the Son, through their common substance and power; for this is the unity of nature. What, I ask, is contrary to this if the Son is said to have received the gift from the Father, since all things of the Son are from the Father, from whom they are believed to exist? But we call the substance of God nature, because Christ is born of it.(Vers. 12, 13.)
(Vers. 12, 13.) Therefore, my beloved, as you have always obeyed, not only in my presence but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure. God testifies to help good efforts; for every grace is always attributed to God; so that it is our will, but the doing is of God. For who could overcome the princes and powers, the rulers of these dark spirits in the heavenly places, except God alone, whom we have as enemies for the sake of envy? For they are indignant that we are called children of God. Therefore, it is not a new thing that he exhorts them, but rather that, as usual, being subject to the Gospel, they have care for their own conduct; for good conduct indeed brings about salvation.(Vers. 14-18.)
(Verses 14-18.) Do all things without murmuring and hesitation, so that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, to my glory in the day of Christ, because I have not run in vain or labored in vain. Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. For on this very account both rejoice ye, and congratulate me. That they may have the fruit of their faith and of their labors, they exhort them to do all things pertaining to Christian discipline without hesitations and murmurs; for if anything is done negligently and carelessly, it does not come to effect, but falls under reproof: but let them work with all simplicity, as immaculate children of God, that they may answer to the memory of their profession; that among unbelievers they may appear so clear in life, conversation, and manners, as the sun and moon are sublime in splendor amidst the stars. For just as the stars are obscured when the sun appears, so the unjust and unfaithful are seen as disgraceful and deformed in the presence of the faithful and just, so that the glory of the Apostle may be in the coming of the Son of God, whose planting produced such fruits. For his labor and effectiveness will be proven not to be in vain at that time. Therefore, even if I am sacrificed, he says, upon your sacrifice and ministry of faith, I rejoice. For if he has been oppressed by the faithless, he signifies that he is glad to have joined them in their conspiracy; for he knows that his death has an effect. For it is a great sorrow if someone suffers for those things in which he/she benefits nothing. Therefore, he/she declares that they should rejoice in those things and congratulate themselves; so that both the common people and the competent teacher may be partners in a common joy.(Vers. 19-24.)
(Verses 19-24.) But I hope in the Lord Jesus to send Timothy to you soon, so that I may be encouraged by receiving news about you. For I have no one else like him who will genuinely care for your welfare. All the others care only about themselves and not about the things of Jesus Christ. But you know Timothy's proven worth, how as a son with a father he has served with me in the work of the gospel. I hope therefore to send him as soon as I see how things go with me. But I trust in the Lord that I myself will also come to you soon. These matters are concluded and do not require interpretation; for after this letter, Timothy will indicate that he is coming to you, so that he may be aware of what is happening with them. For he was of one mind with the Apostle; therefore, he shows concern for them, unlike certain others who neglected the discipline and conduct of the brethren while they were seeking to commend themselves. For they were not preaching with a devoted mind, but for their own gain. And because Timothy was an excellent man, he says that he had him as an approved companion, who was with him as a most beloved son, serving the Gospel of Christ. Therefore, he calls him his son because he had been ordained by him: he says that he is sending him ahead, and that he himself will also come soon to them.(Vers. 25, 26, 27.)
(Vers. 25, 26, 27.) However, I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and your apostle and minister in my need, because he longed for all of you and was deeply distressed because you heard that he was ill. In fact, he was near death, but God had mercy on him, and not only on him but also on me, so that I would not have sorrow upon sorrow. All these things are clear; for Epaphroditus signifies that he will send this letter to them. For both the people and Epaphroditus were sad due to his illness, and when they saw him, they were refreshed by his recovered health, and he was relieved of the anxiety he had to see them. For he was made their apostle by the Apostle when he sent him to them for their encouragement: and because he was a good man, he was desired by the people. So what is the reason that while the Apostle, who raised the dead, was present, Epaphroditus was instead afflicted with sickness to the point of death? Did the Apostle not pray for him and not obtain, as quickly as possible, his healing? But signs are done for the sake of unbelievers; for this illness did not happen to him for harm, but for growth. For there are different tests for believers; for one person is tested by sickness, another by the loss of loved ones, another by the loss of money, and another by trials, to see if they are found steadfast in need, not seeking help from different sources, in order to increase their merits. Therefore, the request of the Apostle was not ignored, but rather better provisions were made for him, for whom he was asking. But what is it that he indicates when he admonishes in another letter not to be saddened by the departure of the brothers, but in this letter he signifies that he will have sorrow if Epaphroditus had departed from the body? He had said that he would have sorrow upon his departure, over and above the sorrow that he had because of his illness; for he was necessary to the Churches. For he says to the Thessalonians: 'See to it that you do not grieve for those who have died, like the rest who have no hope' (1 Thess. 4:12). But if he had said that he would be sad about the death of Epaphroditus, it was because he needed his comfort and support, not because he was mourning as if lost.(Vers. 28.)
(Verse 28.) Therefore, I have sent him so that when you see him, you may rejoice again, and I may be of better spirits. It signifies the mutual affection between Epaphroditus and the people of Philippi, that upon seeing him again, they would be stirred to joy, and the spirit of the Apostle would be gladdened; because one's spirits are lifted when sending someone to visit loved ones.(Vers. 29, 30.)
(Verses 29, 30.) Therefore receive him in the Lord with all joy, and hold such men in honor; because for the work of Christ he came close to death, risking his life to complete what was lacking in your service to me. Although Epaphroditus and the people showed great love, he is also commended by the Apostle to make him even dearer, especially to those who may not have been so dear to him in their affection; for there is diversity among all people. Hence it is from here that the battle of his fame is remembered, because he did not hesitate to die for the work of the Gospel: that is, he was not deterred by the threats and pressures of the unbelievers, but he persevered in the encouragement of the faithful; so that he would fulfill what was lacking for the people in the tradition according to the dispensation of the Apostle. Therefore, he who does not retract his soul from death into destruction, entrusts it according to the present life, just as the Lord says: For whoever wants to save his soul, will lose it (Matth. XVI, 2). This is the destruction of loss; because according to the world, whoever gives up their soul for Christ, loses it; but in the future, they will preserve it.Chapter III.
(Vers. 1.)
(Verse 1.) Finally, my brothers, rejoice in the Lord. It is not burdensome for me to write the same things to you, and it is necessary for you. He shows his concern, which he has for their progress; because he is eager to write to them what is necessary for their benefit.(Vers. 2.)
(Verse 2.) See the dogs, see the evil workers, see the mutilation. These refer to those who, through the wickedness of their conversations, had subverted the Galatians, persuading them to be circumcised. He teaches that they are to be avoided and despised in every way, like dogs who first bark, and then cruelly bite into the flesh.(Vers. 3, 4.)
(Verses 3, 4.) For we are the circumcision, who serve God in spirit and boast in Christ Jesus and not in the flesh, although I myself could have confidence in the flesh. It is evident that those who believe also circumcise their hearts, so that, having removed the mist of error, they may see and acknowledge the Lord of creation. This is to serve God in spirit and boast in the Lord Jesus Christ, who has given the law of the Spirit to make the glory of the flesh empty. However, the Apostle also had this confidence, if he wished, to boast about the circumcision of the flesh, but knowing that this glory was empty, he rejected it.(Vers. 5, 6, 7.)
(Verse 5, 6, 7.) If anyone thinks he has reason to be confident in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ. But the gains that seemed valuable according to human perception were found to be losses in comparison to Christ. Why losses, except because it was no longer the time for the Law to be kept? For all these things were empty and hindrances, so that one could not approach grace; and because these things are carnal, but ours are spiritual. Therefore he says about himself that he is from the tribe of Benjamin, so that he might elevate his lineage above those who trace their origin from the concubines of the patriarch Jacob's sons, or because of those who were proselytes. Where he says: I, of the stock of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the Church; as to righteousness under the Law, blameless. Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the Law, but one that comes through faith in Christ, the righteousness from God based on faith. I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead. For if the human race began to be reformed in Abraham, who is also the father of faith, both the name and the Hebrew language come from him. For the first language, which was without a name, when it is attributed to him, receives its name from him. For there is no reason why it should derive its name from Heber; for Abraham was a Chaldean, yet the Chaldeans do not have the Hebrew language.(Vers. 8-11.)
(Verse 8-11.) Indeed, I consider everything to be loss because of the surpassing worth of knowing Christ Jesus my Lord. For His sake I have suffered the loss of all things and consider them as dung, so that I may gain Christ and be found in Him, not having my own righteousness which is from the law, but that which is through faith in Christ, the righteousness from God based on faith. I want to know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death, in the hope that I may attain to the resurrection from the dead. When he was speaking above about the race of Abraham and about the Law and about the justifications of those who observe it, considering all these things as a loss in comparison to the promises of the Savior, now he adds not only these things: But he also says that all things are a loss because of the excellence, he says, of the knowledge of Christ Jesus my Lord. After the Law and its justifications, what will all these things be; unless the knowledge of Christ is placed before the life of the body and soul? For if, as it says in Colossians, in Christ are hidden all the treasures of wisdom and knowledge (Col. II, 3); all things that exist should be considered of no importance, in order to attain to the excellence of this wisdom and knowledge. Therefore, righteousness, which comes from faith and not from the Law, is sufficient and even abundant for salvation, which is granted by the grace of God through knowledge of Christ. For knowledge of the mystery of His incarnation, passion, and resurrection is the perfection of life and the treasure of wisdom. Where there is wisdom, there is also life; for life is not where there is foolishness. Finally, Solomon says: 'A fool laughs at misfortunes' (Prov. X, 23). For whoever understands that Christ became man and suffered, and rose again after conquering death, despising and rejecting all things, follows Him, seeking reasons to please Him; so that he may be able to repay Him in some way, and deserve to obtain even greater promises in the resurrection.(Vers. 12.)
(Verse 12) Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained. For if someone who is endowed with such great dignity still admits to lacking perfection, how much more should these people understand that they need to strive to attain the merits of justification! Therefore, he adds: 'But I press on, that I may lay hold of that which also I was laid hold of by Christ Jesus.' For while he was wavering in error and the turmoil of his mind, doubting the way of the Lord, he grasped the mercy of God, like someone fleeing grace. He did this in order to learn the gift of God and the grace that he rejected, and to know that for this he would even be willing to die. And thus, he believed that he could not harm those who believed, but rather himself, if he did not believe, who was pursuing a benefit through ignorance. Therefore, he was apprehended ad hoc, that is, he was found because of God's foreknowledge, and he learned the mystery of Christ, so that in his whole life, by increasing meritorious acts, he might attain the destined reward, having earned it for the one whom he learned was killed for his sake.(Vers. 13, 14.)
(Verse 13, 14.) Brothers, I do not consider myself to have yet comprehended. But one thing I do: forgetting what is behind and straining toward what is ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. This is what he said above, that to labor is to signify that one daily makes progress for the better, always striving for higher things, forgetting what is past in pursuit of what is better: not because they are evil, but because they are small in comparison to the merits that await. We should strive for improvement in order to attain the heavenly reward that is set before us; for such an admirable and invisible prize, it is certainly necessary to compete earnestly.(Vers. 15.)
(Verse 15) Therefore, let us who are perfect have this mindset. He denies that he is perfect above, but according to the promise, that more may still be added to merit. But in comparison to the others, who care less diligently for divine things, those are to be called perfect who walk the path of perfection with skill. Therefore, this must be understood, so that they may progress for the better. And if you feel differently about anything, God will also reveal that to you. He says this so that if they have devised anything more for the cultivation of improved conduct, they may consider it a gift from God, so as not to become arrogant because of it.(Vers. 16.)
(Verse 16) However, let us strive to reach the same goal, to think alike and walk in it. Lest any presumption arise from this and it be thought that it was not revealed by God; therefore, he added, saying: Let us strive to reach the same goal, to think alike. This means, not to think beyond the rule of discipline in the conduct of faith, but to think what is common and modest in the truth of the Gospel.(Vers. 17, 18, 19.)
(Verse 17, 18, 19.) Be imitators of me, brothers, and observe those who walk according to the example you have in us. For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. Hi quos significat, e numero eorum sunt, qui Galatas everterant.Cum dolo enim ambulantes, Ecclesias Dei subvertebant, sub nomine Christi judaismum colendum praedicantes, quasi sibi Christus promissus sit. Quos cum dolore et lacrymis memorat; quia saluti credentium obsistebant, de cibis edendis, et non edendis quaestiones moventes, quasi salus in esca sit, aut venter Deus, quem juxta legem mundis escis delectari putabant, gloriantes in pudendis circumcisis; hoc est, terrena sapere: qui autem spiritalia sapit, in fide, in spe, in charitate gloriatur. But this place does not pertain to the quest of gain or indulgence, for God is the ruler of those who are driven by their stomachs.(Vers. 20, 21.)
(Vers. 20, 21.) But our conversation is in heaven; from whence also we look for the Saviour, our Lord Jesus Christ, who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself. Those who are concerned with spiritual matters are said to act in heaven, even though they are still on earth; just as the evil Princes and Powers, though they are still in the firmament, have their conversation on earth. Therefore, the deeds of the Christians are in heaven, where their hope of salvation is, who is Christ, whom every believer awaits for the transfiguration of the body of flesh; so that what is earthly, may be clothed in a spiritual garment, and may be transformed according to the coming of His Majesty into the glory of His body, according to His power, by which He can subject all things to Himself. This is because through the resurrection of the dead and the change into glory, the power of the Lord will be manifested, subduing all Principalities and Powers; so that God Himself may be manifested and may be the Lord of all.Chapter IV.
(Vers. 1.)
(Verse 1) Therefore, my beloved and deeply longed-for brothers, my joy and crown, stand firm in the Lord, beloved. I urge you to persevere in the same faith, for their steadfastness is currently his joy and will be his crown in the future. For the disciples who are victorious in the battle, the teacher will be worthy of a crown.(Vers. 2, 3.)
(Verse 2, 3) I urge Evodia and I plead with Syntyche to have the same mind in the Lord. And I also ask you, my true companion, to help these women who have labored with me for the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life. He encourages Evodia and Syntyche to increase in wisdom, with the help of those he mentions, so that they may progress in their knowledge and understanding of God, as they have already done in the work of the gospel. He declares that all of them, who have been faithful, are recorded in the book of life.(Vers. 4.)
(Verse 4.) Rejoice in the Lord always, again I say, rejoice. The joyful Apostle, in their works and faith, desires that they increase their zeal in this pursuit, always rejoicing in the Lord. This is what he repeats, to show that he rejoices in them with true affection.(Vers. 5, 6, 7.)
(Verses 5, 6, 7.) Let your moderation be known to all men: the Lord is near. Be anxious for nothing: but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, shall keep your hearts and minds through Christ Jesus. Now others may seek to gain from their example; for when their modesty is made known, that is, their reasonable conduct, their works will shine, and there will be those who imitate their goodness; so that not only the progress of their own deeds, but also the increase of others may be attained; that as it is said (Psalms 127:2), they may enjoy the fruits of their labors. For when the fruit of their works is acquired for the good work, their labors, which have been acquired, will be of benefit to those who have begun to imitate good works by their example. The Lord, He says, is near. Be solicitous in nothing: that is, it is necessary to be prepared and to be vigilant in prayer and supplication, giving thanks to God, having set aside the solicitude of the world, hoping in and keeping in front of one's eyes what the Lord has promised, and for which reason He teaches that thanks should be given to Him; for as the Lord approaches, the solicitude of the world ceases. Why then are you anxious about things that will quickly perish? And by this, your requests, he says, should be made known to God. This knowledge is acquired through constant diligence and vigilant prayer. Only then will the defenses of His peace, which surpasses all understanding, guard your hearts in Christ Jesus. He said this for the reason that one who has the peace of God does not fear any opposing thoughts; for anyone who loves God and is in Christ Jesus is secure in God's peace. For who does not fear him, whom he knows to be a friend of God?(Vers. 8, 9.)
(Verse 8, 9.) Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you. In conclusion, whatever is left, he explains as an imitation of perfection, so that those things which not only do not fall into condemnation but are also worthy of praise, when contemplated and practiced, may have the peace of God, following the example of the Apostle. Our God is truly the God of peace, who, not asked, as if mighty, not fearful, as if weak, exhorts to peace, to such an extent that He even forgives sins committed against Himself; when He could indeed, with the terror of His manifest power, and the ineffable magnitude of His own, not force even the unwilling to peace, but to subjection. But this kind of peace is of the world, not of God, whose very nature is peace.(Vers. 10.)
(Verse 10.) But I rejoiced greatly in the Lord that you have finally flourished again in this matter, so that you have concern for me, in which you were also aware; for you were occupied. Now he has shown an even greater zeal, because in the matter where they had become careless, they have acted with diligence and repeated their previous work, mindful of the example of their Apostle; to send their fruits to be stored with him in the heavenly storehouse, where neither moth nor rust destroy (Matthew 6:19).(Vers. 11, 12, 13.)
(Verse 11, 12, 13.) Not that I speak in regard to need, for I have learned in whatever state I am, to be content. I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. He does not rejoice in the work for his own sake, but declares himself satisfied primarily in their progress, with God's help, so that he may not be saddened by lack or rejoice excessively in abundance, knowing that abundance often leads to pride, while endured shortage acquires heavenly riches. However, their work shows kindness; it has benefited the needs of many.(Vers. 15, 16, 17.)
(Vers. 15, 16, 17.) Now you, Philippian, also know that in the beginning of the Gospel, when I departed from Macedonia, no church shared with me in the matter of giving and receiving except you alone; for even in Thessalonica you sent aid for my needs once and again. Not that I seek the gift, but I seek the fruit that abounds to your account. Therefore, I mention this, so that when you hear it, you may remember and give praise for his work, and have no doubt that it is accepted by God, but rather, may you apply yourselves to the study of faith.(Vers. 18.)
(Verse 18.) However, I have received everything and I abound; I am filled, having received from Epaphroditus the things that were sent from you, a fragrant aroma, an acceptable sacrifice, pleasing to God. He does not mention in vain that it should be done, nor does he exhort from elsewhere, what he admits has been done; except that it seemed that it was done either more negligently or less abundantly, as it was accustomed to be done by them; so that, remembering their previous works, they would know that they have done less than they had begun. For even though he does not disapprove of the act, but rather signifies that those who were more devout in their works were present before this; nevertheless, it is pleasing and acceptable to God, as if it were a pleasing sacrifice. Finally, the Lord says: Give alms, and behold, all things are clean to you (Luke 11:41). How pleasing, therefore, is the work, that it may cleanse every stain of man and every filth!(Vers. 19.)
(Verse 19) But my God shall supply all your need according to his riches in glory by Christ Jesus. Therefore he divided, saying: My God; that according to the things he bestowed by his merits, help would be present, and that their desires would be fulfilled in the abundance of his goodness in the glory of Christ Jesus. The glory of Christ Jesus is fulfilled, with the approval of God, when the desires of Christians are fulfilled according to the discipline of the gospel.(Vers. 20.)
(Verse 20) But to God and our Father be glory forever and ever, amen. Here he does not make a distinction, but generally says: to God and our Father be glory. God is for the sake of fear, but the Father is for the sake of honor, and because from him is all origin; for he himself said through the prophet Malachi: If I am God, where is my fear? And if I am Father, where is my honor? (Malachi 1:6)(Vers. 21.)
(Verse 21) Greet every saint in Christ Jesus. Greet this one in Christ Jesus, who sanctifies himself; so that he may be worthy of Christ, who said: Be holy; for I am holy, the Lord your God (Leviticus 19:2).(Vers. 22.)
(Verse 22) The brothers who are with me greet you. The greeting of brothers provides comfort to one another, as it shows the images of those who have been separated. All the saints greet you, especially those from Caesar's household. This indicates a more favorable affection towards those who are from Caesar's household and shows them to be more important than the aforementioned brothers, because he calls them both holy and preferred.(Vers. 23.)
(Verse 23) The grace of our Lord Jesus Christ be with your spirit, amen. Because questions arise regarding the person of the Savior, here he desires to confirm the solidity of his divinity in him and the guardianship of his grace to our spirit.1 / 1返回