Philippians 1:12–20

"Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest."

It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, "so that my bonds in Christ became manifest in all the praetorium." This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds "turned to the progress of the Gospel"? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were "in" Christ, which were "for" Christ.

"In the whole praetorium." For up to that time they so called the palace. And in the whole city, says he.

In their great concern for Paul the Philippians had sent the blessed Epaphroditus to help him. For this reason he writes to comfort them in return. He wants to show that the chains that bind him have themselves become the instruments of salvation to many. By "the progress of the gospel" he means the multitude of believers.

Apparently, the Philippians, having learned that Paul was in chains, were worried that this might serve as an obstacle to the preaching of the Gospel. Therefore, in order to eliminate this suspicion, Paul says that his bonds not only did not hinder my preaching of the Gospel, but, on the contrary, served for its greater success.

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).

His imprisonment for Christ's sake is becoming known. This is his distinctive honor. Now others who love him may rejoice with him.

Who are "all the rest"? The whole of Jewry, in addition to all the churches of the Gentiles. The former still has precedence, since to them the promise was first made.

Fit objects for admiration are the Stoics, who say that the soul is not affected by the body, either to vice by disease, or to virtue by health; but both these things, they say, are indifferent. And indeed Job, through exceeding continence, and excellence of faith, when from rich he became poor, from being held in honour dishonoured, from being comely unsightly, and sick from being healthy, is depicted as a good example, putting the Tempter to shame, blessing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances, And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."

That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching has reached even the praetorium itself, that is, the royal palace itself, and has spread throughout the entire city. And this was accomplished "in Christ," that is, this is not my doing, but Christ's. Or: "my bonds in Christ," that is, the bonds which I endure for Christ.

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.

His constancy inspires others to be fearless in preaching. They are learning by the apostle's example that God is present to watch over those who love him. This itself has an effect upon the misguided brethren who have been preaching the Word of God as if from envy, prompted not by confidence or love of God but by competitiveness.

"And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear."

This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. "And most of the brethren in the Lord." As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, "in the Lord." Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? "Are more abundantly bold," he says, "to speak the word without fear"; the words "more abundantly" show that they had already begun.

When (the apostle) mentions the several motives of those who were preaching the gospel, how that some, "waxing confident by his bonds, were more fearless in speaking the word," while others "preached Christ even out of envy and strife, and again others out of good-will" many also "out of love," and certain "out of contention," and some "in rivalry to himself," he had a favourable opportunity, no doubt, of taxing what they preached with a diversity of doctrine, as if it were no less than this which caused so great a variance in their tempers.

"My chains," he says in effect, "have themselves become the source of courage to the others. They can easily see that I bear adversity with joy. So they come to preach the divine gospel fearlessly."

And before they preached boldly, but now even more so, seeing me preaching boldly, even though I am in chains. For when they saw me in chains, they felt even greater zeal for preaching. And since it seemed too strong for Paul to say: I inspired them, he added: "in the Lord." So then, if those who are close to my chains are not troubled, but take on even greater boldness, then all the more fitting is this for you.

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).

"Some indeed preach Christ even of envy and strife, and some also of good will."

And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor's wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; "some of them through envy," that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. "And some also of good will," that is, without hypocrisy, with all earnestness.

After Paul was seized, many from among the unbelievers began to preach Christ, wishing by this to arouse Nero to greater wrath, so that he would put Paul to death as quickly as possible, since through him the preaching was spreading everywhere. This is what the words "out of envy and strife" mean. Or else, they began to preach Christ because they wanted to receive honor for themselves and take something away from my glory. But others, he says, preached Christ "with good will," that is, without hypocrisy and truly.

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. 3:3); 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. 51:18).

Some preach Christ "from envy" because of their malice and contentiousness. What they feel is simply envy. They do not preach Christ in a holy and decent manner but merely in order to heap up grief upon me and increase my trial and sorrow. They want to flaunt their delight in my bondage.… Others preach not with the motive of adding further grief to my bonds but to claim the glory of preaching for themselves. Meanwhile the faithful preach Christ "through good will" in sincere belief, not out of envy but because what they believe is good. It is the gospel. So while some are preaching Christ in insolence, to bring punishment and tribulation on me, others are preaching from love. They remain dear to me. They do not insult me because I am in this state for the defense of the gospel.

"The one proclaim Christ of faction not sincerely."

That is, not with pure motives, nor from regard to the matter itself; but why? "thinking to add affliction to my bonds." As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, "thinking," for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.

That is, insincerely, not for the sake of the good itself.

Thinking, he says, thereby to subject me to greater danger and to add sorrow to sorrow. But this scheme will not succeed for them; because the preaching through this becomes more glorious, and my joy will increase through this. Do you see that a good deed should not be done without good disposition, and that it is possible not only to receive no reward, but also to be subjected to punishment.

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.

"But the other of love, knowing that I am set for the defense of the Gospel."

What means, "that I am set for the defense of the Gospel"? It is, They are preparing for the account which I must give to God, and assisting me.

What is meant by "for the defense"? I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they assist me, that my defense may be easy; for if there be found many who have been instructed and have believed, my defense will be easy. So it is possible to do a good work, from a motive which is not good. And not only is there no reward in store for such an action, but punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment. "And some of love." That is, they know that I must give account for the Gospel.

What is skewed among those who "proclaim Christ out of partisanship" is their temperament and their motive, not the content of their proclamation. Paul exposes these bad tempers as the sole cause of their disunity, but these bad tempers apparently do not have a bad effect on the mysteries of the faith. There is still only one Christ and one God. This does not change, regardless of what motives may come into play in preaching him. So Paul is able to say that "it is nothing to me whether Christ be preached on a pretext or in truth; Christ is proclaimed." What really matters is the one who is preached, whether through pretentiousness or in true faith. When Christ is preached in truth he is being preached faithfully. The rule of truth remains what it is, regardless of who preaches it—better or worse, there is but one truth. Meanwhile the conduct of preachers varies. Some preach truly, single-mindedly. Others preach insincerely, with affectations.

That is, others out of love both for God and for me preach the Gospel, knowing that I must give an account of my preaching, and for this reason they assist me in this work. For if many join my preaching, it will be easy for me to defend the Gospel. In this way they assist me, teaching many.

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.

There were in the times of the apostles some who were preaching truth but not in truth, that is, not in a true spirit. Of these the apostle says that their proclamation was not pure but was preached "through envy and rivalry." Even though they were tolerated who proclaimed the truth without purity of mind, they were not praised, as if to assume that they were preaching with a pure mind. So Paul says of them that, whether in pretense or in truth, Christ is proclaimed. Yet he certainly does not imply that Christ may now be denied in order to be later proclaimed.

For as to what some say, as if it tended to favour heretics, that the Apostle Paul declared, "Only every way, whether in pretence or in truth, let Christ be preached," we find that this also can avail nothing to their benefit who support and applaud heretics. For Paul, in his epistle, was not speaking of heretics, nor of their baptism, so that anything can be shown to have been alleged which pertained to this matter. He was speaking of brethren, whether as walking disorderly anti against the discipline of the Church, or as keeping the truth of the Gospel with the fear of God. And he said that certain of them spoke the word of God with constancy and courage, but some acted in envy and dissension; that some maintained towards him a benevolent love, but that some indulged a malevolent spirit of dissension; but yet that he bore all patiently, so long only as, whether in truth or in pretence, the name of Christ which Paul preached might come to the knowledge of many; and the sowing of the word, which as yet had been new and irregular, might increase through the preaching of the speakers. Besides, it is one thing for those who are within the Church to speak concerning the name of Christ; it is another for those who are without, and act in opposition to the Church, to baptize in the name of Christ. Wherefore, let not those who favour heretics put forward what Paul spoke concerning brethren, but let them show if he thought anything was to be conceded to the heretic, or if he approved of their faith or baptism, or if he appointed that perfidious and blasphemous men could receive remission of their sins outside the Church.

But to what they allege and say on behalf of the heretics, that the apostle said, "Whether in pretence or in truth, Christ is preached," it is idle for us to reply; when it is manifest that the apostle, in his epistle wherein he said this, made mention neither of heretics nor of baptism of heretics, but spoke of brethren only, whether as perfidiously speaking in agreement with himself, or as persevering in sincere faith; nor is it needful to discuss this in a long argument, but it is sufficient to read the epistle itself, and to gather from the apostle himself what the apostle said.

The outcome is very welcome to me: They preach about Christ. They speak Christ's name. They confess that he is God and the Son of God, even if in a different spirit. For by this celebration, exertion and activity, Christ is proclaimed by all. So I too obtain my wish, which is that Christ should be proclaimed. And if that is so, they are wrong to imagine that they have cast me into grief.

"What then? only that every way, whether in pretense, or in truth, Christ is proclaimed."

But see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? only that every way, "whether in pretense or in truth, Christ is proclaimed." He did not say, "Let him be proclaimed," as some suppose, stating that he opens the way for the heresies, but, "He is proclaimed." For in the first place he did not lay down the law and say, as if laying down the law, "Let Him be proclaimed," but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies.

For let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way.

By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.

Then "and therein," says he, "I rejoice, yea, and will rejoice." What means, "yea, I will rejoice"? Even if this be done still more, he means. For they cooperate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?

None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but "I even rejoice, yea, and will rejoice," not for a season, but always will I rejoice for these things. "For I know that this shall turn out to my salvation," that which is to come, when even their enmity and jealousy towards me further the Gospel.

Therefore, says he, it matters not to me "whether it be in pretence or in truth that Christ is preached," because one Christ alone was announced, whether in their "pretentious" or their "truthful" faith.

Even against their will, Paul shows, the enemies of truth inadvertently cooperate with truth. Some are foolish enough to think that this can also be said about heresies. They ought to have perceived that the holy apostle's statement here is not an imperative sentence but a declarative one. He did not say "Let it be preached" but "It is being preached." Moreover, he does not condemn those people for preaching bad things but for preaching good things poorly, being led not by reverence for God but by partisanship.

What does he mean, to speak much? Or, why should I care whether in one way or another, whether in pretense, that is, out of envy and hypocrisy, or in sincerity they preach Christ? Based on this, some foolish people concluded that Paul gave rise to heresies. For, they say, let anyone preach, as long as it is about Christ — this makes no difference. But pay attention: first, the apostle did not say καταγγελλέσθω — let them preach Christ, as though he were establishing a law, but καταγγέλλεται — is preached — pointing to an accomplished event. Then, even if he had said this as a decree, he still would not have opened the door to heresies through it. How so? Because those of whom he speaks did not introduce false teaching, but preached the truth, though not righteously and not with true intent. Heretics, on the other hand, chiefly preach not the truth, but perverse and false teaching, and moreover, their aim is also perverse.

They do this in order to cause me grief; but I rejoice that Christ is preached more through this. And if they continue to do this going forward, I will rejoice even more. Do you see how the schemes of the devil destroy him?

Above, the Apostle described the progress he has made; here he deals with the joy born 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, O 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).

It may seem that he had been rather rash and daring in his willing and joyful acceptance of the fact that Christ was being proclaimed in any fashion, even by the unscrupulous, even through insolence and envy. But in all this he was relying on the assurance and benevolence of God, confident of what will come to be by the grace of Christ through his Spirit.

"For I know," says he, "that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ."

Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment.

For not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Concerning whom he says elsewhere, also, "Branded in their own conscience as with a hot iron." (1 Tim. iv. 2.)

Wherefore, I beseech you, let us give thanks to God for all things, since he hath both lightened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God's creatures, and His unspeakable Wisdom.

"Through your supplication," he adds, "and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope." Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved "through your supplication," I who have gained salvation through countless achievements. "And the supply," saith he, "of the Spirit of Jesus Christ." It is as though he said, if I am thought worthy of your prayers, I shall also be thought worthy of more grace. For the meaning of "supply" is this, if the Spirit be supplied to me, be given to me more abundantly. Or he is speaking of deliverance, "unto salvation"; that is, I shall also escape the present as I did the former danger. Of this same matter he says, "At my first defense no one took my part, but all forsook me; may it not be laid to their account. But the Lord stood by me, and strengthened me." (2 Tim. iv 16.) This then he now predicts: "Through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope," for thus do I hope. For that he may persuade us not to leave the whole matter to the prayers made for us, and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. "Let thy mercy, O Lord, be upon us, according as we have hoped in Thee." (Ps. xxxiii. 22) And as it is written in another place, "Look to the generations of old and see, did any one hope in the Lord, and was made ashamed?" (Ecclus. ii. 10.) And again, this same blessed one says, "Hope putteth not to shame." (Rom. v. 5.) This is Paul's hope, the hoping that I shall nowhere be put to shame.

What is "this"? That through enmity and jealousy toward me the preaching of the word increases.

Pay attention to the humility of the Apostle Paul. Through his countless good deeds he had already merited salvation; yet he says: only if I am deemed worthy of your prayers and through them the Spirit is granted in greater abundance, only then shall I receive salvation. By "supply" he means the most abundant bestowal of the grace of the Holy Spirit.

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. 26:18); hence he says, and the help of the Spirit of Jesus 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, he 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.

"Christ is being magnified in my body, now as always, even when my body, subjected to all punishments, bears them all and preaches Christ unceasingly, not terrified by punishments and not giving way under all the tribulations." He explains the alternatives before him by adding: "Whether by life or by death: If I overcome my trials by endurance, Christ will be proclaimed. Or if I die under my punishments, he will be proclaimed all the more. All will recognize that I was not terrified by punishments or by death. In the gospel I will either live out my life beyond these punishments or bear these punishments right up to death. In any case I will have persevered in the preaching of the gospel."

"According to my earnest expectation and hope," says he, "that in nothing shall I be put to shame." Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e. they will not obtain the mastery, over me, "but with all boldness, as always, so now also, Christ shall be magnified in my body." They forsooth expected to catch Paul in this snare, and to quench the preaching of the Gospel, as though their craftiness were of any power. This then, he says, shall not be so, I shall not now die, but "as always, so now also, Christ shall be magnified in my body." How so? Ofttimes have I fallen into dangers, when all men gave us up, and what is more, when I myself did. For "we had the answer of death within ourselves" (2 Cor. i. 9), but from all the Lord delivered me, so now too he shall be magnified in my body. What then? Lest any one should suppose and say, If you die, will He not then be magnified? Yes, he answers, I know He will; for this cause I did not say that my life alone shall magnify him, but my death too. At present he means "by life"; they will not destroy me; even did they so, Christ will even thus be magnified. How so? Through life, because He delivered me, but through my death, because even death itself could not persuade me to deny Him, since He gave me such readiness, and made me stronger than death. On the one hand because He freed me from peril; on the other, because He suffered me not to fear the tyranny of death: thus shall he be magnified through life and death. And this he says, not as though he were about to die, but lest on his death they should be affected as men are apt to be.

But that you may know these his words did not point to immediate death, the thought that pained them most, see how he relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, "And having this confidence I know that I shall abide, yea and abide with you all." "In nothing," says he, "shall I be put to shame"; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; "in nothing shall I be put to shame," neither in life nor death. For I will bear either nobly, whether life or death. Well says he! This is the part of a Christian soul! but he adds, "with all boldness." Seest thou how entirely I am freed from shame? For if the fear of death had cut short my boldness, death would have been worthy of shame, but if death at its approach cast no terror on me, no shame is here; but whether it be through life I shall not be put to shame, for I still preach the Preaching, or whether it be through death I shall not be put to shame; fear does not hold me back, since I still exhibit the same boldness. Do not, when I mention my bonds, think shame of the matter; so manifold good hath it caused to me, that it hath even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray aught that is Christ's, this is shame. When there is no such thing, bonds are even a cause of boldness. But since I have ofttimes escaped dangers, and have this to boast of to the unbelievers, do not straightway think I am put to shame, if now it should turn out otherwise. The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; "For I am not ashamed of the Gospel." (Rom. i. 16.) And again in that to the Corinthians; "And these things I have in a figure transferred to myself and Apollos." (1 Cor. iv. 6.)--"Whether by life or by death": this he says not as in ignorance, (for he knew that he was not then to die, but some time after); yet even now does he prepare their soul.

And if the requirements of Gentile friendships and of kindly offices call you, why not go forth clad in your own armour; (and) all the more, in that (you have to go) to such as are strangers to the faith? so that between the handmaids of God and of the devil there may be a difference; so that you may be an example to them, and they may be edified in you; so that (as the apostle says) "God may be magnified in your body." But magnified He is in the body through modesty: of course, too, through attire suitable to modesty.

By "earnest expectation" – ἀποκαραδοκίαν – the apostle means a firm and unwavering hope, which is expressed by the entire position of the head – κάρα – and a confident gaze. So he says: I firmly hope that I will be saved. By salvation, one must understand deliverance from the cruelty of Nero. Just as I, he says, escaped the first danger, so too I will escape the present one. Here he also teaches that we should not rely exclusively on the prayers of others, but also contribute something ourselves, just as Paul himself sets his own confidence as the cause of all blessings. For the prophet also says: "Let Your mercy, O Lord, be upon us, as we hope in You" (Ps. 33:22). And in another place: "Who trusted in the Lord, and was put to shame?" (Sir. 2:10). And Paul himself says: "Hope does not put to shame" (Rom. 5:5).

That is, neither in life, because I preach the Gospel, nor in death, since the enemies will not prevail. And even if they were to put me to death, then an even more unashamed glory would be revealed for me. But they will not succeed in this.

They, he says, thought that through their scheming they would plunge me into dangers and death; but this zealous effort of theirs will not succeed; on the contrary, "with all boldness," that is, openly and assuredly, "Christ will be magnified in my body," that is, as long as I live and bear this body, for I do not die. And lest someone should say: what then? If you, Paul, die, will Christ certainly not be magnified? he adds that by my death also He will be magnified, since He has made me stronger than death itself. But for now He is glorified by my life, for He granted it to me, delivering me from danger. He speaks of death not because he must die soon, but so that if it should happen, they would not be troubled by it; for they loved him greatly.

Thirdly, help depends on our trust in God, because "he who trusts in his riches will fail" (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 Macc. 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 he 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).