Philippians 1:20–27

"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).

We see, then, that this death is a gain and life a penalty, so that Paul says: "To me to live is Christ and to die is gain." What is Christ but the death of the body, the breath of life? And so let us die with Him, that we may live with Him. Let there then be in us as it were a daily practice and inclination to dying, that by this separation from bodily desires, of which we have spoken, our soul may learn to withdraw itself, and, as it were placed on high, when earthly lusts cannot approach and attach it to themselves, may take upon herself the likeness of death, that she incur not the penalty of death.

What others had contrived for his death proved to be life for him. This is life: if Christ is preached. He is fully prepared to meet death so that this can be accomplished. He knows that a great blessing will be given to him for his prayer and constancy. Clumsy malice will continue to work against him in ignorance. To trample down the malevolence of those who were laying snares against his life under a covering of deceit, he bears patient witness. He is fortified by the protection of God.

And because now your word is more effectual in prayers, and supplication is more quick to obtain what is sought for in afflictions, seek more eagerly, and ask that the divine condescension would consummate the confession of all of us; that from this darkness and these snares of the world God would set us also free with you, sound and glorious; that we who here are united in the bond of charity and peace, and have stood together against the wrongs of heretics and the oppressions of the heathens, may rejoice together in the heavenly kingdom. I bid you, most blessed and most beloved brethren, ever farewell in the Lord, and always and everywhere remember me.

How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father; " teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain; " counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.

And, to pass over everything else, we ought to remember what a glory it is to come immaculate to Christ-to be a sharer in His suffering, and to reign in a perpetual eternity with the Lord-to be free from the threatening destruction of the world, and not to be mixed up with the bloody carnage of wasting diseases in a common lot with others; and, not to speak of the crown itself, if, being situated in the midst of these critical evils of nature, you had the promise of an escape from this life, would you not rejoice with all your heart? If, I say, while tossing amid the tempests of this world, a near repose should invite you, would you not consider death in the light of a remedy? Thus, surrounded as you are with the knives of the executioners, and the instruments of testing tortures, stand sublime and strong, considering how great is the penalty of denying, in a time when you are unable to enjoy, the world for the sake of which you would deny, because indeed the Lord knew that cruel torments and mischievous acts of punishment would be armed against us for our destruction, in order that He might make us strong to endure the all. son, says He, "if thou come to serve God, stand fast in righteousness, and fear, and prepare thy soul for temptation." Moreover, also, the blessed Apostle Paul exclaimed, and said, "To me to live is Christ, and to die is gain."

It is not death itself that is gain, but to die in Christ. Life is Christ. The one who has hope in him is always alive, both now and forever.… Therefore they achieve nothing, whether they hand me over to death or to tortures in life. Neither alternative harms me. Life under torments is no punishment for me, since Christ is my life. And if they kill me, that too is no punishment for me, since Christ for me is life and to die is gain.

"For to me," he says, "to live is Christ, and to die is gain."

For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. Since, then, not even in the present life is it so, "but that life which I now live in the flesh I live in faith;" so I say in that state also, "I live, yet not I, but Christ liveth in me." (Gal. ii. 20.) Such ought a Christian to be! I live not, he says, the common life. How livest thou then, O blessed Paul? Dost thou not see the sun, dost thou not breathe the common air? art thou not nourished with the same food as others? dost thou not tread the earth as we? needest thou not sleep, nor clothing, nor shoes? what meanest thou by, "I live not"? how dost thou not live? Why boastest thou thyself? No boasting is here. For if indeed the fact did not witness to him, a man might with some show have called it boasting; but if facts do witness, how is boasting here? Let us then learn how he lives not, for he himself says in another place, "I have been crucified to the world, and the world to me." (Gal. vi. 14.) Hear then how he says, "I no longer live." And how he says, "to me to live is Christ." The word "life" is much significant, beloved, as also the word "death." There is this life of the body, there is the life of sin, as he himself elsewhere says, "But if we died to sin, how shall we any longer live therein?" (Rom. vi. 2.) It is then possible to live the life of sin. Attend diligently, I entreat you, lest my labor be vain. There is the life everlasting and immortal; with eternal life the heavenly; "for our citizenship" says he "is in heaven" (Phil. iii 20.) There is the life of the body whereof he speaks, "through him we live and move and have our being." (Acts xvii. 28.) He does not then deny that he lives the natural life, but that of sin, which all men live. He who desires not the present life, how does he live it? He who is hastening to another, how does he live this life? He who despiseth death, how does he live this life? He who desires nothing, how does he live it? For as one made of adamant, though he were struck a thousand blows, would never attend to it, no more would Paul. And "I live," says he, "but no longer I," that is, no longer the old man; as again elsewhere, "Wretched man that I am, who shall deliver me out of the body of this death!" (Rom. vii. 24.) How too does he live who does nought for the sake of food, nought for the sake of clothing, nought for any of these present things? Such an one does not even live the natural life: he who takes thought for none of the things which sustain life, lives not. We live this life, whose every action regards it. But he lived not; he busied himself about nought of the things here. How then lived he? Just as we are accustomed to say, in common matters, such an one is not with me, when he does nothing that pertains to me. Again, in like sort, such a man lives not for me. Elsewhere he shows that he rejects not the natural life: "The life which I now live in the flesh, I live in the faith of the Son of God, who loved me, and gave himself for me" (Gal. ii. 20); i.e. a certain new life I live, an altered one. And truly all these things he said to comfort the Philippians. Think not, says he, that I shall be deprived of this life, for neither whilst alive did I live this life, but that which Christ willed. For tell me? He who despises money, luxury, hunger, thirst, dangers, health, safety, does he live this life? He who has nothing here, and is ofttimes willing to cast life away, if need be, and clings not to it, does he live this life? By no means. This I must make dear to you by a kind of example. Let us imagine some one in great wealth, with many servants, and much gold, and who makes no use of all these things; is such an one rich for all his wealth? By no means. Let him see his children dissipating his property, strolling idly about; let him feel no concern for them; when beaten let him not even be pained; shall we call him a man of wealth? By no means; although his wealth is his own. "To me," he says, "to live is Christ;" if you will enquire of my life, it is He. "And to die is gain." Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine. What then, while thou wert here, wert thou not Christ's? Yes, and in a high degree.

That is, I live a new life, and Christ is everything to me: both spirit, and life, and light. By life is meant, first, natural life: "for in Him we," says the apostle, "live and move" (Acts 17:28); then is meant life in sins; thus, when he says: "we died to sin: how shall we still live in it?" (Rom. 6:2). Finally, is meant eternal life, or life in Christ: "our citizenship," he says, "is in heaven" (Phil. 3:20). Here Paul, of course, rejects not the natural but the sinful life, that is, one given over to sinful delusion. He confesses that Christ is life for him, as he also says in another place: "I live by faith in the Son of God" (Gal. 2:20). He says that death is gain for him, because then, he says, I will be more clearly united with Him. Therefore those who strive to remove me from life in this world will bring me gain, since they will lead me to Christ, Who is my life.

Then he explains how He will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Now life produces activity, for that seems to be at the root of man's life which is the principle of his activity. Hence some call that by which they are roused to activity, their life; as hunters call hunting their life, and friends their friend. So, Christ is our life, because the whole principle of our life and activity is Christ; hence the Apostle says, for to me to live is Christ, because Christ alone moved him, and to die is gain. Here the Apostle is speaking precisely. For a person regards it a gain when he can improve the imperfect life he has; thus a sick person regards a healthy life a gain. Our life is Christ: "Your life is hid with Christ in God" (Col. 3:3). But here it is imperfect: "While we are at home in the body we are away from the Lord" (2 Cor. 5:6). Therefore, when we die in the body, our life, namely, Christ, with whom we are then present, is perfected in us: "He gives to his beloved in sleep" (Ps. 127:2); "The time of my departure has come" (2 Tim. 4:6).

He said above "Christ is life for me," but it was not clear then what life he meant, whether in the flesh or life after death. So now he adds these words pointing directly to this life in the flesh: "If it is to be life in the flesh, that means fruitful labor for me." "What is this fruit of my labor? My labor is the gospel I preach. Its fruit is to bring many to the hope of life and salvation as they in due course begin to have hope in Christ and put faith in the gospel."

I do not know which to choose. If I should die, death is gain and Christ is life for me, and I come to him indeed when I die here in the flesh. But if I should continue to live here in the flesh, the fruit of my labor will be to proclaim Christ and preach his gospel.

But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.

Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, "To depart is very far better." What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours "to depart and be with Christ," neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, "What I shall choose I wot not"? and not this only, but dost thou choose that which is here, "to abide in the flesh"? What in the world? didst thou not live an exceeding bitter life, in "watchings," in shipwrecks, in "hunger and thirst," and "nakedness," in cares and anxiety? "with the weak" thou wert "weak," and for those who "were made to stumble" thou dost "burn." "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness." "Five times" didst thou "receive forty stripes save one," "thrice" wast thou "beaten with rods, once" wast thou "stoned" "a night and a day" thou hast "been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren." Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, "Whosoever of you would be justified by the law, ye are fallen away from grace"? How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, "lest by any means, after that I have preached to others, I myself should be rejected?" If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire.

"But if to live in the flesh,--if this is the fruit of my work, then what I shall choose I wot not."

Lest any should say, If what you say is life, wherefore hath Christ left you here? "It is," he says, "the fruit of my work;" so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; "to live in the flesh," this is "the fruit of his work." "That which I now live in the flesh, I live in faith;" therefore it is "the fruit of my work."

"And what I shall choose I know not." Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, "to die is gain," by this he hath cast out the desire, but in that he saith, "to live in the flesh is the fruit of my work," here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. "What I shall choose," says he, "I know not." Is it in thine own power? Yes, he answers, if I would ask this grace of God.

Lest you think that the apostle disparages the present life, he says: if life in the flesh yields fruit for my work, that is, although I said that death is gain for me, yet since life in the flesh is also not without benefit for me (for I bear fruit, teaching and enlightening all), therefore I do not know what to choose. Here, then, the mouths of the heretics who disparage the present life are stopped: if it yields fruit for us, then it is not evil. Therefore the cause of evil is not life itself, but the will of those who make bad use of it. Revealing as it were a certain secret, the apostle shows that he himself is master of life and death. For if I wish, he says, to ask this of God, He will grant me this favor. From this, he says, you should receive comfort, that if I die, it is not through the malice of enemies, but by the dispensation of God.

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

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

And so that you may know that it is good to agree the beginning and the end, Jesus Himself says: I am the Alpha and the Omega, the beginning and the end. Therefore, since our mind is always with him, let it never depart from his temple, from his word. Let it always be in the reading of the Scriptures, in meditations, in prayers, so that his word, who he is, may always work in us, and so that every day as we go to the Church, or as we engage in domestic prayers, we may begin with him and end in him. Therefore, may the whole day of our life and the course of the day take its beginning from him and end in him. For just as it is necessary to believe and be initiated to God from the beginning of life, so perseverance is necessary until the end. But no one is good, except God alone. From Him we proceed, created by Him: to Him we return, for to be with Christ is much better.

What does this departure mean but the dissolution and torpor of the body, while the soul for its part is turned toward its rest and made free, if it be faithful, "to be with Christ"?

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ's sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit. Didst thou not hear me, when I declared that I sought not "that which profited myself" but my neighbor? Heardest thou not these words, "I could wish that I myself were anathema from Christ", that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved?

"Who shall utter Thy mighty acts, O Lord", because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God praised Thee with one accord, when Thou madest the stars, and so too surely when Thou madest the sun, but not so much as when Thou didst manifest Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he hath shot forth more brilliant rays, he hath shed abroad more joyous beams. What fruit hath this man borne for us! not by making fat our corn, not by nurturing our pomegranates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if "there is joy in heaven over one sinner that repenteth", while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It sufficeth that Paul should only be named, and the heavens leap for joy. For if when the Israelites "went forth out of Egypt, the mountains skipped like rams", how great, thinkest thou, was the joy, when men ascended from earth to heaven!

"I am in a strait betwixt the two, having the desire."

See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man's sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. "For to depart," he says, "and to be with Christ, is very far better."

In expressing such a desire he knew that when he returns to Christ he will know more plainly the causes of all that is happening on earth. He will then know more of what constitutes his own humanity, his soul, his mind, his spirit. He will then know more of what the Spirit is enabling and what grace it is that is being given to those who are faithful in the Holy Spirit.

Impatience is a bad omen for our hope. It puts our faith in doubt. We wound Christ when we do not accept with equanimity his calling people away, treating them as though they were to be pitied. "I long," says the apostle, "to be taken up and be with Christ." How much better is the wish that he expresses!

You long for the goal, and the stage, and the dust, and the place of combat! I would have you answer me this question: Can we not live without pleasure, who cannot but with pleasure die? For what is our wish but the apostle's, to leave the world, and be taken up into the fellowship of our Lord? You have your joys where you have your longings.

For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord's presence, which was the desire even of an apostle? To the servant of God, forsooth, offspring is necessary! For of our own salvation we are secure enough, so that we have leisure for children! Burdens must be sought by us for ourselves which are avoided even by the majority of the Gentiles, who are compelled by laws, who are decimated by abortions; burdens which, finally, are to us most of all unsuitable, as being perilous to faith! For why did the Lord foretell a "woe to them that are with child, and them that give suck," except because He testifies that in that day of disencumbrance the encumbrances of children will be an inconvenience? It is to marriage, of course, that those encumbrances appertain; but that ("woe") will not pertain to widows.

"But Christians concern themselves about posterity"-to whom there is no to-morrow! Shall the servant of God yearn after heirs, who has disinherited himself from the world? And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the first benefit (resulting therefrom), this, that he should desire longer life, when the apostle himself is in haste to be "with the Lord? " Assuredly, most free will he be from encumbrance in persecutions, most constant in martyrdoms, most prompt in distributions of his goods, most temperate in acquisitions; lastly, undistracted by cares will he die, when he has left children behind him-perhaps to perform the last rites over his grave! Is it then, perchance, in forecast for the commonwealth that such (marriages)are contracted? for fear the States fail, if no rising generations be trained up? for fear the rights of law, for fear the branches of commerce, sink quite into decay? for fear the temples be quite forsaken? for fear there be none to raise the acclaim, "The lion for the Christians? "-for these are the acclaims which they desire to hear who go in quest of offspring! Let the well-known burdensomeness of children-especially in our case-suffice to counsel widowhood: (children) whom men are compelled by laws to undertake (the charge of); because no wise man would ever willingly have desired sons! What, then, will you do if you succeed in filling your new wife with your own conscientious scruples? Are you to dissolve the conception by aid of drags? I think to us it is no more lawful to hurt (a child) in process of birth, than one (already) horn.

He says this with the purpose of preparing them to bear his coming death courageously. Why, he says, should you grieve over my death? I desire this, and it is better for me, because it gives me the opportunity to be with Christ. Therefore you should not grieve. "I am torn between the two," that is, I find myself in a difficult position and do not know what to prefer.

But why do you hesitate? Because I am hard pressed between the two. First, he gives a reason for one side; secondly, for the other side. The first reason is that there are two impulses in man, the impulse of nature and that of grace: of nature, not to die: "Not that we would be unclothed, but that we would be further clothed" (2 Cor. 5:4); "And another will carry you where you do not wish to go" (Jn. 21:18); and the impulse of grace, which charity follows, is to love God and neighbor. This impulse to love God moves us to be with God; hence he says, my desire is to depart, not absolutely, but to be with Christ: "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor. 5:8). This shows the error in the opinion of the Greeks that the souls of the saints are not with Christ immediately after death. The reason why I desire this is that to be with Christ is far better. "Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee" (Ps. 73:25); "For a day in thy courts is better than a thousand elsewhere" (Ps. 84:10).

He admits that it might be much easier to be dissolved and be with Christ. But nonetheless he knows that it is necessary for him to remain in the flesh for the benefit of the faithful, so that their glory may abound in the Lord and all may praise the Lord when they see him again. They will thereby increase their knowledge and become more deeply grounded in faith. How great was his affection for the believers that he does not choose what he says would be much better for himself. Rather he wants what is more profitable to many, in the assurance that what conduces to the benefit of many will also please the Lord.

Behold another joy of ours, that, in the duty of your episcopate, although in the meantime you have been, owing to the condition of the times, divided from your brethren, you have frequently confirmed the confessors by your letters; that you have ever afforded necessary supplies from your own just acquisitions; that in all things you have always shown yourself in some sense present; that in no part of your duty have you hung behind as a deserter. But what more strongly stimulated us to a greater joy we cannot be silent upon, but must describe with all the testimony of our voice. For we observe that you have both rebuked with fitting censure, and worthily, those who, unmindful of their sins, had, with hasty and eager desire, extorted peace from the presbyters in your absence, and those who, without respect for the Gospel, had with profane facility granted the holiness of the Lord unto dogs, and pearls to swine; although a great crime, and one which has extended with incredible destructiveness almost over the whole earth, ought only, as you yourself write, to be treated cautiously and with moderation, with the advice of all the bishops, presbyters, deacons, confessors, and even the laymen who abide fast, as in your letters you yourself also testify; so that, while wishing unseasonably to bring repairs to the ruins, we may not appear to be bringing about other and greater destruction, for where is the divine word left, if pardon be so easily granted to sinners? Certainly their spirits are to be cheered and to be nourished up to the season of their maturity, and they are to be instructed from the Holy Scriptures how great and surpassing a sin they have committed. Nor let them be animated by the fact that they are many, but rather let them be checked by the fact that they are not few. An unblushing number has never been accustomed to have weight in extenuation of a crime; but shame, modesty, patience, discipline, humility, and subjection, waiting for the judgment of others upon itself, and bearing the sentence of others upon its own judgment,-this it is which proves penitence; this it is which skins over a deep wound; this it is which raises up the ruins of the fallen spirit and restores them, which quells and restrains the burning vapour of their raging sins. For the physician will not give to the sick the food of healthy bodies, lest the unseasonable nourishment, instead of repressing, should stimulate the power of the raging disease,-that is to say, lest what might have been sooner diminished by abstinence, should, through impatience, be prolonged by growing indigestion.

For this cause "to abide in the flesh is more needful for your sake."

And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell,) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.

"Yet to abide in the flesh is more needful for your sake."

These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. "It is good for me to depart and be with Christ," for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure "to be with Christ." What follows death is either good or ill.

Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance, or by faith, but "face to face." (1 Cor. xiii. 12.)

Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, "In Sheol who shall give thee thanks?") (Ps. vi. 5), are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to thee. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! they indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, "Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven." Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed hath some consolation; for hear the words of God Himself, when He says, "I will defend this city for Mine own sake, and for My servant David's sake." (2 Kings xx. 6.) If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith, whilst the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why hath He ordered us to pray for peace and the good estate of the world? why on behalf of all men? since in this number are included robbers, violaters of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. "It may be," said he, "that they have renounced God in their hearts." (Job i. 5.) Thus does one provide for one's children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, "it may be that they have renounced God in their hearts." For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. "The Lord," saith one, "is my Shepherd, I shall not want." (Ps. xxiii. 4.) This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that feareth the Lord. For "the fear of the Lord," it is said, "surpasseth all things." (Ecclus. xxv. 11.) This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord.

To remain in the flesh is even more necessary for your benefit; because I seek not my own interests, but yours. Yet he acknowledges that it is more necessary to continue living in order to be useful to them. After this, what can be compared with the lofty soul of Paul? He preferred the benefit of others over union with Christ; and in order to devote himself more fully to Christ, he postponed his union with Him.

But love of neighbor moves us to desire his betterment; hence he says, but to remain in the flesh is more necessary on your account, i.e., my life is necessary for your benefit: "For if we are beside ourselves, it is for God; if we are in our right mind, it is for you" (2 Cor. 5:13). Or another way, I am hard pressed between the two, i.e., on two sides: there arises a desire to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. The sense is not changed.

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

Truly like a father, like a servant of God, he has renounced that one of his two desires which was to be more profitable to himself alone, namely, that he should now depart and be with Christ.… He says "I shall remain," and he adds the stronger form "I shall continue." This means: "I shall stay until the completion, that is, the completion of your progress, so that you may obtain grace. Thus when you present your faith, you may receive grace from God."

He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love.

In saying "I know that I shall remain and continue with you all" he means: "I know that I shall escape the present danger, so as to be once again a source of profit and encouragement to you. So you will have received what you desire." This prediction indeed came true. For he escaped the anger of Nero on the first occasion, as he shows in his letters to the blessed Timothy. … From Rome he went to Spain and took the gospel to them also, then returned and was only later beheaded.

Since, he says, it is necessary for me to remain in the flesh, then I undoubtedly and with full confidence know that I shall remain, that is, I shall live, and not simply, but with you, that is, I shall see you. And for what purpose? So that you may grow in faith, that is, so that you may be established and strengthened both in doctrine and in life; this progress constitutes true joy both for you and for me. Here the apostle also frightens them, as if saying: look, for your sake I have postponed union with Christ; so do not make my remaining in the flesh vain and futile. So then what? Did he remain for the sake of the Philippians alone? Not for their sake alone, but he speaks this way out of great solicitude for them and to rouse them to greater sobriety.

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

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

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

Such a one, to be estimated not by his years but by his deserts, merited higher degrees of clerical ordination and larger increase. But, in the meantime, I judged it well, that he should begin with the office of reading; because nothing is more suitable for the voice which has confessed the Lord in a glorious utterance, than to sound Him forth in the solemn repetition of the divine lessons; than, after the sublime words which spoke out the witness of Christ, to read the Gospel of Christ whence martyrs are made; to come to the desk after the scaffold; there to have been conspicuous to the multitude of the Gentiles, here to be beheld by the brethren; there to have been heard with the wonder of the surrounding people, here to be heard with the joy of the brotherhood. Know, then, most beloved brethren, that this man has been ordained by me and by my colleagues who were then present. I know that you will both gladly welcome these tidings, and that you desire that as many such as possible may be ordained in our church. And since joy is always hasty, and gladness can bear no delay, he reads on the Lord's day, in the meantime, for me; that is, he has made a beginning of peace, by solemnly entering on his office of a reader. Do you frequently be urgent in supplications, and assist my prayers by yours, that the Lord's mercy favouring us may soon restore both the priest safe to his people, and the martyr for a reader with the priest. I bid you, beloved brethren in God the Father, and in Jesus Christ, ever heartily farewell.

This means: "Your glory will abound in me. For I will be present to see how your glory exults and abounds in Christ. I will see how you love Christ, how you serve Christ and how you rejoice in your service to Christ."

"That your glorying may abound in Christ Jesus in me, through my presence with you again."

You see that this explains the word "abide with you." Behold his humility. Having said, "for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, "That is, that we may be comforted together in you." Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound"? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, "Your glorying in me, through my presence with you again"? Yes, he answers; "For what is our hope, or crown of glorying? Are not even ye?" Because "you are our glorying, even as we also are yours", i.e. that I may be able to rejoice in you greatly. How sayest thou, "That your glorying may abound"? I may glory the more when you make progress.

"Through my presence with you again." What then! Did he come to them? Search ye whether he came.

Since he said above that he would remain for their progress, he now shows that he too derives some benefit from this, namely, a greater glorification of himself through them, in that they, thanks to his coming to them, will progress further. But what then? Did he come to them? This is unknown and is a matter of dispute.

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

The summing up of one's whole life for a Christian is this, to conduct oneself according to Christ's gospel, to announce his grace steadily both to oneself and others, to have hope in him, to do all that one does according to his commands. For this is what it means to "conduct oneself in a manner that is worthy of Christ's gospel." A person can live honestly and uprightly, but this is not adequate to Paul's meaning. Rather we are to conduct ourselves according to Christ's gospel regardless of what happens and to do so in a worthy manner, living according to Christ's precepts and doing what Christ wants.

There is one Spirit that prevails when we believe the gospel wisely and live in accordance with it. This is why he calls them to "stand firm in one Spirit." The soul's task is to overcome contrary feelings in the body. Therefore he in effect is calling them to "stand in one Spirit and fight together with one soul with the faith of the gospel."

"Only let your manner of life be worthy of the Gospel of Christ."

Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? "Only let your manner of life be worthy of the Gospel of Christ." What means this word "only," but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. "That whether I come and see you, or be absent, I may hear of your state." This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. "If," that is, "I hear that ye stand fast in one spirit, with one soul." This is what above all things unites believers, and maintains love unbroken, "that they may be one." For a "kingdom divided against itself shall not stand." For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, "By this shall all men know that ye are My disciples, if ye love one another." That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when ye see me not coming faint. For even from report I can receive pleasure likewise.

What means, "In one spirit"? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in "one soul," also, when we all have "one Spirit." See how the word "one" is used for concord. See how their souls being many are called one. Thus was it of old. "For they were all," it is written, "of one heart and of one soul. Striving together for the faith of the Gospel." Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.

Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.

Paul did not write this without reason. He was aware that certain people had started to think too highly of themselves. This was indeed due to the high excellence of their own virtue. For this reason he advises them toward concord and harmony, to live a life worthy of the gospel.

I only require this of you: that you make progress in virtue. He lives worthy of the Gospel who has denied himself, taken up the cross, and followed Christ.

He says this not because he changed his desire and as if he no longer intends to come to them. But if, he says, by some chance I did not come, then I can even while absent rejoice in your life according to the Gospel. Therefore do not lose heart if I do not come, but be vigilant, since I will certainly find out how you conduct yourselves.

That is, in one and the same gift of like-mindedness. For only in this way do the like-minded have, as it were, one soul, that is, when one spirit lives in them. "Striving together with one accord for the faith," that is, helping one another in the struggle for the faith.

Then when he says, only let your manner of life be worthy of the gospel of Christ, he shows what is required on their part. He says that the only thing required of them is that they live worthy of the gospel of Christ, in a manner that conforms to that gospel: "We exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory" (1 Thess. 2:12); "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). And this is my joy: "No greater joy can I have than this, to hear that my children follow the truth" (3 Jn. 4). Now he specifically desires from them unity and constancy. There are three kinds of unity required of the saints: first, the unity of love; hence he says, that I may hear, namely, that you stand firm in one spirit, through love: "Eager to maintain the unity of the Spirit in the bond of peace" (Eph. 4:3), and in 1 Corinthians (6:17) "He who is united to the Lord becomes one spirit with him." Secondly, the unity of concord; hence he says, with one mind, i.e., have one will and one soul: "Now the company of those who believed were of one heart and soul" (Acts 4:32); "God makes men of one mind to dwell in one house" (Ps. 68:6). Thirdly, the unity of cooperation; hence he says, striving side by side for the faith of the gospel, i.e., one helping the other. This is brought about by what is stated in 1 Kings (25:1) "All Israel assembled and mourned for him," namely, Samuel; "A brother helped is like a strong city" (Prov. 18:19).