Thomas Aquinas Commentary Philippians 1

This letter is divided into a greeting and a message . In the greeting, Paul does three things:

1. He describes the persons who send the greeting.
2. He identifies the persons being greeted (Philippians 1:1).
3. He states the good things he wishes for them (Philippians 1:2).

Regarding the first point, he does two things: first, he mentions the persons sending the greeting, and second, he states their condition (Philippians 1:1).

Regarding the senders, he first mentions the principal person, Paul, a name which means “small.” In this, Paul indicates his humility: “The least one shall become a clan, and the smallest one a mighty nation” (Isaiah 60:22). Second, he mentions the co-sender, Timothy, because he was their preacher: “I have no one like him, who will be genuinely anxious for your welfare” (Philippians 2:20).

When Paul says they are servants of Christ Jesus, he states their condition, as explained in 2 Corinthians 4:5: “For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.” This, however, seems to conflict with John 15:15, which says, “No longer do I call you servants, for the servant does not know what his master is doing.”

I answer that there are two kinds of servitude, which correspond to two kinds of fear. The fear of punishment causes a wicked servitude, and this is the kind meant in the text from John. But a chaste fear causes a reverential servitude, which is the kind the Apostle has in mind here.

The persons greeted are the saints of the Church in Philippi. First, he addresses the lesser members, saying, to all the saints who are at Philippi, which is a city founded by Philip. He calls them saints on account of their baptism: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (Romans 6:3).

Next, he includes the leaders when he says, with the bishops and deacons. But why does he mention the lesser members before the greater ones? Because the people come before the prelate, as Ezekiel 34:2 asks, “Should not shepherds feed the sheep?” For the flocks are to be fed by the shepherds, and not the other way around.

But why does he not mention priests? I answer that they are included with the bishops. Since there are not multiple bishops in a single city, when Paul uses the plural “bishops,” he means to include priests. Yet, the priesthood is a distinct order, for we read in the Gospel that after appointing twelve apostles (whom the bishops represent), the Lord appointed seventy-two disciples, whose place the priests hold. Dionysius also distinguished bishops from priests. In the beginning of the Church, however, although the orders were distinct, there were not distinct names for them. Therefore, in this passage, Paul includes priests with the bishops.

Then Paul mentions the good things he desires for them when he says, grace to you and peace. These two goods include everything. First, there is God’s grace, which remits sins: “For by grace you have been saved through faith” (Ephesians 2:8). Last, there is human peace: “He makes peace in your borders” (Psalms 147:14). Consequently, he wishes them all the good things that lie between these two.

These gifts come from God our Father, for “Every good endowment and every perfect gift is from above, coming down from the Father of lights” (James 1:17). They also come through the merit of Christ’s humanity; hence Paul adds, and from the Lord Jesus Christ. For “Grace and truth came through Jesus Christ” (John 1:17), and “For he is our peace, who has made us both one” (Ephesians 2:14).

Next, Paul begins the message of the letter, in which he does two things: first, he gives thanks for past benefits, and second, he urges them to continue making progress . Regarding the first part, he gives thanks for them and then mentions the subject of his thanks (Philippians 1:5).

Therefore, he first expresses thanks along with joy and a prayer. Concerning these three things, he says, I thank my God. To give thanks is to acknowledge a favor bestowed on oneself: “Give thanks in all circumstances” (1 Thessalonians 5:18). He continues, in all my remembrance of you, because in their case, nothing occurred to the Apostle that was not worthy of thanksgiving, which is a great thing: “The memory of the righteous is a blessing” (Proverbs 10:7). He gives thanks for you all, for “Your people shall all be righteous; they shall possess the land forever” (Isaiah 60:21). He gives thanks for their blessings, he prays for their protection, and he does all of this with joy: “Far be it from me that I should sin against the Lord by ceasing to pray for you” (1 Samuel 12:23).

When he says, for your partnership in the gospel, he addresses the substance of the three things mentioned above. He explains the reason for his thanksgiving, the reason for his joy in things to come (Philippians 1:6), and the reason for his prayer (Philippians 1:8).

He says the reason is “for your partnership,” by which they share in the doctrine of the gospel by believing it and putting it into practice. For this is true partnership: “Do not neglect to do good and to share what you have” (Hebrews 13:16). This has been true of them from the first day until now: “Among thoughtful people stay on” .

Paul takes joy in them, being confident of this very thing, that he who began a good work in you will bring it to completion. His confidence is not in humanity, for “Cursed is the man who trusts in man” (Jeremiah 17:5), but in God: “Blessed is the man who trusts in the Lord, whose trust is the Lord” (Jeremiah 17:7). This work is accomplished by God’s power; hence he says, he who began a good work in you will bring it to completion, for Christ says, “Apart from me you can do nothing” (John 15:5).

This stands against the Pelagians, who claim that the beginning of every good work is from ourselves, while its completion is from God. This is not true, because the very beginning of a good work in us is the thought of it, and this itself is from God: “Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God” (2 Corinthians 3:5). This work will be brought to completion at the day of Jesus Christ, when He will reward each person: “Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day” (2 Timothy 4:8), and “He will sustain you to the end, guiltless in the day of our Lord Jesus Christ” (1 Corinthians 1:8).

The reason for his joy is given when he says, It is right for me to feel this way about you all... because I hold you in my heart. It is as if he is saying: “I have this confidence in you, and therefore I rejoice so that you might also rejoice in the things I rejoice in—namely, my imprisonment.” For Paul was imprisoned for Christ at that time and rejoiced in it: “Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect” (James 1:2). Likewise, the apostles “left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name” (Acts 5:41).

This joy is present both in the defense and confirmation of the gospel—that is, in preaching boldly against tyrants and heretics, and in confirming the gospel in the hearts of the faithful: “He departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples” (Acts 18:23).

Alternatively, according to a Gloss, the phrase in my heart refers to Paul’s desire for them to be partakers of eternal joy: “No one will take your joy from you” (John 16:22). This desire cannot be snatched from his heart. For even though he is imprisoned and focused on confirming and defending the gospel, his concern for them has not left his heart.

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

Since the heart’s desire is known to God alone, he calls on God to witness that he prays for them with desire: Behold, my witness is in heaven (Job 16:19). He says, how I yearn for you all—that is, I, living with the affection of Christ Jesus. Or, how I long for you to be in it, as if to say: How I long for your salvation and participation in the merciful heart of Christ. Through the tender mercy of our God (Luke 1:78). This is as if to say that the power of love reaches to the inmost depths of the heart. Or, I long for you to be in the heart of Jesus Christ—that is, that you may love Him intimately and be loved by Him, for a person's life consists in this.

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

The second request regards understanding; hence he says, with knowledge. But does knowledge arise from charity? It seems so, because it is stated in 1 John 2:27: But the anointing which you received from him abides in you, and you have no need that any one should teach you; as his anointing teaches you about everything, and is true, and is no lie. Furthermore, charity is the Spirit, of whom it is said in John 16:13: When the Spirit of truth comes, he will guide you into all the truth. The reason for this is that when a person has a habit, if that habit is right, then right judgment of things pertaining to it follows. But if the habit is corrupted, then false judgment follows. Thus, the temperate person has good judgment regarding sex, but an intemperate person does not, having a false judgment.

Now, all things we do must be informed by charity. Therefore, a person with charity has correct judgment regarding things that are knowable. Hence he says, with knowledge, by which one recognizes the truth and adheres to the truths of faith; this is the knowledge of holy things mentioned in Wisdom 10:10. He also has correct judgment regarding things to be done; hence he says, and all discernment (sense), which is the faculty that deals with external objects. Its function is to judge correctly and quickly about the proper object of sense. As a result, this name has been transferred to the internal judgment of reason. Therefore, those who possess correct judgment regarding what they should do are called sensible. For example: Think—that is, sense—of the Lord with uprightness , and To fix one’s thought on—that is, to sense—her is perfect understanding . But this discernment should enable one not only to recognize but also to distinguish between good and evil, and between good and better. Hence he says, so that you may approve what is excellent. As the Apostle writes, Earnestly desire the higher gifts (1 Corinthians 12:31), and again, Make love your aim, and earnestly desire the spiritual gifts (1 Corinthians 15:1). Hence he says, what is excellent.

The third request concerns behavior. First, he mentions immunity from evil, when he says, that you may be pure. For there are two evils to be avoided. The first is internal destruction, by which a person is destroyed in himself; this is excluded by sincerity: the unleavened bread of sincerity and truth (1 Corinthians 5:8). The second concerns our neighbor, namely, offenses. Hence he says, and blameless: Give no offense to Jews or to Greeks or to the church of God, just as I try to please all men in everything I do (1 Corinthians 10:32), and We put no obstacle in anyone’s way, so that no fault may be found with our ministry (2 Corinthians 6:3). This is for the day of Christ—that is, to the end of our lives: He who endures to the end will be saved (Matthew 24:13).

As to the effects of grace, he says, filled with the fruits of righteousness. Good works are the fruit: The return (fruit) you get is sanctification and its end, eternal life (Romans 6:22). Or, the fruits of righteousness are the reward of justice, namely, the crown: Henceforth there is laid up for me the crown of righteousness (2 Timothy 4:8), and For the fruit of good labors is renowned . This is obtained through Jesus Christ, because all that we do is good through Him: Apart from me you can do nothing (John 15:5). Furthermore, these things must be done for this end, to the glory and praise of God, because God is glorified by the works of the saints, since they cause other people to break out in praise of God: Praise God in his sanctuary (saints) (Psalms 150:1), and And it shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them (Jeremiah 33:9).

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

He says, therefore: I have urged you to make progress, and so that you might have my progress as a pattern, I want you to know, brethren, that what has happened to me outwardly—namely, my tribulations—has not changed me inwardly. Instead, it 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 Corinthians 1:6).

Then he shows his own progress, and secondly, that of others (Philippians 1:14). Regarding himself, it was obvious that he suffered for Christ with constancy, so that it became known that my imprisonment is for Christ. This contributes 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 Peter 4:15). It became known throughout the whole praetorian guard, and in Caesar’s court.

As for the progress of others, their faith grew rapidly: 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 ; The righteous are bold as a lion (Proverbs 28:1).

Yet there was some diversity among them, because some spoke properly and some did 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. It seems to me that the Apostle is revealing the two reasons why some preached. First, some preached because of envy. To show their evil intention, the Apostle says they preached from envy and rivalry: For where jealousy and selfish ambition exists, there will be disorder and every vile practice (James 3:16), and For while there is jealousy and strife among you, are you not of the flesh? (1 Corinthians 3:5). Secondly, others preached 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 (Psalms 50:20).

The Apostle continues, saying that the latter do it out of love, which causes good will, because they preached to make up for my being prevented from teaching. Then the Apostle explains what he had said, saying that the former proclaim Christ out of partisanship and not with a right intention. Their depraved intention is clear in two ways. First, by preaching publicly, they caused a disturbance among the Gentiles against the Apostle, thus adding to the affliction he already had. Secondly, 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.

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, and second, the joy itself (Philippians 1:18b).

Sometimes joy arises from a good cause, and this happens directly and in itself. At other times, it arises from an evil cause, and this happens indirectly and incidentally. When joy springs from a good cause, one should rejoice in both the effect and the cause, as in the case of giving 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. An example is our redemption by Christ, which 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 the outcome in both cases. Therefore, the Apostle says, What then? Only that in every way, whether under pretense or in truth, Christ is proclaimed; and in that I rejoice. Yes, and I will rejoice. One proclaims Christ under pretense when he does not primarily aim at this but at something else, such as profit or glory: He who is estranged seeks pretexts (Proverbs 18:1). But one proclaims Christ in truth when it is done with a right intention: Remember now, O Lord, I beseech you, how I have walked before you in faithfulness and with a whole heart, and have done what is good in your sight (Isaiah 38:3).

But in either case, the results are good for the Church. Hence, Paul 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. As Augustine says, “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.”

Then he mentions the joy that followed, saying that he rejoices at present because his imprisonment is made known for Christ’s sake and because Christ is preached: If you loved me, you would have rejoiced (John 14:28). And he adds, and I will rejoice, looking to the future: They shall obtain joy and gladness (Isaiah 51:11).

Next, when he says, for I know that through your prayers..., he mentions the fruit resulting from his progress. First, he mentions this fruit; second, he raises a question (Philippians 1:22). Regarding the first point, he does three things: first, he mentions the fruit; second, his help in obtaining it (Philippians 1:19); and third, he identifies the substance of the fruit (Philippians 1:20b).

He says, therefore, that he rejoices in these things because of the fruit they produce for everlasting life: Israel is saved by the Lord with everlasting salvation (Isaiah 45:17). This is because when we do good by helping in the salvation of others, it contributes to our own 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 around his neck and to be drowned in the depth of the sea (Matthew 18:6), how much glory does he deserve who secures the salvation of many?

Now, this help depends on three things. First, it depends on the prayers of others; hence he says, through your prayers, by which he hopes 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 (James 5:16). Second, it depends 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 (Isaiah 12:18). Thus, he adds, and the help of the Spirit of Jesus Christ, for the Spirit helps us in our weakness (Romans 8:26). All this, he says, will turn out for my deliverance.

He speaks in a simile. When a person is sick, he needs to be delivered from his infirmity to be kept alive; this is what it means to be helped. Since we are weak and sick, we need the help of the Spirit, who will teach you all things, and bring to your remembrance all that I have said to you (John 14:26), thereby helping us. Third, help depends on our trust in God, because he who trusts in his riches will fail (Proverbs 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 (Psalms 125:1). This is why he says, it is my eager expectation and hope.

But is not hope the expectation of future happiness? I answer that hope is a movement of the appetite toward an arduous good. This can occur in two ways. Sometimes a person hopes to obtain something by himself, and this is hope without expectation. At other times, he hopes to obtain something through someone else, and this is hope with expectation. This is the way we expect when we hope to obtain something through another: With expectation I have waited for the Lord, and he was attentive to me (Psalms 40:1); For in this hope we were saved (Romans 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 will not be at all ashamed, for none who put their trust in him will lack strength . Furthermore, hope does not disappoint us (Romans 5:5), and whoever trusted in the Lord and was put to shame? .

He gives the reason for this confidence when he says, for to me to live is Christ, and to die is gain. The reason is that he is entirely dedicated to the service of Christ. It is as if he is saying: the reason this will turn out for my salvation is that I am totally at Christ’s service. He expresses his confidence by saying that with full courage now as always Christ will be honored in my body.

This is as if to say: many persecute me, but I put my trust in the Lord: I will trust, and will not be afraid (Isaiah 12:2). He says as always, meaning from the beginning of his conversion: At Damascus he had preached boldly in the name of Jesus (Acts 9:27). And so it is now: 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 Christ is God, He cannot be honored (that is, increased) or diminished in Himself, but only in us—meaning, in our knowledge of Him. A person honors Christ when he increases his knowledge of Him: Who can extol him as he is? . This happens in word and deed, when the greatness of His effects reveals His greatness. Among these marvelous effects is justification. But as long as justification lies hidden in a person’s heart, Christ is not honored by it before others, but only within that heart, until it breaks out into external, visible actions.

Hence, he says, in my body. Christ is honored in our body in two ways. First, by dedicating our body to His service and employing it in His ministry: Glorify God in your body (1 Corinthians 6:20). Second, by risking our body for Christ: If I deliver my body to be burned (1 Corinthians 13:3). The first is accomplished by life, the second by death. This is why he says, whether by life... or by death, for if we live, we live to the Lord, and if we die, we die to the Lord (Romans 14:8). This can also refer to spiritual death: Put to death therefore what is earthly in you (Colossians 3:5).

Then he explains how Christ will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Life produces activity, for the principle of a person’s activity seems to be at the root of their life. Thus, people call that which rouses them to activity their “life,” as hunters call hunting their life, or friends call their friend their life. In this way, Christ is our life, because the entire 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 he says, and to die is gain. Here the Apostle is speaking precisely. A person considers it a gain when he can improve the imperfect life he has; thus, a sick person considers a healthy life a gain. Our life is Christ: Your life is hidden with Christ in God (Colossians 3:3). But here on earth, this life is imperfect: While we are at home in the body we are away from the Lord (2 Corinthians 5:6). Therefore, when we die in the body, our life—that is, Christ, with whom we are then present—is perfected in us. As it is written, He gives to his beloved in sleep (Psalms 127:2), and the time of my departure has come (2 Timothy 4:6).

Next, when he says, If it is to be life in the flesh, that means fruitful labor for me, he raises a doubt concerning what has been said. First, he states the doubt, and second, he resolves it (Philippians 1:25). In stating the doubt, he does two things: first, he presents the dilemma, and second, he gives a reason for each side (Philippians 1:23).

He says, therefore: If it is to be life in the flesh, that means fruitful labor for me. This is 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. That is, if life brings me the fruit of Christ being honored, then life in the flesh is good and fruitful: The return you get is sanctification and its end, eternal life (Romans 6:22). Therefore, if that is the case, I cannot tell which I should choose—whether to die or to live. For we do not know how to pray as we ought (Romans 8:26), and the reasoning of mortals is worthless, and our designs are likely to fail .

But why does he hesitate? Because, as he says, I am hard pressed between the two. He gives a reason for each side. The first reason relates to the two impulses in a person: the impulse of nature and the impulse of grace. The impulse of nature is to not want to die: Not that we would be unclothed, but that we would be further clothed (2 Corinthians 5:5); And another will carry you where you do not wish to go (John 21:18).

The impulse of grace, which follows charity, is to love God and neighbor. The impulse to love God moves us to want to be with God. Hence, Paul says his 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 Corinthians 5:8). This statement refutes the error that the souls of the saints are not with Christ immediately after death. The reason he desires this is that to be with Christ is far better: Whom have I in heaven but you? And there is nothing on earth that I desire besides you (Psalms 73:25); For a day in your courts is better than a thousand elsewhere (Psalms 84:10).

However, the love of neighbor moves us to desire their betterment. Hence, he says, but to remain in the flesh is more necessary on your account. This means, “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 Corinthians 5:13). The author notes that even if the passage is read differently—as, “I am hard pressed on two sides: a desire arises to depart and be with Christ, for that is far better, but to remain in the flesh is more necessary on your account”—the meaning does not change.

But this choice should not be subject to doubt; indeed, the Apostle seems to be inclined to the lesser option. The love of God rouses the first desire in us (to be with Christ), while the love of neighbor rouses the second (to remain for their sake). But the first desire is greater and better. Therefore, it seems Paul has chosen the less perfect path.

I answer that the love of God is twofold. There is concupiscible love, by which a person wills to love God and find delight in Him; this is for the person’s own good. The other is the love of friendship, by which a person prefers the honor of God even over the delight of enjoying God; this is perfect charity. This is why 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 Romans 9:3: For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren. Paul said this to show that he possessed a more perfect charity, as if for the love of God and neighbor he was prepared to lose even the delight of seeing God. Therefore, by choosing to remain, he shows this more perfect form of love.

Having stated the doubt and the reason for both sides, the Apostle then resolves it. First, as if choosing one side, he predicts the result of his plan to visit them. Second, he shows what is required on their part . Regarding the first point, he does three things: he mentions his upcoming visit, shows its fruit, and then explains this fruit.

He says, therefore, that after stating it is necessary for him to remain in the flesh for their sake—because his life is fruitful for them—he is convinced in God that he will remain. As Scripture says, The righteous are bold as a lion (Proverbs 28:1). He declares that he will remain and continue, that is, he will live and continue to live.

But on the other hand, one might note that 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. Therefore, he lived for seven years after this.

He will remain “with you all,” that is, for the benefit of all of you, for as he says elsewhere, I do not seek my own advantage, but that of many, that they may be saved (1 Corinthians 10:33). This is for your progress, so that through his exhortation you may advance in the faith. You rejoice in his life, which you have heard about, but you would rejoice more if he were present, for I long to see you, that I may impart to you some spiritual gift to strengthen you (Romans 1:11).

He then explains this further, saying his return is so that in me you may have ample cause to glory. This means that if he is granted permission to come to them again, it will be so that their joy may abound, for God is able to do far more abundantly than all that we ask or think, to him be glory in the church (Ephesians 3:20). This glorying is “in Christ Jesus,” because their joy in Paul was for Christ’s sake, as he says, I want some benefit from you in the Lord! (Philemon 1:20).

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 the only thing required of them is to live in a manner that conforms to the gospel. As he says elsewhere, 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 Thessalonians 2:12), and, to lead a life worthy of the Lord, fully pleasing to him (Colossians 1:10). This is his joy: No greater joy can I have than this, to hear that my children follow the truth (3 John 4).

Specifically, he desires two things from them: unity and constancy. Three kinds of unity are required of the saints:

1. The unity of love. Therefore, he says that he wants to hear that they stand firm in one spirit, through love: Eager to maintain the unity of the Spirit in the bond of peace (Ephesians 4:3). And as it is written, He who is united to the Lord becomes one spirit with him (1 Corinthians 6:17).
2. The unity of concord. Therefore, he says, with one mind, that is, to have one will and one soul: Now the company of those who believed were of one heart and soul (Acts 4:32); [God makes men of one way to dwell in one house] (Psalms 67:7).
3. The unity of cooperation. Therefore, he says, striving side by side for the faith of the gospel, that is, one helping the other. This is illustrated by what is stated in 1 Kings 25:1, where All Israel assembled and mourned for him, namely, Samuel. For as Proverbs 18:19 says, A brother helped is like a strong city.

Second, he expects constancy from them: and not frightened in anything by your opponents. He urges them to be brave because their opponents can do only as much as God allows. As the Lord said, But not a hair of your head will perish (Luke 21:18). Like the righteous man in Psalm 1:3, Its leaf does not wither. And as the prophet asks, Who are you that you are afraid of man who dies, of the son of man who is made like grass? (Isaiah 51:12).

The author gives three reasons for this courage:

1. The first is the fruit of their tribulation. He says not to be frightened because the persecution they endure is a clear sign of destruction for their persecutors, but for them, it is a cause of salvation. As Jesus said, Whoever would save his life will lose it, and whoever loses his life for my sake will find it (Matthew 16:25), and, He who loves his life loses it (John 12:25). As Hosea says, I will destroy you, O Israel; who can help you? (Hosea 13:9). And this outcome is from God, who has granted them the ability to endure tribulation patiently.
2. The second reason is that it has been granted to them by grace not only to believe in Christ—which is the great and first gift (For by grace you have been saved through faith (Ephesians 2:8))—but also to suffer for his sake. This suffering is a greater gift, allowing them to act as Christ’s athletes. Therefore, they should act bravely, for this is both useful and honorable. As the apostles did, Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name (Acts 5:41).
3. The third reason is Paul’s own example, as he deals with them as the first fruits of the faith. He says they are engaged in the same conflict which you saw to be mine, and now hear to be mine. He is referring to when he was among them, stripped and beaten by the Philippians for freeing the girl with the spirit of divination (Acts 16), and the conflict they now hear he is enduring while in prison.