Lecture 4 — Behave worthily of the Gospel

^1:25^ And having this confidence, I know that I shall abide and continue with you all, for your progress and joy of faith: [n. 37]

^1:26^ That your rejoicing may abound in Christ Jesus for me, by my coming to you again.

^1:27^ Only let your behavior be worthy of the Gospel of Christ: that, whether I come and see you, or, being absent, may hear of you, you stand fast in one spirit, with one mind laboring together for the faith of the Gospel. [n. 39]

^1:28^ And in nothing be terrified by the adversaries: which to them is a cause of perdition, but to you of salvation, and this from God.

^1:29^ For unto you it is given for Christ, not only to believe in him, but also to suffer for him:

^1:30^ Having the same conflict as that which you have seen in me and now have heard of me.

37. 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;

second, he shows what is required on their part, at only let your behavior.

38. In regard to the first he does three things: first, he mentions his coming visit; second, he shows its fruit; third, 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 therefore that I shall abide, but having this confidence in God: the righteous are bold as a lion (Prov 28:1). I shall abide 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).

Then he explains what he had said, saying,** that your rejoicing may abound**, 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 (Phlm 1:20).

39. Then when be says, only let your behavior be worthy, he shows what is required on their part. And concerning this, he does three things, because first he shows what is required; second, he shows the advantage that follows from it; third, he explains.

40. 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). That, whether I come and see you, or, being absent, may hear of you, good. And this is my joy: I have no greater grace than this, to hear that my children walk in the truth (3 John 1:4).

41. Now he specifically desires from them, first, unity and, second, constancy, at and in nothing be terrified.

There are three kinds of unity required of the saints: first, the unity of love; hence he says, that I may hear of you, namely, that you stand fast in one spirit, through love: eager to maintain the unity of the Spirit in the bond of peace (Eph 4:3); he who is united to the Lord becomes one spirit with him (1 Cor 6:17).

Second, 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 way to dwell in one house (Ps 68:6).

Third, the unity of cooperation; hence he says, laboring together for the faith of the Gospel, i.e., one helping the other. This is brought about by what is said: all Israel assembled and mourned for him, namely, Samuel (1 Sam 25:1); a brother who is helped by a brother is like a strong city (Prov 18:19).

42. Second, he expects constancy: and in nothing be terrified. And first he sets forth fortitude; second, he considers reason.

Therefore he says, and in nothing be terrified by the adversaries, because they can do only as much as God allows: but not a hair of your head will perish (Luke 21:18); its leaf does not wither (Ps 1:3); who are you that you are afraid of man who dies, of the son of man who is made like grass? (Isa 51:12).

43. There are three reasons for this. The first is taken from the fruit of tribulation; the second from the twofold gift of God; the third from the agent.

He says, therefore: in nothing be terrified, because there is fruit for you in that persecution which to them, i.e., to the persecutors, is a cause of perdition, but to you of salvation: whoever would save his life will lose it, and whoever loses his life for my sake will find it (Matt 16:25); he who loves his life loses it (John 12:25); I will destroy you, O Israel; who can help you? (Hos 13:9). And this from God, from whom unto you it is given to endure tribulation patiently.

The second reason is that you should believe in him: for by grace you have been saved through faith (Eph 2:8), which is the great and first gift. But also to suffer for him, which is a greater gift, namely, that you should act for Christ as his athlete: then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name (Acts 5:41). This is useful and honorable; hence you should act bravely.

The third reason is taken from his example, because he deals with them as people who are the first fruits of the faith. Hence he says, having the same conflict as that which you have seen in me, namely, when among you I was naked and beaten by the Philippians because I freed the girl with the spirit of divination (Acts 16:16ff.); and now have heard of me, who am in prison.