Likeness to Christ
3:9 Et inveniar in illo non habens meam justitiam, quae ex lege est, sed illam, quae ex fide est Christi Jesu: quae ex Deo est justitia in fide, [n. 118]
3:9 And may be found in him, not having my justice, which is of the law, but that which is of the faith of Christ Jesus, which is of God: justice in faith. [n. 118]
3:10 ad cognoscendum illum, et virtutem resurrectionis ejus, et societatem passionum illius: configuratus morti ejus: [n. 120]
3:10 That I may know him and the power of his resurrection and the fellowship of his sufferings: being made conformable to his death, [n. 120]
3:11 si quo modo occurram ad resurrectionem, quae est ex mortuis: [n. 123]
3:11 If by any means I may attain to the resurrection which is from the dead. [n. 123]
3:12 non quod jam acceperim, aut jam perfectus sim: sequor autem, si quomodo comprehendam in quo et comprehensus sum a Christo Jesu. [n. 124]
3:12 Not as though I had already attained, or were already perfect: but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus. [n. 124]
3:13 Fratres, ego me non arbitror comprehendisse. Unum autem, quae quidem retro sunt obliviscens, ad ea vero quae sunt priora, extendens meipsum, [n. 129]
3:13 Brethren, I do not count myself to have apprehended. But one thing I do: forgetting the things that are behind and stretching forth myself to those that are before, [n. 129]
3:14 ad destinatum persequor, ad bravium supernae vocationis Dei in Christo Jesu.
3:14 I press towards the mark, to the prize of the high calling of God in Christ Jesus.
118. Ostendit supra praeterita lucra contemnere propter Christum, et ostendit quod intendebat Christum cognoscere, et Christum lucrari, et hoc intendit hic specialiter exponere. Et
118. Above, he showed that he scorned past gains for the sake of Christ, that is, in order to know and win Christ; here he intends to explain these things:
primo quomodo desiderat Christum lucrari et inveniri in eo per iustitiam;
first, how he desires to gain Christ and be found in him by justice;
secundo per passionis tolerantiam, ibi configuratus, et cetera.
second, by enduring sufferings, at being made conformable.
Circa primum, primo ostendit quae sit iustitia, quam dereliquit;
In regard to the first, he does two things: first, he shows which justice he abandoned;
secundo quae sit quam quaerit, ibi sed, et cetera.
second, which one he now seeks, at but that which is of the faith.
119. Sciendum est autem, quod iustitia quandoque sumitur ut est specialis virtus, per quam homo ponit rectitudinem in his, quae sunt ad communem convictum et secundum quod est in his directiva. Nam temperantia est circa interiores passiones, iustitia autem est ad alterum. Alio modo iustitia dicitur virtus generalis, secundum quod homo servat legem propter bonum commune, et hoc modo frequenter in Scriptura sacra ponitur pro observantia divinae legis. Ps. CXVIII, v. 121: feci iudicium et iustitiam, scilicet, legem, quam servabat ex amore, quasi motus ex se: et sic est virtus. Non autem si alio modo, id est ex aliqua exteriori causa, scilicet vel propter lucra, vel propter poenas, et si observatio ei displiceat.
119. It should be noted that justice is taken sometimes as the special virtue through which a man fulfills what is right in matters pertaining to life in society, in the sense that it directs a person in this matter; for temperance deals with one’s own internal passions, but justice deals with another person. In another way justice is a general virtue, inasmuch as a man observes the law for the common good. This is the sense in which it is used in Scripture for the observance of the divine law: I have done what is just and right (Ps 119:121) i.e., the law, which he obeyed out of love, as though moved by his own initiative. In this way it is a virtue, but not if he is moved in some other way, such as by an external cause or for the sake of gain or because of punishments, where to obey might be personally displeasing.
Et secundum hoc est duplex modus iustitiae: unus est iustitiae moralis, alius est iustitiae legalis, per quam, legem non ex amore, sed timore servat. Et ideo dicit non habens meam iustitiam, quae ex lege est, quia, ut dicit Augustinus, brevis differentia legis et Evangelii, est amor et timor. Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, sed accepistis Spiritum adoptionis, et cetera.
According to this there are two kinds of justice: one is moral justice; the other is legal justice, which makes one obey the law not from love but from fear. Therefore he says, not having my justice, which is of the law, because as Augustine says: the slight difference between the law and the Gospel is fear and love; and: for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship (Rom 8:15).
Sed si tua est, quomodo est ex lege? Respondet: imo est mea, quia humana virtute, absque habitu gratiae interioris iustificantis, facio talia opera, sed ex lege est, sicut a docente. Vel mea est, quod praesumo per me eam servare. Rom. X, 5: Moyses enim scripsit, quoniam iustitiam, quae ex lege est, qui fecerit homo, vivet in ea.
But if your righteousness is your own, how is it from the law? I answer that it is indeed mine, because I accomplish such works with human power without the inward vesture of sanctifying grace; but it is from the law as from the one teaching. Or, it is mine to presume to obey it by myself: Moses writes that the man who practices the righteousness which is based on the law shall live by it (Rom 10:5).
120. De hac iustitia, quam quaerit, tria dicit: scilicet modum adipiscendi, actorem, et fructum.
120. Concerning this justice which he seeks, he states three things: namely, the method of acquiring it, its author, and its fruit.
Modus est quia non adipiscitur, nisi ex fide Christi. Rom. V, 1: iustificati igitur ex fide, pacem habeamus ad Deum per Dominum nostrum Iesum Christum. Rom. III, 22: iustitia autem Dei per fidem Iesu Christi in omnes, et super omnes, qui credunt.
The method is that it is not obtained except by faith of Christ: since we are justified by faith, we have peace with God through our Lord, Jesus Christ (Rom 5:1); the righteousness of God through faith in Jesus Christ for all who believe (Rom 3:22).
Actor autem est Deus, et non homo. Rom. c. VIII, 33: Deus qui iustificat. Rom. IV, 5: credenti autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam, secundum propositum gratiae Dei. Et ideo dicit quae ex Deo est, et cetera. Act. V, 32: et Spiritus Sanctus quem dedit Deus omnibus, et cetera.
For the author is God and not man: it is God who justifies (Rom 8:33); and to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness (Rom 4:5). Therefore he says, which is of God: justice in faith: the Holy Spirit whom God has given to those who obey him (Acts 5:32).
Fructus est cognitio eius, et virtus resurrectionis eius, et societas sanctorum eius. Et de huiusmodi, secundum duplicem cognitionem, potest dupliciter agi.
The fruit is knowledge of him and the power of his resurrection and to be in the company of his saints. These things can be explained in two ways according to the two forms of knowledge.
Uno modo exponendo de cognitione viae, et sic oportet tria cognoscere de eo. Primo eius personam, scilicet quod est verus Deus, et verus homo. Et ideo dicit ad cognoscendum illum. Io. XIV, 9: tanto tempore vobiscum sum, et non cognovistis me, et cetera. Secundo gloriam resurrectionis eius. Unde dicit et virtutem resurrectionis eius, id est resurrectionem virtuosam factam propria virtute. Tertio qualiter eum imitentur, ibi et societatem, scilicet ut ei sociemur in passione. I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia eius.
In one way, in terms of knowledge available in this life. In that case one must know three things about him: first, his person, namely, that he is true God and true man; hence he says, that I may know him: have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father (John 14:9). Second, the glory of his resurrection; hence he says, and the power of his resurrection, i.e., the powerful resurrection performed by his own power. Third, how to imitate him, when he says, and the fellowship of his sufferings, namely, be associated with him in his passion: Christ also suffered for you, leaving you an example, that you should follow in his steps (1 Pet 2:21).
Secundo de cognitione experimentali, et incipit a posteriori, quod est ultimum in executione, et primum in intentione. Primum est agnitio Dei per essentiam, ad quam ducit fides. Ier. XXXI, 34: omnes cognoscent me a minimo eorum usque ad maximum, dicit Dominus, et cetera. Et ideo dicit ad cognoscendum illum. Secundo quia non solum anima glorificatur, sed ex hoc etiam corpus erit gloriosum. Ideo dicit et virtutem resurrectionis eius, scilicet ex qua resurgemus. I Cor. XV, 14: si Christus non resurrexit, vana est fides nostra, et cetera. Tertio societatem, quia per experientiam habebimus quantum valeat societas passionis eius. I Cor. I, 9: fidelis autem Deus per quem vocati estis in societatem Filii eius Iesu Christi Domini nostri.
In the other way, by practical knowledge, which begins from what is later, which is the last thing accomplished but the first thing intended. The first thing intended is the knowledge of God through his essence, to which faith leads: they shall all know me, from the least of them to the greatest (Jer 31:34); therefore, he says, that I may know him. Second, that not only the soul will be glorified, but the body also; hence he says, and the power of his resurrection, namely, by which we shall rise: if Christ has not been raised, then our preaching is in vain (1 Cor 15:14). Third, the value of the fellowship of his sufferings, because we shall know how much it benefits us to be associated with his passion: God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord (1 Cor 1:9).
121. Deinde cum dicit configuratus, etc., ostendit quomodo velit lucrari et inveniri in eo per tolerantiam passionis. Et
121. Then when he says, being made conformable to his death, he shows how he would like to grow and be found in him by enduring his sufferings:
primo ponit tolerantiam,
first, he mentions the endurance;
secundo fructum, ibi si quo modo, et cetera.
second, its fruit, at if by any means.
122. Dicit ergo: inveniar non solum habens iustitiam, sed configuratus morti eius, ut patiar propter iustitiam et veritatem, sicut Christus. Gal. ult.: ego enim stigmata Domini Iesu in corpore meo porto.
122. He says, therefore: let me be found not only having justice but also conformable to his death, that I might suffer for justice and truth as Christ did: I bear on my body the marks of Jesus (Gal 6:17).
123. Fructus vero est, si quo modo, et cetera. Ex passionibus enim hic toleratis homo pervenit ad gloriam. Rom. VI, 5: si enim complantati facti sumus similitudini mortis eius, simul et resurrectionis erimus. II Tim. c. II, 11: si commortui sumus, et convivemus; si sustinemus, et conregnabimus. Rom. c. VIII, 17: si tamen compatimur, ut et glorificemur.
123. But its fruit is that if by any means I may attain to the resurrection which is from the dead. For one reaches glory by sufferings endured here: for if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his (Rom 6:5); if we have died with him, we shall also live with him (2 Tim 2:11); fellow heirs of God with Christ, provided we suffer with him (Rom 8:17).
Et dicit si quo modo, propter difficultatem, arduitatem, et laborem. Matth. VII, 14: arcta est via quae ducit ad vitam, et pauci sunt, qui inveniunt eam, et cetera. Amos IV, 12: praepara te in occursum Dei tui Israel, et cetera. Christus enim surrexit per potentiam propriam, homo autem non propria potestate, sed gratia Dei. Rom. VIII, 11: qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum eius in vobis.
He says, if by any means, because of its difficulty, arduousness and labor: for the gate is narrow and the way is hard, that leads to life, and those who find it are few (Matt 7:14); prepare to meet your God, O Israel! (Amos 4:12). For Christ rose by his own power, but man not by his own power, but by the grace of God: he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you (Rom 8:11).
Vel potest intelligi de occursu sanctorum, quando occurrent Christo descendenti de caelo ad iudicium.
Or it can refer to meeting the saints, when they shall meet Christ descending from heaven to judge.
124. Deinde cum dicit nam quod iam, etc., ostendit quomodo differtur suum desiderium. Et
124. Then when he says, not as though I had already attained, he shows how his desire is deferred:
primo ostendit quid de se sentit;
first, he shows what he thinks of himself;
secundo hortatur alios ut idem de se sentiant, ibi quicumque enim perfecti, et cetera.
second, he asks them to think the same thing of themselves, at let us therefore (Phil 3:15).
Iterum prima in duas, quia
The first is divided into two parts:
primo ostendit quomodo deficit a perfectione interna;
first, he shows how far short he is of the perfection intended;
secundo hoc exponit, ibi fratres, ego me, et cetera.
second, he explains this, at brethren, I do not count myself.
Circa primum duo facit.
In regard to the first he does two things.