for the next likewise. Hast thou indulged to excess? Thou hast increased the inclination to
self-indulgence. “When a wicked man cometh into the depth of vice, then he despises.”
(Prov. xviii. 3.) As, then, when a man cometh into the depth of iniquity, he turns a despiser;
so when he cometh into the depth of goodness, he quickens his exertions. For as the one
runs riot in despair, so the second, under a sense of the multitude of good things, exerts
himself the more, fearing lest he should lose the whole. “For His good pleasure,” he says,
that is, “for love’s sake,” for the sake of pleasing Him; to the end that what is acceptable to
Him may take place; that things may take place according to His will. Here he shows, and
makes it a ground of confidence, that He is sure to work in us, for it is His will that we live
as He desires we should, and if He desires it, He Himself both worketh in us to this end,632
and will certainly accomplish it; for it is His will that we live aright. Seest thou, how he does
not deprive us of free will?
“Do all things without murmurings and disputings.” The devil, when he finds that he
has no power to withdraw us from doing right, wishes to spoil our reward by other means.
For he has taken occasion to insinuate pride or vainglory, or if none of these things, then
murmuring, or, if not this, misgivings. Now then see how Paul sweeps away all these. He
said on the subject of humility all that he did say, to overthrow pride; he spoke of vainglory,
that is, “not as in my presence only”; he here speaks of “murmuring and disputing.” But
why, I want to know, when in the case of the Corinthians he was engaged in uprooting this
evil tendency, did he remind them of the Israelites, but here has said nothing of the sort,
but simply charged them? Because in that case the mischief was already done, for which
reason there was need of a more severe stroke and a sharper rebuke; but here he is giving
admonitions to prevent its being done. Severe measures then were not called for in order
to secure those that had not yet been guilty; as in leading them to humility he did not subjoin
the instance in the Gospel, wherein the proud were punished, but laid the charge as from
God’s lips (Luke xvi. 23? xviii. 14?.); and he addresses them as free, as children of pure birth,
not as servants; for in the practice of virtue a rightminded and generous person is influenced
by those who do well, but one of bad principles by those who do not do well; the one by the
consideration of honor, the other of punishment. Wherefore also writing to the Hebrews,
he said, bringing forward the example of Esau, “Who for one mess of meat sold his own
birthright” (Heb. xii. 16.); and again, “if he shrink back, my soul hath no pleasure in him.”
(Heb. x. 38.) And among the Corinthians were many who had been guilty of fornication.
Therefore he said, “Lest when I come again my God should humble me before you, and I
should mourn for many that have sinned heretofore, and repented not of the uncleanness,
and fornication, and lasciviousness which they committed. (2 Cor. xii. 21.) That ye may be
632 This clause, πρὸς δὲ τοῦτο αὐτὸς ἐνεργεῖ, is difficult. Old. Lat. seems to have used ἐνάγει, making the
sense, “and thus far Himself instructs us.”
391
Philippians 2:12-16