Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin (continued)
CHAPTER 4
was my doctrine --- my instruction --- my discourse among you.'' Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, 415 which they had wholly imbibed, and with which they had been thorouglly imbued.
You have seen in me Now, the main thing in a public speaker 416 should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.
And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.
Philippians 4:10-14
Philippians 4:10-14
10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
10. Gavisu sum autem in domino valde, quod aliquando reviguistis in studio mei, de quo etiam cogitabatis, sed deerat opportunitas.
11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
11. Non quod secundum penuriam loquar; ego enim didici, in quibus sum, iis contentus esse.
12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and be hungry, both to abound and to suffer need.
12. Novi et humilis esse, novi et excellere: ubique et in omnibus institutus sum, et saturari, et esurire, et abundare, et penuriam pati.
13. I can do all things through Christ which strengtheneth me. 13. Omnia possum in Christo, qui me corroborat. 14. Notwithstanding ye have well done, that ye did communicate with my affliction.
14. Caeterum benefecistis simul communicando afflictioni meae. 10 But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, 417 as is usually the case
415"C'eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;" — "It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction."
416"En vn prescheur;" — "In a preacher." 417"Afin qu'ils ne se repentent point de luy auoir assiste;" — "That they may not regret their having assisted him."
John Calvin when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish 418 in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase {ἐφ᾿} {ᾧ᾿} as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul's words.
11 Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.
In what state I am, says he, that is, *``Whatever* my condition may be, I am satisfied with it.'' Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.
12 I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. 419 Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased --- that is, to endure abasement with patience. {Περισσεύειν} is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance
418"A reprendre vigueur et fleurir;" — "To recover strength and flourish." 419"Il fait yci vne diuision, disant qu'il est tellement dispose en son coeur qu'il scait se cornporter et en prosperite et en adversite;" — "He makes a distinction here, saying that he is prepared in his mind in such a manner, that he knows how to conduct himself both in prosperity and in adversity."