Commentary on Philippians, Colossians, and Thessalonians

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Comm on Phil, Col, Thes all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Revelation 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2 Timothy 2:19,) and to separate at least the lambs from the kids; 221 but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd 222 , who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us. Philippians 4:4-9 4. Rejoice in the Lord alway: and again I say, 4. Gaudete in Domino semper, iterum dico, Rejoice. gaudete. 5. Let your moderation be known unto all 5. Moderatio vestra nota sit omnibus men. The Lord is at hand. hominibus. Dominus prope est. 6. Be careful for nothing; but in every thing 6. De nulla re sitis solliciti: sed in omnibus, by prayer and supplication with thanksgiving let oratione et precatione, cum gratiarum actione, your requests be made known unto God. petitiones vestrae innotescant apud Deum. 7. And the peace of God, which passeth all 7. Et pax Dei, quae exsuperat omnem understanding, shall keep your hearts and minds intelligentiam, custodiet corda vestra et through Christ Jesus. cogitationes vestras in Christo Iesu. 8. Finally, brethren, whatsoever things are 8. Quod reliquum est, fratres, quaecunque true, whatsoever things are honest, whatsoever sunt vera, quaecunque gravia, qaecunque iusta, things are just, whatsoever things are pure, quaecunque pura, quaecunque amabilia, whatsoever things are lovely, whatsoever things quaecunque honesta: si qua virtus, et qua laus, are of good report; if there be any virtue, and if haec cogitate. there be any praise, think on these things 9. Those things, which ye have both learned, 9. Quae et didicistis, et suscepistis, et audistis, and received, and heard, and seen in me, do: and et vidistis in me: haec facite, et Deus pacis erit the God of peace shall be with you. vobiscum. 4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. 223 Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, 224 as 221 “Les agneux des boucs;” — “The lambs from the goats.” 222 “Christ vray Pastuer;” — “Christ the true Shepherd.” 223 “Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;” — “It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart.” 224 “Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux;” — “Notwithstanding the troubles and annoyances that they saw before their eyes.” 70 John Calvin
Comm on Phil, Col, Thes assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. 225 For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side 226 , have amply sufficient ground of joy. The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. 227 For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luke 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us. 5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “Let all that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. 228 This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” 229 Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences. The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, 230 and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luke 21:19.) Hence those proverbs, — “We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, 225 “Qui plus que tous les autres pouuoit auoir matiere de se contrister;” — “Who might more than all others have had occasion to indulge sorrow.”“ 226 “Ont le Seigneur pour eux;” — “Have the Lord for them.” 227 “Que vostre ioye se continue en iceluy iusques a la fin;” — “That your joy may maintain itself in him until the end.” 228 “En douceur et patience;” — “With sweetness and patience.” 229 “TranquilIus animus meus, qui aequi boni facit omnia.” Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: “Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;” — “My mind, however, is most tranquil, which takes all that in good part.” See Cic. Art.7,7. — Ed. 230 “D’autant plus que nous-nous monstrons gracieux et debonnaires;” — “The more that we show ourselves agreeable and gentle.” 71 John Calvin
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Commentary on Philippians, Colossians, and Thessalonians

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