Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
that the ferocity of the wicked must be repressed by corresponding violence, that they may not
insult us with impunity. 231 To such considerations Paul here opposes confidence in Divine
providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity,
and whose goodness can conquer their malice. He promises that he will aid us, provided we obey
his commandment. Now, who would not rather be protected by the hand of God alone, than have
all the resources of the world at his command?
Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance
of the providence of God is the cause of all impatience, and that this is the reason why we are so
quickly, and on trivial accounts, thrown into confusion, 232 and often, too, become disheartened
because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that
this is the only remedy for tranquillizing our minds — when we repose unreservedly in his
providential care, as knowing that we are not exposed either to the rashness of fortune, or to the
caprice of the wicked, 233 but are under the regulation of God’s fatherly care. In fine, the man that
is in possession of this truth, that God is present with him, has what he may rest upon with security.
There are, however, two ways in which the Lord is said to be at hand — either because his
judgment is at hand, or because he is prepared to give help to his own people, in which sense it is
made use of here; and also in Psalm 145:18, The Lord is near to all that call upon him. The meaning
therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from
them.” But as he has received them under his protection and guardianship, and defends them by
his hand, which is everywhere present, let them rest upon this consideration, that they may not be
intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the
term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of
Divine power or help.
6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender;
the expression, therefore, is equivalent to omni negotio, (in every matter,) for (prayer) and
(supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the
pious in Psalm 55:22, and Peter also in 1 Peter 5:7, to cast all their care upon the Lord. For we are
not made of iron, 234 so as not to be shaken by temptations. But this is our consolation, this is our
solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything
that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event
of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let
us betake ourselves forthwith to prayer, as to a sacred asylum. 235
The term requests he employs here to denote desires or wishes. He would have us make these
known to God by prayer and supplication, as though believers poured forth their hearts before God,
when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and
231 “Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance;” — “That they may not rise up against
us at their pleasure, and without resistance.”
232 “Que nous sommes tout incontinent et pour vn rien troublez et esmeus;” — “That we are all at once and for nothing troubled
and moved.”
233 “Ni au plaisir desborde des meschans;” — “Nor to the unbridled inclination of the wicked.”
234 “Car nous ne sommes de fer ni d’acier (comme on dit) ne si insensibles;” — “For we are not of iron nor steel, as they say,
nor so insensible.”
235 “Comme a vne franchise;” — “As to a privilege.”
72
John Calvin