Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
11. Not that I speak in respect of want: for I 11. Non quod secundum penuriam loquar;
have learned, in whatsoever state I am, therewith ego enim didici, in quibus sum, iis contentus esse.
to be content.
12. I know both how to be abased, and I know 12. Novi et humilis esse, novi et excellere:
how to abound: every where and in all things I ubique et in omnibus institutus sum, et saturari,
am instructed both to be full and be hungry, both et esurire, et abundare, et penuriam pati.
to abound and to suffer need.
13. I can do all things through Christ which 13. Omnia possum in Christo, qui me
strengtheneth me.
corroborat.
14. Notwithstanding ye have well done, that 14. Caeterum benefecistis simul
ye did communicate with my affliction. 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, 246 as is usually the case 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 247 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. 248 Prosperity is wont to puff up the mind
246 “Afin qu’ils ne se repentent point de luy auoir assiste;” — “That they may not regret their having assisted him.”
247 “A reprendre vigueur et fleurir;” — “To recover strength and flourish.”
248 “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.”
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John Calvin