Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
9. For this cause we also, since the day we 9. Propterea nos quoque, ex quo die
heard it, do not cease to pray for you, and to audivimus, non cessamus pro vobis orare, et
petere ut impleamini cognitione voluntatis ipsius,
in omni sapientia et prudentia 287 desire that ye might be filled with the knowledge
of his will in all wisdom and spiritual
spirituali:
understanding;
10. That ye might walk worthy of the Lord 10. Ut ambuletis digne Deo, in omne
unto all pleasing, being fruitful in every good obsequium, in omni bono opere fructificantes, et
work, and increasing in the knowledge of God; crescentes in cognitione Dei:
11. Strengthened with all might, according 11. Omni robore roborati, secundum
to his glorious power, unto all patience and potentiam gloriae ipsius, in omnem tolerantiam
longsuffering with joyfulness;
et patientiam, cum gaudio.
9. For this cause we also. As he has previously shewn his affection for them in his thanksgivings,
so he now shews it still farther in the earnestness of his prayers in their behalf. 288 And, assuredly,
the more that the grace of God is conspicuous in any, we ought in that proportion specially to love
and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf?
That they may know God more fully; by which he indirectly intimates, that something is still
wanting in them, that he may prepare the way for imparting instruction to them, and may secure
their attention to a fuller statement of doctrine. For those who think that they have already attained
everything that is worthy of being known, despise and disdain everything farther that is presented
to them. Hence he removes from the Colossians an impression of this nature, lest it should be a
hinderance in the way of their cheerfully making progress, and allowing what had been begun in
them to receive an additional polish. But what knowledge does he desire in their behalf? The
knowledge of the divine will, by which expression he sets aside all inventions of men, and all
speculations that are at variance with the word of God. For his will is not to be sought anywhere
else than in his word.
He adds — in all wisdom; by which he intimates that the will of God, of which he had made
mention, was the only rule of right knowledge. For if any one is desirous simply to know those
things which it has pleased God to reveal, that is the man who accurately knows what it is to be
truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not
keeping within due bounds. By the word συνέσεως which we render prudentiam, (prudence,) I
understand — that discrimination which proceeds from intelligence. Both are called spiritual by
Paul, because they are not attained in any other way than by the guidance of the Spirit.
For the animal man does not perceive the things that are of God.
(1 Corinthians 2:14.)
So long as men are regulated by their own carnal perceptions, they have also their own wisdom,
but it is of such a nature as is mere vanity, however much they may delight themselves in it. We
287 “Prudence, ou intelligence;” — “prudence, or understanding.”
288 “Comme il a ci dessus demonstré l’amour qu’il auoit enuers eux, en protestant qu’il s’esiouit de leurs auancemens, et en
rend graces a Dieu, aussi le fait — il maintenant en son affection vehemente, et continuation de prier;” — “As he has already
shewn the love which he cherished towards them, by declaring that he rejoices in their proficiency, and gives thanks to God for
it, so he does the same now by his intense eagerness and perseverance in prayer.”
86
John Calvin