Chapter 4 (2)

Chapter 4 (2)

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, 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 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.

Note 246. “Afin qu’ils ne se repentent point de luy auoir assiste;” — “That they may not regret their having assisted him.”

Note 247. “A reprendre vigueur et fleurir;” — “To recover strength and flourish.”

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. 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 of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.

Note 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.”

13 I can do all things through Christ As he had boasted of things that were very great, in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. “I can do all things,” says he, “but it is in Christ, not by my own power, for it is Christ that supplies me with strength.” Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling.

Note 249. “De choses grandes et excellentes;” — “Of things great and excellent.”

14 Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.

Note 250. “Qu’il fust abbattu, et eust perdu courage estant en indigence;” — “That he had been overcome, and had lost heart, being in poverty.”

Philippians 4:15-23

15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

15. Nostis autem et vos Philippenses, quod initio Evangelii, qunado exivi ex Macedonia, nulla mecum Ecclesia in ratione dati et accepti, nisi vos soli.

16. For even in Thessalonica ye sent once and again unto my necessity.

16. Nam et Tessalonicam semel atque iterum mihi, quod opus erat, misistis:

17. Not because I desire a gift: but I desire fruit that may abound to your account.

17. Non quia requiram donum, sed requiro fructum, qui exsuperet in rationem vestram.

18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

18. Accepi autem omnia et abundo, impletus sum, postquam ab Epaphrodito accepi, quai missa sunt a vobis in odorem bonae fragrantiae, sacrificium acceptum gractum Deo.

19. But my God shall supply all your need according to his riches in glory by Christ Jesus.

19. Deus autem meus implebit, quicquid vobis opus est, secundum divitias suas in gloria per Christum Iesum.

20. Now unto God and our Father be glory for ever and ever. Amen.

20. Porro Deo et Patri nostro gloria in secula seculorum. Amen.

21. Salute every saint in Christ Jesus. The brethren which are with me greet you.

21. Salutate omnes sanctos in Christo Iesu. Salutant vos qui mecum sunt fratres.

22. All the saints salute you, chiefly they that are of Cesar’s household.

22. Salutant vos omnes sancti: maxime qui sunt ex domo Caesaris.

23. The grace of our Lord Jesus Christ be with you all. Amen.

23. Gratia domini nostri Iesu Christi cum omnibus vobis. Amen.

It was written to the Philippians from Rome by Epaphroditus.

Scripta est a roma per Epaphroditum.

15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.

In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,

Note 251. “Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;” — “There was some such condition and correspondence between St. Paul and the Churches.”

If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1 Corinthians 9:11.)

Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!

17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, as if they ought singly to stand in the room of all, and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.

Note 252. “Pour les induire a continuer;” — “To induce them to hold on.”

Note 253. “Comme si eux deussent tenir la place de tous, et faire pour les autres;” — “As if they ought to hold the place of all, and to act in the room of others.”

Note 254. Calvin evidently refers to the word λόγον, (account,) which the Apostle had made use of in the fifteenth verse, in the phrase εἰς λόγον δόσεω; καὶ λήψεω;, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase אשמו ןחמ (mattan umassa) — giving and taking. — Ed.

18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.

The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Hebrews 13:16.) Alas for our indolence! — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings.

Note 255. “Or maudite soit nostre paresse;” — “But accursed be our indolence.”

Note 256. “Les consumons prodigalement et meschamment en choses infames et abominables;” — “We lay them out lavishly and wickedly on things infamous and abominable.”

Note 257. “Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;” — “Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces.”

19 My God will supply Some read impleat — in the optative — May he supply. While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.

Note 258. “Comme si c’estoit vn souhait que sainct Paul feist;” — “As if it were a wish that St. Paul expressed.”

20 Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.

Note 259. “La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul;” — “The liberality which the Philippians had exercised towards St. Paul.”

22 The brethren that are with me salute you In these salutations he names first of all his intimate associates, afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor.

Note 260. “Les compagnons, qui demeuroyent auec luy;” — “His associates who lived with him.”

Note 261. “Some imagine,” says Dr. A. Clarke, “that Seneca, the preceptor of Nero, and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’s works.” — Ed.

END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.