Study

1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations ²⁰⁸²⁰⁸     “Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs;” — “And calling them by lovely and kind names, he endeavors to gain their hearts.” , which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith ²⁰⁹²⁰⁹     “Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen;” — “Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality.” , he hoped to attain that triumph, of which we have spoken ²¹⁰²¹⁰     Calvin seems to refer here to what he had said when commenting on Philippians 2:16. See p. 72.—Ed. , when the Lord will reward with a crown those things which have been accomplished under his guidance.

When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.

2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel ²¹¹²¹¹     “1l les appelle ses compagnes de guerre, d’autant qu’elles ont batail1e auec luy en l’euangile;” — “He calls them his companions in war, inasmuch as they had struggled hard with him in the gospel.” . Hence, as their agreement was a matter of great moment ²¹²²¹²     “C’estoit une chose grandement requise et necessaire qu’elles fussent d’un consentement;” — “It was a thing greatly requisite and necessary that they should be in a state of agreement.” , and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.

We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it—in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.

3 I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined ²¹³²¹³     “Je le laisse a disputer aux autres;” —”I leave it to others to dispute as to this.” , whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius ^{214214     “}Comme ainsi soit qu’on metre en auant ie ne scay quels faux escrits sous le nom d’Eusebe;” — “As they set forth I know not what spurious writings under the name of Eusebius.” which are spurious, and were contrived by ignorant monks ²¹⁵²¹⁵     “Et adioustez a son histoire;” — “And added to his history.” , they are not deserving of much credit among readers of sound judgment ²¹⁶²¹⁶     “Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy;” — “They do not deserve, as to readers of good judgment, that much credit should be attached to them.”

Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.

“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” (1 Corinthians 7:8.)

He wrote that Epistle at Ephesus ²¹⁷²¹⁷     See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78. when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Acts 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage —

Is it not lawful for me to lead about a wife (I Corinthians 9:5,)

for the purpose of proving he had a wife, it is too silly to require any refutation ²¹⁸²¹⁸     See Calvin on the Corinthians, vol. 1, p. 234, 235, 292. . But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here (συλλάμβανεσθαι) means, to take hold of a thing and embrace it along with another person, with the view of giving help ²¹⁹²¹⁹     It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor,opem fero, iuvo; (I lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed.

Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exodus 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in

Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psalm 69:28)

that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom ²²⁰²²⁰     See Calvin on the Psalms, vol. 3, pp. 73, 74. .

Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In 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; ²²¹²²¹     “Les agneux des boucs;” — “The lambs from the goats.” 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 ²²²²²²     “Christ vray Pastuer;” — “Christ the true Shepherd.” , 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.

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. ²²³²²³     “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.” Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, ²²⁴²²⁴     “Non obstant les troubles et les fascheries qu’ils voyoyent deuant leurs yeux;” — “Notwithstanding the troubles and annoyances that they saw before their eyes.” as 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. ²²⁵²²⁵     “Qui plus que tous les autres pouuoit auoir matiere de se contrister;” — “Who might more than all others have had occasion to indulge sorrow.”“ 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 ²²⁶²²⁶     “Ont le Seigneur pour eux;” — “Have the Lord for them.” , 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. ²²⁷²²⁷     “Que vostre ioye se continue en iceluy iusques a la fin;” — “That your joy may maintain itself in him until the end.” 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. ²²⁸²²⁸     “En douceur et patience;” — “With sweetness and patience.” 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.” ²²⁹²²⁹     “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. 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, ²³⁰²³⁰     “D’autant plus que nous-nous monstrons gracieux et debonnaires;” — “The more that we show ourselves agreeable and gentle.” 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, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. ²³¹²³¹     “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.” 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, ²³²²³²     “Que nous sommes tout incontinent et pour vn rien troublez et esmeus;” — “That we are all at once and for nothing troubled and moved.” 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, ²³³²³³     “Ni au plaisir desborde des meschans;” — “Nor to the unbridled inclination of the wicked.” 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.