John Calvin Commentary Philippians 1

Paul and Timotheus, servants of Jesus Christ. While Paul is accustomed, in the inscription of his epistles, to use titles of distinction to gain credibility for himself and his ministry, there was no need for lengthy commendations when writing to the Philippians. They had known him by experience as a true Apostle of Christ and still acknowledged him as such beyond all controversy, for they had persevered steadfastly and consistently in the calling of God.

Bishops. He names the pastors separately for the sake of honor. We may, however, infer from this that the name of bishop is common to all the ministers of the Word, since he assigns several bishops to one Church. The titles, therefore, of bishop and pastor are synonymous. And this is one of the passages Jerome quotes to prove this in his epistle to Evagrius and in his exposition of the Epistle to Titus.

Afterwards, the custom crept in of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their own group. It originated, however, in a human custom and rests on no scriptural authority.

I acknowledge, indeed, that given human nature and ways, order cannot be maintained among the ministers of the Word without one presiding over the others. I speak of particular bodies, not of whole provinces, much less of the whole world.

Now, although we must not contend for words, it would nevertheless be better for us in speaking to follow the Holy Spirit, the author of languages, than to change for the worse the forms of speech He dictates to us. For from the corrupted meaning of the word this evil has resulted: that, as if all the presbyters were not colleagues called to the same office, one of them, under the pretext of a new title, usurped dominion over the others.

Deacons. This term may be understood in two ways: either as meaning administrators and caretakers of the poor, or as elders who were appointed for the oversight of morals. However, since Paul more generally uses it in the former sense, I understand it rather as meaning stewards who oversaw the distribution and collection of alms. On other points, consult the preceding commentaries.

I give thanks. He begins with thanksgiving on two accounts: first, that he may by this sign show his love to the Philippians; and secondly, that by commending them for the past, he may also exhort them to perseverance in the future. He also presents another evidence of his love: the earnest care he showed in his supplications.

It is to be observed, however, that whenever he mentions things that are joyful, he immediately breaks out in thanksgiving—a practice with which we also should be familiar.

We must also note the things for which he gives thanks to God: the fellowship of the Philippians in the gospel of Christ, for it follows from this that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”

Always in every prayer. Connect the words in this manner: “Always presenting prayer for you all in every prayer of mine.” For as he had said before, that remembering them was an occasion of joy to him, so he now adds that they come into his mind as often as he prays. He afterwards adds that it is with joy that he presents prayer on their behalf.

Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings and desired their perfection. Therefore, we should always rejoice in the blessings received from God in such a way as to remember to ask Him for what we still need.

For your fellowship. He now, passing over the other clause, states the ground of his joy — that they had come into the fellowship of the gospel, that is, they had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, regarding any enjoyment of it, until we have received it by faith.

At the same time, the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptness in having shown themselves teachable as soon as the doctrine was set before them. The phrase until now denotes their perseverance.

Now we know how rare an excellence it is to follow God immediately when He calls us, and also to persevere steadfastly to the end. For many are slow and reluctant to obey, while there are still more that fall short through fickleness and inconstancy.

Persuaded of this very thing. An additional ground of joy is found in his confidence in them for the future. But someone will say, why should people dare to assure themselves about tomorrow amid such great infirmity of nature, amid so many impediments, hardships, and dangers?

Paul, assuredly, did not derive this confidence from the steadfastness or excellence of people, but simply from the fact that God had manifested His love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits—when we derive from them reason for hoping well for the future.

For as they are tokens both of His goodness and of His fatherly benevolence toward us, what ingratitude it would be to derive from this no confirmation of hope and good courage! In addition to this, God is not like humans, so as to be wearied or exhausted by conferring kindness.

Therefore, let believers exercise themselves in constant meditation on the favors God confers, so that they may encourage and confirm hope for the future, and always ponder in their minds this syllogism: God does not forsake the work which His own hands have begun, as the Prophet bears witness (Psalms 138:8; Isaiah 64:8); we are the work of His hands; therefore He will complete what He has begun in us.

When I say that we are the work of His hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of His sons. For it is a token to us of our election that the Lord has called us effectually to Himself by His Spirit.

It is asked, however, whether anyone can be certain about the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer that the assurance an individual has regarding his own salvation is very different from what he has regarding that of another.

For the Spirit of God is a witness to me of my calling, as He is to each of the elect. Regarding others, we have no testimony, except from the outward efficacy of the Spirit; that is, insofar as the grace of God shows itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly contained and does not extend itself to others.

But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both so that we may not be envious toward our neighbors and withhold from them an equitable and kind judgment of charity, and also so that we may be grateful to God.

This, however, is a general rule both for ourselves and for others—that, distrusting our own strength, we depend entirely on God alone.

Until the day of Jesus Christ. The chief thing, indeed, to be understood here is—until the termination of the conflict. Now the conflict is terminated by death. However, as the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it would be better to extend the advancement of the grace of Christ to the resurrection of the flesh.

For although those who have been freed from the mortal body no longer contend with the lusts of the flesh and are, as the expression is, beyond the reach of a single dart, yet it would not be absurd to speak of them as still advancing. This is because they have not yet reached the point to which they aspire—they do not yet enjoy the felicity and glory for which they have hoped.

And finally, the day has not yet shone that will reveal the treasures hidden in hope. And in truth, when hope is discussed, our eyes must always be directed toward a blessed resurrection as the main objective.