John Calvin Commentary Philippians 4

Therefore, my brethren He concludes his doctrine, as he usually does, with most urgent exhortations, so that he may establish it more firmly in people's minds. He also appeals to their affections with endearing terms of address, which at the same time are not motivated 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 ministry persevering in the faith, he hoped to attain that triumph, which we have mentioned before, when the Lord will reward with a crown those things that have been accomplished under His guidance.

When he urges them to so stand fast in the Lord, he means that he approves of their condition. At the same time, the word so might be taken as referring to the preceding doctrine; but the first interpretation is more suitable, so that, by praising their current condition, he urges them to perseverance. They had already, it is true, given some evidence of their steadfastness. Paul, however, knowing well human weakness, considers that they need strengthening for the future.

I exhort Euodias and Syntyche (Philippians 4:2). It is an almost universally accepted opinion that Paul desired to settle a quarrel, of what kind I do not know, between those two women. While I am not inclined to dispute this, Paul's words do not provide sufficient grounds for such a conjecture to convince us that this was truly the case.

It appears, from the testimony he gives in their favor, that they were very excellent women, for he honors them so much as to call them fellow-soldiers in the gospel. Therefore, as their agreement was a matter of great importance, and, on the other hand, great danger would accompany their disagreement, he particularly urges them to concord.

We must note, however, that whenever he speaks of agreement, he also adds its bond—in the Lord. For every union will inevitably be cursed if it is apart from the Lord; and, on the other hand, no matter how disjoined anything may be, it ought to be reunited in Christ.

I entreat you, also, true yokefellow. I am not inclined to dispute the gender of the noun and will, accordingly, leave it undetermined whether he addresses a man or a woman here. 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 add the name of Clement in the same connection.

I refrain, however, from that dispute; I only maintain that it is not Paul’s wife who is designated by this term. Those who maintain this quote Clement and Ignatius as their authorities. If they quoted correctly, I would certainly not despise men of such eminence. But as writings are brought forward from Eusebius which are spurious, and were contrived by ignorant monks, they are not worthy of much credit among readers of sound judgment.

Let us, therefore, examine the matter itself, without forming 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, he says, 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 when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison and sent to Rome. Everyone must perceive how unsuitable a 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).

At the same time, I am well aware of the objection usually brought forward against this—that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he desires that unmarried persons may be able to remain in the same condition as 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 (1 Corinthians 9:5)—for the purpose of proving he had a wife, it is too silly to require any refutation.

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 even for two whole months? In short, 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 uses here (συλλάμβανεσθαι) means to take hold of a thing and embrace it along with another person, in order to give help.

Whose names are in the book of life. The book of life is the roll of the righteous, who are predestined to life, as in the writings of Moses (Exodus 32:32). God keeps this roll with Himself in safekeeping. Hence the book is nothing other than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel uses 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 (Psalms 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.

Should anyone allege that Paul therefore acts rashly in pronouncing on the secrets of God, I answer that we may in some measure form a judgment from the sign by which God manifests His election, but only as far as our capacity allows. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the meantime reckon them 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 the lambs from the kids; 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, who resort 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 distinctively on His elect, that they will be for us the seals, as it were, of an election which is hidden from us.

Rejoice in the Lord. This is an exhortation appropriate for the times. For, as the condition of the godly was extremely troubled, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. Therefore, he instructs them that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord; for surely these spiritual consolations, by which the Lord refreshes and gladdens us, ought then, most of all, to show their effectiveness when the whole world tempts us to despair.

Let us, however, considering the circumstances of the times, reflect on the effectiveness this word must have had when spoken by Paul, who himself had particular reason for sorrow. For if they are appalled by persecutions, imprisonments, exile, or death, here is the Apostle, who comes forward—who, amidst imprisonments, in the very heat of persecution, and in short, facing the fear of death, is not merely joyful himself but even stirs others to joy. The sum, then, is this: that come what may, believers, having the Lord on their side, have ample reason for joy.

The repetition of the exhortation serves to give it greater force: Let this be your strength and stability—to rejoice in the Lord, and that, not for a moment only, but so that your joy in him may be lasting. For undoubtedly, it differs from the joy of the world in this respect: we know from experience that the world’s joy is deceptive, frail, and fading, and Christ even pronounces it accursed (Luke 6:25). Therefore, only a joy in God that can never be taken away from us is a settled joy.

Your moderation. This may be explained in two ways. We may understand him as bidding them rather give up their right, than for anyone to 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. I rather prefer this latter meaning, for it is a term that is used 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. In accordance with this, Cicero uses the following expression: “My mind is tranquil, which takes everything in good part.”

Such equanimity—which is, as it were, the mother of patience—he requires here from the Philippians; indeed, such as will manifest itself to all, 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 enduring injuries or inconveniences.

The Lord is at hand. Here we have an anticipation by which he counters an objection that might be raised. For carnal sense rises in opposition to the previous statement.

For as the rage of the wicked is more inflamed in proportion to our mildness, and the more they see us prepared to endure, the more emboldened they become to inflict injuries, we are with difficulty induced to possess our souls in patience (Luke 21:19). Hence these proverbs: “We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” From this, we conclude that the ferocity of the wicked must be repressed by corresponding violence, so that they may not insult us with impunity.

To such considerations Paul here opposes confidence in Divine providence. He replies 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. This is why we are so quickly, and over trivial matters, thrown into confusion and often become disheartened too, because we do not recognize that the Lord cares for us.

On the other hand, we learn that this is the only remedy for tranquilizing our minds: when we rest unreservedly in his providential care, knowing that we are not exposed either to the rashness of fortune or to the caprice of the wicked, but are under the regulation of God’s fatherly care.

Ultimately, the person who possesses this truth—that God is present with him—has a secure foundation on which to rest.

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. It is used in this latter sense here, and also in Psalm 145:18: The Lord is near to all that call upon him.

The meaning, therefore, is: “Miserable would be the condition of the pious if the Lord were distant 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 on this consideration, so that they may not be intimidated by the rage of the wicked.

It is well known that the term solicitudo (carefulness) is used to denote that anxiety which proceeds from distrust of Divine power or help.