John Calvin Commentary Philippians 4:5

"Let your forbearance be known unto all men. The Lord is at hand." — Philippians 4:5 (ASV)

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.