Commentary on Philippians, Commentary · Chapter 4
Chapter .4.
THerfore my Brethren beloued & longed for, my ioy, & my crowne ſo ſtand in the Lord my beloued
2 I exhort Euodia, & I exhort Syntiche, that they be of one accord in the Lord.
3 Yea I beſeech thee alſo faithfull yokefellowe, helpe thoſe women which labored with me in the Goſpel, with Clement & with my other helpers, whoſe names are in the booke of life.
THerfore Brethren. He ſhutteth vp his exhortatiō with more vehemēt words than he was accuſtomed, yt he might the more déepely imprint it in mens minds. And he inſinuateth into their affections with ſwéete appellations, whyche notwithſtanding procéed not of flattery, but of a ſincere louelove. He calleth them his ioy, and his crowne, becauſe he being glad that they gottē by his trauell did continue in ye faith, hoped for that triumph, whereof we ſpake, when the Lord ſhal crowne our déeds with his own happines. Where he biddeth them ſo ſtand in the Lord, he ſignifieth that he alloweth theyr eſtate, although this word So might be referred to the former doctrine: but that is more fit, that by praiſing their preſent ſtate, he might exhort them to perſeuerance: indéed they had already ſhewed ſome token of their conſtancie: yet Paule being priuie vntounto mans weakenes, thinke that they hauehave néede to be confirmed for the time afterward 2. I exhort Euodia & Syntiche. It is a common opinion receiued for the moſt part, that Paule would quiet (I knowe not what grudge) betwéen theſe two women, touching which matter, although I would not contend: yet the coniecture in the words of Paule is lighter than that it can perſwade me that it was ſo: It appeareth by the teſtimony which he giuegive thē, that they were very wiſe women, for he attributeth ſo much vntounto them, that he calleth them fellow laborers in the goſpel, therefore becauſe in their agrement there was much moment, & in their diſcord greate danger, he encourageth them peculiarly vntounto concorde. We muſt marke alſo, that ſo oft as he ſpeaketh of cōſent he addeth this band In the Lord. For without the Lord al agrement ſhal be accurſed, and there is nothing ſo diſſeuered, whiche muſte not in Chriſte againe be gathered togither. Yea and I beſeeche thee alſo faithfull yokefellow. I wil not diſpute of the ſexe. Therfore whither he ſpeaketh to a man or to a woman I leaue it indifferent, although the argument of Eraſmus be too weake, who gathereth therof that it was a woman, becauſe mention is here made of women, as though he doth not immediately adde the name of Clement in the ſame cauſe: but I ceaſe from that diſputation, only I déeme that the wife of Paule is ſignified vnderunder this name. They that affirme this, do cite Clemēt and Ignatius for the authors of it, if they did cite them truly, I woulde not diſpiſe ſuche men eſpecially. But ſéeing that counterfaite writings are brought forth by Euſebius: and added by the vnlearned munkes, they deſerue but little credit with readers of ſound iudgemēt. Therfore let vsus enquire of the matter without the preiudice of mē. When Paule writ the firſte Epiſtle to the Corinthians, he reporteth that he then was vnmarried. 1. Cor. 7.8. To them (he ſaith) that are vnmarried and to widowes I ſpeake: it is good if they continue euen as I am. He wrote that epiſtle at Epheſus when he was ready to depart. Not long after he came to Ieruſalem, where he was caſt into priſon, and brought vntounto Rome. How vnfit a tyme was thys to marrye a wyfe, whiche he ſpente partelye in hys iourney, and partelye in bondes, who ſeeth not? Adde herevnto that he was then readye to endure bondes & perſecutions, as he witneſſeth in Luke, Act. 21.13. Neyther am I ignorant what is wonte to bée obiected on the contrary parte: namely that Paule being marriried, did abſtaine from the company of hys wife. But the wordes ſounde otherwyſe: for he wiſheth that they which are vnmarried, myght continue in his eſtate. And what is hys eſtate but the ſtate of ſinglenes? Whereas they bryng in that: Is it not lawfull for me to leade about a wife? 1. Cor. 9.5. to proue that he had a wife, it is too friuolous, ſo that it néede no anſwere. But now that we may grante that Paule was married, whence had he a wife, at Philippos? the which Citie it is not read that he entered into aboue twiſe, and where it is credible that he neuer abode two whole moneths. To conclude, there is nothing leſſe agréeyng to the matter, than to ſpeake here of a wife, no nor of any woman (in my iudgement) it is probable, notwithſtanding I leaue it to the readers iudgement. The worde foreign, whych Paule here vſeth, is in helping wiſe to apprehende & embrace the ſame thing, Whoſe names are in the booke of life. The booke of life is the catalogue of the iuſt which are predeſtinate vntounto life, as in Moyſes. Exodus, 33.32. This catalogue the Lorde kéepeth with himſelfe. Therefore the booke is nothing els but his eternall counſell determined in his breſt. For that ſayth Ezechiell the writing of the houſe of Iſrael. cap. 13.9. In the like reſpect it is ſaid. Pſal. 69.29. Let them be wiped out of ye booke of the liuing, and not be written among the righteous: that is let them not be accounted among the elect of GOD, whome he aſcrybeth to hys Church, and to the borders of his kingdome. If any wil obiect that Paule therfore doth raſhly, who challenge vntounto himſelfe power to pronounce the ſecrets of God: I anſwere that after a ſort we may iudge by ſignes, whereby God doth make his election manifeſt: yet ſo much as our capacitie can beare. Therfore in whomſoeuer we ſée ye notes of adoption to appeare, let vsus in the meane time accoūt them for the ſonnes of God, vntill the bookes ſhal be opened, which ſhal altogither reueale al things. It belōgeth only vntounto god to knowe nowe thoſe that are his, and at length to ſeparate the ſhéepe from the goats. But it is our duty, charitably to iudge al thē to be ſhéepe, that obediently ſubmit themſelues vntounto their paſtor Chriſte, who gather them ſelues into his ſhéepefold, and there abide conſtantly. It is our dutie ſo much to eſtéeme the gifts of the holy ghoſt, which peculiarly he beſtoweth vponupon his elect, yt they may be to vsus as it were ſeales of his hidden election
4 Reioyce in the Lord alwaie: againe I ſay reioyce.
5 Let your pacient minde be knowne to all men. The Lorde is at hand.
6 Bee carefull for nothing: but in all thinges let your requestes bee knowne vntounto God in praier & ſupplication with giuing of thankes.
7 And the peace of God which paſſeth al vnderstanding, ſhall keepe your harts & minds in Chriſt Ieſus.
8 Furthermore Brethren, whatſoeuer things are true, whatſoeuer things are graue, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are amiable, whatſoeuer things are honeſt: if there be any vertue, & if there bee any praiſe thinke on theſe things.
9 Which yee hauehave both learned, and receyued, and hearde, & ſeene in me, doe thoſe things, and the God of peace ſhall bee with you.
4 Reioyce in the Lord. This is an exhortation applied to the time. For becauſe the ſtate of the godly was much troubled, eueryevery where dangers imminent, it might ſo fall out, that they being ouercome with ſorrowe & impatience, might faint. Therfore he biddeth them, howſoeuer their eſtate were hated and troubled, neuertheleſſe to reioyce in the Lorde: for then eſpecially the ſpirituall conſolations wherwith ye Lord doo recreate and chéere vsus, muſte ſhewe forth their ſtrength, when the whole world doo prouoke vsus to deſperation: but we muſt conſider by the circumſtance of the time, howe forcible this voice would hauehave béene from Paules mouth, who might be the eſpecial cauſe of their heauines. For if they be afraide of perſecutions, of bonds, of baniſhment, or of death: here the Apoſtle commeth forth, who amideſt his bonds, in the midſt of hoate perſecutions, and in feare of death, is not only ioyful but alſo chéereth vp others. The ſum therefore is this, whatſoeuer ſhall happen, yet the faithfull who hauehave God on theyr ſide, hauehave ſufficient matter to reioyce. The repetition ſerueth to the amplification, as if he ſhould ſay: let this be a ſtrong & ſtedfaſt ground vntounto you, to reioice in the Lord, and that not for a momēt, but that your ioy may be continued in him. For truly in this it differeth from the ioy of the world, becauſe we hauehave experience that that is deceitful, momentanie and ſoone vaniſheth away, and Chriſt alſo doth pronounce it accurſed, Luke. 6.25. Therfore that is ioy fixed in God which is neuer taken from vsus. 5. Let your patient mind. This may 2 waies bée expounded, either that he biddeth thē rather to loſe their right than that any ſhoulde complaine of their cruelty & rigor. As if he had ſaide: let all men with whome you deale, perceceiue your equity and curteſie, that their knowledge may ſignifie their experience. Or elſe, that he exhorteth them to beare all things paciently, which latter ſenſe doth rather pleaſe me: for the Grecians alſo call foreign, the moderation of the minde, when as we are not eaſily moued with iniuries, whē we are not eaſily troubled with aduerſitie, but we kéepe ſtil an equal condition, to which purpoſe Cicero hath ſaid, my mind is quiet, which taketh all things wel and equally. Such an equity, which is as it were the mother of of patience, Paule here requireth of the Philippians, and which might appeare vntounto al men by ſhewing forth hir effects as occaſion requireth. It ſéemeth not to agrée with the name of modeſty, becauſe Paule in this place doth not forbid them to waxe inſolent, but quietly to behaue themſelues in all their affaires, and to temperate themſelues in ſuſteinyng either iniuries or diſcommodities. The Lord is at hand Here is a Prolepſis whereby he preuenteth an obiection: for the ſenſe of the fleſh reclaimeth agaynſt the former ſentence: for ſince that by our gentlenes the deſire of the wicked waxe more inſolent, and the more readye they ſée vsus to beare, the more bold they are to offer iniuries, wée are hardly brought in this patience to poſſeſſe our ſoules: thervpon came theſe prouerbs. We muſt howle among wolues, that we ſhall ſoone be deuoured of wolues, which hauehave behaued themſelues like ſhéepe. Therefore we conclude that the fiercenes of the wicked is with like violence to be beaten backe, leaſt that ſafely they triumph ouer vsus. Againſte theſe cogitations Paule here oppoſeth the truſte in God his prouidence. He anſwereth I ſay, that ye Lord is at hand, whoſe vertue ſhal ouercome their boldnes, and whoſe goodnes ſhal vanquiſh their malice: him he promiſeth to be preſent with vsus, if we obey his commandement. And who had not rather be protected only by the hand of God, than to hauehave all the aid of the worlde in a readines? An excellent ſentence, wherby firſt we learne, that the cauſe of all impatience is the ignorance of the prouidence of God: hereof it come that we rage ſo quickly, & for ſo light a cauſe, & often alſo we diſpaire becauſe we know not that the Lorde hath care of vsus. Contrariwiſe, this is an only remedie to pacifie our mindes, if knowing that we are neither ſubiect to the raſhnes of fortune, nor to the luſt of the wicked, but that we are gouerned by the fatherly care of god, we reſt altogither vponupon his prouidence. To conclude, whoſoeuer holdeth this, that god is preſent with him, he hath wherin to reioyce without feare. Moreouer the Lord is ſaide to bée at hand, two maner of waies, either becauſe his iudgement is at hand, or elſe becauſe he is ready to ſuccour his ſeruants: in the which ſignification it is taken in this place, as alſo in the Pſal. 145.18. The Lord is néere vntounto al them that cal vpō him: the ſenſe therefore is, the condition of the godly ſhould be moſt miſerable, if the Lorde were farre off: but becauſe the Lord hath receiued them into his tuition, and by his power which is preſent eueryevery where doth defend them: let them ſtay themſelues vponupon this cogitation, that they be not diſmaied at the rage of the wicked. It is knowne and common that carefulnes is here taken for impiety, which ſpringeth from the diſtruſt of gods power or of his help. 6. But in all things. Paule vſeth the ſinguler number, but the neuter gender therefore in foreign is as much as in al your buſines: becauſe foreign and foreign are of the feminine gender. In theſe wordes he exhorteth the Philippians as Dauid doth al the godly. Pſal. 55.23. & Peter 1. epiſtle. 5.7. that they ſhould caſt al their care vpō the Lord: for we are not made of iron, but we may be ſhakē with temptations: but this is the comfort. Here is our eaſe to lay downe (or to ſpeake more properly) to empty out into gods boſome whatſoeuer gréeueth vsus. Confidence bringeth quietnes vntounto our minds, but ſo that we be exerciſed by praiers. Therefore ſo oft as we are aſſalted with any tēptatiō, let vsus fly ſtraight vntounto praier, as vntounto an holy ſāctuary. He taketh praiers here for deſires or vowes. He woulde hauehave them opened vntounto god through praier: as if the faithful ſhould poure out their harts before the Lord, when they cōmend themſelues & al their affaires vntounto him. They ſéeme to be ſomwhat lifted vp, which look hither & thither vntounto ye vain ſolace of the world: but there is one ſure hauen to reſt vponupon, the Lord. With giuing of thanks. Becauſe many pray vntounto God, amiſſe either chiding or murmuring as though they had iuſt cauſe to accuſe him of, others if he doo not ſtraight way grāt their requeſt, can abide no delay. Therfore Paule ioyneth thanksgiuing wt praiers, as if he ſhould ſay, we muſt ſo wiſh of god thoſe things which are neceſſary for vsus, that notwithſtanding we ſubmit our affections vntounto his wil, & that in praying we giuegive him thanks. And truly thankfulnes wil worke this in vsus, that the wil of god ſhall be the chief ſum of our deſires. 7. And the peace of God. Some turning the future tenſe into the optatiue moode, doo make a praier of this ſentence, but falſly: for it is a promiſe wherein he ſheweth the fruit of firme truſting in god, and of Inuocation. If you doo yt he ſaith: The peace of god ſhal keepe your minds and your harts. The ſcripture is wont to diuide the ſoule of mā according to the powers therof into 2. parts: the mind and the hart: the mind ſignifie the vnderſtanding, and the hart the affections or wils: therfore theſe 2 words comprehend ye whole ſoule, in this ſenſe, the peace of God ſhall kéepe you, that you fal not from god by euil cogitatiōs or deſires. And he calleth it truly the peace of god, which depēdeth not vpō the preſent ſight of things, neither doth it change according to ye inclinatiōs of the world, but is founded on the cōſtant & immutable word of God. And he ſaith truly, that it paſſeth al vnderſtanding or ſenſe, becauſe there is nothing more contrarye vntounto mans wit, than in greateſt diſpaire, neuertheleſſe to hope, in greateſt pouerty to behold wealth, in greateſt weakenes not to faint, finally, to promiſe that we ſhall want nothing, whē we are deſtitute of all things. And that altogither is in the alone grace of god, the which is not known but by the word, and the inward earneſt of the ſpirit. 8. Furthermore. Generall exhortations follow, which appertaine vntounto the whole lyfe. In the firſte place he commendeth trueth, whiche is nothyng elſe than the integritie of a good conſcience, with ye fruit therof. In the ſecond place he commendeth grauity or holines (for the word foreign ſignifie both) the whiche vertue is placed in this, that we walke worthy of our vocation, frée from al prophane vncleanes. In the thirde place he commendeth iuſtice, which pertaineth vntounto mutuall communication among men yt we hurt no man, or defraud no man. In the fourth place he commēdeth purity, which ſignifieth chaſtitie throughout our whole life But all theſe things are not ſufficient vntounto Paule, except we ſtudy to make our ſelues amiable vntounto all men, as much as it is lawfull in the Lord, and that we hauehave regard of our good report: for ſo I interpret foreign. If any praiſe for that which is praiſe worthy: for both in the manners of men, which are ſo corrupt, there is ſuch peruerſenes of iudgement, that oftentimes that thing is commended, which is vitious: and it is not lawfull for chriſtians to ſéeke true praiſe among men, who are forbidden to reioyce any other where than in God only. Therefore Paule doth not bid them ſéeke praiſe or commendatiō of their good déeds, nor to frame theyr life according to the iudgement of the people: but only to ſtudy good works which deſerue praiſe, that the vngodly and the enimies of the goſpell, whiles they deride and diſpraiſe the chriſtians, yet they may be compelled to commend their maners. Moreouer the word foreign is ſpoken of the Gréekes as Latines doe Cogitare for Meditari, that is to thinke for to meditate. Meditation goeth before, and then the worke followeth. 9 Which ye hauehave learned, receyued, and heard. By this repetition of words he ſignifieth, that he was diligent in preaching theſe things, as if he ſhould ſay, this was my doctrine, this was my tradition, this was my ſpeach among you. Contrarywiſe, the hypocrites did vrge nothing but ceremonies. And it were a ſhamefull thing to forſake that holy inſtitution which they had thoroughly learned, and wherewith they were almoſt endued. Ye hauehave ſeene in me. This is the chiefeſt thing in a preacher, that he ſpeake not only with his mouth, but with his life, and that he bring credite to his doctrine by his vertuous liuing. Therefore Paule worthily from thence procureth authoritie vntounto his exhortation, becauſe he was no leſſe in his life than in his mouth a captaine and maiſter of vertues. And the God of peace. He had ſpoken of the peace of God, now he confirmeth it more expreſſely, when he promiſeth that God himſelfe the author of peace ſhall bée with them. For the preſence of God bringeth vntounto vsus all goodnes whatſoeuer, as if he ſhould ſay, they ſhall perceiue that God is preſent with them, who will turne all things to their good and proſperitie, ſo that they apply themſelues to godly and holy works.
10 I reioyced alſo in the Lord greatly, that now at the laſt your care for me ſpringeth afreſh, of whome alſo ye were mindfull, but yee wanted opportunitie.
11 I ſpeake not becauſe of want, for I hauehave learned in whatſoeuer ſtate I am, therewith to be content.
12 I knowe both to be humble, and I knowe to excell: euerie where and in all things I am instructed both to be full and to be hungrie, to abound and to ſuffer pouertie.
13 I am able to doo all things in Chriſt who ſtrengthneth me.
14 Notwithſtanding yee hauehave done well in communicating vntounto mine afflictions.
10 I reioyced alſo. Now he declareth the thankefulnes of his mind to the Philippians, that they ſhould not repent of their beneficence, as it is wont to come to paſſe, when wée thinke that our duties are contemned, or nothing eſtéemed. They had ſent vntounto him by Epaphroditus ſuccour in time of his neceſſitie, he teſtifieth that it was a benefite verie acceptable vntounto him, and he ſaith, that he reioiced, becauſe afreſh they were in a new readines to prouide for him, it is a metaphore taken from trées, whoſe ſap lieth cloſe hidden in the winter, and in the ſpring beginneth to flouriſhe, but ſtraightway adding a correction, he alſo doth temperate this ſaying, leaſt he ſhould ſéeme to accuſe their negligence of the former time, therefore he ſaith, that before they were alſo carefull of him, but the opportunitie of the time ſuffered not that he was ſooner reléeued by their liberalitie, ſo he layeth the fault vponupon an vnfit time. I hauehave referred thys part foreign vntounto Paule, and that is the proper ſignification, and more agréeable to Paule his text. 11. I ſpeake not becauſe of want. A ſecond correction, whereby he preuenteth the ſuſpition of a baſe mind and brought lowe by aduerſitie: for he did report, that his conſtancie and moderation was knowne vntounto the Philippians, vntounto whome he was an example of good life, therefore he pronounceth that he was ſo chéered by their liberalitie, that he could yet patiently endure want. Pouertie is héere referred to the affection, for he is neuer poore in mind who is cōtented with his eſtate giuen him of God. He ſaith, In whatſoeuer ſtate I am. That is, whatſoeuer my eſtate is, it is ſufficient vntounto me: wherefore? for the Saints knowe that they ſo pleaſe God, therefore they doo not meaſure ſufficiencie by the plentie of things, but by the will of God, the which they eſtéeme aright, becauſe they are perſwaded that theyr affaires are gouerned by his will and prouidence. 12 I know both to be humble. Héere followeth a diſtributiō, that his mind is capable of either fortune: proſperitie is wont to puffe vp mens mindes aboue meaſure, and aduerſitie to caſt them downe, from both theſe vices he ſaith he is frée. I knowe, he ſaith, to be humble, that is, patiently to ſuffer humilitie, the Gréeke word foreign is héere twiſe put down, but in the firſt place it is taken for to excel, and in the ſecond, for to abound, that they might hauehave relation to their contraries. He that knoweth to vſe his preſent abundance of things ſoberly and temperately with thankeſgiuing, being ready to reſigne all whē it ſhall pleaſe the Lord, & communicating with his brethren, according to the meaſure of his ability, & is not puffed vp with pride, that man hath learned to excell and to be ſatiſfied: an excellent and rare vertue, and far greater than the enduring of pouertie. In learning this knowledge of Paule, let all be exerciſed that will be the diſciples of Chriſt, and in the meane ſeaſon let them ſo accuſtome themſelues to endure pouertie, that it be not hard & gréeuous vntounto them, whē it ſhall happen that they are depriued of their ſubſtance. 13 I am able to do all things in Chriſt. Becauſe he had boaſted of great matters, leaſt it ſhould be obiected vntounto him as an argument of pride, or leaſt he ſhould giuegive others occaſion of fooliſh boaſting, he addeth, that he is indued with this ſtrēgth from Chriſt: I can, he ſaith, do all things, but in Chriſt, not by mine owne vertue, whereby we gather that Chriſt ſhall be no whit at all leſſe ſtrong & forcible in vsus, if being priuie to our owne weakenes, we ſtay our ſelues onelyonly vponupon hys vertue. Whereas he ſaith All things, he vnderſtandeth only thoſe things which belong to his vocation. 14 Notwithstanding ye hauehave done well. How wiſelie and warely he dealeth on either ſide, being circumſpect yt he incline not too much either to this or to that ſide. By ſetting out his conſtancie, magnifically he would beware that ye Philippians ſhould not thinke that he had fainted vnderunder his pouertie. Now he taketh héede, leaſt by ſpeaking boldly he might ſéeme to hauehave contemned their benefits, which were not only a point of diſcurteſie and contumacy, but euen of pride, & together he addeth, that if any other of the ſeruants of Chriſt ſhould néede their helpe, that they ſhould not be ſlothfull to ſuccour them.
15 And yee Philippians knowe alſo, that in the beginning of the Goſpell, when I departed from Macedonia, no Church communicated with me concerning the matter of giuing and receiuing but yee only.
16 For when I was at Theſſalonica, yee ſent once and agayne that which was needefull for me.
17 Not that I deſire a gift, but I deſire the fruite which may further your reckoning.
18 Now I hauehave receiued all, and hauehave plentie: I was euen filled after that I had receyued of Epaphroditus that whiche came from you, an odor that ſmelleth ſweete, a ſacrifice acceptable and pleaſant to God.
19 And my God ſhall fulfill whatſoeuer is wanting vntounto you, according to his riches in glorie thorough Chriſt Ieſus.
20 VntoUnto God and father be praiſe for euermore, amen.
21 Salute all the Saints in Chriſt Ieſus: the brethren whiche are with me greete you.
22 All the Saints ſalute you, and eſpecially they which are of Caeſars houſhold.
23 The grace of our Lord Ieſus Chriſt be with you all. Amen.
24 Written from Rome by Epaphroditus.
15 Yee knowe. I interprete that this was added to excuſe himſelfe, becauſe he had ſo oft receiued from them, for if the other Churches had performed their duties, he might hauehave ſéemed too couetous in taking, thus therefore by purging himſelfe, he commendeth them, and in commending them, he modeſtlie ſpareth others. We alſo muſt take héede by the example of Paule, leaſt the godly, whileſt they ſée vsus too readie to take, doo worthely iudge vsus vnſatiable: you, he ſaith, doo knowe, as if he ſhould ſay, it is not neceſſarie that I ſhould cite other witneſſes, for you your ſelues alſo knowe it, for it oft times come to paſſe that he which thinketh others to ceaſe in their dutie, is more liberall to ſuccour, ſo the one is ignorant of the others liberalitie. Concerning giuing and receiuing, he alludeth vntounto the accompts of money, whereof there are two parts, the one of receipt, the other of expenſe, it is méete that theſe two by a mutuall compenſation ſhould be referred vntounto an equalitie. Such an accompt was agréed vponupon betwéene Paule and the Churches: when Paule miniſtred vntounto them the Goſpell, there was a mutuall obligation that they ſhould miniſter vntounto him things neceſſarie for this life, as he ſaith 1. Corin. 9, 11. If we beſtowe vponupon you ſpirituall things, what great thing is it if you giuegive vsus againe carnall things: therefore if the other Churches had reléeued the neceſſitie of Paule, they had giuen him nothing of their owne, but paide their debt. For they muſt acknowledge that they had receiued the Goſpell of him, yet he denieth that they did not that, becauſe they ſpent nothing for his ſake. How ſhamefull an ingratitude is it, and full of how great vnworthineſſe, to neglect ſuch an Apoſtle, to whome they knew they were more bound, than they were able to pay? Againe, how great was the gentleneſſe of the holy man, to beare their diſcurteſie ſo mildly and ſo méekely, that he doth not accuſe them with any bitter words. 17 Not that I deſire a gift. He reiecteth againe from himſelfe the ſiniſter opinion of an immoderate deſire, leaſt they ſhould thinke that it were a wrong inſinuation, as though they only ſhould doo the dutie of all, and he ſhould abuſe their gentleneſſe, therefore he teſtifieth that he is more carefull for their commoditie, than for his owne. While I receiue any thing, he ſaith of you, ſo much groweth vntounto you. For there are many names which yée beare in the tables of your accompts, that hauehave beſtowed any thing vponupon me. The meaning of this word dependeth vponupon that ſimilitude of exchange, or of paying of debts in the affaires of money. 18 Now I hauehave receyued all and hauehave plentie. He affirmeth more expreſſely that he hath ſo much as is ſufficient, and he adorneth their liberalitie with an excellent teſtimonie when he ſaith, that he aboundeth. Without doubt it was a meane ſumme which they had ſente, but with that mediocritie hée ſaith, he aboundeth vntounto ſatietie: but that is a more excellent commendation of their reward which followeth, when he calleth it a ſacrifice acceptable vntounto God, and an offering of a ſwéete ſmelling ſauour. For what better thing can wée wiſh for, then that our benefites ſhoulde be holy offerings, which God doth receiue at our hands, and with whoſe ſmell he is delighted? In like manner ſpeaketh Chriſt, Whatſoeuer yée hauehave done vntounto one of the leaſt of theſe in my name, ye hauehave done it vntounto me. Matth. 25, 40. But the metaphore of ſacrifices addeth much moment, whereby we are taught that that ſame dutie of louelove which God commaundeth, is not only beſtowed vponupon men, but a ſpirituall and holy worſhip is performed, euen to God himſelfe, as it is ſaide in the Epiſtle to the Hebr. 13, 16. with ſuch ſacrifices God is pleaſed: wo woorth our ſlothfulneſſe, that when God doth ſo gently inuite vsus vntounto the honor of this prieſthoode, and doth put the ſacrifice into our hands: we neither ſacrifice vntounto him, and thoſe things which were appointed for holy offerings, we doo not only conſume them on prophane vſes, but wickedly waſte them on moſt filthy corruptions. For the aulters wherevpon the ſacrifices of our wealth ought to be laide, are the poore and the ſeruants of Chriſt, but they being neglected, ſome ſpend it on all kind of riot, ſome on gluttonie, ſome on lecherie, and ſome on building faire houſes. 19. And my God ſhall fulfill. Some reade, I beſeech my God to fulfill in the optatiue moode, which although I reiect not, yet I more allowe the other reading. He calleth God by name his God, becauſe he doth impute and acknowledge that it is done to himſelfe whatſoeuer is performed vntounto hys ſeruants, therefore they had truely ſowed in the fielde of the Lord, from whence they ſhould hope for a certaine and plentifull harueſt: neither doth he only promiſe them a reward in the life to come, but alſo concerning the vſe of this preſent life, as if he ſhould ſay, thinke not that touching youre ſubſtance you are impoueriſhed, for God whome I ſerue, will abundantly ſupply vntounto you whatſoeuer ſhall be neceſſarie. This part In glorie, muſt be reſolued into the aduerbe gloriouſlie, magnifically, or famouſlie, but he addeth, Thorough Chriſt, in whoſe name euerie thing is acceptable vntounto God which we do. 20 VntoUnto God and our father. It may be a generall thankeſgiuing, wherewith he concludeth the Epiſtle, or it may ſpecially be referred vntounto the next ſentence, concerning the liberalitie beſtowed on Paule, for that the Philippians ſuccoured him, he ought ſo to thanke them, that he ſhould notwithſtanding acknowledge that he was reléeued by the merciemercy of God. 22 All the Saints ſalute you. In his ſalutations he firſt nameth his fellowes, afterwarde all the Saints in generall, that is, the whole Churche of Rome, but eſpecially them of Nero his houſhold, the which is worthy to be marked, for it is not a common token of God his mercy, that the Goſpell had pearced into that bottomleſſe pit of all wickedneſſe and vngodlineſſe: and it is ſo much the more maruelous, as the example is rare, that holineſſe ſhould raigne in Princes courts: wheras ſome hauehave coniectured, that Seneca is here noted among the reſt, it hath no ſhew of truth, for neither did he euer at any time by any token proue himſelfe a Chriſtian neyther was he of Caeſar his houſe, but a Senator and a Magiſtrate.
FINIS.
Faultes eſcaped in the printing.
Fol. 7. line 22. for they ſhould be thankefull, reade we ſhould be thankefull.
Fol. 10. line 19. for in our bowels, reade in the bowels.
Fol. 14. line 20. for in Castrum Praetorum, reade in Latine Praetorium.
Fol. eod. lin 11. for to proue they lie, reade to proue their lie.
Fol. 37. lin 36. for great exaltation, reade ſo great exaltation.
Fol. 39. line. 11. for in the ſenſe, reade in this ſenſe.
Fo. 44. li. 13. for they gather meate, reade they gather merite.
Fol. 47. line 21. for that which ſhall be glorious, reade that that ſhall be glorious.
Fol. 53. line. 9. for becauſe we ſaid, reade yet we ſaid becauſe.
Fol. 60. line. 36. for head, reade heart.
Fol. 64. line. 20. for liberall, reade literall.
End of the text · John Calvin, Commentary on Philippians (1584)