Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
Also, in 2 Corinthians 1:4, 338 that
he willingly endures all things for their consolation and salvation.
Let, therefore, pious readers learn to hate and detest those profane sophists, who thus deliberately
corrupt and adulterate the Scriptures, in order that they may give some color to their delusions.
25. Of which I am made a minister. Mark under what character he suffers for the Church — as
being a minister, not to give the price of redemption, (as Augustine dexterously and piously expresses
himself,) but to proclaim it. He calls himself, however, in this instance, a minister of the Church
on a different ground from that on which he called himself elsewhere, (1 Corinthians 4:1,) a minister
of God, and a little ago, (Colossians 1:23,) a minister of the gospel. For the Apostles serve God and
Christ for the advancement of the glory of both: they serve the Church, and administer the gospel
itself, with a view to promote salvation. There is, therefore, a different reason for the ministry in
these expressions, but the one cannot subsist without the other. He says, however, towards you,
that they may know that his office has a connection also with them.
To fulfill the word. He states the end of his ministry — that the word of God may be effectual,
as it is, when it is obediently received. For this is the excellence of the gospel, that it is the
power of God unto salvation to every one that believeth.
(Romans 1:16.)
God, therefore, gives efficacy and influence to his word through means of the Apostles. For
although preaching itself, whatever may be its issue, is the fulfilling of the word, yet it is the fruit
that shews at length 339 that the seed has not been sown in vain.
26. Hidden mystery. Here we have a commendation of the gospel — that it is a wonderful secret
of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon
it the highest commendations in his power; for he saw that it was
a stumblingblock to the Jews, and foolishness to the Greeks.
(1 Corinthians 1:23.)
We see also at this day, in what hatred it is held by hypocrites, and how haughtily it is contemned
by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse,
extols in magnificent terms the dignity of the gospel as often as an opportunity presents itself, and
for that purpose he makes use of various arguments, according to the connection of the passage.
Here he calls it a sublime secret, which was hid from ages and generations, that is, from the
beginning of the world, through so many revolutions of ages. 340 Now, that it is of the gospel that
he speaks, is evident from Romans 16:25, Ephesians 3:9, and other similar passages.
The reason, however, why it is so called, is demanded. Some, in consequence of Paul’s making
express mention of the calling of the Gentiles, are of opinion, that the sole reason why it is so called
is, that the Lord had, in a manner, contrary to all expectation, poured out his grace upon the Gentiles,
whom he had appeared to have shut out for ever from participation in eternal life. Any one, however,
that will examine the whole passage more narrowly, will perceive that this is the third reason, not
the only one, in so far, I mean, as relates to the passage before us, and that other in the Romans, to
which I have referred. For the first is — that whereas God had, previously to the advent of Christ,
338 The reference would seem to be more appropriately directed towards 2 Corinthians 1:6 — probably a typesetting error in
the original text. — fj.
339 “Toutesfois c’est a proprement parler, le fruit qui monstre en fin;” — “Yet it is, properly speaking, the fruit that shews at
last.”
340 “D’annees et sieclcs;” — “Of years and ages.”
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John Calvin