Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
full assurance of understanding, to the divitias certitudinis intelligentiae, in agnitionem
acknowledgement of the mystery of God, and of mysterii Dei, et Patris, et Christi;
the Father, and of Christ;
3. In whom are hid all the treasures of 3. In quo sunt omnes thesauri sapientiae et
wisdom and knowledge.
intelligentiae absconditi.
4. And this I say, lest any man should beguile 4. Hoc autem dico, ne quis vos decipiat
you with enticing words.
persuasorio sermone.
5. For though I be absent in the flesh, yet am 5. Nam et si corpore sum absens, spiritu
I with you in the spirit, joying and beholding your tamen sum vobiscum, gaudens et videns ordinem
order, and the stedfastness of your faith in Christ. vestrum, et stabilitatem vestrae in Christum fidei.
1. I would have you know. He declares his affection towards them, that he may have more credit
and authority; for we readily believe those whom we know to be desirous of our welfare. It is also
an evidence of no ordinary affection, that he was concerned about them in the midst of death, that
is, when he was in danger of his life; and that he may express the more emphatically the intensity
of his affection and concern, he calls it a conflict. I do not find fault with the rendering of Erasmus
— anxiety; but, at the same time, the force of the Greek word is to be noticed, for ἀγών is made
use of to denote contention. By the same proof he confirms his statement, that his ministry is directed
to them; for whence springs so anxious a concern as to their welfare, but from this, that the Apostle
of the Gentiles was under obligation to embrace in his affection and concern even those who were
unknown to him? As, however, there is commonly no love between those who are unknown to
each other, he speaks slightingly of the acquaintance that is contracted from sight, when he says,
as many as have not seen my face in the flesh; for there is among the servants of God a sight different
from that of the flesh, which excites love. As it is almost universally agreed that the First Epistle
to Timothy was written from Laodicea, some, on this account, assign to Galatia that Laodicea of
which Paul makes mention here, while the other was the metropolis of Phrygia Pacatiana. 345 It
seems to me, however, to be more probable that that inscription is incorrect, as will be noticed in
its proper place.
2. That their hearts may receive consolation. He now intimates what he desires for them, and
shews that his affection is truly apostolic; for he declares that nothing else is desired by him than
that they may be united together in faith and love. He shews, accordingly, that it was by no
unreasonable affection (as happens in the case of some) that he had been led to take upon himself
so great a concern for the Colossians and others, but because the duty of his office required it.
The term consolation is taken here to denote that true quietness in which they may repose. This
he declares they will at length come to enjoy in the event of their being united in love and faith.
From this it appears where the chief good is, and in what things it consists — when mutually agreed
in one faith, we are also joined together in mutual love. This, I say, is the solid joy of a pious mind
— this is the blessed life. As, however, love is here commended from its effect, because it fills the
mind of the pious with true joy; so, on the other hand, the cause of it is pointed out by him, when
345 After the time of Constantine the Great, “Phrygia was divided into Phrygia Pacatiana and Phrygia Salutaris. ... Colosse was
the sixth city of the first division.” — Dr. A. Clarke. — Ed.
105
John Calvin