Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
seasonings of discourse, 472 but he does not speak of them; nay more, as witticisms are insinuating,
and for the most part procure favor, 473 he indirectly prohibits believers from the practice and familiar
use of them. For he reckons as tasteless everything that does not edify. The term grace is employed
in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are
either injurious or vain. 474
That ye may know how. The man who has accustomed himself to caution in his communications
will not fall into many absurdities, into which talkative and prating persons fall into from time to
time, but, by constant practice, will acquire for himself expertness in making proper and suitable
replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to
derision whenever they are interrogated as to anything; and in this they pay the just punishment of
their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately,
but to every one. For this is not the least important part of prudence — to have due regard to
individuals. 475
7 My things. That the Colossians may know what concern he has for them, he confirms them,
by giving them, in a manner, a pledge. For although he was in prison, and was in danger of his life,
making care for himself a secondary matter, he consults for their interests by sending Tychicus to
them. In this the singular zeal, no less than prudence of the holy Apostle, shines forth; for it is no
small matter that, while he is held prisoner, and is in the most imminent danger on account of the
gospel, he, nevertheless, does not cease to employ himself in advancing the gospel, and takes care
of all the Churches. Thus, the body, indeed, is under confinement, but the mind, anxious to employ
itself in everything good, roams far and wide. His prudence shews itself in his sending a fit and
prudent person to confirm them, as far as was necessary, and withstand the craftiness of the false
apostles; and, farther, in his retaining Epaphras beside himself, until they should come to learn
what and how great an agreement there was in doctrine among all true teachers, and might hear
from Tychicus the same thing that they had previously learned from Epaphras. Let us carefully
meditate on these examples, that they may stir us up to all imitation of the like pursuit.
He adds, Onesimus, that the embassy may have the more weight. It is, however, uncertain who
this Onesimus was. For it can scarcely be believed that this is the slave of Philemon, inasmuch as
the name of a thief and a fugitive would have been liable to reproach. 476 He distinguishes both of
them by honorable titles, that they may do the more good, and especially Tychicus, who was to
exercise the office of an instructor.
472 Sales. The term is frequently employed by classical writers to denote witticisms. See Cic. Fam. 9:15; Juv. 9:11; Hor. Ep.
2:2, 60. — Ed.
473 “Et que par ce moyen il seroit a craindre que les fideles ne s’y addonassent;” — “And as on this account it was to be feared
that believers would addict themselves to this.”
474 “Ou s’en vont en fumee;” — “Or vanish into smoke.”
475 “Car c’est des principales parties de vraye prudence, de scauoir discerner les personnes pour parler aux vns et aux autres
comme il est de besoin;” — “For it is one of the chief departments of true prudence, to know how to discriminate as to individuals,
in speaking to one and to another, as there may be occasion.”
476 Paley, in his Horae Paulinae, finds the statement here made respecting Onesimus, “who is one of you,” one of the many
undesigned coincidences which he adduces in that admirable treatise, in evidence of the credibility of the New Testament. The
train of his reasoning in this instance may be briefly stated thus — that while it appears from the Epistle to Philemon, that
Onesimus was the servant or slave of Philemon, it is not stated in that Epistle to what city Philemon belonged; but that it appears
from the Epistle, (Philem. 1, 2,) that he was of the same place, whatever that place was, with an eminent Christian, named
Archippus, whom we find saluted by name amongst the Colossian Christians; while the expression made use of by Paul here
respecting Onesimus, “who is one of you,” clearly marks him out as being of the same city, viz., Colosse. — Ed.
140
John Calvin