Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
3 For our exhortation. He confirms, by another argument, the Thessalonians in the faith which
they had embraced — inasmuch as they had been faithfully and purely instructed in the word of
the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And with
the view of placing this matter beyond all doubt, he calls their conscience to witness. The three
terms which he makes use of may, it would seem, be distinguished in this manner: imposture may
refer to the substance of doctrine, uncleanness to the affections of the heart, guile to the manner of
acting. In the first place, therefore, he says that they had not been deluded or imposed upon by
fallacies, when they embraced the kind of doctrine that had been delivered to them by him. Secondly,
he declares his integrity, inasmuch as he had not come to them under the influence of any impure
desire, but actuated solely by upright disposition. Thirdly, he says that he had done nothing
fraudulently or maliciously, but had, on the contrary, manifested a simplicity befitting a minister
of Christ. As these things were well known to the Thessalonians, they had a sufficiently firm
foundation for their faith.
4 As we have been approved. He goes even a step higher, for he appeals to God as the Author
of his apostleship, and he reasons in this manner: “God, when he assigned me this office, bore
witness to me as a faithful servant; there is no reason, therefore, why men should have doubts as
to my fidelity, which they know to have been approved of by God. Paul, however, does not glory
in having been approved of, as though he were such of himself; for he does not dispute here as to
what he had by nature, nor does he place his own power in collision with the grace of God, but
simply says that the Gospel had been committed to him as a faithful and approved servant. Now,
God approves of those whom he has formed for himself according to his own pleasure.
Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the
Galatians, (Galatians 1:10) and this passage, also, shews it admirably. For Paul contrasts pleasing
men, and pleasing God, as things that are opposed to each other. Farther, when he says — God,
who trieth our hearts, he intimates, that those who endeavor to obtain the favor of men, are not
influenced by an upright conscience, and do nothing from the heart. Let us know, therefore, that
true ministers of the gospel ought to make it their aim to devote to God their endeavors, and to do
it from the heart, not from any outward regard to the world, but because conscience tells them that
it is right and proper. Thus it will be secured that they will not make it their aim to please men, that
is, that they will not act under the influence of ambition, with a view to the favor of men.
1 Thessalonians 2:5-8
5. For neither at any time used we flattering 5. Neque enim unquam in sermone
words, as ye know, nor a cloke of covetousness; adulationis fuimus, quemadmodum nostis, neque
God is witness:
in occasione avaritiae: Deus testis.
6. Nor of men sought we glory, neither of 6. Nec quaesivimus ab hominibus gloriam,
you, nor yet of others, when we might have been neque a vobis, neque ab aliis.
burdensome, as the apostles of Christ.
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John Calvin