Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
7. But we were gentle among you, even as a 7. Quum possemus in pondere esse tanquam
nurse cherisheth her children:
Christi Apostoli, facti tamen sumus mites in
medio vestri, perinde acsi nutrix aleret filios suos.
8. So being affectionately desirous of you, 8. Ita erga vos affecti, libenter voluissemus
we were willing to have imparted unto you, not distribuere vobis non solum Evangelium Dei, sed
the gospel of God only, but also our own souls, nostras ipsorum animas, propterea quod cari
because ye were dear unto us.
nobis facti estis.
5 For neither have we ever. It is not without good reason that he repeats it so frequently, that
the Thessalonians knew that what he states is true. For there is not a surer attestation, than the
experience of those with whom we speak. And this was of the greatest importance to them, because
Paul relates with what integrity he had conducted himself, with no other intention, than that his
doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation
of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully
to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a
distance from all appearance of flattery.
When he adds, nor for an occasion of covetousness, he means that he had not, in teaching among
them, been in quest of anything in the way of personal gain. Πρόφασις is employed by the Greeks
to mean both occasion and pretext, but the former signification suits better with the passage, so as
to be, as it were, a trap. 522 “I have not abused the gospel so as to make it an occasion of catching
at gain.” As, however, the malice of men has so many winding retreats, that avarice and ambition
frequently lie concealed, he on this account calls God to witness. Now, he makes mention here of
two vices, from which he declares himself to be exempt, and, in doing so, teaches that the servants
of Christ should stand aloof from them. Thus, if we would distinguish the genuine servants of Christ
from those that are pretended and spurious, they must be tried according to this rule, and every one
that would serve Christ aright must also conform his aims and his actions to the same rule. For
where avarice and ambition reign, innumerable corruptions follow, and the whole man passes away
into vanity, for these are the two sources from which the corruption of the whole ministry takes its
rise.
6 When we might have exercised authority. Some interpret it—when we might have been
burdensome, that is, might have loaded you with expense, but the connection requires that τὸ βαρὺ
should be taken to mean authority. For Paul says that he was so far removed from vain pomp, from
boasting, from arrogance, that he even waived his just claim, so far as the maintenance of authority
was concerned. For inasmuch as he was an Apostle of Christ, he deserved to be received with a
higher degree of respect, but he had refrained from all show of dignity, 523 as though he had been
some minister of the common rank. From this it appears how far removed he was from haughtiness.
524
522 “Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux;” —
“So that it is a trick or artifice, similar to that of those who set traps for catching birds.”
523 “De toute apparence de preeminence et maieste;” — “From all appearance of preeminence and majesty.”
524 “De toute hautesse et presomption;” — “From all haughtiness and presumption.”
155
John Calvin