Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
Lest, however, he should seem to take away from them what he had previously assigned them, he
does not simply exhort them to walk in such a manner, but to abound more and more. When,
therefore, he urges them to make progress, he intimates that they are already in the way. The sum
is this, that they should be more especially careful to make progress in the doctrine which they had
received, and this Paul places in contrast with frivolous and vain pursuits, in which we see that a
good part of the world very generally busy themselves, so that profitable and holy meditation as
to the due regulation of life scarcely obtains a place, even the most inferior. Paul, accordingly,
reminds them in what manner they had been instructed, and bids them aim at this with their whole
might. Now, there is a law that is here enjoined upon us — that, forgetting the things that are
behind, we always aim at farther progress, (Philippians 3:13) and pastors ought also to make this
their endeavor. Now, as to his beseeching, when he might rightfully enjoin — it is a token of
humanity and modesty which pastors ought to imitate, that they may, if possible, allure people to
kindness, rather than violently compel them. 566
3 For this is the will of God. This is doctrine of a general nature, from which, as from a fountain,
he immediately deduces special admonitions. When he says that this is the will of God, he means
that we have been called by God with this design. “For this end ye are Christians — this the gospel
aims at — that ye may sanctify yourselves to God.” The meaning of the term sanctification we
have already explained elsewhere in repeated instances — that renouncing the world, and clearing
ourselves from the pollutions of the flesh, we offer ourselves to God as if in sacrifice, for nothing
can with propriety be offered to Him, but what is pure and holy.
That ye abstain. This is one injunction, which he derives from the fountain of which he had
immediately before made mention; for nothing is more opposed to holiness than the defilement of
fornication, which pollutes the whole man. On this account he assigns the lust of concupiscence to
the Gentiles, who know not God. “Where the knowledge of God reigns, lusts must be subdued.”
By the lust of concupiscence, he means all base lusts of the flesh, but, at the same time, by this
manner of expression, he brands with dishonor all desires that allure us to pleasure and carnal
delights, as in Romans 13:14, he bids us have no care for the flesh in respect of the lust thereof.
For when men give indulgence to their appetites, there are no bounds to lasciviousness. 567 Hence
the only means of maintaining temperance is to bridle all lusts.
As for the expression, that every one of you may know to possess his vessel, some explain it as
referring to a wife, 568 as though it had been said, “Let husbands dwell with their wives in all chastity.”
As, however, he addresses husbands and wives indiscriminately, there can be no doubt that he
employs the term vessel to mean body. For every one has his body as a house, as it were, in which
he dwells. He would, therefore, have us keep our body pure from all uncleanness.
And honor, that is, honorably, for the man that prostitutes his body to fornication, covers it with
infamy and disgrace.
1 Thessalonians 4:6-8
566 “Que de les contraindre rudement et d’vne façon violente;” — “Rather than constrain them rudely and in a violent manner.”
567 “Il n’y a mesure ne fin de desbauchement et dissolution;” — “There is no measure or end of debauchery and wantonness.”
568 “Au regard du mari;” — “In relation to her husband.”
170
John Calvin