Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
15 See that no one render evil for evil. As it is difficult to observe this precept, in consequence
of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard.
For the word see denotes anxious care. Now, although he simply forbids us to strive with each other
in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at
the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every
disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries,
but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited
only towards their brethren, he expressly declares that they are to do evil to no one. For particular
excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me
to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden
us in every case, without exception, however wicked the man that has injured us may be, we must
refrain from inflicting injury.
But always follow benignity. By this last clause he teaches that we must not merely refrain from
inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For
although he means that it should in the first instance be exercised among believers mutually, he
afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome
evil with good, as he himself teaches elsewhere. (Romans 12:21) The first step, therefore, in the
exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.
16 Rejoice always. I refer this to moderation of spirit, when the mind keeps itself in calmness
under adversity, and does not give indulgence to grief. I accordingly connect together these three
things — to rejoice always, to pray without ceasing, and to give thanks to God in all things. For
when he recommends constant praying, he points out the way of rejoicing perpetually, for by this
means we ask from God alleviation in connection with all our distresses. In like manner, in
Philippians 4:4, having said,
Rejoice in the Lord always; again I say, Rejoice. Let your moderation be known to all. Be not
anxious as to anything. The Lord is at hand.
He afterwards points out the means of this—
but in every prayer let your requests be made known to God, with giving of thanks.
In that passage, as we see, he presents as a source of joy a calm and composed mind, that is not
unduly disturbed by injuries or adversities. But lest we should be borne down by grief, sorrow,
anxiety, and fear, he bids us repose in the providence of God. And as doubts frequently obtrude
themselves as to whether God cares for us, he also prescribes the remedy — that by prayer we
disburden our anxieties, as it were, into his bosom, as David commands us to do in Psalm 37:5 and
Psalm 55:22; and Peter also, after his example. (1 Peter 5:7.) As, however, we are unduly precipitate
in our desires, he imposes a check upon them — that, while we desire what we are in need of, we
at the same time do not cease to give thanks.
He observes, here, almost the same order, though in fewer words. For, in the first place, he
would have us hold God’s benefits in such esteem, that the recognition of them and meditation
upon them shall overcome all sorrow. And, unquestionably, if we consider what Christ has conferred
upon us, there will be no bitterness of grief so intense as may not be alleviated, and give way to
spiritual joy. For if this joy does not reign in us, the kingdom of God is at the same time banished
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John Calvin