Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
but simply takes the common doctrine of Scripture — that God destroys in us those things that are
of the world, that he may restore in us a better life; and farther, that by means of afflictions he shews
us the value of eternal life. In short, he simply points out the manner in which believers are prepared
and, as it were, polished under God’s anvil, inasmuch as, by afflictions, they are taught to renounce
the world and to aim at God’s heavenly kingdom. Farther, they are confirmed in the hope of eternal
life while they fight for it. For this is the entrance of which Christ discoursed to his disciples.
(Matthew 7:13; Luke 13:24)
6 To appoint affliction. We have already stated why it is that he makes mention of the vengeance
of God against the wicked — that we may learn to rest in the expectation of a judgment to come,
because God does not as yet avenge the wicked, while it is, nevertheless, necessary that they should
suffer the punishment of their crimes. Believers, however, at the same time, understand by this that
there is no reason why they should envy the momentary and evanescent felicity of the wicked,
which will ere long be exchanged for a dreadful destruction. What he adds as to the rest of the
pious, accords with the statement of Paul, (Acts 3:20,) where he calls the day of the last judgment
the day of refreshing
In this declaration, however, as to the good and the bad, he designed to shew more clearly how
unjust and confused the government of the world would be, if God did not defer punishments and
rewards till another judgment, for in this way the name of God were a thing that was dead. 629 Hence
he is deprived of his office and power by all that are not intent on that righteousness of which Paul
speaks.
He adds with us, that he may gain credit to his doctrine from his experience of belief in his own
mind; for he shews that he does not philosophize as to things unknown, by putting himself into the
same condition, and into the same rank with them. We know, however, how much more authority
is due to those who have, by long practice, been exercised in those things which they teach, and
do not require from others anything but what they are themselves prepared to do. Paul, therefore,
does not, while himself in the shade, give instructions to the Thessalonians as to how they should
fight in the heat of the sun, but, fighting vigorously, exhorts them to the same warfare. 630
2 Thessalonians 1:7-10
7. When the Lord Jesus shall be revealed 7. Quum manifestabitur Dominus Iesus e
from heaven with his mighty angels, coelo cum angelis potentiae suae,
8. In flaming fire taking vengeance on them 8. In igne flammanti, qui ultionem infliget
that know not God, and that obey not the gospel iis, qui non noverunt Deum, et non obediunt
of our Lord Jesus Christ:
evangelio Domini nostri Iesu Christi:
629 “Morte et sans vertu;” — “Dead and powerless.”
630 “S. Paul, donc, enseignant les Thessaloniciens comment ils doyuent combattre au milieu des afflictions, ne parle point
comme vn gendarme qui estant en l’ombre et a son aise, accourageroit les autres a faire leur deuoir a la campagne au milieu de
la poussiere et a la chaleur du soleil: mais combattant luy—mesme vaillamment, il les exhorte a combattre de mesme;” — “St
Paul, therefore, instructing the Thessalonians how they ought to fight in the midst of afflictions, does not speak like a soldier
who, while in the shade and at his ease, would encourage others to do their duty in the campaign in the midst of dust, and in the
heat of the sun; but, while fighting himself valiantly, he exhorts them to contend in like manner.”
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John Calvin