Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
The participle εὐδοκήσαντες (taking pleasure) means (so to speak) a voluntary inclination to
evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure
in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say
that they have been impelled to alienate themselves by a mad revolt 683 from God, towards whom
they were led by the guidance of nature? It is at least manifest that they willingly and knowingly
lent an ear to falsehoods.
2 Thessalonians 2:13-14
13. But we are bound to give thanks alway 13. Nos autem debemus gratias agere Deo
to God for you, brethren beloved of the Lord, semper de vobis, fratres dilecti a Domino, quia
because God hath from the beginning chosen you elegit vos Deus ab initio in salutem, in
to salvation through sanctification of the Spirit sanctificatione Spiritus, et fide veritatis:
and belief of the truth:
14. Whereunto he called you by our gospel, 14. Quo vocavit vos per evangelium nostrum,
to the obtaining of the glory of our Lord Jesus in possessionem gloriae (vel, gloriosam) Domini
Christ.
nostri Iesu Christi.
13 But we are bound to give thanks. He now separates more openly the Thessalonians from the
reprobate, that their faith may not waver from fear of the revolt that was to take place. At the same
time, he had it in view to consult, not their welfare only, but also that of posterity. 684 And he does
not merely confirm them that they may not fall over the same precipice with the world, but by this
comparison he extols the more the grace of God towards them, in that, while they see almost the
whole world hurried forward to death at the same time, as if by a violent tempest, they are, by the
hand of God, maintained in a quiet and secure condition of life. 685 Thus we must contemplate the
Judgments of God upon the reprobate in such a way that they may be, as it were, mirrors to us for
considering his mercy towards us. For we must draw this conclusion, that it is owing solely to the
singular grace of God that we do not miserably perish with them.
He calls them beloved of the Lord, for this reason, that they may the better consider that the
sole reason why they are exempted from the almost universal overthrow of the world, was because
God exercised towards them unmerited love. Thus Moses admonished the Jews —
“God did not elevate you so magnificently because ye were more powerful than others, or were
numerous, but because he loved your fathers.” (Deuteronomy 7:7-8.)
For, when we hear the term love, that statement of John must immediately occur to our mind
— Not that we first loved him. (1 John 4:19.) In short, Paul here does two things; for he confirms
faith, lest the pious should give way from being overcome with fear, and he exhorts them to gratitude,
that they may value so much the higher the mercy of God towards them.
683 “En se reuoltant malicieusement;” — “By revolting maliciously.”
684 “Mais aussi pour les autres fideles, qui viendroyent apres;” — “But also for other believers, who should come after.”
685 “En vn estat ferme et paisible, qui mene a la vie;” — “In a secure and peaceable condition, which leads to life.”
212
John Calvin