Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
These words, however, themselves shew that Paul was more anxious as to others than as to
himself. Malicious men directed against him the stings of their malignity; the whole violence 697 of
it fell upon him. In the mean time, he directs all his anxieties towards the Thessalonians, lest this
temptation should do them any injury.
The term evil may refer as well to the thing, that is, malice, as to the persons of the wicked. I
prefer, however, to interpret it of Satan, the head of all the wicked. For it were a small thing to be
delivered from the cunning or violence of men, if the Lord did not protect us from all spiritual
injury.
4 We have confidence. By this preface he prepares the way for proceeding to give the instruction,
which we shall find him immediately afterwards subjoining. For the confidence which he says he
has respecting them, made them much more ready to obey than if he had required obedience from
them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference
to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to
keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that
it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly,
he marks out limits for himself as to enjoining, and for them as to obeying — that it should be only
in the Lord. 698 All, therefore, that do not observe this limitation, do to no purpose resort to Paul’s
example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this
also in view, that the respect which was due to his Apostleship might remain unimpaired among
the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged
to him; for the prayer which he immediately subjoins tends towards this object. For provided men’s
hearts continue to be directed towards love to God, and patient waiting for Christ, other things will
be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how
very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they
persevere in love to God, and in the hope of Christ’s coming. In following up with prayer his
expression of confidence, 699 he admonishes us that we must not relax in eagerness of prayer on the
ground that we cherish good hope.
As, however, he states here in a summary manner the things that he knew to be most necessary
for Christians, let every one make it his endeavor to make proficiency in these two things, in so far
as he desires to make progress towards perfection. And, unquestionably, the love of God cannot
reign in us unless brotherly love is also exercised. Waiting for Christ, on the other hand, teaches
us to exercise contempt of the world, mortification of the flesh, and endurance of the cross. At the
same time the expression might be explained as meaning, the patience of Christ — that which
Christ’s doctrine begets in us; but I prefer to understand it as referring to the hope of ultimate
redemption. For this is the only thing that sustains us in the warfare of the present life, that we wait
for the Redeemer; and farther, this waiting requires patient endurance amidst the continual exercises
of the cross.
697 “Toute la violence et impetuosite;” — “The whole violence and impetuosity.”
698 “Voyci donc les bournes qu’il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux,
de ne rendre obeissance sinon au Seigneur;” — “Mark then the limits which he prescribes both for himself and for them: for
himself, not to command anything but by the Lord: for them, not to render obedience except to the Lord.”
699 “Quand apres auoir protesté de sa confiance, il ne laisse pas d’adiouster encore la priere auec la confiance;” — “When after
having declared his confidence, he omits not to add besides, prayer along with confidence.”
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John Calvin