Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
6 Now we command you in the name. Erasmus renders it — “by the name,” as if it were an
adjuration. While I do not altogether reject this rendering, I, at the same time, am rather of opinion
that the particle in is redundant, as in very many other passages, and that in accordance with the
Hebrew idiom. Thus the meaning will be, that this commandment ought to be received with
reverence, not as from a mortal man, but as from Christ himself; and Chrysostom explains it in this
manner. This withdrawment, 702 however of which he speaks, relates — not to public
excommunication but to private intercourse. For he simply forbids believers to have any familiar
intercourse with drones of this sort, who have no honorable means of life, in which they may
exercise themselves. He says, however, expressly — from every brother, because if they profess
themselves to be Christians they are above all others intolerable, inasmuch as they are, in a manner,
the pests and stains of religion.
Not according to the injunction — namely, that which we shall find him shortly afterwards
adding — that food should not be given to the man that refuses to labor. Before coming to this,
however, he states what example he has given them in his own person. For doctrine obtains much
more of credit and authority, when we impose upon others no other burden than we take upon
ourselves. Now he mentions that he himself was engaged in working with his hands night and day,
that he might not burden any one with expense. He had, also, touched somewhat on this point in
the preceding Epistle — to which my readers must have recourse 703 for a fuller explanation of this
point.
As to his saying, that he had not eaten any one’s bread for naught, he assuredly would not have
done this, though he had not labored with his hands. For that which is due in the way of right, is
not a thing that is gratuitous, and the price of the labor which teachers 704 lay out in behalf of the
Church, is much greater than the food which they receive from it. But Paul had here in his eye
inconsiderate persons, for all have not so much equity and judgment as to consider what remuneration
is due to the ministers of the word. Nay more, such is the niggardliness of some, that, though they
contribute nothing of their own, they, envy them their living, as if they were idle men. 705 He, also,
immediately afterwards declares that he waived his right, when he refrained from taking any
remuneration, by which he intimates, that it is much less to be endured, that those, who do nothing,
shall live on what belongs to others. 706 When he says, that they know how they ought to imitate,
he does not simply mean that his example should be regarded by them as a law, but the meaning
is, that they knew what they had seen in him that was worthy of imitation, nay more, that the very
thing of which he is at present speaking, has been set before them for imitation.
9 Not because we have not. As Paul wished by his laboring to set an example, that idle persons
might not like drones 707 eat the bread of others, so he was not willing that this very thing 708 should
do injury to the ministers of the word, so that the Churches should defraud them of their proper
livelihood. In this we may see his singular moderation and humanity, and how far removed he was
702 “Ceste separation ou retirement;” — “This separation or withdrawment.”
703 See Calvin on I Thessalonians; 2:9-12. — fj.
704 “Les Docteurs et Ministres;” — “Teachers and ministers.”
705 “Comme s’ils viuoyent inutiles et oiseux;” — “As if they lived uselessly and idly.”
706 “Viuent du labeur et bien d’autruy;” — “Should live on the labor and substance of others.”
707 “Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres;” — “As drones
among bees do not make any honey, and yet live on that of others.”
708 “Son exemple;” — “His example.”
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John Calvin