Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of
this than there is in the monks? For what class of men have less repose? Where does curiosity reign
more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that
it ought not to be encouraged by idleness.
12 Now we command such. He corrects both of the faults of which he had made mention — a
blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in
the first place, to cultivate repose — that is, to keep themselves quietly within the limits of their
calling, or, as we commonly say, “sans faire bruit,” (without making a noise.) For the truth is this:
those are the most peaceable of all, that exercise themselves in lawful employments; 722 while those
that have nothing to do give trouble both to themselves and to others. Further, he subjoins another
precept — that they should labor, that is, that they should be intent upon their calling, and devote
themselves to lawful and honorable employments, without which the life of man is of a wandering
nature. Hence, also, there follows this third injunction — that they should eat their own bread; by
which he means, that they should be satisfied with what belongs to them, that they may not be
oppressive or unreasonable to others.
Drink water, says Solomon, from thine own fountains, and let the streams flow down to neighbors.
(Proverbs 5:15.)
This is the first law of equity, that no one make use of what belongs to another, but only use
what he can properly call his own. The second is, that no one swallow up, like some abyss, what
belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by
his abundance. 723 In the same manner, the Apostle exhorts those who had been formerly idle to
labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful
to the necessities of their brethren, as he also teaches elsewhere. (Ephesians 4:28.)
13 And you, brethren. Ambrose is of opinion that this is added lest the rich should, in a niggardly
spirit, refuse to lend their aid to the poor, because he had exhorted them to eat every one his own
bread. And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext
for inhumanity. 724 Chrysostom explains it thus — that indolent persons, however justly they may
be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had
it in view to provide against an occasion of offense, which might arise from the indolence of a few.
For it usually happens, that those that are otherwise particularly ready and on the alert for
beneficence, become cool on seeing that they have thrown away their favors by misdirecting them.
Hence Paul admonishes us, that, although there are many that are undeserving, 725 while others
abuse our liberality, we must not on this account leave off helping those that need our aid. Here
we have a statement worthy of being observed — that however ingratitude, moroseness, pride,
arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy
us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off
aiming at doing good.
722 “Ceux qui s’exercent a bon escient en quelque labeur licite;” — “Those that exercise themselves in good earnest in any
lawful employment.”
723 See Calvin on the Corinthians; vol. 2, p. 286.
724 “Enuers les poures;” — “Towards the poor.”
725 “Ne meritent point qu’on leur face du bien;” — “Do not deserve that any should do them good.”
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John Calvin