Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor
is here discovered.
27 But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus
had been sick, so that life was despaired of, in order that the goodness of God might shine forth
more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy
of God that Epaphroditus had had his period of life prolonged, while he had previously declared
that he desired death in preference to life. (Philippians 1:23.) And what were better for us than that
we should remove hence to the kingdom of God, delivered from the many miseries of this world,
and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is
wretched, (Romans 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we
become connected with the Son of God? 155 It were tedious to enumerate all the things which tend
to make death better than life to believers, and more to be desired. Where, then, is there any token
of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these
things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of
God. More especially those who live to Christ are happily exercised here in hope of heavenly glory;
and accordingly, as we have had occasion to see a little ago, life is gain to them. 156 Besides, there
is another thing, too, that is to be considered — that it is no small honor that is conferred upon us,
when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end
for which we live.
But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus
would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy
toward himself, that he had been restored to health. He does not, therefore, make it his boast that
he has the apathy (ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human
affections. 157 “What then!” some one will say, “where is that unconquerable magnanimity?—where
is that indefatigable perseverance?” I answer, that Christian patience differs widely from
philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what
excellence were there in patiently enduring the cross, if there were in it no feeling of pain and
bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but,
on the contrary, give our back to the endurance of the rod, (Isaiah 50:5,) we in that case present to
God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some
uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds
for the sake of Christ. 158 He acknowledges that he would have felt the death of Epaphroditus an
event hard to be endured, but he would at length have brought his temper of mind into accordance
with the will of God, although all reluctance was not yet fully removed; for we give proof of our
obedience, only when we bridle our depraved affections, and do not give way to the infirmity of
the flesh. 159
155 “Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu;” — “By which we are perfectly united with the Son
of God.”
156 Calvin seems to refer here to what he had said when commenting on Philippians 1:21. — Ed.
157 Calvin, in the French version, makes reference to what he has said on the subject in the Institutes. See Institutes, vol. 2, p.
281. — Ed.
158 “Pour l’amour de Christ;” — “From love to Christ.”
159 “Ne nous laissons point vaincre par l’infirmite de nostre chair;” — “Do not allow ourselves to be overcome by the infirmity
of our flesh.”
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John Calvin