Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
Two things, therefore, are to be observed: in the first place, that the dispositions which God
originally implanted in our nature are not evil in themselves, because they do not arise from the
fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is
felt on occasion of the death of friends: in the second place, that Paul had many other reasons for
regret in connection with the death of Epaphroditus, and that these were not merely excusable, but
altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion
of the death of any one, they are reminded of the anger of God against sin; but Paul was the more
affected with the loss sustained by the Church, which he saw would be deprived of a singularly
good pastor at a time when the good were so few in number. Those who would have dispositions
of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint,
but men that are fierce and savage. In the depravity of our nature, however, everything in us is so
perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it
is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay
more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human
error, 160 for he was subject to infirmity, and required to be tried with temptations, in order that he
might have occasion of victory by striving and resisting.
28 I have sent him the more carefully. The presence of Epaphroditus was no small consolation
to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that
he says that he rejoices on occasion of his departure, because it grieved him that, on his account,
he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of
his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence
he says, that he will feel more happiness in the joy of the Philippians.
29 Receive him with all joy. He employs the word all to mean sincere and abundant. He also
recommends him again to the Philippians; so intent is he upon this, that all that approve themselves
as good and faithful pastors may be held in the highest estimation: for he does not speak merely of
one, but exhorts that all such should be held in estimation; for they are precious pearls from God’s
treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted
that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when
he sees that the most eminent that are given by him are ordinarily despised. Let every one, then,
who is desirous that the Church should be fortified against the stratagems and assaults of wolves,
make it his care, after the example of Paul, that the authority of good pastors be established; 161 as,
on the other hand, there is nothing upon which the instruments of the devil are more intent, than
on undermining it by every means in their power.
30 Because for the work of Christ. I consider this as referring to that infirmity, which he had
drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus
among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not
an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus
felt that his health would be in danger if he applied himself beyond measure; yet he would rather
be negligent as to health than be deficient in duty; and that he may commend this conduct the more
160 “Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur;”
— “Nay more, I do not deny that St. Paul (inasmuch as he was a man) might find himself overtaken with some faulty excess in
his grief.”
161 “Soit establie et demeure entiere;” — “Be established, and remain entire.”
50
John Calvin