Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
18. But I have all, and abound: I am full, 18. Accepi autem omnia et abundo, impletus
having received of Epaphroditus the things which sum, postquam ab Epaphrodito accepi, quai missa
were sent from you, an odour of a sweet smell, a sunt a vobis in odorem bonae fragrantiae,
sacrifice acceptable, wellpleasing to God. sacrificium acceptum gractum Deo.
19. But my God shall supply all your need 19. Deus autem meus implebit, quicquid
according to his riches in glory by Christ Jesus. vobis opus est, secundum divitias suas in gloria
per Christum Iesum.
20. Now unto God and our Father be glory 20. Porro Deo et Patri nostro gloria in secula
for ever and ever. Amen.
seculorum. Amen.
21. Salute every saint in Christ Jesus. The 21. Salutate omnes sanctos in Christo Iesu.
brethren which are with me greet you. Salutant vos qui mecum sunt fratres.
22. All the saints salute you, chiefly they that 22. Salutant vos omnes sancti: maxime qui
are of Cesar’s household.
sunt ex domo Caesaris.
23. The grace of our Lord Jesus Christ be 23. Gratia domini nostri Iesu Christi cum
with you all. Amen.
omnibus vobis. Amen.
It was written to the Philippians from Rome
by Epaphroditus.
Scripta est a roma per Epaphroditum.
15 And ye know I understand this to have been added by way of excuse, inasmuch as he often
received something from them, for if the other Churches had discharged their duty, it might have
seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in
praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the
pious, on seeing us too much inclined to receive from others, should on good grounds reckon us
to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves
also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is
the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.
In the matter of giving and receiving He alludes to pecuniary matters, in which there are two
parts, the one receiving, the other expending. It is necessary that these should be brought to an
equality by mutual compensation. There was an account of this nature carried on between Paul and
the Churches. 251 While Paul administered the gospel to them, there was an obligation devolving
upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,
If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1
Corinthians 9:11.)
Hence, if the other churches had relieved Paul’s necessities, they would have been giving
nothing gratuitously, but would have been simply paying their debt, for they ought to have
acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had
not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude,
and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to
be under obligation beyond their power to discharge! On the other hand, how great the forbearance
251 “Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;” — “There was some such condition and
correspondence between St. Paul and the Churches.”
77
John Calvin