---
title: "Commentary on Philippians, Colossians and Thessalonians"
author: "John Calvin"
translator: "John Pringle"
languages: [en]
shelf: "Commentaries"
section: 34 of 54
url: https://scriptura.si/works/john-calvin-commentary-on-philippians-colossians-and-thessalonians/34/
cite: "John Calvin, tr. John Pringle, Commentary on Philippians, Colossians and Thessalonians, section 34. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-philippians-colossians-and-thessalonians/34/"
---

# Commentary on Philippians, Colossians and Thessalonians

*John Calvin, tr. John Pringle*

Calvin on Philippians, Colossians and the two letters to the Thessalonians.

## 34. Colossians 4:5-9

Source: https://scriptura.si/works/john-calvin-commentary-on-philippians-colossians-and-thessalonians/34/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-philippians-colossians-and-thessalonians/34/#p-N

[¶0] Colossians 4:5-9 5. Walk in wisdom toward them that are without, redeeming the time. 5. Sapienter ambulate erga extraneos, tempus redimentes. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. 6. Sermo vester semper in gratia sit sale conditus: ut sciatis quomodo oporteat vos unicuique respondere. 7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: 7. Res meas omnes patefaciet vobis Tychicus dilectus frater et fidelis minister ac conservus in Domino. 8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 8. Quem misi ad vos hac de causa, ut sciretis statum meum, et consolaretur corda vestra: 9. With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 9. Cum Onesimo fideli et dilecto fratre, qui est ex vobis. Omnia patefacient vobis quae hic sunt.

[¶1] 5. Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith. (Galatians 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he have regard to be had to them, rather than to believers? There are three reasons: first,

[¶2] lest any stumblingblock be put in, the way of the blind, (Leviticus 19:14,)

[¶3] for nothing is more ready to occur, than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence. Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up. Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.

[¶4] To the same effect, also, is what follows, redeeming the time, that is, because intercourse with them is dangerous. For in Ephesians 5:16, he assigns the reason, because the days are evil. “Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments.” The more, therefore, that our path is blocked up with occasions of offense, so much the more carefully must we take heed lest our feet should stumble, or we should stop short through indolence.

[¶5] 6. Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt. Profane men have their seasonings of discourse, but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain.

[¶6] That ye may know how. The man who has accustomed himself to caution in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to derision whenever they are interrogated as to anything; and in this they pay the just punishment of their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately, but to every one. For this is not the least important part of prudence — to have due regard to individuals.

[¶7] 7 My things. That the Colossians may know what concern he has for them, he confirms them, by giving them, in a manner, a pledge. For although he was in prison, and was in danger of his life, making care for himself a secondary matter, he consults for their interests by sending Tychicus to them. In this the singular zeal, no less than prudence of the holy Apostle, shines forth; for it is no small matter that, while he is held prisoner, and is in the most imminent danger on account of the gospel, he, nevertheless, does not cease to employ himself in advancing the gospel, and takes care of all the Churches. Thus, the body, indeed, is under confinement, but the mind, anxious to employ itself in everything good, roams far and wide. His prudence shews itself in his sending a fit and prudent person to confirm them, as far as was necessary, and withstand the craftiness of the false apostles; and, farther, in his retaining Epaphras beside himself, until they should come to learn what and how great an agreement there was in doctrine among all true teachers, and might hear from Tychicus the same thing that they had previously learned from Epaphras. Let us carefully meditate on these examples, that they may stir us up to all imitation of the like pursuit.

[¶8] He adds, Onesimus, that the embassy may have the more weight. It is, however, uncertain who this Onesimus was. For it can scarcely be believed that this is the slave of Philemon, inasmuch as the name of a thief and a fugitive would have been liable to reproach. He distinguishes both of them by honorable titles, that they may do the more good, and especially Tychicus, who was to exercise the office of an instructor.

### Colossians 4:10-13

[¶10] Colossians 4:10-13 10. Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) 10. Salutat vos Aristarchus, concaptivus meus, et Marcus, cognatus Barnabae, de quo accepistis mandata si venerit ad vos, ut suscipiatis ipsum. 11. And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me. 11. Et Iesus qui dicitur Iustus, qui sunt ex circumcisione, hi soli cooperarii in regnum Dei, qui mihi fuerunt solatio. 12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 12. Salutat vos Epaphras, qui est ex vobis servus Christi, semper decertans pro vobis in precationibus, ut stetis perfecti et completi in omni voluntate Dei. 13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. 13. Testimonium enim illi reddo, quod multum studium vestri habeat, et eorum qui sunt Laodiceae et Hierapoli.

[¶11] 10. Fellow-prisoner. From this it appears that there were others that were associated with Paul, after he was brought to Rome. It is also probable that his enemies exerted themselves, in the outset, to deter all pious persons from giving him help, by threatening them with the like danger, and that this for a time had the desired effect; but that afterwards some, gathering up courage, despised everything that was held out to them in the way of terror.

[¶12] That ye receive him. Some manuscripts have receive in the imperative mood; but it is a mistake, for he expresses the nature of the charge which the Colossians had received — that it was a commendation of either Barnabas, or of Marcus. The latter is the more probable. In the Greek it is the infinitive mood, but it may be rendered in the way I have done. Let us, however, observe, that they were careful in furnishing attestations, that they might distinguish good men from false brethren — from pretenders, from impostors, and multitudes of vagrants. The same care is more than simply necessary at the present day, both because good teachers are coldly received, and because credulous and foolish men lay themselves too open to be deceived by impostors.

[¶13] 11. These only are fellow-workers, — that is, of the circumcision; for he afterwards names others, but they were of the uncircumcision. He means, therefore, that there were few Jews at Rome who shewed themselves to be helpers to the gospel, nay more, that the whole nation was opposed to Christ. At the same time, by workers he means those only who were endowed with gifts that were necessary for promoting the gospel. But where was Peter at that time? Unquestionably, he has either been shamefully passed over here, and not without injustice, or else those speak falsely who maintain that he was then at Rome. Farther, he calls the gospel the kingdom of God, for it is the scepter by which God reigns over us, and by means of it we are singled out to life eternal. But of this form of expression we shall treat more fully elsewhere.

[¶14] 12 Always striving. Here we have an example of a good pastor, whom distance of place cannot induce to forget the Church, so as to prevent him from taking the care of it with him beyond the sea. We must notice, also, the strength of entreaty that is expressed in the word striving. For although the Apostle had it in view here to express intensity of affection, he at the same time admonishes the Colossians not to look upon the prayers of their pastor as useless, but, on the contrary, to reckon that they would afford them no small assistance. Lastly, let us infer from Paul’s words, that the perfection of Christians is, when they stand complete in the will of God, that they may not suspend their scheme of life upon anything else.

### Colossians 4:14-18

[¶16] Colossians 4:14-18 14. Luke, the beloved physician, and Demas, greet you. 14. Salutat vos Lucas medicus dilectus, et Demas. 15. Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 15. Salutate fratres qui sunt Laodiceae, et Nympham, et Ecclesiam quae est domi ipsius; 16. And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea. 16. Et quum lecta fuerit apud vos epistola, facite ut etiam in Laodicensium Ecclesia legatur: et eam quae ex Laodicea est ut vos legatis. 17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 17. Et dicite Archippo: Vide ministerium quod accepisti in Domino, ut illud impleas. 18. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. 18. Salutatio, mea manu Pauli. Memores estote vinculorum meorum. Gratia vobiscum. Amen. Written from Rome to the Colossians by Tychicus and Onesimus. Missa e Roma per Tychicum et Onesimum.

[¶17] 14. Luke saluteth you. I do not agree with those who understand this to be Luke the Evangelist; for I am of opinion that he was too well known to stand in need of such a designation, and he would have been signalized by a more magnificent eulogium. He would, undoubtedly, have called him his fellow-helper, or at least his companion and participant in his conflicts. I rather conjecture that he was absent at that time, and that it is another of the same name that is called a physician, to distinguish him from the other. Demas, of whom he makes mention, is undoubtedly the person of whom he complains — that he afterwards deserted him. (2 Timothy 4:10.)

[¶18] When he speaks of the Church which was in the house of Nymphas, let us bear in mind, that, in the instance of one household, a rule is laid down as to what it becomes all Christian households to be — that they be so many little Churches. Let every one, therefore, know that this charge is laid upon him — that he is to train up his house in the fear of the Lord, to keep it under a holy discipline, and, in fine, to form in it the likeness of a Church.

[¶19] 16. Let it be read in the Church of the Laodiceans. Hence, though it was addressed to the Colossians, it was, nevertheless, necessary that it should be profitable to others. The same view must also be taken of all the Epistles. They were indeed, in the first instance, addressed to particular Churches, but, as they contain doctrine that is always in force, and is common to all ages, it is of no importance what title they bear, for the subject matter belongs to us. It has been groundlessly supposed that the other Epistle of which he makes mention was written by Paul, and those labor under a double mistake who think that it was written by Paul to the Laodiceans. I have no doubt that it was an Epistle that had been sent to Paul, the perusal of which might be profitable to the Colossians, as neighboring towns have usually many things in common. There was, however, an exceedingly gross imposture in the circumstance that some worthless person, I know not who, had the audacity to forge, under this pretext, an Epistle, that is so insipid, that nothing can be conceived to be more foreign to Paul’s spirit.

[¶20] 17 Say to Archippus. So far as I can conjecture, this Archippus was, in the mean time, discharging the office of pastor, during the absence of Epaphras; but perhaps he was not of such a disposition as to be sufficiently diligent of himself without being stirred up. Paul, accordingly, would have him be more fully encouraged by the exhortation of the whole Church. He might have admonished him in his own name individually; but he gives this charge to the Colossians that they may know that they must themselves employ incitements, if they see their pastor cold, and the pastor himself does not refuse to be admonished by the Church. For the ministers of the word are endowed with signal authority, but such at the same time as is not exempt from laws. Hence, it is necessary that they should shew themselves teachable if they would duly teach others. As to Paul’s calling attention again to his bonds, he intimates by this that he was in no slight degree afflicted. For he was mindful of human infirmity, and without doubt he felt some twinges of it in himself, inasmuch as he was so very urgent that all pious persons, should be mindful of his distresses. It is, however, no evidence of distrust, that he calls in from all quarters the helps that were appointed him by the Lord. The subscription, with his own hand, means, as we have seen elsewhere, that there were even then spurious epistles in circulation, so that it was necessary to provide against imposition.

[¶21] END OF THE COMMENTARY ON THE EPISTLE TO THE COLOSSIANS.