Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin
CHAPTER 4
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.
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, lest any stumblingblock be put in, the way of the blind, (Leviticus 19:14,) 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.
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.
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, 643 but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, 644 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. 645
That ye may know how. The man who has accustomed himself to caution
643Sales. The term is frequently employed by classical writers to denote witticisms. See Cic. Fam. 9:15; Juv. 9:11; Hor. Ep. 2:2, 60. — Ed.
644"Et que par ce moyen il seroit a craindre que les fideles ne s'y addonassent;" — "And as on this account it was to be feared that believers would addict themselves to this."
645"Ou s'en vont en fumee;" — "Or vanish into smoke."