Patre nostro, in adventu Domini nostri Iesu Christi, cum omnibus sanctis eius.
John Calvin all its parts their faith, which was as yet imperfect. Yet this is the faith which he had previously extolled marvelously. But from this we infer, that those who far surpass others are still far distant from the goal. Hence, whatever progress we may have made, let us always keep in view our deficiencies, ({ὑστερήματα},) 730 that we may not be reluctant to aim at something farther. From this also it appears how necessary it is for us to give careful attention to doctrine, for teachers 731 were not appointed merely with the view of leading men, in the course of a single day or month, to the faith of Christ, but for the purpose of perfecting the faith which has been begun. But as to Paul's claiming for himself what he elsewhere declares belongs peculiarly to the Holy Spirit, (1 Corinthians 14:14) this must be restricted to the ministry. Now, as the ministry of a man is inferior to the efficacy of the Spirit, and to use the common expression, is subordinate to it, nothing is detracted from it. When he says that he prayed night and day beyond all ordinary measure, 732 we may gather from these words how assiduous he was in praying to God, and with what ardor and earnestness he discharged that duty.
1 Thessalonians 3:11-13
1 Thessalonians 3:11-13 11. Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.
11. Ipse autem Deus et Pater noster, et Dominus noster Iesus Christus viam nostram ad vos dirigat.
12. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:
12. Vos autem Dominus impleat et abundare faciat caritate mutua inter vos et erga omnes: quemadmodum et nos ipsi affecti sumus erga vos:
13. To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
13. Ut confirmet corda vestra irreprehensibilia, in sanctitate coram Deo et Patre nostro, in adventu Domini nostri Iesu Christi, cum omnibus sanctis eius.
11 Now God himself. He now prays that the Lord, having removed Satan's obstructions, may open a door for himself, and be, as it were, the leader and director of his way to the Thessalonians. By this he intimates, that we cannot move a step with success, 733 otherwise than under God's guidance, but that when he holds out his hand, it is to no purpose that Satan employs every effort
730"{Τστερήματα} {πίστεως}. ---Afterings of faith, as it may be significantly enough rendered, let but the novelty of the expression be pardoned.'' ---Howe's Works, (London, 1822,) volume 3 page 70.---Ed
731"Les Docteurs et ceux qui ont charge d'enseigner en l'Eglise;" — "Teachers and those that have the task of instructing in the Church."
732"Night and day praying exceedingly—Supplicating God at all times; mingling this with all my prayers; {ὑπὲρ} {ἐχπερισσοῦ} {δεόμενοι}, abounding and superabounding in my entreaties to God, to permit me to revisit you.'' ---Dr. A. Clarke.---Ed
733"Nous ne pouuons d'vn costé ne d'autre faire vn pas qui proufite et viene a bien;" — "We cannot on one side or another take a step that may be profitable or prosperous."
CHAPTER 3
to change the direction of our course. We must take notice that he assigns the same office to God and to Christ, as, unquestionably, the Father confers no blessing upon us except through Christ's hand. When, however, he thus speaks of both in the same terms, he teaches that Christ has divinity and power in common with the Father.
12 And the Lord fill you. Here we have another prayer --- that in the mean time, while his way is obstructed, the Lord, during his absence, may confirm the Thessalonians in holiness, and fill them with love. And from this again we learn in what the perfection of the Christian life consists --- in love and pure holiness of heart, flowing from faith. He recommends love mutually cherished towards each other, and afterwards towards all, for as it is befitting that a commencement should be made with those that are of the household of faith, (Galatians 6:10) so our love ought to go forth to the whole human race. Farther, as the nearer connection must be cherished, 734 so we must not overlook those who are farther removed from us, so as to prevent them from holding their proper place.
He would have the Thessalonians abound in love and be filled with it, because in so far as we make progress in acquaintance with God, the love of the brethren must at the same time increase in us, until it take possession of our whole heart, the corrupt love of self being extirpated. He prays that the love of the Thessalonians may be perfected by God, intimating that its increase, no less than its commencement, was from God alone. Hence it is evident how preposterous a part those act who measure our strength by the precepts of the Divine law. The end of the law is love, says Paul, (1 Timothy 1:5) yet he himself declares that it is a work of God. When, therefore, God marks out our life, 735 he does not look to what we can do, but requires from us what is above our strength, that we may learn to ask from him power to accomplish it. When he says --- as we also towards you, he stimulates them by his own example.
13 That he may confirm your hearts. He employs the term hearts here to mean conscience, or the innermost part of the soul; for he means that a man is acceptable to God only when he brings holiness of heart; that is, not merely external, but also internal. But it is asked, whether by means of holiness we stand at God's judgment-seat, for if so, to what purpose is remission of sins? Yet Paul's words seem to imply this --- that their consciences might be irreproveable in holiness. I answer, that Paul does not exclude remission of sins, through which it comes that our holiness, which is otherwise mixed up with many pollutions, bears God's eye, for faith, by which God is pacified towards us, so as to pardon our faults, 736 precedes everything else, as the foundation comes before the building. Paul, however, does not teach us what or how great the holiness of believers may be, but desires that it may be increased, until it attain its perfection. On this account he says --- at the coming of our Lord,
734"Il faut recognoistre et entretenir;" — "We must recognize and maintain." 735"Nous prescrit en ses commandemens la regle de viure;" — "Prescribes to us in his commandments the rule of life."
736"Nous fautes et infirmitez vicieuses;" — "Our faults and culpable infirmities."
John Calvin meaning that the completion of those things, which the Lord now begins in us, is delayed till that time.
With all his saints. This clause may be explained in two ways, either as meaning that the Thessalonians, with all saints, may have pure hearts at Christ's coming, or that Christ will come with all his saints. While I adopt this second meaning, in so far as concerns the construction of the words, I have at the same time no doubt that Paul employed the term saints for the purpose of admonishing us that we are called by Christ for this end---that we may be gathered with all his saints. For this consideration ought to whet our desire for holiness.