Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
more miserable than to be alienated from him. He declares, accordingly, that we are blessed through
Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that,
apart from him, we are most miserable, because we are shut out from God. 311 Let us, however, bear
in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise
may be transferred to any other. 312 Hence we must consider the contrasts to these things to be
understood — that if this is Christ’s prerogative, it does not belong to others. For of set purpose he
disputes against those who imagined that the angels were pacificators, through whom access to
God might be opened up.
Making peace through the blood of his cross. He speaks of the Father, — that he has been made
propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross, inasmuch
as it was the pledge and price of the making up of our peace with God, because it was poured out
upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure
the punishment of sin, that we might be the righteousness of God in him. (2 Corinthians 5:21.) The
blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for
appeasing the anger of God.
In adding by him, he did not mean to express anything new, but to express more distinctly what
he had previously stated, and to impress it still more deeply on their minds — that Christ alone is
the author of reconciliation, as to exclude all other means. For there is no other that has been
crucified for us. Hence it is he alone, by whom and for whose sake we have God propitious to us.
Both upon earth and in heaven. If you are inclined to understand this as referring merely to
rational creatures, it will mean, men and angels. There were, it is true, no absurdity in extending it
to all without exception; but that I may not be under the necessity of philosophizing with too much
subtlety, I prefer to understand it as referring to angels and men; and as to the latter, there is no
difficulty as to their having need of a peace maker in the sight of God. As to angels, however, there
is a question not easy of solution. For what occasion is there for reconciliation, where there is no
discord or hatred? Many, influenced by this consideration, have explained the passage before us
in this manner — that angels have been brought into agreement with men, and that by this means
heavenly creatures have been restored to favor with earthly creatures. Another meaning, however,
is conveyed by Paul’s words, that God hath reconciled to himself. That explanation, therefore, is
forced.
It remains, that we see what is the reconciliation of angels and men. I say that men have been
reconciled to God, because they were previously alienated from him by sin, and because they would
have had him as a Judge to their ruin, 313 had not the grace of the Mediator interposed for appeasing
his anger. Hence the nature of the peace making between God and men was this, that enmities have
been abolished through Christ, and thus God becomes a Father instead of a Judge.
Between God and angels the state of matters is very different, for there was there 314 no revolt,
no sin, and consequently no separation. It was, however, necessary that angels, also, should be
made to be at peace with God, for, being creatures, they were not beyond the risk of falling, had
they not been confirmed by the grace of Christ. This, however, is of no small importance for the
311 “Bannis de la compagnie de Dieu;” — “Banished from the society of God.”
312 “Tant excellent soit-il;” — “However excellent he may be.”
313 “A leur confusion et ruine;” — “To their confusion and ruin.”
314 “En eux;” — “Among them.”
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John Calvin