Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
manifested himself to men, but it has been only in part. In Christ, on the other hand, he communicates
himself to us wholly. He has also manifested himself to us otherwise, but it is in figures, or by
power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement
of John holds good:
He that hath the Son, hath the Father also. (1 John 2 23.)
For those who possess Christ have God truly present, and enjoy Him wholly.
10. And ye are complete in him. He adds, that this perfect essence of Deity, which is in Christ,
is profitable to us in this respect, that we are also perfect in him. “As to God’s dwelling wholly in
Christ, it is in order that we, having obtained him, may posses in him an entire perfection.” Those,
therefore, who do not rest satisfied with Christ alone, do injury to God in two ways, for besides
detracting from the glory of God, by desiring something above his perfection, they are also
ungrateful, inasmuch as they seek elsewhere what they already have in Christ. Paul, however, does
not mean that the perfection of Christ is transfused into us, but that there are in him resources from
which we may be filled, that nothing may be wanting to us.
Who is the head. He has introduced this clause again on account of the angels, meaning that
the angels, also, will be ours, if we have Christ. But of this afterwards. In the mean time, we must
observe this, that we are hemmed in, above and below, with railings, 370 that our faith may not
deviate even to the slightest extent from Christ.
11. In whom ye also are circumcised. From this it appears, that he has a controversy with the
false apostles, who mixed the law with the gospel, and by that means made Christ have, as it were,
two faces. He specifies, however, one instance by way of example. He proves that the circumcision
of Moses is not merely unnecessary, but is opposed to Christ, because it destroys the spiritual
circumcision of Christ. For circumcision was given to the Fathers that it might be the figure of a
thing that was absent: those, therefore, who retain that figure after Christ’s advent, deny the
accomplishment of what it prefigures. Let us, therefore, bear in mind that outward circumcision is
here compared with spiritual, just as a figure with the reality. The figure is of a thing that is absent:
hence it puts away the presence of the reality. What Paul contends for is this — that, inasmuch as
what was shadowed forth by a circumcision made with hands, has been completed in Christ, there
is now no fruit or advantage from it. 371 Hence he says, that the circumcision which is made in the
heart is the circumcision of Christ, and that, on this account, that which is outward is not now
required, because, where the reality exists, that shadowy emblem vanishes, 372 inasmuch as it has
no place except in the absence of the reality.
By the putting off of the body. He employs the term body, by an elegant metaphor, to denote a
mass, made up of all vices. For as we are encompassed by our bodies, so we are surrounded on all
sides by an accumulation of vices. And as the body is composed of various members, each of which
has its own actings and offices, so from that accumulation of corruption all sins take their rise as
members of the entire body. There is a similar manner of expression in Romans 6:13.
He takes the term flesh, as he is wont, to denote corrupt nature. The body of the sins of the flesh,
therefore, is the old man with his deeds; only, there is a difference in the manner of expression, for
here he expresses more properly the mass of vices which proceed from corrupt nature. He says that
370 See Calvin on the Corinthians, vol. 1, p. 474, n. 2.
371 “Maintenant le fruit et l’vsage d’icelle est aneanti;” — “The fruit and advantage of it are now made void.”
372 “Le signe qui la figuroit s’esuanouit comme vn ombre;” — “The sign which prefigured it vanishes like a shadow.”
112
John Calvin