Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace
was in a manner suspended until the advent of Christ — not that the Fathers were excluded from
it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the
sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present
view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The
Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places
Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his
death delivered us from the condemnation of death, but in order that absolution might be made
more certain, he abrogated those ceremonies, that no remembrance of obligation might remain.
This is full liberty — that Christ has by his blood not only blotted out our sins, but every hand-writing
which might declare us to be exposed to the judgment of God. Erasmus in his version has involved
in confusion the thread of Paul’s discourse, by rendering it thus — “which was contrary to us by
ordinances.” Retain, therefore, the rendering which I have given, as being the true and genuine one.
Took it out of the way, fastening it to his cross. He shews the manner in which Christ has effaced
the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that
was due to us, so he has also fastened to it that bondage of the law, and everything that tends to
bind consciences. For, on his being fastened to the cross, he took all things to himself, and even
bound them upon him, that they might have no more power over us.
15. Spoiling principalities. There is no doubt that he means devils, whom Scripture represents
as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that
they cannot bring forward anything against us, the attestation of our guilt being itself destroyed.
Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has
procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived
of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ
has rescued from the devil, what do others, who would bring us back into bondage, but restore to
Satan the spoils of which he had been stript bare?
Triumphing over them in it. The expression in the Greek allows, it is true, of our reading — in
himself; nay more, the greater part of the manuscripts have ἐν αὑτῳ with an aspirate. The connection
of the passage, however, imperatively requires that we read it otherwise; for what would be meagre
as applied to Christ, suits admirably as applied to the cross. For as he had previously compared the
cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also
compares it to a triumphal car, in which he shewed himself conspicuously to view. 379 For although
in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in
such a way, that it 380 has put on, as it were, a new nature. For there is no tribunal so magnificent,
no throne so stately, no show of triumph so distinguished, no chariot so elevated, 381 as is the gibbet
on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden
them under his feet.
379 “En grande magnificence;” — “In great magnificence.”
380 “La croix;” — “The cross.”
381 “Tant eminent et honorable;” — “So lofty and honourable.”
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John Calvin