Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
just so far do we recede from Christ, when we transfer the smallest part of what belongs to him to
any others, whether they be angels or men.
Intruding into those things which he hath not seen. The verb ἐμβατεύειν, the participle of which
Paul here makes use of, has various significations. The rendering which Erasmus, after Jerome,
has given to it, walking proudly, would not suit ill, were there an example of such a signification
in any author of sufficient note. For we see every day with how much confidence and pride rash
persons pronounce an opinion as to things unknown. Nay, even in the very subject of which Paul
treats, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles 400
respecting the intercession of saints or angels, they declare, 401 as though it were from an oracle, 402
that the dead 403 know and behold our necessities, inasmuch as they see all things in the reflex light
of God. 404 And yet, what is less certain? Nay more, what is more obscure and doubtful? But such,
truly, is their magisterial freedom, that they fearlessly and daringly assert what is not only not
known by them, but cannot be known by men.
This meaning, therefore, would be suitable, if that signification of the term were usual. It is,
however, among the Greeks taken simply as meaning to walk. It also sometimes means to inquire.
Should any one choose to understand it thus in this passage, Paul will, in that case, reprove a foolish
curiosity in the investigation of things that are obscure, and such as are even hid from our view and
transcend it. 405 It appears to me, however, that I have caught Paul’s meaning, and have rendered
it faithfully in this manner — intruding into those things which he hath not seen. For that is the
common signification of the word ἐμβατεύειν — to enter upon an inheritance, 406 or to take
possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: — “Setting
foot upon, or entering on the possession of those things which he has not seen.” I have followed
his authority, but have selected a more suitable term. For such persons in reality break through and
intrude into secret things, 407 of which God would have no discovery as yet made to us. The passage
ought to be carefully observed, for the purpose of reproving the rashness 408 of those who inquire
farther than is allowable.
Puffed up in vain by a fleshly mind. He employs the expression fleshly mind to denote the
perspicuity of the human intellect, however great it may be. For he places it in contrast with that
spiritual wisdom which is revealed to us from heaven in accordance with that statement —
Flesh and blood hath not revealed it unto thee.
(Matthew 16:17.)
400 “Mettent en auant leurs mensonges;” — “Bring forward their false hoods.”
401 “Ils prononcent et determinent comme par arrest;” — “They declare and determine as if by decree.”
402 “Perinde atque ex tripode,” (just as though it were from the tripod.) Our author manifestly alludes to the three-footed stool
on which the Priestess of Apollo at Delphi sat, while giving forth oracular responses. — Ed.
403 “Les saincts trespassez;” — “Departed saints.”
404 “En la reuerberation de la lumiere de Dieu;” — “In the reflection of the light of God.”
405 “Et surmontent toute nostre capacite;” — “And exceed all our capacity.”
406 Thus ἐμβατεύειν εἰς τὴν οὐσίαν is made use of by Demosthenes, as meaning — “to come in to the property.” — See Dem.
1086. 19. — Ed.
407 “Es choses secretes et cachees;” — “Into things secret and hidden.”
408 “La role outrecuidance;” — “The foolish presumption.”
120
John Calvin