Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
out, however, his argument as to the fellowship, which believers have in the death and resurrection
of Christ, but employs other forms of expression.
The old man denotes — whatever we bring from our mother’s womb, and whatever we are by
nature. 438 It is put off by all that are renewed by Christ. The new man, on the other hand, is that
which is renewed by the Spirit of Christ to the obedience of righteousness, or it is nature restored
to its true integrity by the same Spirit. The old man, however, comes first in order, because we are
first born from Adam, and afterwards are born again through Christ. And as what we have from
Adam becomes old, 439 and tends towards ruin, so what we obtain through Christ remains for ever,
and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice,
inasmuch as a definition of regeneration may be gathered from it. For it contains two parts — the
putting off of the old man, and the putting on of the new, and of these Paul here makes mention. It
is also to be noticed, that the old man is distinguished by his works, as a tree is by its fruits. Hence
it follows, that the depravity that is innate in us is denoted by the term old man
10. Which is renewed in knowledge. He shews in the first place, that newness of life consists
in knowledge — not as though a simple and bare knowledge were sufficient, but he speaks of the
illumination of the Holy Spirit, which is lively and effectual, so as not merely to enlighten the mind
by kindling it up with the light of truth, but transforming the whole man. And this is what he
immediately adds, that we are renewed after the image of God. Now, the image of God resides in
the whole of the soul, inasmuch as it is not the reason merely that is rectified, but also the will.
Hence, too, we learn, on the one hand, what is the end of our regeneration, that is, that we may be
made like God, and that his glory may shine forth in us; and, on the other hand, what is the image
of God, of which mention is made by Moses in Genesis 9:6, 440 the rectitude and integrity of the
whole soul, so that man reflects, like a mirror, the wisdom, righteousness, and goodness of God.
He speaks somewhat differently in the Epistle to the Ephesians, but the meaning is the same. See
the passage — Ephesians 4:24. Paul, at the same time, teaches, that there is nothing more excellent
at which the Colossians can aspire, inasmuch as this is our highest perfection and blessedness to
bear the image of God.
11. Where there is neither Jew. He has added this intentionally, that he may again draw away
the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection
does not stand in need of those outward observances, nay, that they are things that are altogether
at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek,
he includes, by synecdoche, 441 all outward things. The terms that follow, barbarian, Scythian, 442
bond, free, are added by way of amplification.
Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern — the
beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which
puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of
438 See Calvin on the Romans, p. 224; also Calvin on the Corinthians, vol. 1, p. 188.
439 “Deuient vieil et caduque;” — “Becomes old and frail.”
440 “De laquelle Moyse fait mention au Genesis 1, chap. c. 26, et 9, b. 6;” — “Of which Moses makes mention in Genesis 1:26,
and 9:6.”
441 Synecdoche, a figure of speech, by which a part is taken for the whole. — Ed.
442 Howe supposes that Paul “may possibly refer here to a Scythian who, having an inclination to learning, betook himself to
Athens, to study the principles of philosophy that were taught there. But meeting one day with a person that very insolently
upbraided him on the account of his country, he gave him this smart repartee: ‘True indeed it is, my country is a reproach to me;
but you, for your part, are a reproach to your country.’” — Howe’s Works, (Lond. 1822,) vol. 5, p. 497. — Ed.
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John Calvin