Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
17. And whatsoever ye do in word or deed, 17. Et quiquid feceritis sermone vel opere,
do all in the name of the Lord Jesus, giving omnia in nomine Domini Iesu, gratiae agentes
thanks to God and the Father by him. Deo et Patri, per ipsum.
14. On account of all these things. The rendering that has been given by others, “super omnia
haec,” (above all these things,) instead of insuper, (over and above,) is, in my opinion, meagre. It
would be more suitable to render it, Before all these things. I have chosen, however, the more
ordinary signification of the word ἐπί. For as all the things that he has hitherto enumerated flow
from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for
the sake of these things — that they may be merciful, gentle, ready to forgive, as though he had
said, that they would be such only in the event of their having love. For where love is wanting, all
these things are sought for in vain. That he may commend it the more, he calls it the bond of
perfection, meaning by this, that the troop of all the virtues 444 is comprehended under it. For this
truly is the rule of our whole life, and of all our actions, so that everything that is not regulated
according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why
it is called here the bond of perfection; because there is nothing in our life that is well regulated if
it be not directed towards it, but everything that we attempt is mere waste.
The Papists, however, act a ridiculous part in abusing this declaration, with the view of
maintaining justification by works. “Love,” say they, “is the bond of perfection: now perfection is
righteousness; therefore we are justified by love.” The answer is twofold; for Paul here is not
reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner
in which they may live perfectly among themselves. For the genuine exposition of the passage is
this — that other things will be in a desirable state as to our life, if love be exercised among us.
When, however, we grant that love is righteousness, they groundlessly and childishly take occasion
from this to maintain, that we are justified by love, for where will perfect love be found? We,
however, do not say that men are justified by faith alone, on the ground that the observance of the
law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we
are, in consequence of our being destitute of any righteousness of our own, constrained to borrow
righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because
perfect love is nowhere to be found.
15. And the peace of God. He gives the name of the peace of God to that which God has
established among us, as will appear from what follows. He would have it reign in our hearts. 445
He employs, however, a very appropriate metaphor; for as among wrestlers, 446 he who has
vanquished all the others carries off the palm, so he would have the peace of God be superior to
all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges.
He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however
it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the
victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says,
444 Virtutum omnium chorum. See Cic. 50:3, Offic. c. ult. — Ed.
445 “Rule in your hearts, (βραβεύετο.) Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge,
does in the Olympic contests... While peace rules, all is safe.” — Dr. A. Clarke. — Ed.
446 “Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons;” — “The Greek
word means sometimes — having a disposition to give thanks, and to acknowledge the favors that we receive.”
132
John Calvin