Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
and seasons. In the meantime he instructs us by what rule the affections of believers ought to be
regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And,
unquestionably, true love can flow from no other source than from the bowels of Christ, and this,
like a goad, ought to affect us not a little — that Christ in a manner opens his bowels, that by them
he may cherish mutual affection between us. 47
9 This I pray that your love He returns to the prayer, which he had simply touched upon in one
word in passing. He states, accordingly, the sum of those things which he asked from God in their
behalf, that they also may learn to pray after his example, and may aspire at proficiency in those
gifts. The view taken by some, as though the love of the Philippians denoted the Philippians
themselves, as illiterate persons are accustomed very commonly to say, “Your reverence,” — “Your
paternity,” is absurd. For no instance of such an expression occurs in the writings of Paul, nor had
such fooleries come into use. Besides, the statement would be less complete, and, independently
of this, the simple and natural meaning of the words suits admirably well. For the true attainments
of Christians are when they make progress in knowledge, and understanding, and afterwards in
love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to
mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by,
so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge,
so much the more ought our love to increase. The meaning in that case would be, “That your love
may increase according to the measure of knowledge.” All knowledge, means what is full and
complete — not a knowledge of all things. 48
10 That ye may approve the things that are Here we have a definition of Christian wisdom —
to know what is advantageous or expedient — not to torture the mind with empty subtleties and
speculations. For the Lord does not wish that his believing people should employ themselves
fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic
theology ought to be held, in which you may spend your whole life, and yet not derive more of
edification from it in connection with the hope of a heavenly life, or more of spiritual advantage,
than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well
deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For
Scripture is useful, as Paul says, in 2 Timothy 3:16, but there you will find nothing but cold subtleties
of words.
That ye may be sincere. This is the advantage which we derive from knowledge — not that
every one may artfully consult his own interests, but that we may live in pure conscience in the
sight of God.
47 Beza, when commenting on the expression, in the bowels of Jesus Christ, observes, “Alibi solet dicere, In Christo. Ut autem
significet ex quo fonte promanet affectus iste, et quo etiam feratur, additum visceribus nomen magnum pondus addit sententiæ,
ut intimus amor significetur. Solent enim Hebraei , rachamim, id est, viscera omnes teneros ac veluti maternos affectus
vocare;” — “He is accustomed in other cases to say, In Christ. But to intimate from what fountain that affection flows, and in
what direction also it tends, the addition of the term bowels adds great weight to the statement, so as to express intimate affection.
For the Hebrews are accustomed to employ the term rachamim, that is, bowels, to denote all tender and as it were motherly
affections.” — Ed.
48 “The word rendered judgment is capable of being rendered sense (πάσὟ αἰσθήσει) in all sense. ‘I pray that you may have
your spiritual senses in excerise — that you may have a judicious distinguishing sense.’ For what? Why, ‘that ye may approve
things that are excellent,’ — so it follows, or, as the words there may be read, to ‘distinguish things that differ.’“ — Howe’s
Works, (Lond. 1822,) vol. 5, p. 145. — Ed.
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John Calvin