Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by
deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is
a means of fanning all strifes. 100 Vain-glory means any glorying in the flesh; for what ground of
glorying have men in themselves that is not vanity?
But by humility. For both diseases he brings forward one remedy — humility, and with good
reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we
give the preference to others, and are not easily thrown into agitation. He gives a definition of true
humility — when every one esteems himself less than others. Now, if anything in our whole life
is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a
virtue. For, as one says, 101 “Every one has in himself the mind of a king, by claiming everything
for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt
of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that
others should be on a level with him, for there is no one that is not eager to have superiority.
But it is asked, how it is possible that one who is in reality distinguished above others can reckon
those to be superior to him who he knows are greatly beneath him? I answer, that this altogether
depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be
distinguished by illustrious endowments, he ought to consider with himself that they have not been
conferred upon him that he might be self-complacent, that he might exalt himself, or even that he
might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting
his faults, and he will have abundant occasion for humility. In others, on the other hand, he will
regard with honor whatever there is of excellences, and will by means of love bury their faults. The
man who will observe this rule, will feel no difficulty in preferring others before himself. And this,
too, Paul meant when he added, that they ought not to have every one a regard to themselves, but
to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible
that a pious man, even though he should be aware that he is superior, may nevertheless hold others
in greater esteem.
Philippians 2:5-11
5. Let this mind be in you, which was also in 5. Hoc enim sentiatur in vobis quod et in
Christ Jesus:
Christo Iesu:
6. Who, being in the form of God, thought it 6. Qui quum in forma Dei esset, non rapinam
not robbery to be equal with God:
arbitratus esset, Deo aequalem se esse:
7. But made himself of no reputation, and 7. Sed se ipsum exinanivit, forma servi
took upon him the form of a servant, and was accepta, in similitudine hominum constitutus, et
made in the likeness of men:
forma repertus ut homo.
interference of vain-glorious, ostentatious instructors, confirmed in error and vice.” — Storr. See Biblical Cabinet, vol. 40, p.
132, note. — Ed.
100 “Est le sufflet qui allume toutes contentions;” — “Is the bellows that kindles up all strifes.”
101 “Comme quelqu’vn a dit anciennement;” — “As some one has said anciently.”
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John Calvin