Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
covered with ignominy in the sight of God, but was also accursed in the sight of God. It is assuredly
such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being
possible to unfold it in words in a manner suitable to its dignity.
9 Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which
the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will
acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate
Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn
that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy
who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most
abject condition he was exalted to the highest elevation. Every one therefore that humbles himself
will in like manner be exalted. Who would now be reluctant to exercise humility, by means of
which the glory of the heavenly kingdom is attained?
This passage has given occasion to sophists, or rather they have seized hold of it, to allege that
Christ merited first for himself, and afterwards for others. Now, in the first place, even though there
were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as
obscure the grace of Christ — in imagining that he came for any other reason than with a view to
our salvation. Who does not see that this is a suggestion of Satan — that Christ suffered upon the
cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it
is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder,
and feel, and recognize nothing but God’s unmixed goodness, and the love of Christ toward us,
which was great and inestimable, that, regardless of himself, he devoted himself and his life for
our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us
its advantage and price; — that by means of it we are redeemed — reconciled to God — restored
to righteousness — cleansed from our pollutions — life is procured for us, and the gate of life
opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to
maintain, on the other hand, that the chief part of the advantage is in Christ himself — that a regard
to himself had the precedence of that which he had to us — that he merited glory for himself before
he merited salvation for us?
Farther, I deny the truth of what they allege, and I maintain that Paul’s words are impiously
perverted to the establishment of their falsehood; for that the expression, for this cause, denotes
here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that
a man could merit Divine honors, and acquire the very throne of God — which is not merely absurd,
but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak?
It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively
claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it
cannot be transferred to any other, will be the reward of man’s work!
Again, if they should urge the mode of expression, without any regard to the absurdity that will
follow, the reply will be easy — that he has been given us by the Father in such a manner, that his
whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not
for itself, but with the view of its being advantageous and profitable to others, so Christ did not
seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was
the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic
sophists with their perverted speculations.
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John Calvin