Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust
of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul’s
words import, for he requires nothing from the Philippians, but that they submit themselves to God
with true self-renunciation.
Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of
this passage, with the view of extolling man’s excellence. Nay more, when the preceding statement
is mentioned to them by way of objection, It is God that worketh in us, etc., they immediately by
this shield ward it off (so to speak) — Work out your own salvation. Inasmuch, then, as the work
is ascribed to God and man in common, they assign the half to each. In short, from the word work
they derive free-will; from the term salvation they derive the merit of eternal life. I answer, that
salvation is taken to mean the entire course of our calling, and that this term includes all things, by
which God accomplishes that perfection, to which he has predestinated us by his gracious choice.
This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under
the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers
to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to
his calling; but we have neither from ourselves. Hence we act only when he has prepared us for
acting.
The word which he employs properly signifies — to continue until the end; but we must keep
in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply
teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be
inactive, 124 but exercises us diligently, after having stirred us up by a secret influence. 125
14 Without murmurings. These are fruits of that humility to which he had exhorted them. For
every man that has learned carefully to submit himself to God, without claiming anything for
himself, will also conduct himself agreeably among men. When every one makes it his care to
please himself, two faults prevail: First, they calumniate one another; and secondly, they strive
against one another in contentions. In the first place, accordingly, he forbids malignity and secret
enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others
to complain of them — a thing which is wont to arise from excessive moroseness. It is true that
hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious
through our own fault, so that the saying should be fulfilled in us, They hated me without a cause.
(Psalm 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings
and disputations spring up, whenever any one, aiming beyond measure at his own advantage, 126
gives to others occasion of complaint. 127 Nay, even this expression may be taken in an active sense,
so as to mean — not troublesome or querulous. And this signification will not accord ill with the
context, for a querulous temper (μεμψιμοιρία) 128 is the seed of almost all quarrels and slanderings.
He adds sincere, because these pollutions will never come forth from minds that have been purified.
124 “Deuenir paresseux et oisifs;” — “To become idle and indolent.”
125 “Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement;”
— “But, after having stimulated and incited us by a secret and hidden inspiration, he diligently employs and exercises us.”
126 “Cerchant outre mesure son proufit et vtilite particuliere;” — “Seeking beyond measure his own particular profit and
advantage.”
127 “Le vice qui est en plusieurs qu’ils sont pleins de complaints contre les autres;” — “The fault that is in very many — that
they are full of complaints as to others.”
128 The term is used by Aristotle. See Arist. Virt. et. Vit. 7. 6. — Ed.
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John Calvin