Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
unpleasant 165 , to take such satisfaction in the simple tasting of God’s grace, that all annoyances,
sorrows, anxieties, and griefs are sweetened.
To write the same thing to you. Here he begins to speak of the false Apostles, with whom,
however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words
severely 166 exposes them, as far as was sufficient. For as they had simply made an attempt upon
the Philippians, and had not made an inroad upon them, 167 it was not so necessary to enter into any
regular disputation with the view of refuting errors, to which they had never lent an ear. Hence he
simply admonishes them to be diligent and attentive in detecting impostors and guarding against
them.
In the first place, however, he calls them dogs; the metaphor being grounded upon this — that,
for the sake of filling their belly, they assailed true doctrine with their impure barking. Accordingly,
it is as though he had said, — impure or profane persons; for I do not agree with those who think
that they are so called on the ground of envying others, or biting them 168
In the second place, he calls them evil workers, meaning, that, under the pretext of building up
the Church, they did nothing but ruin and destroy everything; for many are busily occupied 169 who
would do better to remain idle. As the public crier 170 on being asked by Gracchus in mockery, on
the ground of his sitting idle, what he was doing? had his answer ready, “Nay, but what are you
doing?” for he was the ringleader of a ruinous sedition. Hence Paul would have a distinction made
among workers, that believers may be on their guard against those that are evil.
In the third term employed, there is an elegant (προσωνομασία) play upon words. They boasted
that they were the circumcision: he turns aside this boasting by calling them the concision 171 ,
inasmuch as they tore asunder the unity of the Church. In this we have an instance tending to shew
that the Holy Spirit in his organs 172 has not in every case avoided wit and humor, yet so as at the
same time to keep at a distance from such pleasantry as were unworthy of his majesty. There are
innumerable examples in the Prophets, and especially in Isaiah, so that there is no profane author
that abounds more in agreeable plays upon words, and figurative forms of expression. We ought,
however, more carefully still to observe the vehemence with which Paul inveighs against the false
Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the
mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in
under a pretext of zeal.
165 “Fascheux et ennuyeux;” — “Disagreeable and irksome.”
166 “Il les rembarre rudement et auec authorite;” — “He baffles them sternly and with authority."
167 “Pource qu’ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et
abbatus;” — “As they had merely employed their efforts, and had attempted to turn aside the Philippians, and had not prevailed
over them and subdued them."
168 “Pour autant qu’ils portoyent enuie auec autres, ou les mordoyent et detractoyent d’eux;” — “On the ground of their bearing
envy to others, and biting and calumniating them."
169 “Car il yen a plusieurs qui se tourmentent tant et plus, et se meslent de beaucoup de choses;” — “For there are many that
torture themselves on this occasion and on that, and intermeddle with many things.
170 “Comme anciennement a Rome ce crier public;” — “As anciently at Rome that public crier."
171 “The Concision--that is, those who rend and divide the Church. Compare Romans 16:17, 18. They gloried in being the
περιτομὴ (the circumcision,) which name and character St. Paul will not here allow them, but claims it for Christians in the next
words, and calls them the κατατομὴ or concision, expressing his contempt of their pretences, and censure of their practices.”
— Pierce. — Ed.
172 “En ses organes et instrumens c’est a dire ses seruiteurs par lesquels il a parle;" — “In his organs and instruments, that is
to say, his servants, by whom he has spoken.”
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John Calvin