Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
When he says, that to write the same things is not grievous to him, he seems to intimate that he
had already written on some other occasion to the Philippians. There would, however, be no
inconsistency in understanding him as meaning, that he now by his writings reminds them of the
same things as they had frequently heard him say, when he was with them. For there can be no
doubt that he had often intimated to them in words, when he was with them, how much they ought
to be on their guard against such pests: yet he does not grudge to repeat these things, because the
Philippians would have incurred danger in the event of his silence. And, unquestionably, it is the
part of a good pastor, not merely to supply the flock with pasture, and to rule the sheep by his
guidance, but to drive away the wolves when threatening to make an attack upon the fold, and that
not merely on one occasion, but so as to be constantly on the watch, and to be indefatigable. For
as thieves and robbers (John 10:8) are constantly on the watch for the destruction of the Church,
what excuse will the pastor have if, after courageously repelling them in several instances, he gives
way on occasion of the ninth or tenth attack?
He says also, that a repetition of this nature is profitable to the Philippians, lest they should
be—as is wont to happen occasionally—of an exceedingly fastidious humor, and despise it as a
thing that was superfluous. For many are so difficult to please, that they cannot bear that the same
thing should be said to them a second time, and, in the mean time, they do not consider that what
is inculcated upon them daily is with difficulty retained in their memory ten years afterwards. But
if it was profitable to the Philippians to listen to this exhortation of Paul—to be on their guard
against wolves, what do Papists mean who will not allow that any judgment should be formed as
to their doctrine? For to whom, I pray you, did Paul address himself when he said, Beware? Was
it not to those whom they do not allow to possess any right to judge? And of the same persons
Christ says, in like manner,
My sheep hear my voice, and they follow me; they flee from, a stranger, and they hear not his
voice. (John 10:5, 27.)
3. For we are the circumcision—that is, we are the true seed of Abraham, and heirs of the
testament which was confirmed by the sign of circumcision. For the true circumcision is of the
spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh.
(Romans 2:29.)
By spiritual worship he means that which is recommended to us in the gospel, and consists of
confidence in God, and invocation of him, self-renunciation, and a pure conscience. We must supply
an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon
them by the false Apostles.
“They command that God should be worshipped with outward observances, and because they
observe the ceremonies of the law, they boast on false grounds that they are the people of God; but
we are the truly circumcised, who worship God in spirit and in truth.” (John 4:23.)
But here some one will ask, whether truth excludes the sacraments, for the same thing might
be said as to Baptism and the Lord’s Supper. I answer, that this principle must always be kept in
view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism.
It follows, also, from this principle, that the pure and genuine worship of God is free from the legal
ceremonies, and that believers have the true circumcision without any figure.
And we glory in Christ We must always keep in view the antithesis. “We have to do with the
reality, while they rest in the symbols: we have to do with the substance, while they look to the
shadows.” And this suits sufficiently well with the corresponding clause, which he adds by way of
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John Calvin