Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now
adds, that he continues to be of this mind.
For the sake of the excellency of the knowledge He extols the gospel in opposition to all such
notions as tend to beguile us. For there are many things that have an appearance of excellence, but
the knowledge of Christ surpasses to such a degree everything else by its sublimity 183 , that, as
compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what
value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does
this to express the intensity of his feeling.
For whom I have suffered the loss of all things He expresses more than he had done previously;
at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who,
when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened,
they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather
than be deprived of Christ.
But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of
descent, and even external righteousness, that we may become partakers of Christ, (Hebrews 3:14,)
for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that
the Apostle does not speak here so much of the things themselves, as of the quality of them. It is,
indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one
should hesitate to sell everything that he has (Matthew 13:46.) There is, however, a difference
between the substance of things and the quality. Paul did not reckon it necessary to disown
connection with his own tribe and with the race of Abraham, and make himself an alien, that he
might become a Christian, but to renounce dependence upon his descent. It was not befitting, that
from being chaste he should become unchaste; that from being sober, he should become intemperate;
and that from being respectable and honorable, he should become dissolute; but that he should
divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too,
when treating of the righteousness of faith, do not contend against the substance of works, but
against that quality with which the sophists invest them, inasmuch as they contend that men are
justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence
in works, with which he had been puffed up.
As to riches and honors, when we have divested ourselves of attachment to them, we will be
prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and
so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be
Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty.
In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from
Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and
having an entire sway over us.
And I count them but refuse. Here he not merely by words, but also by realities, amplifies greatly
what he had before stated. For those who cast their merchandise and other things into the sea, that
they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to
live in misery and want 184 , than to be drowned along with their riches. They part with them, indeed,
183 “Par son excellence et hautesso;” — “By its excellence and loftiness.”
184 Pierce adduces the two following instances of the same form of expression as made use of among the Romans—Plautus
says, (Trucul. Act 2, sc 7, ver. 5,) when speaking of one that was chargeable with prodigality — “Qui bona sua pro stercore
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John Calvin