Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by
our tears, that we feel deeply grieved for the calamity of the Church.
It is of importance, also, to take notice of whom Paul speaks — not of open enemies, who were
avowedly desirous that doctrine might be undermined — but of impostors and profligates, who
trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And
unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own
interests, 197 sometimes do more injury than if they openly opposed Christ. We must, therefore, by
no means spare them, but must point them out with the finger, as often as there is occasion. Let
them complain afterwards, as much as they choose, of our severity, provided they do not allege
anything against us that it is not in our power to justify from Paul’s example.
That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery
of redemption, and they explain that this is said of them, because, by preaching the law, they made
void the benefit of Christ’s death. Others, however, understand it as meaning, that they shunned
the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand
it, however, in a more general way, as meaning that, while they pretended to be friends, they were,
nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term
cross to mean the entire preaching of the gospel. For as he says elsewhere,
If any man is in Christ, let him be a new creature.
(2 Corinthians 5:17.) 198
19 Whose end is destruction He adds this in order that the Philippians, appalled by the danger,
may be so much the more carefully on their guard, that they may not involve themselves in the ruin
of those persons. As, however, profligates of this description, by means of show and various artifices,
frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even
to the most eminent servants of Christ, the Apostle declares, with great confidence 199 , that the
glory with which they are now puffed up will be exchanged for ignominy.
Whose god is the belly As they pressed the observance of circumcision and other ceremonies,
he says that they did not do so from zeal for the law, but with a view to the favor of men, and that
they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce
rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity
with any other result, than that of arousing against themselves the same rage. Accordingly, consulting
their own ease and advantage, they mixed up these corruptions with the view of mitigating the
flames of others. 200
20 But our conversation is in heaven This statement overturns all empty shows, in which
pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all
their objects of aim, 201 because, by flying about above the earth, they do not aspire towards heaven.
For he teaches that nothing is to be reckoned of any value except God’s spiritual kingdom, because
197 “Ne regardans qu’a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere;” — “Looking merely
to themselves and their own advantage, undermine all the influence and power of the ministry.”
198 Such is Calvin’s rendering of the passage referred to. See Calvin on the Corinthians, vol. 2, pp. 229, 233.—Ed.
199 “Hardiment et d’vne grande asseurance;” — “Boldly, and with great confidence.”
200 “Pour esteindre et appaiser le feu des nutres;” — “For the sake of mitigating and allaying the fire of others.” Calvin’s
meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those
around them. — Ed.
201 “Toutes leurs inuentions et facons de faire;” — “All their contrivances and modes of acting.”
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John Calvin