Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
which are spurious, and were contrived by ignorant monks 215 , they are not deserving of much
credit among readers of sound judgment 216
Let us, therefore, inquire as to the thing itself, without taking any false impression from the
opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at
that time unmarried.
“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I
am” (1 Corinthians 7:8.)
He wrote that Epistle at Ephesus 217 when he was prepared to leave it. Not long after, he proceeded
to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable
a period of time it would have been for marrying a wife, spent by him partly in journeying, and
partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and
persecutions, as he himself testifies, according to Luke. (Acts 21:13.) I am, at the same time, well
aware what objection is usually brought forward in opposition to this — that Paul, though married,
refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous
that unmarried persons may have it in their power to remain in the same condition with himself.
Now, what is that condition but celibacy? As to their bringing forward that passage —
Is it not lawful for me to lead about a wife (I Corinthians 9:5,)
for the purpose of proving he had a wife, it is too silly to require any refutation 218 . But granting
that Paul was married, how came his wife to be at Philippi — a city which we do not read of his
entering on more than two occasions, and in which it is probable he never remained so much as
two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to
me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of
my readers. The word which Paul makes use of here (συλλάμβανεσθαι) means, to take hold of a
thing and embrace it along with another person, with the view of giving help 219
Whose names are in the book of life The book of life is the roll of the righteous, who are
predestinated to life, as in the writings of Moses. (Exodus 32:32.) God has this roll beside himself
in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast.
In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With
the same view it is said in
Let them be blotted out of the book of the living, and let them not be written among the righteous;
(Psalm 69:28)
that is, let them not be numbered among the elect of God, whom he receives within the limits
of his Church and kingdom 220 .
Should any one allege, that Paul therefore acts rashly in usurping to himself the right of
pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment
from the token by which God manifests his election, but only in so far as our capacity admits. In
215 “Et adioustez a son histoire;” — “And added to his history.”
216 “Ils ne meritent point enuers les lecteurs de bon iugement, qu’on y adiouste grande foy;” — “They do not deserve, as to
readers of good judgment, that much credit should be attached to them.”
217 See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78.
218 See Calvin on the Corinthians, vol. 1, p. 234, 235, 292.
219 It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor,opem fero, iuvo; (I
lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed.
220 See Calvin on the Psalms, vol. 3, pp. 73, 74.
69
John Calvin