Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
THE ARGUMENT
ON THE EPISTLE OF PAUL TO THE COLOSSIANS.
There were three neighboring cities in Phrygia, as made mention of by Paul in this Epistle —
Laodicea, Hierapolis, and Colosse which, as Orosius 262 informs us, were overthrown 263 by an
earthquake in the times of the emperor Nero. Accordingly, not long after this Epistle was written,
three Churches of great renown perished by a mournful as well as horrible occurrence — a bright
mirror truly of divine judgment, if we had but eyes to see it. The Colossians had been, not indeed
by Paul, but with fidelity and purity by Epaphras and other ministers, instructed in the gospel; but
immediately afterwards, Satan had, with his tares, crept in, (Matthew 13:25,) 264 according to his
usual and invariable manner, that he might there pervert the right faith. 265
Some are of opinion that there were two classes of men that endeavored to draw aside the
Colossians from the purity of the gospel; — that, on the one hand, the philosophers, by disputing
in reference to stars, fate, and trifles of a like nature, and that the Jews, on the other hand, by urging
the observance of their ceremonies, had raised up many mists with the view of throwing Christ into
the shade. 266 Those, however, who are of this opinion are influenced by a conjecture of exceedingly
little weight — on the ground that PAUL makes mention of thrones, and powers, and heavenly
creatures. For as to their adding also the term elements, 267 it is worse than ridiculous. As, however,
it is not my intention to refute the opinions of others, I shall simply state what appears to me to be
the truth, and what may be inferred by sound reasoning.
In the first place, it is abundantly evident, from Paul’s words, that those profligates were intent
upon this — that they might mix up Christ with Moses, and might retain the shadows of the law
along with the gospel. Hence it is probable that they were Jews. As, however, they coloured over
their fallacies with specious disguises, 268 Paul, on this account, calls it a vain philosophy. (Colossians
2:8) At the same time, in employing that term, he had in his eye, in my opinion, the speculations
with which they amused themselves, which were subtle, it is true, but at the same time useless and
profane: for they contrived a way of access to God through means of angels, and put forth many
speculations of that nature, such as are contained in the books of Dionysius on the Celestial
Hierarchy, 269 drawn from the school of the Platonists. This, therefore, is the principal object at
which he aims — to teach that all things are in Christ, and that he alone ought to be reckoned amply
sufficient by the Colossians.
The order, however, which he follows is this: — After the inscription usually employed by him,
he commends them, with the view of leading them to listen to him more attentively. He then, with
262 Orosius, (Paulus,) a “Spanish presbyter, a native of Tarragona, flourished under Arcadius and Honorius.” — Smith’s
Dictionary of Greek Biography and Mythology. — Ed.
263 “Toutes trois furent destructes et renversees;” — “They were, all the three, destroyed and overthrown.”
264 “Satan y estoit entré cauteleusement auec son yuroye;” — “Satan had entered in there craftily with his tares.”
265 “Pour y corrompre et peruertir la vraye foy;” — “That he might there corrupt and pervert the true faith.”
266 “Auoyent comme fait leuer beaucoup de brouillars pour offusquer la clarte de Christ, voire pour la suffoquer;” — “Had,
as it were, raised up many mists with the view of darkening Christ’s brightness; nay, more, with the view of choking it.”
267 “Car quant au mot d’elemens, sur lequel aussi ils fondent leur opinion;” — “For as to the word elements, on which also
they found their opinion.”
268 “Pource qu’ils couuroyent de belles couleurs leurs fallaces et tromperies, et fardoyent leur doctrine;” — “As they covered
over their fallacies and deceptions with beautiful colors, and painted their doctrine.”
269 See Calvin on the Corinthians, vol. 2, p. 370, n. 3.
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John Calvin