Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
to the ground, for it cannot stand otherwise than through ignorance of Christ. This will undoubtedly
be acknowledged by every one that will but consider the main article 293 of this first chapter; for
his grand object here is that we may know that Christ is the beginning, middle, and end — that it
is from him that all things must be sought — that nothing is, or can be found, apart from him. Now,
therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us.
Who hath made us meet. He is still speaking of the Father, because he is the beginning, and
efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of
majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes
us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence,
and that his fatherly love may secure our full confidence. Hence it is not without good reason that
Paul has conjoined these two things, if, after all, you prefer the rendering which the old interpreter
has followed, and which accords with some very ancient Greek manuscripts. 294 At the same time
there will be no inconsistency in saying, that he contents himself with the single term, Father.
Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so
it is also not less necessary that we should, by the term God, be roused up to admiration of so great
goodness, that he, who is God, has condescended thus far. 295
But for what kindness does he give thanks to God? For his having made him, and others, meet
to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God’s
kingdom. It is God’s adoption that alone makes us meet. Now, adoption depends on an unmerited
election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a
contrast — as opposed to the darkness of Satan’s kingdom. 296
13. Who hath delivered us. Mark, here is the beginning of our salvation — when God delivers
us from the depth of ruin into which we were plunged. For wherever his grace is not, there is
darkness, 297 as it is said in Isaiah 60:2
Behold darkness shall cover the earth, and thick darkness the nations; but the Lord shall arise
upon thee, and his glory shall be seen upon thee.
In the first place, we ourselves are called darkness, and afterwards the whole world, and Satan,
the Prince of darkness, 298 under whose tyranny we are held captive, until we are set free by Christ’s
hand. 299 From this you may gather that the whole world, with all its pretended wisdom and
righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the
kingdom of Christ, there is no light.
Hath translated us into the kingdom. These form already the beginnings of our blessedness —
when we are translated into the kingdom of Christ, because we pass from death into life. (1 John
293 Statum The term is commonly employed among the Latins like στάσις among the Greeks, to mean the point at issue. See
Cic. Top. 25. — Ed
294 It is stated by Beza, that some Greek manuscripts have τῷ Θεῷ καὶ Πατρὶ, (to God and the Father,) and that this is the
reading in some copies of the Vulgate. Wiclif (1380) reads, “To God and to the Fadir.” Rheims (1582) “To God and the Father.”
— Ed
295 “S’est abbaisé iusques là de vouloir estre nostre Pere;” — “Has abased himself so far as to be willing to be our Father.”
296 “Afin qu’il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu;” — “That
there might be a contrast between the darkness of Satan’s kingdom, and the light of God’s kingdom.”
297 “Là il n’y a que tenebres;” — “There is nothing but darkness.”
298 “One of the names which the Jews gave to Satan was — darkness” — Illustrated <strong>Commentary</strong>. — Ed
299 “Iusqu’a ce que nons soyons deliurez et affranchis par la puissance de Christ;” — “Until we are delivered and set free by
the power of Christ.”
89
John Calvin