Commentary on Philippians, Colossians, and Thessalonians

Comm on Phil, Col, Thes
competent. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians,
but, notwithstanding, we must begin with that reference 304 that I have mentioned; we must not
insist upon the essence alone. The sum is this — that God in himself, that is, in his naked majesty,
is invisible, and that not to the eyes of the body merely, but also to the understandings of men, and
that he is revealed to us in Christ alone, that we may behold him as in a mirror. For in Christ he
shews us his righteousness, goodness, wisdom, power, in short, his entire self. We must, therefore,
beware of seeking him elsewhere, for everything that would set itself off as a representation of
God, apart from Christ, will be an idol.
The first-born of every creature. The reason of this appellation is immediately added — For in
him all things are created, as he is, three verses afterwards, called the first-begotten from the dead,
because by him we all rise again. Hence, he is not called the first-born, simply on the ground of
his having preceded all creatures in point of time, but because he was begotten by the Father, that
they might be created by him, and that he might be, as it were, the substance or foundation of all
things. It was then a foolish part that the Arians acted, who argued from this that he was,
consequently, a creature. For what is here treated of is, not what he is in himself, but what he
accomplishes in others.
16. Visible and invisible. Both of these kinds were included in the foregoing distinction of
heavenly and earthly things; but as Paul meant chiefly to make that affirmation in reference to
Angels, he now makes mention of things invisible. Not only, therefore, have those heavenly creatures
which are visible to our eyes, but spiritual creatures also, been created by the Son of God. What
immediately follows, whether thrones, etc., is as though he had said — “by whatever name they
are called.”
By thrones some understand Angels. I am rather, however, of opinion, that the heavenly palace
of God’s majesty is meant by the term, which we are not to imagine to be such as our mind can
conceive of, but such as is suitable to God himself. We see the sun and moon, and the whole adorning
of heaven, but the glory of God’s kingdom is hid from our perception, because it is spiritual, and
above the heavens. In fine, let us understand by the term thrones that seat of blessed immortality
which is exempted from all change.
By the other terms he undoubtedly describes the angels. He calls them powers, principalities,
and dominions, not, as if they swayed any separate kingdom, or were endowed with peculiar power,
305 but because they are the ministers of Divine power and dominion. 306 It is customary, however,
that, in so far as God manifests his power in creatures, his names are, in that proportion, transferred
to them. Thus he is himself alone Lord and Father, but those are also called lords and fathers whom
he dignifies with this honor. Hence it comes that angels, as well as judges, are called gods. 307 Hence,
in this passage also, angels are signalized by magnificent titles, which intimate, not what they can
do of themselves, or apart from God, but what God does by them, and what functions he has assigned
to them. These things it becomes us to understand in such a manner as to detract nothing from the
glory of God alone; for he does not communicate his power to angels as to lessen his own; he does
not work by them in such a manner as to resign his power to them; he does not desire that his glory
304 “Relation et correspondance;” — “Reference and correspondence.”
305 “Ayent vertu ou puissance d’eux — mesmes;” — “Have power or authority of themselves.”
306 “Sont executeurs de la puissance Diuine, et ministres de sa domination;” — “Are the executors of God’s power, and ministers
of his dominion.”
307 See Calvin on John, vol. 1: p. 419.
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John Calvin