Calvin's Commentary on Colossians

¶ The Argument vpon the epistle of. S. Paule to the Colossians by maister Caluin.

THere were three Cities one neare to another in Phrygia, of which Paul maketh mention in this Epistle: Laodicea, Hierapolis, and Colossae, which Orosius testifyeth to haue fallē downe while Nero raigned, with an Earthquake. And so not long after this Epistle was written: three famous churches were destroyed with a lamentable and fearful chaunce. A notable spectacle forsooth of God his iudgement: if wee lacked not eyes. The Colossians indeede were first enstructed in the gospel, not by Paul, but faithfully and purely by Epaphaus and other ministers. But by and by Satan according to his solemne and perpetuall custome, crept in with his darnell and tares, that he mighte ouerthrow the right faith there. Some thinke that there were two kind of men which assaied to lead away the Colossians from the purity of the Gospel. For on the one syde the Philosophers by disputinge of the starres of destenye and such like tryfles, on on the other syde the Iewes by vrging and enforcing their ceremonies, cast abroad many mistes to ouerthrow Christ, but they which thinke so are moued therunto by an ouerlight coniecture orgesse. because forsoth Paule maketh mention of thrones and powers and heauenly creatures. And whereas they adde also the name of Elements, it is more then ridiculous. But because I am not purposed to confute the opinions of other, I will onely speake mine owne minde, and that which by sounde reasons I may gather.

First of all, it appeareth sufficiently by the words of Paule, that the vaclets practised this, (namely) to mingle Christ with Moses, and together with the Gospell to retayne the shadowes of the Law: whervpon it is very likely that they were Iewes. And for that they paynted out their crafty dealing with beautifull colours: therefore Paule calleth it vayne Philosophie. Although withal (in my iudgment) he respected in this worde the slye reasons wherewith they dalyed, which in dede were sharp or subtile, but yet vayne and prophane. For they imagined an entraunce or accesse to God by the Angels, and many suche like reuelations brought they in, as are conteyned in the bookes of Dionysuis of the heauenly Hiera◊chie, drawne out of the schole of the Platonicall Philosophers. This is the principall marke wherevnto he leueleth, that he may teache all things to haue their being in Christ: and that therefore he alone is enough and enough to the Colossians. But he keepeth this order. After his accustomed superscription, by praysing them, he maketh them the more attentiue to heare him. After that, to thende he may shutte vp the waye agaynst all newe and straunge inuentions, he geueth a testimoniall to the doctrine which afore they had receiued by Epaphras. afterward whilst he wisheth them encrease of faith from the Lord, he meaneth that as yet somewhat is wanting: that he may make a waye for him selfe more firmly to instruct them. On the contrary part he setteth forth the grace of god to themward with the titles to the same belonginge, lest they shoulde make small account thereof. Then foloweth an instruction, in which he teacheth that all the parts of our saluation are planted in Christ only, that they should seeke nothing elsewhere, and he mentioneth yt they haue obtayned in Christe, whatsoeuer ◊ood things there are, to the end they may the more diligently haue regarde to kepe him to the ende. And truly euen this one Chapter is vtterly enoughe, to make vs account of this Epistle, although it be but short, as of an in comperable treasure.

For what is greater in all the heauenlye doctrine, than to haue Christe skilfully paynted out: that we praye see his vertue and power, his office, and all the fruites and cōmodities which come from him to vs? For euen in this one thing ch◊◊fely doe we differ from the papists, that whereas we be both called Christians, and professe our selues to beleeue in Christ, they deuise to themselues a Christ that is torne, deformed, made voide of his strength and power, spoyled of his office: to be short, suche a Christe as is rather a ghoste or shadowe then a Christe in deede: but we embrace him as here he is described and set out by Paule, namely a liuely & effectuous Christ. Therfore, to speake it at a word, this Epistle sheweth the difference betwene the true Christ and the fained. than which nothing can be wished ether better or more excellent. About the ende of the first chapiter, he seeketh to winne authoritie vnto him agayne by meanes of his calling & person: and he doth honorably set out the worthines of the Gospel. In the seconde Chapiter he openeth more playnely the cause wherfore he did write: namely that he might preuent the daunger which he sawe to hang ouer theire heades, where by the waye he treateth of his loue toward them to the◊de they might acknowlege he had a care for their sauegarde. From that he passeth ouer to exhorting, wherewith he applieth his doctrine afore going as it were to a present vse: For hee also biddeth them settle them selues in Christe alone, and condemneth it of vanitie, whatsoeuer it is, that is without Christ. He speaketh by name of Circumcision, abstinence of meates, and other outward exercises: vnto which they doe ouerthwartly and amisse binde the seruice of God. He speak'th also of the preposterous seruice of Angels whom they dep◊◊ed in Christes roome. And being moued by occasion of circumcision he doth also by ye waye touch what office and nature of ceremonies was. Wherevpon he determineth that they were abrogated by Christ. And these things doth he fill ye end of ye second chapiter. In ye third chapiter, he setteth ye true dueties of godlines, wherwith ye Lorde wil haue vs b◊fied, against those vaine precepts to ye obseruing wherof ye false apostle wold constrayn the faithfull. And he beginneth at the spring head it selfe, that is to saye, at mortification of the fleshe & newnes of life: from whence he draweth brooke, that is to say, particular exhortations: some, which belong to all Christians alyke: and some, which priuatly partayne to certayne persons, according to the reason and manner of their calling. In the beginning of the fourth Chapiter hee goeth on still with the same argument: after that when he hath commended himselfe to their prayers, he declareth by many tokens howe greatly hee loueth them, and is desirous to poruide and care for their saluation.