The Argument Upon the Epistle of St. Paul to the Colossians by Master Calvin

There were three Cities one near to another in Phrygia, of which Paul makes mention in this Epistle: Laodicea, Hierapolis, and Colossae, which Orosius testifies to have fallen down while Nero reigned, with an Earthquake. And so not long after this Epistle was written: three famous churches were destroyed with a lamentable and fearful chance. A notable spectacle forsooth of God's judgment: if we lacked not eyes. The Colossians indeed were first instructed in the gospel, not by Paul, but faithfully and purely by Epaphras and other ministers. But by and by Satan according to his solemn and perpetual custom, crept in with his darnel and tares, that he might overthrow the right faith there. Some think that there were two kind of men which tried to lead away the Colossians from the purity of the Gospel. For on the one side the Philosophers by disputing of the stars of destiny and such like trifles, on the other side the Jews by urging and enforcing their ceremonies, cast abroad many mists to overthrow Christ, but they which think so are moved thereunto by an overlight conjecture or guess. Because forsooth Paul makes mention of thrones and powers and heavenly creatures. And whereas they add also the name of Elements, it is more than ridiculous. But because I am not purposed to confute the opinions of other, I will only speak mine own mind, and that which by sound reasons I may gather.

First of all, it appears sufficiently by the words of Paul, that the varlets practiced this, namely, to mingle Christ with Moses, and together with the Gospel to retain the shadows of the Law: whereupon it is very likely that they were Jews. And for that they painted out their crafty dealing with beautiful colors: therefore Paul calls it vain Philosophy. Although withal (in my judgment) he respected in this word the sly reasons wherewith they dallied, which indeed were sharp or subtle, but yet vain and profane. For they imagined an entrance or access to God by the Angels, and many such like revelations brought they in, as are contained in the books of Dionysius of the heavenly Hierarchy, drawn out of the school of the Platonical Philosophers. This is the principal mark whereunto he levels, that he may teach all things to have their being in Christ: and that therefore he alone is enough and enough to the Colossians. But he keeps this order. After his accustomed superscription, by praising them, he makes them the more attentive to hear him. After that, to the end he may shut up the way against all new and strange inventions, he gives a testimonial to the doctrine which afore they had received by Epaphras. Afterward whilst he wishes them increase of faith from the Lord, he means that as yet somewhat is wanting: that he may make a way for himself more firmly to instruct them. On the contrary part he sets forth the grace of God to them-ward with the titles to the same belonging, lest they should make small account thereof. Then follows an instruction, in which he teaches that all the parts of our salvation are planted in Christ only, that they should seek nothing elsewhere, and he mentions that they have obtained in Christ, whatsoever good things there are, to the end they may the more diligently have regard to keep him to the end. And truly even this one Chapter is utterly enough, to make us account of this Epistle, although it be but short, as of an incomparable treasure. For what is greater in all the heavenly doctrine, than to have Christ skillfully painted out: that we may see his virtue and power, his office, and all the fruits and commodities which come from him to us? For even in this one thing chiefly do we differ from the papists, that whereas we be both called Christians, and profess ourselves to believe in Christ, they devise to themselves a Christ that is torn, deformed, made void of his strength and power, spoiled of his office: to be short, such a Christ as is rather a ghost or shadow than a Christ indeed: but we embrace him as here he is described and set out by Paul, namely a lively and effectual Christ. Therefore, to speak it at a word, this Epistle shows the difference between the true Christ and the feigned. Than which nothing can be wished either better or more excellent. About the end of the first chapter, he seeks to win authority unto him again by means of his calling and person: and he does honorably set out the worthiness of the Gospel. In the second Chapter he opens more plainly the cause wherefore he did write: namely that he might prevent the danger which he saw to hang over their heads, where by the way he treats of his love toward them to the end they might acknowledge he had a care for their safeguard. From that he passes over to exhorting, wherewith he applies his doctrine foregoing as it were to a present use: For he also bids them settle themselves in Christ alone, and condemns it of vanity, whatsoever it is, that is without Christ. He speaks by name of Circumcision, abstinence of meats, and other outward exercises: unto which they do overthwartly and amiss bind the service of God. He speaks also of the preposterous service of Angels whom they deputed in Christ's room. And being moved by occasion of circumcision he does also by the way touch what office and nature of ceremonies was. Whereupon he determines that they were abrogated by Christ. And with these things does he fill the end of the second chapter. In the third chapter, he sets the true duties of godliness, wherewith the Lord will have us busied, against those vain precepts to the observing whereof the false apostle would constrain the faithful. And he begins at the spring head itself, that is to say, at mortification of the flesh and newness of life: from whence he draws brooks, that is to say, particular exhortations: some, which belong to all Christians alike: and some, which privately pertain to certain persons, according to the reason and manner of their calling. In the beginning of the fourth Chapter he goes on still with the same argument: after that when he has commended himself to their prayers, he declares by many tokens how greatly he loves them, and is desirous to provide and care for their salvation.

There were three cities near one another in Phrygia that Paul mentions in this Epistle: Laodicea, Hierapolis, and Colossae. Orosius testifies that Colossae was destroyed by an earthquake during the reign of Nero. So not long after this Epistle was written, three famous churches were wiped out by a terrible and frightening disaster. This was a striking display of God's judgment — if only we had eyes to see it. The Colossians were first taught the Gospel not by Paul, but faithfully and purely by Epaphras and other ministers. Soon after, Satan followed his usual pattern and crept in with his weeds, trying to overthrow their true faith. Some scholars believe two different groups were working to draw the Colossians away from the purity of the Gospel. On one side, they say, philosophers promoted fatalism based on the stars; on the other side, Jews pressed their ceremonies — both groups spreading confusion to undermine Christ. But this view rests on a very flimsy guess. It is based on Paul's mention of thrones, powers, and heavenly creatures. And when they also bring in the word 'elements,' that is more than absurd. Since I do not intend to refute others' opinions here, I will simply state my own view and what I can draw from sound reasoning.

First, Paul's own words make it sufficiently clear that these troublemakers were trying to mix Christ with Moses — to keep the shadows of the Law alongside the Gospel. This makes it very likely that they were Jews. Because they dressed up their deception in attractive arguments, Paul calls it empty philosophy. In my judgment, he also had in mind the clever reasoning they used, which seemed sharp but was in fact empty and worldly. They imagined that access to God came through angels, and they introduced many such revelations like those found in the books of Dionysius on the heavenly hierarchy — ideas drawn from the school of Platonic philosophers. Paul's main goal is to teach that all things find their foundation in Christ, and that Christ alone is sufficient for the Colossians. He follows this order. After his usual greeting, he praises them in order to make them more receptive. Then, to close the door against all new and strange teachings, he endorses the doctrine they had already received through Epaphras. Next, when he prays for their growth in faith from the Lord, he implies there is still something lacking — opening the way for him to instruct them more firmly. On the other hand, he describes the grace of God toward them in the highest terms, so they will not take it lightly. Then follows his teaching, in which he shows that all the parts of our salvation are rooted in Christ alone, so they should seek nothing elsewhere. He points out what they have already received in Christ, so they will be all the more careful to hold on to Him to the end. Truly, this one chapter alone is enough to make us treasure this Epistle — short as it is — as an incomparable gift. What is greater in all of heavenly teaching than to have Christ skillfully portrayed, so we can see His power, His office, and all the blessings He brings to us? In this very point we chiefly differ from the papists. Though we are both called Christians and claim to believe in Christ, they have fashioned for themselves a Christ who is torn, disfigured, stripped of His strength and power, and robbed of His office — a Christ who is more like a ghost or a shadow than the real Christ. But we embrace Him as Paul describes Him here: a living and effective Christ. In short, this Epistle reveals the difference between the true Christ and a counterfeit one. Nothing could be more valuable or excellent than that. Near the end of the first chapter, Paul seeks to reclaim his authority through his calling and personal position, and he honors the dignity of the Gospel. In the second chapter, he states more plainly the reason he wrote — to guard against the danger he saw threatening them. Along the way, he speaks of his love for them so they will recognize that he genuinely cares for their wellbeing. From there he moves to exhortation, applying his earlier teaching to practical use. He urges them to settle themselves in Christ alone and calls everything outside of Christ worthless. He specifically addresses circumcision, abstaining from certain foods, and other outward practices to which they wrongly tied the worship of God. He also addresses the misguided veneration of angels, whom they had placed in Christ's role. Prompted by the discussion of circumcision, he also briefly explains the purpose and nature of the old ceremonies. He concludes that they were abolished by Christ. With all of this he fills the rest of the second chapter. In the third chapter, he sets forth the true duties of godliness — what God actually requires of us — in contrast to the empty rules that the false teacher was pressing on the faithful. He begins at the very source: the putting to death of the flesh and the newness of life. From that spring he draws out particular exhortations — some that apply to all Christians equally, and others that apply specifically to certain people based on their calling. At the beginning of the fourth chapter he continues the same argument, then commends himself to their prayers and, through many expressions, shows how deeply he loves them and how earnestly he desires to care for their salvation.