John Calvin Commentary Philippians 3:1

"Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe." — Philippians 3:1 (ASV)

Rejoice in the Lord. This is a conclusion from what has preceded; for as Satan never ceased to distress them with daily rumors, he urges them to rid themselves of anxiety and be of good courage. In this way, he exhorts them to steadfastness, that they may not fall back from the doctrine which they have once received. The phrase henceforth denotes a continued course, so that, in the midst of many hindrances, they may not cease to exercise holy joy.

It is a rare excellence, when Satan tries to embitter us through the bitterness of the cross, making God’s name unpleasant to us, to find such satisfaction in the simple experience of God’s grace that all annoyances, sorrows, anxieties, and griefs are sweetened.

To write the same thing to you. Here he begins to speak of the false apostles, with whom, however, he does not contend directly, as in the Epistle to the Galatians, but in a few words severely exposes them, as much as was necessary. For as they had simply attempted to influence the Philippians, and had not gained a foothold among them, it was not so necessary to enter into any regular disputation for the purpose of refuting errors to which they had paid no attention. Therefore, he simply admonishes them to be diligent and attentive in identifying impostors and guarding against them.

He then specifies the names by which they should be called:

1. In the first place, however, he calls them dogs; the metaphor is based on this: that, for the sake of satisfying their appetites, they attacked true doctrine with their impure barking. Therefore, it is as if he had said, “impure or profane persons”; for I do not agree with those who think that they are so called because they envied others or bit them.

2. In the second place, he calls them evil workers, meaning that, under the pretense of building up the Church, they did nothing but ruin and destroy everything. Many are busily occupied who would do better to remain idle. As the public crier, on being asked by Gracchus in mockery because he was sitting idle, what he was doing, had his answer ready, “Indeed, but what are you doing?” for Gracchus was the ringleader of a ruinous sedition. Therefore, Paul wants a distinction to be made among workers, so that believers may be on their guard against those that are evil.

3. In the third term employed, there is an elegant (προσωνομασία) play on words. They boasted that they were the circumcision; he counters this boasting by calling them the concision, because they tore apart the unity of the Church.

   In this, we have an instance showing that the Holy Spirit, through His spokespersons, has not in every case avoided wit and humor, yet at the same time keeping a distance from humor that would be unworthy of His majesty. There are innumerable examples in the Prophets, especially in Isaiah, so that no secular author abounds more in agreeable plays on words and figurative forms of expression.

   However, we should still more carefully observe the vehemence with which Paul denounces the false apostles, a vehemence that will certainly erupt wherever there is the fervor of pious zeal. But in the meantime, we must be on our guard lest any excessive warmth or bitterness should creep in under the pretense of zeal.

When he says that to write the same things is not burdensome to him, he seems to suggest that he had already written on another occasion to the Philippians. However, there would be no inconsistency in understanding him to mean that he now, through his writings, reminds them of the same things they had frequently heard him say when he was with them.

For there can be no doubt that he had often communicated to them verbally, when he was with them, how much they needed to be on their guard against such pests; yet he is not reluctant to repeat these things, because the Philippians would have incurred danger if he remained silent.

And, undoubtedly, it is the role of a good pastor not merely to supply the flock with pasture and to rule the sheep by his guidance, but also to drive away the wolves when they threaten to attack the fold—and not just on one occasion, but to be constantly watchful and tireless.

For as thieves and robbers (John 10:8) are constantly on the watch for the destruction of the Church, what excuse will the pastor have if, after courageously repelling them several times, he gives way during the ninth or tenth attack?

He also says that a repetition of this nature is beneficial to the Philippians, lest they should be—as sometimes happens—excessively particular and despise it as something superfluous.

For many are so difficult to please that they cannot bear for the same thing to be said to them a second time; meanwhile, they do not consider that what is impressed upon them daily is retained in their memory with difficulty even ten years later.

But if it was beneficial for the Philippians to listen to this exhortation of Paul—to be on their guard against wolves—what do Papists mean who will not allow that any judgment should be formed as to their doctrine? For to whom, I ask you, did Paul address himself when he said, Beware (Philippians 3:2)? Was it not to those whom they do not allow to possess any right to judge? And Christ says likewise of the same persons:

My sheep hear my voice, and they follow me; they flee from a stranger, and they hear not his voice (John 10:5, 27).