A commentary of M. John Calvin upon the Epistle to the PhilippiansA commentarie of M. Iohn Caluine vppon the Epistle to the Philippians

Paul useth improperly the name of the law, for the doctrine of religion, because it was very corrupt at that time, as at this day is the Christianity in the Papacy. But because there were many of the order of the Doctors less skilful and exercised, he maketh mention of his own zeal. This was an heinous offence in Paul to persecute the Church: but because ⟨p. 64⟩he had to do with varlets, who by mingling Christ with Moses, did pretend the zeal of the law. He showeth of the contrary side, that he was so earnestly zealous for the law, that for this cause he was a persecutor of the Church. According to the righteousness which is in the law. It is no doubt but here he understandeth the whole righteousness of the law, for it is too barren to take it for the ceremonies only. The sense therefore is more general, that he embraced integrity of life, so much as could be required of a professor of the law. Again it is objected, that the righteousness of the law is perfect before God: for the sum is, that men altogether should cleave unto God, and what can be more desired unto perfection? I answer, that Paul here speaketh of righteousness, which might satisfy the common estimation of men, for he separateth the law from Christ, and what is the law without Christ, but a dead letter? that the matter may appear more plainly, I say there is a double righteousness of the law, one is spiritual, namely, the perfect love of God and of our neighbours, that is contained in doctrine, and was never in the life of any man, the other is liberal, which appeareth in the sight of men, when in the mean time hypocrisy reigneth in the heart, and there is nothing before God but iniquity. So the law hath two respects, the one of God, and the other of men, Paul therefore was holy in the judgement of men, and free from all reprehension: a rare praise truly, and almost singular, yet let us consider how much he esteemed it.

Paule vseth improperlie the name of the lawe, for the doctrine of religion, because it was verie corrupt at that time, as at thys daye is the Christianitie in the Papacie. But because there were manie of the order of the Doctors lesse skilfull and exercised, he maketh mention of hys owne zeale. This was an haynous offence in Paule to persecute the Churche: but because ⟨p. 64⟩he had to doo with varlets, who by mingling Christ with Moyses, did pretend the zeale of the lawe. He sheweth of the contrary side, that he was so earnestly zealous for the lawe, that for this cause he was a persecutor of the Church. According to the righteousnes which is in the lawe. It is no doubt but héere he vnderstandeth the whole righteousnes of the lawe, for it is too barren to take it for the ceremonies only. The sense therefore is more generall, that he embraced integritie of life, so much as could be required of a professor of the lawe. Againe it is obiected, that the righteousnes of the law is perfect before God: for the summe is, that men altogether should cleaue vnto God, and what can be more desired vnto perfection? I aunswere, that Paule héere speaketh of righteousnes, whiche mighte satisfie the common estimation of men, for he separateth the lawe from Christ, and what is the lawe without Christ, but a dead letter? that the matter may appeare more playnely, I say there is a double righteousnes of the lawe, one is spirituall, namely, the perfect loue of God and of our neighbours, that is contained in doctrine, and was neuer in the life of any man, the other is liberall, whiche appeareth in the sight of men, when in the meane time hypocrisie reigneth in the heart, and there is nothing before God but iniquitie. So the lawe hath two respects, the one of God, and the other of men, Paule therefore was holy in the iudgement of men, and frée from all reprehension: a rare praise truly, and almost singular, yet let vs consider how much he estéemed it.