COMMENTARIES
ON
THE
EPISTLES OF PAUL THE
APOSTLE
TO
THE
CORINTHIANS
BY JOHN
CALVIN
TRANSLATED FROM THE
ORIGINAL LATIN, AND COLLATED
WITH
THE AUTHOR'S FRENCH
VERSION
BY THE REV. JOHN
PRINGLE
VOLUME
SECOND
CHAPTER 15
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1 CORINTHIANS
15:1-10
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1. Moreover, brethren, I declare unto you the
gospel which I preached unto you, which also ye have received, and wherein ye
stand;
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1. Notum autem vobis facio, fra-tres,
evangelium quod evangelizavi vobis, quod et recepistis, in quo etiam
stetistis.
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2. By which also ye are saved, if ye keep in
memory what I preached unto you, unless ye have believed in
vain:
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2. Per quod etiam salutem ha-betis: quo pacto
annuntiarim vobis, si tenetis, nisi frustra credidistis.
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3. For I delivered unto you first of all that
which I also received, how that Christ died for our sins according to the
Scriptures;
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3. Tradidi enim vobis imprimis quod et
acceperam, quod Christus mortuus fuerit, pro peccatis nostris secundum
Scripturas,
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4. And that he was buried, and that he rose
again the third day according to the Scriptures:
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4. Et quod sepultus sit, et quod resurrexit
tertio die, secundum Scripturas.
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5. And that he was seen of Cephas, then of the
twelve:
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5. Et quod visus fait Cephae, deinde ipsis
duodecim:
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6. After that he was seen of above five
hundred brethren at once; of whom the greater part remain unto this present, but
some are fallen asleep.
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6. Postea visus fait plus quam qaingentis
fratribus simul, ex quibus plures manent
f794
adhuc ad hunc usque diem: qaidam autem obdormierunt.
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7. After that he was seen of James; then of
all the apostles.
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7. Deinde visus fait Iacobo: post apostolis
omnibus:
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8. And last of all he was seen of me also, as
of one born out of due time.
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8. Postremo vero onmium, velut abortivo, visus
fait et mihi.
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9. For I am the least of the apostles, that am
not meet to be called an apostle, because I persecuted the church of
God.
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9. Ego enim sum minimus apos-tolorum, qui non
sum idoneus ut dicar apostolus: quandoquidem persequutus sum ecclesiam
Dei.
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10. But by the grace of God I am what I am: and his grace which was
bestowed upon me was not in vain; but I labored more abundantly than they all:
yet not I, but the grace of God which was with me.
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10. Sed gratia Dei sum id quod sum: et gratia
ejus, quae mihi collata est, non fuit inanis, sed copiosius quam illi omnes
laboravi: non ego tamen, sed gratia Dei quae mihi aderat.
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1.
Now I make known to
you. He now enters on another subject
— the resurrection — the belief of which among the Corinthians had
been shaken by some wicked persons. It .is uncertain, however, whether they
doubted merely as to the ultimate resurrection of the body, or as to the
immortality of the soul also. It is abundantly well known, that there were a
variety of errors as to this point. Some philosophers contended that souls are
immortal. As to the resurrection of the body, it never entered into the mind of
any one of them. The Sadducees, however, had grosser views; for they thought of
nothing but the present life; nay more, they thought that the soul of man was a
breath of wind without substance. It is not, therefore, altogether certain (as I
have already said) whether the Corinthians had at this time gone to such a
height of madness, as to cast off all expectation of a future life, or whether
they merely denied the resurrection of the body; for the arguments which Paul
makes use of seem to imply, that they were altogether bewitched with the mad
dream of the Sadducees.
For example, when he says,
Of what advantage is it
to be baptized for the
dead?
(<461529>1
Corinthians 15:29.)
Were it not better to eat
and to drink?
(<461532>1
Corinthians 15:32.)
Why are we in peril every
hour?
(<461530>1
Corinthians 15:30,)
and the like, it might very readily be replied, in
accordance with the views of the philosophers, “Because after death the
soul survives the body.” Hence some apply the whole of Paul’s
reasoning contained in this chapter to the immortality of the soul. For my part,
while I leave undetermined what the error of the Corinthians was, yet I cannot
bring myself to view Paul’s words as referring to anything else than the
resurrection of the body. Let it, therefore be regarded as a settled point, that
it is of this exclusively that he treats in this chapter. And what if the
impiety of Hymeneus and Philetus had extended thus
far,
f795 who said that the resurrection was
already past,
(<550218>2
Timothy 2:18,) and that there would be nothing more of it? Similar to these,
there are at the present day some madmen, or rather
devils,
f796 who call
themselves Libertines.
f797 To me,
however, the following conjecture appears more probable — that they were
carried away by some delusion,
f798 which took
away from them the hope of a future resurrection, just as those in the present
day, by imagining an allegorical
resurrection,
f799 take away
from us the true resurrection that is pro-raised to us.
However this may be, it is truly a dreadful case, and
next to a prodigy, that those who had been instructed by so distinguished a
master, should have been capable of falling so
quickly
f800 into errors
of so gross a nature. But what is there that is surprising in this, when in the
Israelitish Church the Sadducees had the audacity to declare openly that man
differs nothing from a brute, in so far as concerns the essence of the soul, and
has no enjoyment but what is common to him with the beasts? Let us observe,
however, that blindness of this kind is a just judgment from God, so that those
who do not rest satisfied with the truth of God, are tossed hither and thither
by the delusions of Satan.
It is asked, however, why it is that he has left off
or deferred to the close of the Epistle, what should properly have had the
precedence of everything else? Some reply, that this was done for the purpose of
impressing it more deeply upon the memory. I am rather of opinion that Paul did
not wish to introduce a subject of such importance, until he had asserted his
authority, which had been considerably lessened among the Corinthians, and until
he had, by repressing their pride, prepared them for listening to him with
docility.
I make known to
you. To
make
known here does not mean to teach what
was previously unknown to them, but to recall to their recollection what they
had heard previously. “Call to your recollection, along with me, that
gospel which you had learned, before you were led aside from the right
course.” He calls the doctrine of the resurrection the gospel, that
they may not imagine that any one is at liberty to form any opinion that he
chooses on this point, as on other questions, which bring with them no injury to
salvation.
When he adds,
which I preached to
you, he amplifies what he had said:
“If you acknowledge me as an apostle, I have assuredly taught you
so.” There is another amplification in the words —
which also ye have
received, for if they now allow
themselves to be persuaded of the contrary, they will be chargeable with
fickleness. A third amplification is to this effect, that they had
hitherto continued in that belief with a firm and steady resolution, which is
somewhat more than that they had once believed. But the most important thing of
all is, that he declares that their salva.-tion is involved in this, for it
follows from this, that, if the resurrection is taken away, they have no
religion left them, no assurance of faith, and in short, have no faith
remaining. Others understand in another sense the word stand, as meaning
that they are upheld!; but the interpretation that I have given is a more
correct one.
f801
2.
If you keep in memory —
unless in
vain.
f802
These two expressions are very cutting.
In the first, he reproves their carelessness or fickleness, because such
a sudden fall was an evidence that they had never understood what had been
delivered to them, or that their knowledge of it had been loose and floating,
inasmuch as it had so quickly vanished. By the second, he warns them that
they had needlessly and uselessly professed allegiance to Christ, if they did
not hold fast this main
doctrine.
f803
3.
For I delivered to you first
of all. He now confirms what he had
previously stated, by explaining that the resurrection had been preached by him,
and that too as a fundamental doctrine of the gospel. First of all, says
he, as it is wont to be with a foundation in the erecting of a house. At the
same time he adds to the authority of his preaching, when he subjoins, that he
delivered nothing but what
he had received, for he does not simply
mean that he related what he had from the report of others, but that it was what
had been enjoined upon him by the
Lord.
f804 For the
word
f805 must be
explained in accordance with the connection of the passage. Now it is the duty
of an apostle to bring forward nothing but what he
has received from the
Lord, so as from hand to
hand
f806 (as they
say) to administer to the Church the pure word of God.
That Christ died,
etc. See now more clearly whence he received
it, for he quotes the Scriptures in proof. In the first place, he makes
mention of the death of Christ, nay also of his burial, that we may infer, that,
as he was like us in these things, he is so also in his resurrection. He has,
therefore, died with us that we may rise with him. In his burial, too, the
reality of the death in which he has taken part with us, is made more clearly
apparent. Now there are many passages of Scripture in which Christ’s death
and
resurrection
are predicted, but nowhere more
plainly
f807 than in
Isaiah 53, in
<270926>Daniel
9:26, and in Psalm 22.
For our
sins. That is, that by taking our curse
upon him he might redeem us from it. For what else was Christ’s death, but
a sacrifice for expiating our sins — what but a satisfactory penalty, by
which we might be reconciled to God — what but the condemnation of one,
for the purpose of obtaining forgiveness for us? He speaks also in the same
manner in
<450425>Romans
4:25, but in that passage, on the other hand, he ascribes it also to the
resurrection as its effect — that it confers righteousness upon us; for as
sin was done away through the death of Christ, so righteousness is procured
through his resurrection. This distinction must be carefully observed,
that we may know what we must look for from the death of Christ, and what
from his resurrection. When, however, the Scripture in other places makes
mention only of his death, let us understand that in those cases his
resurrection is included in his death, but when they are mentioned
separately, the commencement of our salvation is (as we see) in the one, and the
consummation of it in the other.
5.
That he was seen by
Cephas. He now brings forward eye
witnesses,
(aujto>ptav)
as they are called by Luke,
(<420102>Luke
1:2,) who saw the accomplishment of what the Scriptures had foretold would take
place. He does not, however, adduce them all, for he makes no mention of women.
When, therefore, he says that he appeared first to Peter, you are to understand
by this that he is put before all the men, so that there is nothing
inconsistent with this in the statement of Mark
(<411609>Mark
16:9) that he appeared to Mary.
But how is it that he says, that
he appeared to the
twelve, when, after the death of Judas,
there were only eleven remaining? Chrysostom is of opinion that this took place
after Matthias had been chosen in his room. Others have chosen rather to correct
the expression, looking upon it as a
mistake
f808 But as we know, that there were
twelve in number that were set apart by Christ’s appointment,
though one of them had been expunged from the roll, there is no, absurdity in
supposing that the name was retained. On this principle, there was a body of men
at Rome that were called
Centumviri,
f809 while they
were in number 102.
f810
By the
twelve, therefore, you are simply to
understand the chosen Apostles.
It does not quite appear when it was that this
appearing to more than five
hundred took place. Only it is possible
that this large multitude assembled at Jerusalem, when he manifested himself to
them. For Luke
(<422433>Luke
24:33) makes mention in a general way of the disciples who had assembled with
the eleven; but how many there were he does not say. Chrysostom refers it to the
ascension, and explains the word
ejpa>nw
to mean, from on high.
f811
Unquestionably, as to what he says in
reference to his having appeared to James apart, this may have been subsequently
to the ascension.
By all
the Apostles I understand not merely the
twelve,
but also those disciples to whom Christ had assigned the office of preaching
the gospel.
f812 In
proportion as our Lord was desirous that there should be many witnesses of his
resurrection, and that it should be frequently testified of, let us know that it
should be so much the more surely believed among us.
(<420101>Luke
1:1.) Farther, inasmuch as the Apostle proves the resurrection of Christ from
the fact that be appeared to many, he intimates by this, that it was not
figurative but true and natural, for the eyes of the body cannot be witnesses of
a spiritual resurrection.
8.
Last of all to me, as to one
born prematurely, He now introduces
himself along with the others, for Christ had manifested himself to him as
alive, and invested with glory.
f813 As it was no deceptive vision, it was
calculated to be of use
f814 for establishing a belief in the
resurrection, as he also makes use of this argument in
<442608>Acts
26:8. But as it was of no small importance that his authority should have the
greatest weight and influence among the Corinthians, he introduces, by the way,
a commendation of himself personally, but at the same time qualified in such a
manner that, while he claims much for himself, he is at the same time
exceedingly modest. Lest any one, therefore, should meet him with the objection:
“Who art thou that we should give credit to thee?” he, of his
own accord, confesses his unworthiness, and, in the first place, indeed he
compares himself to one that is
born
prematurely, and that, in my opinion,
with reference to his sudden conversion. For as infants do not come forth from
the womb, until they have been there formed and matured during a regular course
of time, so the Lord observed a regular period of time in creating, nourishing,
and forming his Apostles. Paul, on the other hand, had been cast forth from the
womb when he had scarcely received the vital
spark.
f815 There are
some that understand the term rendered abortive as employed to mean
posthumous;
f816 but the former term is much more
suitable, inasmuch as he was in one moment begotten, and born, and a man
of full age. Now this premature birth renders the grace of God more illustrious
in Paul than if he had by little and little, and by successive steps,
grown up to maturity in Christ.
9.
For I am the
least. It is not certain whether his
enemies threw out this for the purpose of detracting from his credit, or whether
it was entirely of his own accord, that he made the acknowledgment. For
my part, while I have no doubt that, he was at all times voluntarily, and even
cheerfully, disposed to abase himself, that he might magnify the grace of God,
yet I suspect that in this instance he wished to obviate calumnies. For that
there were some at Corinth: that made it their aim to detract from his dignity
by malicious slander, may be inferred not only from many foregoing passages, but
also from his adding a little afterwards a comparison, which he would assuredly
never have touched upon, if he had not been constrained to it by the wickedness
of some, “Detract from me as much as you please — I shall suffer
myself to be cast down below the ground — I shall suffer myself to be of
no account whatever,
f817 that the goodness of God towards me may
shine forth the more. Let me, therefore, be reckoned the
least of the
Apostles: nay more, I acknowledge myself
to be unworthy of this distinction. For by what merits could I have attained to
that honor? When I persecuted the
Church of God, what did I merit? But
there is no reason why you should judge of me according to my own
worth,
f818 for the
Lord did not look to what I was, but made me by his grace quite another
man.” The sum is this, that Paul does not refuse to be the most worthless
of all, and next to nothing, provided this contempt does not impede him in any
degree in his ministry, and does not at all detract from his doctrine. He is
contented that, as to himself, he shall be reckoned unworthy of any honor,
provided only he commends his apostleship in respect of the
grace conferred upon
him. And assuredly God had not adorned
him with such distinguished endowments in order that his grace might lie buried
or neglected, but he had designed thereby to render his apostleship illustrious
and distinguished.
10.
And his grace was not
vain. Those that set free-will in
opposition to the grace of God, that whatever good we do may not be ascribed
wholly to Him, wrest these words to suit their own interpretation — as if
Paul boasted, that he had by his own industry taken care that God’s grace
toward him had not been misdirected. Hence they infer, that God, indeed, offers
his grace, but that the right use of it is in man’s own power, and that it
is in his own power to prevent its being ineffectual. I maintain, however, that
these words of Paul give no support to their error, for he does not here claim
anything as his own, as if he had himself, independently of God, done anything
praiseworthy. What then? That he might not seem to glory to no purpose in mere
words, while devoid of reality, he says, that he affirms nothing that is not
openly apparent. Farther, even admitting that these words intimate, that Paul
did not abuse the grace of God, and did not render it ineffectual by his
negligence, I maintain, nevertheless, that there is no reason on that account,
why we should divide between him and God the praise, that ought to be ascribed
wholly to God, inasmuch as he confers upon us not merely the power of doing
well, but also the inclination and the accomplishment.
But more
abundantly. Some refer this to
vain-glorious boasters,
f819 who, by
detracting from Paul, endeavored to set off themselves and their goods to
advantage, as, in their opinion at least, it is not likely that he wished to
enter upon a contest with the Apostles. When he compares himself, however, with
the Apostles, he does so merely for the sake of those wicked persons, who were
accustomed to bring them forward for the purpose of detracting from his
reputation, as we see in the Epistle to the Galatians
(<480111>Galatians
1:11.) Hence the probability is, that it is of the Apostles that he speaks, when
he represents his own labors as superior to theirs, and it is quite true, that
he was superior to others, not merely in respect of his enduring many hardships,
encountering many dangers, abstaining from things lawful, and perseveringly
despising all perils;
(<471126>2
Corinthians 11:26;) but also because the Lord gave to his labors a much larger
measure of success.
f820 For I take labor here to mean the
fruit of his labor that appeared.
Not I, but the
grace. The old translator, by leaving
out the article, has given occasion of mistake to those that are not acquainted
with the Greek language, for in consequence of his having rendered the words
thus — not I, but
the grace of God with me,
f821
they thought that only the half of the
praise is ascribed to God, and that the other half is reserved for man. They,
accordingly, understand the meaning to be that Paul labored not alone, inasmuch
as he could do nothing without co-operating
grace,
f822 but at the
same time it was under the influence of his own free-will, and by means of his
own strength. His words, however, have quite a different meaning, for what he
had said was his own, he afterwards, correcting himself, ascribes wholly to the
grace of God — wholly, I say, not in part, for whatever he might
have seemed to do, was wholly, he declares, the work of grace. A
remarkable passage certainly, both for laying low the pride of man, and for
magnifying the operation of Divine grace in us. For Paul, as though he had
improperly made himself the author of anything good, corrects what he had said,
and declares the grace of
God ‘to have been the efficient
cause of the whole. Let us not think that there is here a mere pretense of
humility
f823 It is in good earnest that he speaks
thus, and from knowing that it is so in truth. Let us learn, therefore, that we
have nothing that is good, but what the Lord has graciously given us, that we do
nothing good but what he worketh in us,
(<503813>Philippians
2:13) — not that we do nothing ourselves, but that we do nothing without
being influenced — that is, under the guidance and impulse of the Holy
Spirit.
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1 CORINTHIANS
15:11-19
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11. Therefore whether it were I or
they, so we preach, and so ye believed.
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11. Sire ego igitur, sive illi, ita
praedicamus, et ita credidistis.
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12. Now, if Christ be preached that he rose
from the dead, how say some among you that there is no resurrection of the
dead?
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12. Si autem Christus praedica tur excitatus a
mortuis, quomodo dicunt quidam, mortuorum resurrec-tionem non
esse?
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13. But if there be no resurrection of the
dead, then is Christ not risen:
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13. Si autem mortuorum resur-rectio non est,
neque Christus re-surrexit.
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14. And if Christ be not risen, then is our
preaching vain, and your faith is also vain.
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14. Quodsi Christus non resur-rexit, inanis
igitur est prtaedicatio nostra, inanis et fides vestra.
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15. Yea, and we are found false witnesses of
God; because we have testified of God that he raised up Christ: whom he raised
not up, if so be that the dead rise not.
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15. Invenimur etiam falsi testes Dei, quia
testati sumus a Deo, quod suscitaverit Christum; quem non suscitavit, siquidem
mortui non re-surgunt.
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16. For if the dead rise not, then is not
Christ raised:
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16.Si enim mortui non resurgunt, neque
Christus resurrexit.
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17. And if Christ be not raised, your faith
is vain; ye are yet in your sins.
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17. Si autem Christus non resur-rexit, vana
est fides vestra: adhuc estis in peccatis vestris.
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18. Then they also which are fallen asleep in
Christ are perished.
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18. Ergo et qui obdormierunt in Christo
perierunt.
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19. If in this life only we have hope in Christ, we are of all men
most miserable.
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19. Quodsi in hac vita solum spe-ramus in
Christo, miserrimi sumus omnium hominum.
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11.
Whether I or
they. Having compared himself with the
other Apostles, he now associates himself with them, and them with him, in
agreement as to their preaching. “I do not now speak of myself, but
we have all taught so with one mouth, and still continue to teach so.” For
the verb
khru>ssomen
(we preach) is in the present tense — inti-mating a continued act, or
perseverance in teaching.
f824
“If, then, it is otherwise, our
apostleship is void: nay more —
so ye
believed: your religion, therefore, goes
for nothing.”
12.
But of
Christ. He now begins to prove the
resurrection of all of us from that of Christ. For a mutual and reciprocal
inference holds good on the one side and on the other, both affirmatively and
negatively — from Christ to us in this way’:
If Christ is risen, then we will
rise — If Christ is not risen, then we will not
rise — from us to Christ on the
other hand: If we rise, then Christ is risen — If we do not rise, then
neither is Christ risen. The ground-work of the argument to be drawn from
Christ to us in the former inference is this: “Christ did not die,
or rise again for himself, but for us: hence his resurrection is the
foundation.
f825 of ours,
and what was accomplished in him, must be fulfilled in us also.” In the
negative form, on the other hand, it is thus: “Otherwise he would have
risen again needlessly and to no purpose, because the fruit of it is to be
sought, not in his own person, but in his members.”
Observe the ground-work, on the other hand, of the
former inference to be deduced from us to him; for the resurrection is
not from nature, and comes from no other quarter than from Christ alone. For in
Adam we die, and we recover life only in Christ; hence it follows that
his resurrection is the foundation of ours, so that if that is
taken away, it cannot stand
f826 The ground-work of the negative
inference has been already stated; for as he could not have risen again
but on our account, his resurrection would be null and
void,
f827 if it were
of no advantage to us.
14.
Then is our preaching
vain — not simply as having
some mixture of falsehood, but as being altogether an empty fallacy. For what
remains if Christ has been swallowed up by death — if he has become
extinct — if he has been overwhelmed by the curse of sin — if, in
fine, he has been overcome by Satan? In short, if that fundamental article is
subverted, all that remains will be of no moment. For the same reason he adds,
that their faith will be vain, for what solidity of faith will there be,
where no hope of life is to be seen? But in the death of Christ, considered in
itself,
f828 there is
seen nothing but ground of despair, for he cannot be the author of
salvation to others, who has been altogether vanquished by death. Let us
therefore bear in mind, that the entire gospel consists mainly in the death and
resurrection of Christ, so that we must direct our chief attention to this, if
we would desire, in a right and orderly manner, to make progress in the gospel
— nay more, if we would not remain barren and unfruitful.
(<610108>2
Peter 1:8.)
15.
We are also found to be false
witnesses. The other disadvantages, it is true,
which he has just now recounted, were more serious, as regards us — that
faith was made
vain — that the whole doctrine of
the gospel was useless and worthless, and that we were bereft of all hope of
salvation. Yet this also was no trivial absurdity — that the Apostles, who
were ordained by God to be the heralds of his eternal truth, were detected as
persons who had deceived the world with falsehoods; for this tends to
God’s highest dishonor.
The
expression, false witnesses of
God, we may understand in two ways
— either that by lying they used the name of God under a false
pretext, or that they were detected as liars, in testifying what they had
received from God. The second of these I rather prefer, because it
involves a crime that is much more heinous, and he had spoken previously as to
men.
f829 Now,
therefore, he teaches that, if the resurrection of Christ is denied, God is made
guilty of falsehood in the witnesses that have been brought forward and hired by
him.
f830 The reason, too, that is added,
corresponds well — because they had declared what was false, not as from
themselves, but from God.
I am at the same time well aware that there are some
that give another rendering to the particle
kata.
The old interpreter renders it
against.
f831 Erasmus, on the other hand
— concerning.
f832
But, as it has also among the Greeks the force of
ajpo>,
(from,) this signification appeared to me to be more in accordance with the
Apostle’s design For he is not speaking here of the reputation of men, (as
I have already stated,
f832A) but h e declares that God
will be exposed to the charge of falsehood, inasmuch as what they publish has
come forth from him.
17.
Ye are yet in your
sins. For although Christ by his death
atoned for our sins, that they might no more be imputed to us in the judgment of
God, and has
crucified our old man,
that its lusts might no longer reign in us,
(<450606>Romans
6:6, 12;)
and, in fine, has
by death destroyed the
power of death, and the devil himself,
(<580214>Hebrews
2:14;)
yet there would have been none of all these things,
if he had not, by rising again, come off victorious. Hence, if the resurrection
is overthrown, the dominion of sin is set up anew.
18.
Then they who are fallen
asleep. Having it in view to prove, that
if the resurrection of Christ is taken away, faith is useless, and
Christianity
f833
is a mere deception, he had said that the
living remain in their sins; but as there is a clearer illustration of
this matter to be seen in the dead, he adduces them as an example.
“Of what advantage were it to the dead that they once were
Christians? Hence our brethren who are now dead, did to no purpose live in the
faith of Christ.” But if it is granted that the essence of the soul is
immortal, this argument appears, at first sight, conclusive; for it will very
readily be replied, that the dead have not perished, inasmuch as their
souls live in a state of separation from their bodies. Hence some fanatics
conclude that there is no life in the period intermediate between death and the
resurrection; but this frenzy is easily
refuted.
f834 For although the souls of the dead are
now living, and enjoy quiet repose, yet the whole of their felicity and
consolation depends exclusively on the resurrection; because it is well with
them on this account, and no other, that they wait for that day, on which they
shall be called to the possession of the kingdom of God. Hence as to the hope of
the dead, all is over, unless that day shall sooner or later
arrive.
19.
But if in this
life. Here is another absurdity —
that we do not merely by believing lose our time and pains, inasmuch as the
fruit of it perishes at our death, but it were better for us not to believe; for
the condition of unbelievers were preferable, and more to be desired. To
believe in this
life means here to limit the fruit of
our faith to this life, so that our faith looks no farther, and does not extend
beyond the confines of the present life. This statement shows more deafly that
the Corinthians had been imposed upon by some mistaken fancy of a figurative
resurrection, such as Hymeneus and Philetus, as though the last fruit of our
faith were set before us in this life.
(<550217>2
Timothy 2:17, 18.) For as the resurrection is the completion of our salvation,
and as to all blessings is, as it were, the farthest
goal,
f835 the man who
says that our resurrection is already past, leaves us nothing better to hope for
after death. However this may be, this passage gives at all events no
countenance to the frenzy of those who imagine that the soul sleeps as well as
the body, until the day of the
resurrection.
f836 They
bring forward, it is true, this objection — that if the soul continued to
live when separated from the body, Paul would not have said that, if the
resurrection were taken away, we would
have hope only in this
life, inasmuch as there would still be
some felicity remaining for the soul. To this, however, I reply, that
Paul’ did not dream of Elysian
fields,
f837 and foolish
fables of that sort, but takes it for granted, that the entire hope of
Christians looks forward to the final day of judgment — that pious souls
do even at this day rest in the same expectation, and that, consequently, we are
bereft of everything, if a confidence of this nature deceives
us.
But why does he say that we
would be the most miserable of
all men, as if the lot of the Christian
were worse than that of the wicked? For all things, says Solomon,
happen alike to the good and to the bad.
(<210902>Ecclesiastes
9:2.) I answer, that all men, it is true, whether good or bad, are liable to
distresses in common, and they feel in common the same inconveniences, and the
same miseries; but there are two reasons why Christians have in all ages fared
worse, in addition to which, there was one that was peculiar to the times of
Paul. The first is, that while the Lord frequently chastises the wicked,
too, with his lashes, and begins to inflict his judgments upon them, he at the
same time peculiarly afflicts his own in various ways; — in the first
place, because he chastises those whom he loves,
(<581206>Hebrews
12:6;) and secondly, in order that he may train them to patience, that he
may try their obedience, and that he may gradually prepare them by the cross for
a true renovation. However it may be as to this, that statement always holds
good in the case of believers It is time, that judgment should begin at the
house of God.
(<242529>Jeremiah
25:29;
<600417>1
Peter 4:17
f838) Again,
we are reckoned as sheep
appointed for
slaughter.
(<194423>Psalm
44:23.)
Again,
ye are dead, and your
life is hid with Christ in
God.
(<510303>Colossians
3:3.)
Meanwhile, the condition of the wicked is for the
most part the more desirable, because the Lord feeds them up, as hogs for the
day of slaughter.
The second reason is, that believers, even
though they should abound in riches and in blessings of every kind, they
nevertheless do not go to excess, and do not gormandize at their ease; in fine,
they do not enjoy the world, as unbelievers do, but go forward with anxiety,
constantly groaning,
(<470502>2
Corinthians 5:2,) partly from a consciousness of their weakness, and partly from
an eager longing for the future life. Unbelievers, on the other hand, are wholly
intent on intoxicating themselves with present
delights.
f839
The third reason, which was peculiar, as I
have said, to the age of the Apostle, is — that at that time
the name of Christians was so odious and abominable, that no one could
then take upon himself the name of Christ without exposing his life to imminent
peril. It is, therefore, not without good reason that he says that Christians
would be the most miserable of all men, if their confidence were confined
to this world.
|
1 CORINTHIANS
15:20-28
|
|
20. But now is Christ risen from the dead, and
become the first-fruits of them that slept,
|
20. Nunc autem Christus resurrexit a mortuis,
primitiae eorum qui domierunt, fuit.
|
|
21. For since by man came death, by man came
also the resurrection of the dead.
|
21. Quandoquidem enim per heminem mors, etiam
per hominem resurrectio mortuorum.
|
|
22. For as in Adam all die, even so in Christ
shall all be made alive.
|
22. Quemadmodum enim in Adam omnes moriuutur,
ita et in Christo omnes vivificabuntur.
|
|
23. But every man in his own order: Christ the
first-fruits; afterward they that are Christ’s at his
coming.
|
23. Unusquisque autem in pro-prio ordine.
Primitiae Christus, deinde, qui Christi erunt in adventu
ipsius.
|
|
24. Then cometh the end, when he shall have
delivered up the kingdom to God, even the Father; when he shall have put down
all rule, and all authority and power.
|
24. Postea finis, quum tradiderit regnum Deo
et Patti, quum abole-verit omnem principatum, et omnem potestatem, et
virtutem.
|
|
25. For he must reign, till he hath put all
enemies under his feet.
|
25. Oportet enim ipsum regnare, donec posuerit
omnes inimicos sub pedes suos.
|
|
26. The last enemy that shall be destroyed is
death.
|
26. Novissimus destruetur hostis
mors.
|
|
27. For he hath put all things under his feet.
But when he saith, All things are put under him, it is manifest that he is
excepted which did put all things under him.
|
27. Omnia enim subjecit sub pe-des eius: quum
omnia dixerit, cla-rum est, quod omnia sunt subjecta praeter eum, qui omnia illi
subjecit.
|
|
28. And when all things shall be subdued unto him, then shall the
Son also himself be subject unto him that put all things under him, that God may
be all in all.
|
28. Quum autem subjecerit illi omnia, tunc et
ipse Filius subjicie-tur ei, qui omnia illi subjecit, ut sit Deus omnia in
omnibus.
|
20.
But now hath Christ
risen. Having shown what dreadful
confusion as to everything would follow, if we were to deny that the dead rise
again, he now again assumes as certain, what he had sufficiently established
previously — that Christ
has risen; and he adds that he is
the
first-fruits,
f840 by a
similitude taken, as it appears, from the ancient ritual of the law. :For as in
the
first-fruits
the produce of the entire year was consecrated, so the power of
Christ’s resurrection is extended to all of us — unless you prefer
to take it in a more simple way — that in him the first fruit of the
resurrection was gathered. I rather prefer, however, to understand the statement
in this sense — that the rest of the dead will follow him, as the entire
harvest does the
first-fruits;
f841 and this is confirmed by the
succeeding statement.
21.
Since by man came
death. The point to be proved is, that
Christ is the
.first-fruits,
and that it was not merely as an individual that he was raised up from the
dead. He proves it from contraries, because death is not from nature, but from
man’s sin. As, therefore, Adam did not die for himself alone, but for us
all, it follows, that Christ in like manner, who is the
antitype,
f842 did not
rise for himself alone; for he came, that he might restore everything that had
been ruined in Adam.
We must observe, however, the force of the argument;
for he does not contend by similitude, or by example, but has recourse to
opposite causes for the purpose of proving’ opposite effects. The cause of
death is Adam, and we die in him: hence Christ, Whose office it is to restore to
us what we lost in Adam, is the cause of life to us; and his resurrection is the
ground-work and pledge of ours. And as the former was the beginning of death, so
the latter is of life. In the fifth chapter of the Romans (Romans 5) he follows
out the same comparison; but there is this difference, that in that passage he
reasons respecting a spiritual life and death, while he treats here of the
resurrection of the body, which is the fruit of spiritual life.
23.
Every one in his own
order. Here we have an anticipation of a
question that might be proposed: “If Christ’s life,”
some one might say, “draws ours along with it, why does not this
appear? Instead of this, while Christ has risen from the grave, we lie rotting
there.” Paul’s answer is, that God has appointed another
order of things. Let us therefore reckon it enough, that we now have in Christ
the
first-fruits,
f843 and
that his coming
f844 will be the
time of our resurrection. For our life must still be hid with him,
because he has not yet appeared.
(<510303>Colossians
3:3, 4.) It would therefore be preposterous to wish to anticipate that day of
the revelation of Christ.
24.
Then cometh the end, when he
shall have delivered. He put a bridle
upon the impatience of men, when he forewarned them, that the fit time for the
new life
f845 would not
be before Christ’s coming. But as this world is like a stormy sea, in
which we are continually tossed, and our condition is so uncertain, or rather is
so full of troubles, and there are in all things such sudden changes, this might
be apt to trouble weak minds. Hence he now leads them forward to that day,
saying that all things will be set in order. Then, therefore, shall come
the end — that is, the goal of our course — a quiet harbour
— a condition that will no longer be exposed to changes; and he at the
same time admonishes us, that that
end
must be waited for, because it is not befitting that we should be crowned in
the middle of the course. In what respect Christ will
deliver up the kingdom to the
Father, will be explained in a little.
When he says, God and the
Father, this may be taken in two senses
— either that God the Father is called the God and Father of Christ, or
that. the name of
Father
is added by way of explanation. The conjunction et (and) will
in the latter case mean namely. As to the former
signification, there is nothing either absurd, or unusual, in the saying,
that Christ is inferior to God, in respect of his human nature.
When he shall have abolished all
rule. Some understand this as referring
to the powers that are opposed to Christ himself; for they have an eye to what
immediately follows, until he
shall have put all his enemies, etc.
This clause, however, corresponds with what goes before, when he said, that
Christ would not sooner deliver
up the kingdom. Hence there is no reason
why we should restrict in such a manner the statement before us. I explain it,
accordingly, in a general way, and understand by it — all powers that are
lawful and ordained by God.
(<451301>Romans
13:1.) In the .first place, what we find in the Prophets
(<231310>Isaiah
13:10;
<263207>Ezekiel
32:7) as to the darkening of the sun and moon, that God alone may shine forth,
while it has begun to be fulfilled under the reign of Christ, will,
nevertheless, not be fully accomplished until the last day; but then every
height shall be brought low,
(<420305>Luke
3:5,) that the glory of God may alone shine forth. Farther, we know that all
earthly principalities and honors are connected exclusively with the keeping up
of the present life, and, consequently, are a part of the world. Hence it
follows that they are temporary.
Hence as the world will have an end, so also will
government, and magistracy, and laws, and distinctions of ranks, and different
orders of dignities, and everything of that nature. There will be no more any
distinction between servant and master, between king and peasant, between
magistrate and private citizen. Nay more, there will be then an end put to
angelic principalities in heaven, and to ministries and superiorities in the
Church, that God may exercise his power and dominion by himself alone, and not
by the hands of men or angels. The angels, it is true, will continue to exist,
and they will also retain their distinction. The righteous, too, will shine
forth, every one according to the measure of his grace; but the angels will have
to resign the dominion, which they now exercise in the name and by the
commandment of God. Bishops, teachers, and Prophets will cease to hold these
distinctions, and will resign the office which they now discharge. Rule,
and authority, and power have much the same meaning in this
passage; but these three terms are conjoined to bring out the meaning more
fully.
25.
For he must
reign tie proves that the time is not
yet come when Christ will deliver
up the kingdom to the Father, with the
view of showing at the same time that the end has not yet come, when all
things will be put into a right and tranquil state, because Christ has not yet
‘subdued all his enemies. Blow that must be brought about,
because the Father has placed him at his right hand with this
understanding, that he is not to resign the authority that he has received,
until they have been subdued under his power. And this is said for the
consolation of the pious, that they may not be impatient on account of the long
delay of the resurrection. This statement occurs in
<19B001>Psalm
110:1.
Paul, however, may seem to refine upon the word
until beyond what the simple and natural meaning of the word requires;
for the Spirit does not in that passage give intimation of what shall be
afterwards, but simply of what must be previously. I answer, that Paul does not
conclude that Christ will deliver
up the kingdom to the Father, on the
ground of its having been so predicted in the Psalm, but he has made use of this
quotation from the Psalm, for the purpose of proving that the day of
delivering up the
kingdom had not yet arrived, because
Christ has still to do with his enemies. Paul, however, explains in passing what
is meant by Christ’s sitting at the right hand of the Father, when in
place of that figurative expression he makes use of the simple
word
reign.
The last
enemy —
death.
We see that there are still many enemies that resist Christ, and obstinately
oppose his reign. But
death
will be the last enemy
f846 that will be destroyed.
Hence Christ must still be the administrator of his Father’s kingdom.
Let believers, therefore, be of good courage, and not give up hope, until
everything that must precede the resurrection be accomplished. It is asked,
however, in what sense he affirms that death shall be the
last enemy f847 that
will be destroyed, when it has been
already destroyed by Christ’s death, or at least, by his resurrection,
which is the victory over death, and the attainment of life? I answer, that it
was
destroyed
in such a way as to be no longer deadly to believers, but not in such a way
as to occasion them no uneasiness. The Spirit of God, it is true, dwelling in us
is life; but we still carry about with us a mortal body.
(<600124>1
Peter 1:24.) The substance of death in us will one day be drained off, but it
has not been so as yet. We are born again of incorruptible seed,
(<600123>1
Peter 1:23,) but we ha. re not yet arrived at perfection. Or to sum up the
matter briefly in a similitude, the sword of death which could penetrate into
our very hearts has been blunted. It wounds nevertheless still, but without any
danger;
f848 for we die, but by dying we enter into
life. In fine, as Paul teaches elsewhere as to sin,
(<450612>Romans
6:12,) such must be our view as to death — that it dwells indeed in
us, but it does not
reign.
27.
He hath put all things under
his feet. Some think that this quotation
is taken from
<190807>Psalm
8:7, and I have no objection to this, though there would be nothing out
of place in reckoning this statement to be an inference that is drawn by Paul
from the nature of Christ’s kingdom. Let us follow, however, the more
generally received opinion. Paul shows from that Psalm, that God the Father has
conferred upon Christ the power of all things, because it is said,
Thou hast put all things under
his feet. The words are in themselves
plain, were it not that there are two difficulties that present themselves
— first, that the Prophet speaks here not of Christ alone, but of the
whole human race; and secondly, that by all things he means only
those things that have to do with the convenience of the life of the body, as we
find in
<010219>Genesis
2:19. The solution of the former difficulty is easy; for as Christ is the
first-born of every creature,
(<510115>Colossians
1:15,) and the heir of all things,
(<580102>Hebrews
1:2,) God, the Father, has not conferred upon the human race the use of all
creatures in such a way as to hinder that in the mean time the chief power, and,
so to speak, the rightful dominion, remain in Christ’s hands. Farther, we
know, that Adam lost the right that had been conferred upon him, so that we can
no longer call anything our own. For the earth was cursed, (Genesis in.
17,) and everything that it contains; and it is through Christ alone that we
recover what has been taken from
us.
f849 It is with
propriety, therefore, that this commendation belongs to Christ personally
— that the Father has put all things under his feet, inasmuch as we
rightfully possess nothing except in him. For how shall we become heirs of God,
if we are not his sons, and by whom are we made his sons but by
Christ
The solution of the second difficulty is as
follows — that the Prophet, it is true, especially mentions fowls of
heaven, fishes of the sea, and beasts of the field, because this kind
of dominion is visible, and is more apparent to the eye;but at the same time the
general statement reaches much farther — to the heavens and the earth, and
everything that they contain. Now the subjection must have a corrrespondence
with the character of him who rules — that is, it has a suitable-ness to
his condition, so as to correspond with it. Now Christ does not need animals for
food, or other creatures for any necessity. He rules, therefore, that all things
may be subservient to his glory, inasmuch as he adopts us as participants in his
dominion. The fruit of this openly appears in visible creatures; but believers
feel in their consciences an inward fruit, which, as I have said, extends
farther.
All things put under him, except
him who put all things under him. He
insists upon two things — first, that all things must be brought
under subjection to Christ before he restores to the Father the dominion of the
world, and secondly, that the Father has given all things into the hands
of his Son in such a way as to retain the principal right in his own hands. From
the former of these it follows, that the hour of the last judgment
is not yet come — from the second, that Christ is now the medium
between us and the Father in such a way as to bring us at length to him. Hence
he immediately infers as follows:
After he shall have subjected all
things to him, then shall the Son subject himself to the
Father. “Let us wait patiently
until Christ shall vanquish all his enemies, and shall bring us, along with
himself, under the dominion of God, that the kingdom of God may in every respect
be accomplished in us.”
This statement, however, is at first view at variance
with what we read in various passages of Scripture respecting the eternity of
Christ’s kingdom. For how will these things correspond — Of his
kingdom there will be no end,
(<270714>Daniel
7:14, 27;
<420133>Luke
1:33;
<610111>2
Peter 1:11,) and He himself shall be subjected? The solution of this
question will open up Paul’s meaning more clearly. In the first
place, it must be observed, that all power was delivered over to Christ,
inasmuch as he was manifested in the flesh. It is true that such distinguished
majesty would not correspond with a mere man, but, notwithstanding,
the Father has exalted
him in the same nature in which he was
abased, and has
given, him a name, before
which every knee must bow, etc.
(<502609>Philippians
2:9, 10.)
Farther, it must be Observed, that he has been
appointed Lord and highest King, so as to be as it were the Father’s
Vicegerent in the government of the world — not that he is employed and
the Father unemployed (for how could that be, inasmuch as he is the wisdom and
counsel of the Father, is of one essence with him, and is therefore himself
God?) But the reason why the Scripture testifies, that Christ now holds dominion
over the heaven and the earth in the room of the Father is — that we may
not think that there is any other governor, lord, protector, or judge of the
dead and living, but may fix our contemplation on him alone
f850
We acknowledge, it is true, God as the ruler, but it is in the face of the man
Christ. But Christ will then restore the kingdom which he has received, that we
may cleave wholly to
God.f851.
Nor’ will he in this way resign the kingdom, but will transfer it in a
manner from his humanity to his glorious divinity, because a way of approach
will then be opened up, from which our infirmity now keeps us back. Thus then
Christ will be subjected to the
Father, because the vail being then
removed, we shall openly behold God reigning in his
majesty,
f852 and
Christ’s humanity will then no longer be interposed to keep us back from a
closer view of God.
f853
28.
That God may be all in
all. Will it be so in the Devil and
wicked men also? By no means — unless perhaps we choose to take the verb
to be as meaning, to be known, and openly beheld. In that case the
meaning will be: “For the present, as the Devil resists God, as
wicked men confound and disturb the order which he has established, and as
endless occasions of offense present themselves to our view, it does not
distinctly appear that God is all in all; but when Christ will have
executed the judgment which has been committed to him by the Father, and will
have cast down Satan and all the wicked, the glory of God will be
conspicuous in their destruction. The same thing may be said also respecting
powers that are sacred and lawful in their kind, for they in a manner hinder
God’s being seen aright by us in himself. Then, on the other hand,
God, holding the government of the heaven and the earth by himself, and without
any medium, will in that respect be
all,
and will consequently at last be so, not only in all persons, but also in
all creatures.”
This is a pious
interpretation,
f854 and, as it
corresponds sufficiently well with the Apostle’s design, I willingly
embrace it. There would, however, be nothing out of place in understanding it as
referring exclusively to believers, in whom God has now begun his kingdom, and
will then perfect it, and in such a way that they shall cleave to him wholly.
Both meanings sufficiently refute of themselves the wicked frenzies of some who
bring forward this passage in proof of them. Some imagine, that God will be
all in all in this respect, that all things will vanish and dissolve into
nothing. Paul’s words, however, mean nothing but this, that all things
will be brought back to God, as their alone beginning and end, that they may be
closely bound to him. Others infer from this that the Devil and all the wicked
will be saved — as if God would not altogether be better known in the
Devil’s destruction, than if he were to associate the Devil with himself,
and make him one with himself. We see then, how impudently madmen of this sort
wrest this statement of Paul for maintaining their blasphemies.
|
1 CORINTHIANS
15:29-34
|
|
29. Else what shall they do which are baptized
for the dead, if the dead rise not at all? why are they then baptized for the
dead?
|
29. Quid alioqui facient qui baptizantur pro
mortuis, si omnino mortui non resurgunt? quid etiam baptizantur pro
mortuis?
|
|
30. And why stand we in jeopardy every
hour?
|
30. Quid etiam nos periclitamur omni
hora?
|
|
31. I protest by your rejoicing which I have
in Christ Jesus our Lord, I die daily.
|
31. Quotidie morior per nostram gloriam,
fratres, quam habeo in Christo Iesu Domino nostro.
|
|
32. If after the manner of men I have fought
with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat
and drink; for to-morrow we die.
|
32. Si secundum hominem pugnavi ad bestias
Ephesi, quid mihi prodest? edamus et bibamus: eras enim
moriemr.
|
|
33. Be not deceived: evil communications
corrupt good manners.
|
33. Ne erretis: Mores honestos corrumpunt mala
colloquia.
|
|
34. Awake to righteousness, and sin not; for some have not the
knowledge of God: I speak this to your shame.
|
34. Evigilate juste, et ne peccetis: ignorantiam enim Dei quidam
habent: ad pudorem vobis incutiendum dico.
|
29.
Else what shall they
do. He resumes his enumeration of the
absurdities, which follow from the error under which the Corinthians labored. He
had set himself in the outset to do this, but he introduced instruction and
consolation, by means of which he interrupted in some degree the thread of his
discourse. To this he now returns. In the first place he brings forward this
objection — that the baptism which those received who are already regarded
as dead, will be of no avail if there is no resurrection. Before expounding this
passage, it is of importance to set aside the common exposition, which rests
upon the authority of the ancients, and is received with almost universal
consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of
opinion
f855
that the Corinthians were accustomed, when
any one had been deprived of :baptism by sudden death, to substitute some living
person in the place of the deceased — to be baptized at his grave. They at
the same time do not deny that this custom was corrupt, and full of
superstition, but they say that Paul, for the purpose of confuting the
Corinthians, was contented with this single
fact,
f856 that while they denied that there was a
resurrection, they in the mean time declared in this way that they believed in
it. For my part, however, I cannot by any means be persuaded to believe
this,
f857 for it is
not to be credited, that those who denied that there was a resurrection had,
along with others, made use of a custom of this sort. Paul then would have had
immediately this reply made to him: “Why do you trouble us with that old
wives’ superstition, which you do not yourself approve of?” Farther,
if they had made use of it, they might very readily have replied: “If this
has been hitherto practiced by us through mistake, rather let the mistake be
corrected, than that it should have weight attached to it for proving a point of
such importance.
Granting, however, that the argument was conclusive,
can we suppose that, if such a corruption as this had prevailed among the
Corinthians, the Apostle, after reproving almost all their faults, would have
been silent as to this one? He has censured above some practices that are not of
so great moment. He has not scrupled to give directions as to women’s
having’ the head covered, and other things of that nature. Their corrupt
administration of the Supper he has not merely reproved, but has inveighed
against it with the greatest keenness. Would he in the meantime have uttered not
a single word in reference to such a base profanation of baptism, which was a
much more grievous fault? He has inveighed with great vehemence against those
who, by frequenting the banquets of the Gentiles, silently counte-nanced their
superstitions. Would he have suffered this horrible superstition of the Gentiles
to be openly carried on in the Church itself under the name of sacred baptism?
But granting that he might have been silent, what shall we say when he expressly
makes mention of it? Is it, I pray you, a likely thing that the Apostle would
bring forward in the shape of an argument a
sacrilege
f858 by which
baptism was polluted, and converted into a mere magical abuse, and yet not say
even one word in condemnation of the fault? When he is treating of matters that
are not of the highest importance, he introduces nevertheless this parenthesis,
that he speaks as a man.
(<450305>Romans
3:5;
<450619>Romans
6:19;
<480315>Galatians
3:15.) Would not this have been a more befitting and suitable place for such a
parenthesis? Now from his making mention of such a thing without any word of
reproof, who would not understand it to be a thing that was allowed? For my
part, I assuredly understand him to speak here of the right, use of baptism, and
not of an abuse of it of that nature.
Let us now inquire as to the meaning. At one time I
was of opinion, that Paul here pointed out the universal design of baptism, for
the advantage of baptism is not confined to this life; but on considering the
w6rds afterwards with greater care, I perceived that Paul here points out
something peculiar. For he does not speak of all when he says,
What shall they do, who are
baptized? etc. Besides, I am not fond of
interpretations, that are more ingenious than solid. What then? I say, that
those are baptized for dead, who are looked upon as already dead, and who
have altogether despaired of life; and in this way the particle
uJpe>r
will have the force of the Latin pro, as when we say, habere pro
derelicto; — to reckon as
abandoned
f859 This signification is not a
forced one. Or if you would prefer another signification, to be
baptized for the
dead will mean — to be baptized so
as to profit the dead — not the
living,
f860 Now it is
well known, that from the very commencement of the Church, those who had, while
yet catechumens,
f861 fallen into
disease,
f862 if their
life was manifestly in danger, were accustomed to ask baptism, that they might
not leave this world before they had made a profession of Christianity; and
this, in order that they might carry with them the seal of their
salvation.
It appears from the writings of the Fathers, that as
to this matter, also, there crept in afterwards a superstition, for they inveigh
against those who delayed baptism till the time of their death, that, being once
for all purged from all their sins, they might in this state meet the judgment
of God.
f863 A gross error truly, which proceeded
partly from great ignorance, and partly from hypocrisy! Paul, however, here
simply mentions a custom that was sacred, and in accordance with the Divine
institution — that if a catechumen, who had already in his heart embraced
the Christian faith,
f864 saw that
death was impending over him, he asked baptism, partly for his own consolation,
and partly with a view to the edification of his brethren. For it is no small
consolation
to carry the token of his salvation sealed in his body. There is also an
edification,
not to be lost sight of — that of making a confession of his faith.
They were, then, baptized for the
dead, inasmuch as it could not be of any
service to them in this world, and the very occasion of their asking baptism was
that they despaired of life. We now see that it is not without good reason that
Paul asks, what they would
do if there remained no hope after
death?
f865 This passage shows us, too, that those
impostors who had disturbed the faith of the Corinthians, had contrived a
figurative resurrection, making the farthest goal of believers to be in this
world, His repeating it a second time,
Why are they also baptized for
the dead? gives it greater emphasis: “Not
only are those baptized who think that they are to live longer, but those too
who have death before their eyes; and that, in order that they may in death reap
the fruit of their baptism.”
30.
Why are we
also? “If our resurrection and
ultimate felicity are in this world, why do we of our own accord abandon it, and
voluntarily encounter death?” The argument might also be unfolded in this
manner: “To no purpose would we
stand in peril every
hour, if we did not look for a better
life, after death has been passed through.” He speaks, however, of
voluntary dangers, to which believers expose their lives for the purpose of
confessing Christ. “This magnanimity of soul, I say, in despising death,
would be ascribed to rashness rather than firmness, if the saints perished at
death, for it is a diabolical madness to purchase by death an immortal
fame.”
f866
31.
I die
daily. Such a contempt of death he
declares to be in himself, that he may not seem to talk bravely when beyond the
reach of danger. “I am every day,” says he,
“incessantly beset with death. What madness were it in me to undergo so
much misery, if there were no reward in reserve for me in heaven? Nay more, if
my glory and bliss lie in this world, why do I not rather enjoy them,
than of my own accord resign them?” He says that he
dies
daily, because he was constantly beset
with dangers so formidable and so imminent, that death in a manner was impending
over him. A similar expression occurs in
<194422>Psalm
44:22, and we shall, also, find one of the same kind occurring in the second
Epistle.
(<471123>2
Corinthians 11:23.)
By our
glory. The old translation reads
propter, (because of,)
f867 but it has
manifestly arisen from the ignorance of transcribers; for in the Greek
particle
f868 there is no
ambiguity. It is then an oath, by which he wished to arouse the Corinthians, to
be more attentive in listening to him, when reasoning as to the matter in
hand.
f869
“Brethren, I am not some
philosopher prattling in the
shade.
f870 As I expose
myself every day to death, it is necessary that I should think in good earnest
of the heavenly life. Believe, therefore, a man who is thoroughly
experienced.”
It is also a form of oath that is not common, but is
suited to the subject in hand. Corresponding to this was that celebrated oath of
Demosthenes, which is quoted by
Fabius,
f871 when he swore by the Shades of those who
had met death in the field of Marathon, while his object was to exhort them to
defend the Republic.
f872 So in like
manner Paul here swears by the
glory which Christians have in Christ.
:Now that glory is in heaven. He shows, then, that what they called in
question was a matter of which he was so well assured, that he was prepared to
make use of a sacred oath — a display of skill which must be carefully
noticed.
32.
If according to the manner of
men. He brings forward a notable
instance of death, from which it might be clearly seen that he would have been
worse than a fool, if there were not a better life in reserve for us beyond
death; for it was an ignominious kind of death to which he was exposed.
“To what purpose were it,” says he, “for me to incur infamy in
connection with a most cruel death, if all my hopes were confined to this
world?” According to the
manner of men, means in this passage,
in respect of human life, so that we obtain a reward in this
world.
Now by those that
fought with
beasts, are meant, not those that were
thrown to wild beasts, as Erasmus mistakingly imagined, but those that were
condemned to be set to fight with wild beasts — to furnish an amusement to
the people. There were, then, two kinds of punishment, that were totally
different — to be thrown to wild beasts, and to fight with wild beasts.
For those that were thrown to wild beasts were straightway torn in pieces; but
those that fought with wild beasts went forth armed into the arena, that if they
were endued with strength, courage, and agility, they might effect their escape
by dispatching the wild beasts. :Nay more, there was a game in which those who
fought with wild beasts were trained, like the
gladiators
f873 Usually, however, very few escaped,
because the man who had dispatched one wild beast, was required to fight with a
second,
f874 until the
cruelty of the spectators was satiated, or rather was melted into pity; and yet
there were found men so abandoned and desperate, as to hire themselves
out for this!
f875 And this, I may remark by the way, is
that kind of hunting that is punished so severely by the ancient canons,
as even civil laws brand it with a mark of
infamy.
f876
I return to
Paul.
f877 We see what an extremity God allowed his
servant to come to, and how wonderfully, too, he rescued him.
Luke,
f878 however,
makes no mention of this fight. Hence we may infer that he endured many
things that have not been committed to writing.
Let us eat and
drink. This is a saying of the
Epicureans, who reckon man’s highest good as consisting in present
enjoyment. Isaiah also testifies that it is a saying made use of by profligate
persons,
(<232213>Isaiah
22:13,) who, when the Prophets of God threaten them with
ruin,
f879 with the
view of calling them to repentance, making sport of those threatenings,
encourage themselves in wantonness and unbridled mirth, and in order to show
more openly their obstinacy, say, “Since die we must, let us
meanwhile enjoy the time, and not torment ourselves before the time with empty
fears.” As to what a certain General said to his
army,
f880
“My fellowsoldiers, let us dine
heartily, for we shall sup to-day in the regions
below,”
f881 that
was an exhortation to meet death with intrepidity, and has nothing to do with
this subject. I am of opinion, that Paul made use of a jest in common use among
abandoned and desperately wicked persons, or (to express it shortly) a common
proverb among the Epicureans to the following purpose: “If death is the
end of man, there is nothing better than that he should indulge in pleasure,
free from care, so long as life lasts.” Sentiments of this kind are to be
met with frequently in Horace.
f882
33.
Be not deceived. Evil
communications corrupt good manners. As
nothing is easier than to glide into profane speculation, under the pretext of
inquiring,
f883 he meets
this danger, by warning them that
evil
communications have more effect than we
might suppose, in polluting our minds and cor-rupting our
morals.
f884 To show this, he makes use of a
quotation from the poet
Menander,
f885 as we are
at liberty to borrow from every quarter everything that has come forth from God.
And as all truth is from God, there is no doubt that the Lord has put into the
mouth of the wicked themselves, whatever contains true and salutary doctrine. I
prefer, however, that, for the handling of this subject, recourse should be
had to Basil’s Oration to the Young. Paul, then, being aware that this
proverb was in common use among the Greeks, chose rather to make use of it, that
it might make its way into their minds more readily, than to express the same
thing in his own words. For they would more readily receive what they had been
accustomed to — as we have
experience
of in proverbs with which we are familiar.
Now it is a sentiment that is particularly worthy of
attention, for Satan, when he cannot make a direct assault upon
us,
f886 deludes us
under this pretext, that there is nothing wrong in our raising any kind of
disputation with a view to the investigation of truth. Here, therefore, Paul in
opposition to this, warns us that we must guard against evil communications,
as we would against the most deadly poison, because, insinuating
themselves secretly into our minds, they straightway corrupt our
whole life. Let us, then, take notice, that nothing is more pestilential than
corrupt doctrine and profane disputations, which draw us off, even in the
smallest degree, from a right and simple
faith;
f887 for it is not without good reason that
Paul exhorts us not to be
deceived.
f888
34.
Awake
righteously. As he saw that the
Corinthians were in a manner
intoxicated,
f889 through
excessive carelessness, he arouses them from their torpor. By adding, however,
the adverb
righteously,
he intimates in what way he would have them wake up For they were
sufficiently attentive and clear-sighted as to their own affairs: nay more,
there can be no doubt that they congratulated themselves on their acuteness; but
in the mean time they were drowsy, where they ought most of all to have been on
the watch. He says accordingly,
awake
righteously — that is,
“Direct your mind and aim to things that are good and
holy.”
He adds at the same time the reason,
-For
some, says he,
among you are in ignorance of
God. This required to be stated:
otherwise they might have thought that the admonition was unnecessary; for they
looked upon themselves as marvellously wise. Now he convicts them of
ignorance of
God, that they may know that the main
thing was wanting in them. A useful admonition to those who lay out all their
agility in flying through the air, while in the mean time they do not see what
is before their feet, and are stupid where they ought, most of all, to have been
clear-sighted.
To your
shame. Just as fathers, when reproving
their children for their faults, put them to shame, in order that they may by
that shame cover their shame. When, however, he declared previously that he did
not wish to shame them,
(<460414>1
Corinthians 4:14,) his meaning was that he did not wish to hold them up to
disgrace, by bringing forward their faults to public view in a spirit of enmity
and hatred.
f890 In the mean time, however, it was of
advantage for them to be sharply reproved, as they were still indulging
themselves in evils of such magnitude. Now Paul in reproaching them with
ignorance of
God, strips them entirely of all
honor.
|
1 CORINTHIANS
15:35-50
|
|
35. But some man;will say, How are the dead
raised up? and with what body do they come?
|
35. Sed dicet quispiam: Quomo-do suscitabuntur
mortui? quali nu-tem corpore venient?
|
|
36. Thou fool, that which thou sowest is not
quickened, except it die.
|
36. Demens, tu quod seminas, non vivificatur
nisi mortuum fuerit.
|
|
37. And that which thou sowest, thou sowest
not that body that shall be, but bare grain, it may chance of wheat, or of some
other grain:
|
37. Et quod seminas, non corpus quod
nascentur, seminas, sed nudum granum: exempli gratis, tritici, nut alterius
cujusvis generis:
|
|
38. But God giveth it a body as it hath
pleased him, and to every seed his own body.
|
38. Deus autem illi dat corpus, quemadmodum
voluerit, et unicui-que seminum proprium corpus.
|
|
39. All flesh is not the same flesh: but there
is one kind of flesh of men, another flesh of beasts, another of fishes, and
another of birds.
|
39. Non omnis caro, eadem caro: sed alia caro
horninum, alia vero cato pecudum, alia volucrum, alia piscium.
|
|
40. There are also celestial bodies, and
bodies terrestrial: but the glory of the celestial is one, and the glory of the
terrestrial is another.
|
40. Sunt et corpora coelestia, sunt corpora
terrestria: quin etiam alia coelestium gloria, alia
terrestrium.
|
|
41. There is one glory of the sun, and another
glory of the moon, and another glory of the stars: for one star differeth from
another star in glory’.
|
41. Alia gloria solis, alia gloria lunae, alia
gloria stellarum: stella a stella differt in gloria:
|
|
42. So also is the resurrection of the dead;
it is sown in corruption; it is raised in incorruption:
|
42. Sic et resurrectio
mortuorum.
|
|
43. It is sown in dishonor, it is raised in
glory: it is sown in weakness, it is raised in power:
|
43. Seminatur in corruptione, re surgit in
incorruptione: seminatur in ignominia, resurgit in gloria: seminatur in
infirmitate, resurgit in potentia:
|
|
44. It is sown a natural body, it is raised a spiritual body. There
is a natural body, and there is a spiritual body.
|
44. Seminatur corpus animale, resurgit corpus spirituale: est corpus
animale, est et corpus spirituale.
|
|
45. And so it is written, The first man Adam
was made a living soul; the last Adam was made a quickening
spirit,
|
45. Quemadmodum et scriptum eat, (Gen 2:7,)
Factus eat primus homo Adam in animam viventem, ultimus Adam in spiritum
vivificantem.
|
|
46. Howbeit that was not first which is
spiritual, but that which is natural; and afterward that which is
spiritual.
|
46. Sed non primum quod spiri-tuale eat: sed
animale, deinde spiri-tuale.
|
|
47. The first man is of the earth, earthy; the
second man is the Lord from heaven.
|
47. Primus homo ex terra ter-renus, secundus
homo, Dominus e coelo.
|
|
48. As is the earthy, such are they also that
are earthy: and as is the heavenly, such are they also that are
heavenly.
|
48. Qualis terrenus, tales et ter-reni, et
qualis coelestis, tales et coe-lestes.
|
|
49. And as we have borne the image of the
earthy, we shall also bear the image of the heavenly.
|
49. Et quemadmodum portavi-mus imaginem
terreni, portabimus et imaginem coelestis.
|
|
50. Now this I say, brethren, that flesh and blood cannot inherit
the kingdom of God; neither doth corruption inherit incorruption.
|
50. Hoc autem dico, fratres, quod cato et
sanguis regnum Dei heredi-tate possidere non possunt, neque corruptio
incorruptionem hereditate possidebit.
|
35.
How will they be raised
up? There is nothing that is more at
variance with human reason than this article of faith. For who but God alone
could persuade us that bodies, which are now liable to corruption, will, after
having rotted away, or after they have been consumed by fire, or torn in pieces
by wild beasts, will not merely be restored entire, but in a greatly better
condition. Do not all our apprehensions of things straightway reject this as a
thing fabulous, nay, most
absurd?
f891 Paul, with the view of removing entirely
this appearance of absurdity, makes use of an
anhypophora,
f892 that is, he brings forward by way
of objection, in the person of another, what appears at first view to be at
variance with the doctrine of a resurrection. For this question is not that of
one who inquires doubtingly as to the mode, but of one who argues from
impossibility — that is, what is said as to the resurrection is a thing
incredible. Hence in his reply he repels such an objection with severity. Let us
observe, then, that the persons who are here introduced as speaking, are those
who endeavor to disparage, in a way of scoffing, a belief in the resurrection,
on the ground of its being a thing that is impossible.
36.
Thou fool, that which thou
sowest. The Apostle might have replied,
that the mode, which is to us incomprehensible, is nevertheless easy with God.
Hence, we must not here form our judgment according to our own understanding,
but must assign to the stupendous and secret power of God the honor of
believing, that it will accomplish what we cannot comprehend. He goes to work,
however, in another way. For he shows, that the resurrection is so far from
being against nature, that we have every day a clear illustration of it in the
course of nature itself — in the growth of the fruits of the earth. For
from what but from rottenness spring the fruits that we gather out of the earth?
For when the seed has been sown, unless the grains
die,
there will be no increase. Corruption, then, being the commencement and
cause of production, we have in this a sort of picture of the resurrection.
Hence it follows, that we are beyond measure spiteful and ungrateful in
estimating the power of God, if we take from him what is already manifest before
our eyes.
37.
Thou sowest not that body
that will spring up. This comparison
consists of two parts — first, that it is not to be wondered that
bodies rise from rottenness, inasmuch as the same thing takes place as to seed;
and secondly, that it is not at variance with reason, that our bodies
should be restored in another condition, since, from bare grain, God brings
forth so many ears of corn, clothed with admirable contrivance, and stored with
grains of superior quality. As, however, he might seem to intimate, by speaking
in this way, that many bodies will therefore risc out of one, he modifies his
discourse in another way, by saying that God
forms the body as it pleases
him, meaning that in that also there is
a difference in respect of quality.
He adds,
to every seed its own
body. By this clause he restricts what
he had said respecting another body; for he says that, while the body is
different, it is in such a way as to retain, nevertheless, its particular
kind.
39.
All flesh is
not, etc. Here we have another
comparison leading to the same conclusion, though there are some that explain it
otherwise. For when he says, that under the name of
flesh
is comprehended the body of a man as well as of a beast, and yet the
flesh
in those two cases is different, he means by this that the substance indeed
is the same, but there is a difference as to quality. The sum is this —
that whatever diversity we see in any particular kind is a sort of prelude of
the resurrection, because God clearly shows, that it is no difficult thing with
him to renew our bodies by changing the present condition of
things.
f893
41.
There is one glory of the
sun, and another glory of the moon. Not
only is there a difference between heavenly bodies and earthly, but even the
heavenly bodies have not all the same glory; for the sun surpasses the moon, and
the other stars differ from each other. This dissimilarity, accordingly,
appears
f894 in the
resurrection
of the dead. A ntis-take, however, is commonly fallen into in the
application;
f895 for it is supposed that Paul meant to
say, that, after the resurrection, the saints will have different degrees of
honor and glory. This, indeed, is perfectly true, and is proved by other
declarations of Scripture; but it has nothing to do with Paul’s object.
For he is not arguing as to what difference of condition there will be among the
saints after the resurrection, but in what respect our bodies at present differ
from those that we will one day
receive.
f896
He removes, then, every idea of absurdity, by
instituting this comparison: The substance of the sun and moon is the same, but
there is a great difference between them in point of dignity and excellence. Is
it to be wondered, then, if our body puts on a more excellent
quality?
f897 “I do not teach that
anything will take place at the resurrection but what is already presented
before the eyes of all.” That such is the meaning of the words is clear
from the context. For whence and for what purpose would Paul make such a
transition, were he now comparing them with one another in respect of the
difference of their condition, while up to this point he has been comparing the
present condition of all with their future condition, and immediately proceeds
with that comparison?
43.
It is sown in
corruption. That there may be no doubt
remaining, Paul explains himself, by unfolding the difference between their
present condition, and that which will be after the resurrection. What
connection, then, would there be in his discourse, if he had intended in the
first instance f898
to distinguish between the different degrees
of future glory among the saints? There can, therefore, be no doubt, that he has
been, up to this point, following out one subject. He now returns to the first
similitude that he had made use of, but applies it more closely to his design.
Or, if you prefer it, keeping up that similitude, he figuratively compares the
time of the present life to the seed-time, and the resurrection to the harvest;
and he says, that our body is now, indeed, subject to mortality and ignominy,
but will then be glorious and incorruptible. He says the same thing in other
words in
<500321>Philippians
3:21.
Christ will change our
vile body,
that he may make it like
to his own glorious body.
44.
It, is sown an animal
body. As he could not express each
particular by enumerating one by one, he sums up all comprehensively
in one word, by saying that the body is now
animal,
f899 but
it will then be
spiritual.
Now that is called
animal
which is quickened by (anima) the soul: that is
spiritual
which is quickened by the Spirit
f900 Now it is the soul that quickens
the body, so as to keep it from being a dead carcase. Hence it takes its title
very properly from it. After the resurrection, on the other hand, that
quickening influence, which it will receive from the Spirit, will be more
excellent.
f901 Let us, however, always bear in mind,
what we have seen previously — that the substance of the body is the
same,
f902 and that it
is the quality only that is here treated of. Let the present quality of the body
be called, for the sake of greater plainness,
animation;
f903 let
the future receive the name of inspiration. For as to the soul’s
now quickening the body, that is effected through the intervention of
many helps; for we stand in need of drink, food, clothing, sleep, and other
things of a similar nature. Hence the weakness of animation is clearly
manifested. The energy of the Spirit, on the other hand, for quickening,
will be much more complete, and, consequently, exempted from necessities of
that nature. This is the simple and genuine meaning of the Apostle; that no one
may, by philosophizing farther, indulge in airy speculations, as those do, who
suppose that the substance of the body will be spiritual, while there is no
mention made here of substance, and no change will be made upon
it.
45. As it is
written, The first Adam was
made. Lest it should seem to be some new
contrivance as to the animal
body,
f904 he
quotes Scripture, which declares that Adam became a living soul,
(<010207>Genesis
2:7) — meaning, that his body was quickened by the soul, so that he became
a living man. It is asked, what is the meaning of the word soul here? It
is well known, that the Hebrew word
çpn,
(nephesh,) which Moses makes use of, is taken in a variety of senses; but
in this passage it is taken to mean either vital motion, or the very
essence of life itself. The second of these I rather prefer. I observe
that the same thing is affirmed as to beasts — that they were made a
living soul,
(<010120>Genesis
1:20, 24;) but as the soul of every animal must be judged of according to its
kind, there is nothing to hinder that a soul, that is to say, vital
motion, may be common to all; and yet at the same time the soul of man
may have something peculiar and distinguishing, namely, immortal essence,
as the light of intelligence and reason.
The last
Adam. This expression we do not find
anywhere
written.
f905
Hence the
phrase, It is
written, must be understood as referring
exclusively to the first clause; but after bringing forward this testimony of
Scripture, the Apostle now begins in his own person to draw a contrast between
Christ and Adam. “Moses relates that Adam was furnished with a
living soul Christ, on the other hand, is endowed with a life-giving
Spirit. Now it is a much greater thing to be life, or the source
of life, than simply to
live.”
f906 It
must be observed, however, that Christ did also, like us, become a living
soul; but, besides the soul, the Spirit of the Lord was also
poured-out upon him, that by his power he might rise again from the dead, and
raise up others, This, therefore, must be observed, in order that no one may
imagine, (as Apollinaris
f907 did of
old,) that the Spirit was. in Christ in place of a soul. And independently of
this, the interpretation of this passage may be taken from the eighth chapter of
the Romans, where the Apostle declares, that the body, indeed, is dead, on
account of sin, and we carry in us the elements of death;
but that the Spirit of Christ, who raised him up from the dead, dwelleth also
in us, and that he is life, to raise up us also one day from the dead.
(<450810>Romans
8:10, 11.) From this you see, that we have living souls, inasmuch as we
are men, but that we have the life-giving Spirit of Christ poured out
upon us by the grace of regeneration. In short, Paul’s meaning is, that
the condition that we obtain through Christ is greatly superior to the lot of
the first man, because a living soul was conferred upon Adam in
his own name, and in that of his posterity, but Christ has procured for us the
Spirit, who is life.
Now as to his calling Christ
the last
Adam, the reason is this, that as the
human race was created in the
first
man, so it is renewed in Christ. I shall
express it again, and more distinctly: All men were created in the
first
man, because, whatever God designed to
give to all, he conferred upon that one man, so that the condition of mankind
was settled in his person. He by his
fall
f908 ruined
himself and those that were his, because he drew them all, along with himself,
into the same ruin: Christ came to restore our nature from ruin, and raise it up
to a better condition than ever.
They
f909 are then,
as it were, two sources, or two roots of the human race. Hence it is not without
good reason, that the one is called the
first
man, and the other the last.
This, however, gives no support to those madmen, who make Christ to be one
of ourselves, as though there were and always had been only two men, and that
this multitude which we behold, were a mere phantom ! A similar comparison
occurs in
<450512>Romans
5:12.
46.
But this is not first, which
is spiritual. “It is
necessary,” says he, “that before we are restored in Christ, we
derive our origin from Adam, and resemble him. Let us, therefore, not wonder, if
we begin with the living soul, for as
being
born precedes in order
being born
again, so living precedes
rising again.”
47.
The first Adam was from the
earth. The animal life comes
first, because the earthy man is
first.
f910 The spiritual life will come afterwards,
as Christ, the heavenly man, came after Adam. Now the Manichees perverted
this passage, with the view of proving that Christ brought a body from heaven
into the womb of the Virgin. They mistakingly imagined, however, that Paul
speaks here of the substance of the body, while he is discoursing rather as to
its condition, or quality. Hence, although the first man had an immortal
soul, and that too, not taken from the earth, yet he, nevertheless, savoured of
the earth, from which his body had sprung, and on which he had been appointed to
live. Christ, on the other hand, brought us from heaven a life-giving Spirit,
that he might regenerate us into a better life, and elevated above the
earth.
f911 In fine, we have it from Adam —
that we live in this world, as branches from the root: Christ, on the other
hand, is the beginning and author of the heavenly life.
But some one will say in reply, Adam is said to be
from the
earth — Christ
from
heaven; the nature of the
comparison
f912 requires this much, that Christ have his
body from
heaven, as the body of Adam was formed
from the
earth; or, at least, that the origin of
man’s soul should be from
the earth, but that Christ’s soul
had come forth from heaven. I answer, that Paul had not contrasted the two
departments of the subject with such refinement and minuteness, (for this was
not necessary;) but when treating of the nature of Christ and Adam, he
made a passing allusion to the creation of Adam, that he had been formed from
the earth,, and at the same time, for the purpose of commending
Christ’s excellence, he states, that he is the Son of God, who came down
to us from heaven, and brings with him, therefore, a heavenly nature and
influence. This is the simple meaning, while the refinement of the Manichees is
a mere calumny.
We must, however, reply to another objection still.
For Christ, so long as he lived in the world, lived a life similar to ours, and
therefore earthly: hence it is not a proper contrast. The solution of this
question will serve farther to refute the
contrivance
f913 of the
Manichees. For we know, that the body of Christ was liable to death, and that it
was exempted from corruption, not by its essential property, (as they
speak,)
f914 but solely
by the providence of God. Hence Christ was not merely earthy as to the
essence of his body, but was also for a time in an earthly condition; for before
Christ’s power could show itself in conferring the heavenly life, it was
necessary that he should die in the weakness of the flesh,
(<471304>2
Corinthians 13:4.) Now this heavenly life appeared first in the resurrection,
that he might quicken us also.
49.
As we have
borne. Some have thought, that there is
here an exhortation to a pious and holy life, into which Paul was led by way of
digression; and on that account they have changed the verb from the future tense
into the horta-tive mood. Nay more, in some Greek manuscripts the reading is
fore>swmen
(let us bear,)
f915 but
as that does not suit so well in respect of connection, let us adopt in
preference what corresponds better with the object in view and the
context.
f916 Let us observe, in the first place, that
this is not an exhortation, but pure doctrine, and that he is not treating here
of newness of life, but pursues, without any interruption, the thread of his
discourse respecting the resurrection of the flesh. The meaning accordingly will
be this: “As the
animal
nature, which has the precedency
in us, is the image of Adam, so we shall be conformed to Christ in the
heavenly nature; and this will be the completion of our restoration. For
we now begin to bear the image of Christ, and are every day more and more
transformed into it;
f917 but that image consists in spiritual
regeneration. But then it will be fully restored both in body and in
soul, and what is now begun will be perfected, and accordingly we will
obtain in reality what we as yet only hope for.” If, however, any one
prefers a different reading, this statement will serve to spur forward the
Corinthians; and if there had been a lively meditation of sincere piety and a
new life, it might have been the means of kindling up in them at the same time
the hope of heavenly glory.
50.
Now this I
say. This clause intimates, that what
follows is explanatory of the foregoing statement. “What I have said as to
bearing the image of the heavenly
Adam means this — that we must be
renewed in respect of our bodies, inasmuch as our bodies, being liable to
corruption, cannot inherit God’s incorruptible kingdom. Hence there will
be no admission for us into the kingdom of Christ, otherwise than by
Christ’s renewing us after his own image.”
Flesh and
blood, however, we must understand,
according to the condition in which they at present are, for our flesh
will be a participant in the glory of God, but it will be — as renewed and
quickened by the Spirit of Christ.
|
1 CORINTHIANS
15:51-58
|
|
51. Behold, I shew you a mystery; We shall not
all sleep, but we shall all be changed,
|
51. Ecce, mysterium vobis dico: Non omnes
quidem dormiemus, omnes tamen immutabimur,
|
|
52. In a moment, in the twinkling of an eye,
at the last trump: for the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed.
|
52. In puncto temporis, in nictu oculi, cum
extrema tuba, (canet enim tuba,) et mortui resurgent incorrup-tibiles, et nos
immutabimur.
|
|
53. For this corruptible must put on
incorruption, and this mortal must put on immortality.
|
53. Oportet enim corruptibile hoc induere
immortalitatem.
|
|
54. So when this corruptible shall have put on
incorruption, and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed up in
victory.
|
54. Quum autem corruptibile hoc induerit
incorruptibilitatem, et mortale hoc induerit immortalita-tem: tunc flet sermo
qui scriptus est: (Hosea 13, 14, vel les. 25, 8.) Absorpta est mors in
victoriam.
|
|
55. O death, where is thy sting? O grave,
where is thy victory?
|
55. Ubi, mors, tuus aculeus? Ubi tua, inferne,
victoria?
|
|
56. The sting of death/s sin; and the strength
of Sin is .the law.
|
56. Aculeus autem mortis, pecca-tum est:
virtus autem peccati, Lex.
|
|
57. But thanks be to God, which giveth us the
victory, through our Lord Jesus Christ.
|
57. Sed Deo gratia, qui dedit nobis victoriam
per Dominum nostrum Iesum Christum.
|
|
58. Therefore, my beloved brethren, be ye
stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye
know that your labor is not in vain in the Lord.
|
58. Itaque, fratres mei dilecti, stabiles
sitis, immobiles, abundantes in opere Domini semper, hoc cog-nifo, quod labor
vester non sit in-anis in Domino.
|
Hitherto he has included two things in his reasoning.
In the first place, he shows that there will be a resurrection from the
dead: secondly, he shows of what nature it will be. Now, however, he
enters more thoroughly into a description of the manner of it. This he calls a
mystery,
because it had not been as yet so clearly unfolded in any statement of
revelation; but he does this to make them more attentive. For that wicked
doctrine had derived strength from the circumstance, that they disputed as to
this matter carelessly and at their
ease;
f918 as if it
were a matter in which they felt no difficulty. Hence by the term
mystery,
he admonishes them to learn a matter, which was not only as yet unknown to
them, but ought to be reckoned among God’s heavenly
secrets.
51.
We shall not indeed all
sleep. Here there is no difference in
the Greek manuscripts, but in the Latin versions there are three different
readings. The first is, We shall indeed all die, but we shall not all
be charged. The second is, We shall indeed all rise again, but we
shall not all be changed.
f919 The third is, We shall
not indeed all sleep, but we shall all be changed. This diversity, I
conjecture, had arisen from this — that some readers, who were not the
most discerning’, dissatisfied with the true reading, ventured to
conjecture a reading which was more approved by
them.
f920 For it appeared to them, at first view,
to be absurd to say, that all
would not die, while we read elsewhere,
that it is appointed unto all men once to die.
(<580927>Hebrews
9:27.) Hence they altered the meaning in this way — All will not be
changed, though all will rise again, or will die; and the change they
interpret to mean — the glory that the sons of God alone will obtain. The
true reading, however, may be judged of from the context.
Paul’s intention is to explain what he had said
— that we will be conformed to Christ, because
flesh and blood cannot inherit
the kingdom of God. A question presented
itself,
f921 what then will become of those who will
be still living at the day of the Lord? His answer is, that although all will
not die, yet they will be renewed, that mortality and corruption may be done
away. It is to be observed, however, that he speaks exclusively of
believers; for although the resurrection of the wicked will also involve
change, yet as there is no mention made of them here, we must consider
everything that is said, as referring exclusively to the elect. We now see, how
well this statement corresponds with the preceding one, for as he had said, that
we shall bear the image of
Christ, he now declares, that this will
take place when we shall be
changed,
so that
mortality may be
swallowed up of life,
(<470504>2
Corinthians 5:4,)
and that this renovation is not inconsistent with the
fact, that Christ’s advent will find some still alive.
We must, however, unravel the difficulty — that
it is appointed unto all men once
to die; and certainly, it is not
difficult to unravel it in this way — that as a change cannot take
place without doing away with the previous system, that change is
reckoned, with good reason, a kind of death; but, as it is not a
separation of the soul from the body, it is not looked upon as an ordinary
death. It will then be death, inasmuch as it will be the destruction of
corruptible nature: it will not be a sleep, inasmuch as the soul will not
quit the body; but there will be a sudden transition from corruptible nature
into a blessed immortality.
52.
In a
moment. This is still of a general
nature; that is, it includes all. For in all the change will be sudden and
instantaneous, because Christ’s advent will be sudden. And to convey the
idea of a
moment, he afterwards makes use of the
phrase
twinkling
(or jerk) of the eye, for in the Greek manuscripts there is a
twofold, reading —
rJoph~|
(jerk,) or
rJiph~|
(twinkling.)
f922 It
matters nothing, however, as to the sense. Paul has selected a movement of the
body, that surpasses all others in quickness; for nothing is more rapid than a
movement of the eye, though at the same time he has made an allusion to
sleep, with which
twinkling of the
eye is
contrasted.
f923
With the last
trump. Though the repetition of the term
might seem to place it beyond a doubt, that the word
trumpet
is here taken in its proper acceptation, yet I prefer to understand the
expression as metaphorical. In
<520416>1
Thessalonians 4:16, he connects together the voice of the archangel and
the trump of
God: As therefore a commander, with the
sound of a trumpet, summons his army to battle, so Christ, by his far sounding
proclamation, which will be heard throughout the whole world, will summon all
the dead. Moses tells us,
(<021916>Exodus
19:16,) what loud and terrible sounds were uttered on occasion of the
promulgation of the law. Far different will be the commotion then, when
not one people merely, but the whole world will be summoned to the tribunal of
God. Nor will the living only be convoked, but even the dead will be called
forth from their graves.
f924 Nay more, a
commandment must be given to dry bones and dust that, resuming their former
appearance and reunited to the spirit, they come forth straightway as living men
into the presence of Christ.
The dead shall
rise. What he had declared generally as
to all, he now explains particularly as to the living and the dead. This
distinction, therefore, is simply an exposition of the foregoing statement
— that all will not die,
but all will be changed. “Those
who have already died,” says he, “will rise again
incorruptible.” See what a change there will be upon the dead!
“Those,” says he, “who will be still alive
will themselves also be
changed.”
You see then as to both.
f925 You now then perceive how it is, that
change will be common to all, but not
sleep.
f926
When he says,
We shall be
changed, he includes himself in the
number of those, who are to live till the advent of Christ. As it was now the
last times,
(<620218>1
John 2:18,) that day
(<550118>2
Timothy 1:18) was to be looked for by the saints every hour. At the same time,
in writing to the Thessalonians, he utters that memorable prediction respecting
the scattering
f927 that would
take place in the Church before Christ’s coming.
(<530203>2
Thessalonians 2:3.) This, however, does not hinder that he might, by bringing
the Corinthians, as it were, into immediate contact with the event, associate
himself and them with those who would at that time be alive.
53.
For this corruptible
must. Mark, how we shall live in the
kingdom of God both in body and in soul, while at the same time
flesh and blood cannot inherit
the kingdom of God — for they shall
previously be delivered from corruption. Our nature then, as being now
corruptible and mortal, is not admissible into the kingdom of God, but when it
shall have put off corruption, and shall have been beautified with
in-corruption, it will then make its way into it. This passage, too, distinctly
proves, that we shall rise again in that same flesh that we now carry about with
us, as the Apostle assigns a new quality to it which will serve as a garment. If
he had said, This corruptible must be renewed, the error of those
fanatics, who imagine that mankind will be furnished with new bodies, would not
have been so plainly or forcibly overthrown. Now, however, when he declares that
this corruptible shall be invested with glory, there is no room left for
cavil.
54.
Then shall be brought to pass
the saying. This is not merely an
amplification,
(ejpexergasi>a,)
f928 but a confirmation, too, of the
preceding statement. For what was foretold by the Prophets must be fulfilled.
Now this prediction will not be fulfilled, until our bodies, laying aside
corruption, will put on
incorruption. Hence this last result,
also, is necessary. To come to pass, is used here in the sense of being
fully accomplished, for what Paul quotes is now begun in us, and is
daily, too, receiving further accomplishment; but it will not have its complete
fulfillment until the last day.
It does not, however, appear quite manifest, from
what passage he has taken this quotation, for many statements occur in the
Prophets to this effect. Only the probability is, that the first clause is taken
either from
<232508>Isaiah
25:8, where it is said that death will be for ever destroyed by the
Lord,
f929 or, (as
almost all are rather inclined to think,) from
<281314>Hosea
13:14, where the Prophet, bewailing the obstinate wickedness of Israel,
complains that he was like an untimely child, that struggles against the efforts
of his mother in travail, that he may not come forth from the womb, and
from this he concludes, that it was owing entirely to himself, that he was not
delivered from death. I will ransom them, says he, from the power of
the grave: I will rescue them from death. It matters not, whether you read
these words in the future of the indicative, or in the
subjunctive f930
for in either way the meaning amounts to this
— that God was prepared to confer upon them salvation, if they would have
allowed the favor to be conferred upon them, and that, therefore, if they
perished, it was their own fault.
He afterwards
adds, I will be thy destruction,
O death! thy ruin, O grave! In these
words God intimates, that he accomplishes the salvation of his
people
f931 only when
death and the grave are reduced to nothing. For no one will deny, that in that
passage there is a description of completed salvation. As, therefore, we do not
see such a destruction of death, it follows, that we do not yet enjoy that
complete salvation, which God promises to his people, and that, consequently, it
is delayed until that day.
Then, accordingly,
will death be swallowed
up, that is, it will be reduced to
nothing,
f932 that we may
have manifestly, in every particular, and in every respect, (as they say,) a
complete victory over it.
f933
As to the second clause, in which he triumphs over
death and the grave, it is not certain whether he speaks of himself, or whether
he meant there also to quote the words of the Prophet. For where we render it,
“I will be thy destruction, O death ! — thy ruin, O grave
!” the Greeks have translated it, “Where,
O death, is thy
suit?
f934
where, O grave, thy
sting?” Now although this mistake
of the Greeks is excusable from the near resemblance of the
words,
f935 yet if any
one will attentively examine the context, he will see that they have gone quite
away from the Prophet’s intention. The true meaning, then, will be this
— that the Lord will put an end to death, and destroy the grave. It is
possible, however, that, as the Greek translation was in common use, Paul
alluded to it, and in that there is nothing inconsistent, though he has not
quoted literally, for instead of victory he has used the term action,
or law-suit.
f936 I am certainly of opinion, that
the Apostle did not deliberately intend to call in the Prophet as a witness,
with the view of making a wrong.use of his authority, but simply accommodated,
in passing, to his own use a sentiment that had come into common use, as being,
independently of this, of a pious
nature.
f937A The main thing is this — that
Paul, by an exclamation of a spirited nature, designed to rouse up the minds of
the Corinthians, and lead them on, as it were, to a near view of the
resurrection. Now, although we do not as yet behold the victory with our eyes,
and the day of triumph has not yet arrived, (nay more, the dangers of war must
every day be encountered,) yet the assurance of faith, as we shall have occasion
to observe ere long, is not at all thereby diminished.
56.
The sting of death is
sin. In other words, “Death has no
dart with which to wound us except
sin,
since
death
proceeds from the anger of God. Now it is only with our sins that God is
angry. Take away sin, therefore, and death will no more be able to harm
us.” This agrees with what he said in
<450623>Romans
6:23, that the wages of sin is death. Here, however, he makes use of
another metaphor, for he compared sin to a
sting,
with which alone death is armed for inflicting upon us a deadly wound. Let
that
be taken away, and death is disarmed, so as to be no longer hurtful. Now
with what view Paul says this, will be explained by him ere
long.
The strength of sin is the
law. It is the law of God that imparts
to that sting its deadly power, because it does not merely discover our guilt,
but even increases it. A clearer exposition of this statement may be found in
<450709>Romans
7:9, where Paul teaches us that we
are
alive, so long as we are
without the
law, because in our own opinion it is
well with us, and we do not feel our own misery, until the law summons us to the
judgment of God, and wounds our conscience with an apprehension of eternal
death. Farther, he teaches us that sin has been in a manner lulled asleep, but
is kindled up by the law, so as to rage furiously. Meanwhile, however, he
vindicates the law from calumnies, on the ground that it is
holy, and good, and
just, and is not of itself the parent of
sin or the cause of death. Hence he concludes, that whatever there is of evil is
to be reckoned to our own account, inasmuch as it manifestly
proceeds
from the depravity of our nature. Hence the law is but the
occasion
of injury. The true
cause
of ruin is in ourselves. Hence he speaks of the law here as the
strength or
power of sin, because it executes upon
us the judgment of God. In the mean time he does not deny, that sin inflicts
death even upon those that know not the law; but he speaks in this manner,
because it exercises its tyranny upon them with less violence. For the law
came that sin might abound,
(<450520>Romans
5:20,) or that it might become beyond measure sinful.
(<450713>Romans
7:13.)
57.
But thanks be to
God. From this it appears, why it it was
that he made mention both of sin and of the law, when treating of death. Death
has no
sting
with which to wound except
sin,
and the law imparts to this
sting
a deadly power. But Christ has conquered sin, and by conquering it has
procured victory for us, and has redeemed us from the curse of the law.
(<480313>Galatians
3:13.) Hence it follows, that we are no longer lying under the power of death.
Hence, although we have not as yet a full discovery of those benefits, yet we
may already with confidence glory in them, because it is necessary that what has
been accomplished in the Head should be accomplished, also, in the members. We
may, therefore, triumph over death as subdued, because Christ’s victory is
ours.
When, therefore, he says, that
victory has been given to
us, you are to understand by this in the
first place, that it is inasmuch as Christ has in his own person
abolished sin, has satisfied the law, has endured the curse, has appeased :the
anger of God, and has procured life; and farther, because he has already begun
to make us partakers of all those benefits. For though we still carry about with
us the remains of sin, it, nevertheless, does not reign in us: though it still
stings us, it does not do so fatally, because its edge is blunted, so
that it does not penetrate into the vitals of the soul. Though the law still
threatens, yet there is presented to us on the other hand, the liberty that was
procured for us by Christ, which is an antidote to its terrors. Though the
remains of sin still dwell in us, yet the Spirit who raised up Christ from the
dead is life, because of righteousness.
(<450810>Romans
8:10.) Now follows the conclusion.
58.
Wherefore, my
brethren. Having satisfied himself that
he had sufficiently proved the doctrine of the resurrection, he now closes his
discussion with an exhortation; and this has much more force, than if he had
made use of a simple conclusion with an affirmation.
Since your
labor, says he,
is not in vain in the Lord, be
steadfast, and abound in good works. Now
he says that their labor is not in vain, for this reason, that there is a
reward laid up for them with God. This is that exclusive hope which, in the
first instance, encourages believers, and afterwards sustains them, so that they
do not stop short in the race. Hence he exhorts them to remain steadfast,
because they rest on a firm foundation, as they know that a better life is
prepared for them in heaven.
He adds —
abounding in the work of the
Lord; for the hope of a resurrection
makes us not be weary in well:doing, as he teaches in
<510110>Colossians
1:10. For amidst so many occasions of offense as constantly present themselves
to us, who is there that would not despond, or turn aside from the way, were it
not that, by thinking of a better life he is by this means kept in the fear of
God? Now, on the other hand, he intimates, that if the hope of a resurrection is
taken away, then, the foundation (as it were) being rooted up, the whole
structure of piety falls to the
ground.
f937 Unquestionably, if the hope of reward is
taken away and extinguished, alacrity in running will not merely grow cold, but
will be altogether destroyed.
CHAPTER
16
|
1 CORINTHIANS
16:1-7
|
|
1. Now concerning the collection for the
saints, as I have given order to the Churches of Galatia, even so do
ye.
|
1. Caeterum de collecta quae fit in sanctos,
quemadmodum ordinavi Ecclesiis Galatiae, ita et vos facite.
|
|
2. Upon the first day of the week let every
one of you lay by him in store, as God hath prospered him, that there be no
gatherings when I come.
|
2. In una sabbatorum unusquisque vestrum apud
se seponat, thesaurizans quod successerit, ne, quum venero, tunc collectae
fiant.
f938A
|
|
3. And when I come, whomsoever ye shall
approve by your letters, them will I send to bring your liberality unto
Jerusalem.
|
3. Ubi autem affuero, quos probaveritis per
epistolas, eos mittam, ut perferant beneficentiam vestram in
Ierusalem.
|
|
4. And if it be meet that I go also, they
shall go with me.
|
4. Quodsi fuerit operae pretium me quoque
proficisci, mecum proficiscentur.
|
|
5. Now I will come unto you, when I shall pass
through Macedonia; for I do pass through Macedonia.
|
5. Veniam autem ad vos, quum Macedoniam
transiero: Macedoniam enim pertransiturus sum.
|
|
6. And it may be that I will abide, yea, and
winter with you, that ye may bring me on my journey whithersoever I
go.
|
6. Apud vos autem forte permanebo, aut etiam
hibernabo, ut vos me deducatis quocunque proficiscar.
|
|
7. For I will not see you now by the way; but
I trust to tarry a while with you, if the Lord permit,
|
7. Nolo enim vos nunc in transcursu videre:
sed spero me ad aliquod tempus mansurum apud vos, si Dominus
permiserit.
|
1.
But concerning the
collection. Luke relates
(<441128>Acts
11:28) that the prediction of Agabus, foretelling that there would be a famine
under Claudius Caesar, gave occasion for alms being collected by the saints,
with the view of affording help to the brethren in Jerusalem. For though the
Prophet had foretold, that this calamity would be generally prevalent almost
throughout the world, yet as they were more heavily oppressed with penury at
Jerusalem, and as all the Gentile Churches were bound, if they would not be held
guilty of very great ingratitude, to afford aid to that place from which they
had received the gospel, every one, consequently, forgetful of self, resolved to
afford relief to Jerusalem. That the pressure of want was felt heavily at
Jerusalem, appears from the Epistle to the Galatians,
(<480210>Galatians
2:10,) where Paul relates, that he had been charged by the Apostles to stir up
the Gentiles to afford help.
f938 Now the
Apostles would never have given such a charge, had they not been constrained by
necessity. Farther, this passage is an evidence of the truth of what Paul states
there also — that he had been careful to exhort the Gentiles to afford
help in such a case of necessity. Now, however, he prescribes the method of
relief; and that the Corinthians may accede to it the more readily, he mentions
that he had already prescribed it to the Churches of Galatia; for they would
necessarily be the more influenced by example, as we are wont to feel a natural
backwardness to anything that is not ordinarily practiced. Now follows the
method — by which he designed to cut off all hinderances and
impediments.
2.
On one of the
Sabbaths. The end is this — that
they may have their alms ready in time. He therefore exhorts them not to wait
till he came, as anything that is done suddenly, and in a bustle, is not done
well, but to contribute on the Sabbath what might seem good, and according as
every one’s ability might enable — that is, on the day on which they
held their sacred assemblies. The clause rendered on
one of the
Sabbaths,
(kata< mi>an
sabba>twn,) Chrysostom explains to
mean — the first Sabbath. In this I do not agree with him; for Paul
means rather that they should contribute, one on one Sabbath and another on
another; or even each of them every Sabbath, if they chose. For he has an eye,
first of all, to convenience, and farther, that the sacred assembly, in which
the communion of saints is celebrated, might be an additional spur to them. Nor
am I more inclined to admit the view taken by Chrysostom — that the term
Sabbath is employed here to mean the Lord’s day,
(<660110>Revelation
1:10,) for the probability is, that the Apostles, at the beginning, retained the
day that was already in use, but that afterwards, constrained by the
superstition of the Jews, they set aside that day, and substituted
another. Now the Lord’s day was made choice of, chiefly because our
Lord’s resurrection put an end to the shadows of the law. Hence the
day itself puts us in mind of our Christian liberty. We may, however, very
readily infer from this passage, that believers have always had a certain day of
rest from labor — not as if the worship of God consisted in idleness, but
because it is of importance for the common harmony, that a certain day should be
appointed for holding sacred assemblies, as they cannot be held every day. For
as to Paul’s forbidding elsewhere
(<480410>Galatians
4:10) that any distinction should be made between one day and another, that
must be understood to be with a view to
religion,
f939 and not
with a view to polity or external
order.
f940
Treasuring
up. I have preferred to retain the Greek
participle, as it appeared to me to be more
emphatic.
f941 For
although
qhsanri>zein
means to lay up, yet in my opinion, he designed to admonish the
Corinthians, that whatever they might contribute for the saints would be their
best and safest treasure. For if a heathen poet could say —
“What riches you give away, those alone you shall always
have, f942
how much more ought that consideration to
have influence among us, who are not dependent on the gratitude of men, but have
God to look to, who makes himself a debtor in the room of the poor man, to
restore to us one day, with large interest, whatever we give away?
(<201917>Proverbs
19:17.) Hence this statement of Paul corresponds with that saying of Christ
—
Lay up for yourselves
treasure in heaven, where it will not be exposed either to thieves, or to moths.
(<400620>Matthew
6:20.)
According as he has
prospered. Instead of this the old
translation has rendered it, What may seem good to him, misled, no doubt,
by the resemblance between the word made use of, and
another.
f943 Erasmus
renders it, What will be convenient.
f944
Neither the one nor the other pleased me, for this reason — that the
proper signification of the word brings out a meaning that is much more
suitable; for it means — to
go on
prosperously. Hence he calls every one
to consider his ability — “Let every one, according as God hath
blessed him, lay out upon the poor from his increase.”
3.
And when I
come. As we are cheerful in giving, when
we know for certain, that what we give is well laid out, he points out to the
Corinthians a method, by which they may be assured of a good and faithful
administration — by selecting approved persons, to whom they may intrust
the matter. Nay more, he offers his own services, if desired, which is an
evidence that he has the matter at heart.
5.
When I shall pass through
Macedonia. The common opinion is, that
this espisle was sent from Philippi. Persons coming thence to Corinth by land,
required to pass through Macedonia; for that colony is situated in the farthest
extremity, towards the Emathian mountains. Paul, it is true, might, instead of
going by land, have gone thither by sea, but he was desirous to visit the
Macedonian Churches, that he might confirm them in passing. So much for the
common opinion. To me, however, it appears more probable, that the epistle was
written at Ephesus; for he says a little afterwards, that he will remain
there until Pentecost,
(<461608>1
Corinthians 16:8)
f945; and he salutes the Corinthians, not in
the name of the Philippians, but of the Asiatics.
(<461619>1
Corinthians 16:19.)
f946 Besides, in
the second epistle he explicitly states, that, after he had sent away this
epistle, he passed over into Macedonia.
(<470213>2
Corinthians 2:13.) Now after passing through Macedonia, he would be at a
distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt
that he was at Ephesus at that time: thence he could sail by a straight
course to Achaia. For visiting Macedonia, a long circuit was needed, and a more
disagreeable route. Accordingly he lets them know that he will not come to them
by a direct course, as he required to go
through
Macedonia.
To the Corinthians, however, he promises something
farther — that he would
make a longer stay with
them. By this he shows his affection
towards them. For what reason had he for delay, except that he was concerned as
to their welfare? On the other hand, he lets them know how fully assured he is
of their affection towards him in return, by taking it, as it were, for granted
that he would be conducted forward by them in the way of kindness; for he says
this from confidence in their
friendship.
f947
After saying everything, however, he subjoins this
limitation — if the
Lord permit. With this reservation,
saints ought to follow up all their plans and deliberations; for it is an
instance of great rashness to undertake and determine many things for the
future, while we have not even a moment in our power. The main thing indeed is,
that, in the inward affection of the mind, we submit to God and his providence,
whatever we resolve upon;
f948 but at the same time, it is
becoming that we should accustom ourselves to such forms of expression, that
whenever we have to do with what is future we may make everything depend on the
divine will.
f949
|
1 CORINTHIANS
16:8-12
|
|
8. But I will tarry at Ephesus until
Pentecost.
|
8. Commorabor autem Ephesi usque ad
Pentecosten.
|
|
9. For a great door and effectual is opened
unto me, and there are many adversaries.
|
9. Nam ostium milli aperture eat magnum et
efficax, et
f950
adversarii multi.
|
|
10. Now if Timotheus come, see that he may be
with you without fear: for he worketh the work of the Lord, as I also
do.
|
10. Quodsi venerit Timotheus, videte, ut
absque metu sit apud vos: opus enim Domini operatur, quem-admodum et
ego.
|
|
11. Let no man therefore despise him; but
conduct him forth in peace, that he may come unto me: for I look for him with
the brethren.
|
11. Ne quis igitur eum spernat: sed
prosequamini eum cum pace,
f951
ut veniat ad me: exspecto enim eum cum fratribus.
|
|
12. As touching our brother Apollos, I greatly
desired him to come unto you with the brethren: but his will was not at all to
come at this time; but he will come when he shall have convenient
time.
|
12. Porro de Apollo fratre, mul-tum hortatus
sum illum, ut veniret ad vos cum fratribus, at omnino non fuit voluntas nunc
eundi: veniet autem, quam opportunitatem nactus erit.
|
8.
I will
remain. From this statement I have
argued above, that this epistle was sent from Ephesus, rather than from
Philippi. For the probability is, that the Apostle speaks of the place in which
he was at the time, and not of a place, in going to which he would require to
make a long circuit; and farther, in passing through
Macedonia,
f952 it would
have been necessary to leave Corinth when already in the neighborhood of it, and
cross the sea in order to reach Ephesus. He accordingly tells them beforehand
that he will remain at Ephesus
until Pentecost, adding the reason
— in order that they may wait for him the more patiently. Erasmus has
preferred to render it — until the fiftieth day, influenced by
frivolous conjectures rather than by any solid argument. He objects, that there
was as yet no day of Pentecost appointed among Christians, as it is now
celebrated; and this I grant. He says, that it ought not to be understood as
referring to the Jewish solemnity, because in various instances he annuls and
condemns the superstitious observance of days.
(<480410>Galatians
4:10;
<451405>Romans
14:5;
<510216>Colossians
2:16, 17.) I do not concede to him, however, that Paul celebrated that day at
Ephesus from being influenced by a superstitious regard to the day, but because
there would be a larger assembly at that time, and tie hoped that, in that way,
an opportunity would be presented to him of propagating the gospel. Thus, when
he was hastening forward to Jerusalem, he assigned as the reason of his haste,
that he might arrive there at Pentecost,
(<442016>Acts
20:16;) but while others presented themselves there for the purpose of
sacrificing according to the ritual of the law, he himself had another object in
view — that his ministry might be the more useful in proportion to the
largeness of the attendance. It were, however, an excessively poor meaning to
understand Paul here as simply specifying fifty days. Besides, when he expressly
says th<n
penthkosth>n (the Pentecost,) he cannot
but be understood as speaking of a particular day. As to this festival, see
<032316>Leviticus
23:16.
9.
For a great and effectual
door is opened to me. He assigns two reasons
for remaining for a longer time at Ephesus — lst, Because an opportunity
is afforded him there of furthering the gospel; and 2dly, Because, in
consequence of the great number of adversaries that were there, his
presence was particularly required. “I shall do much good by prolonging my
stay here for a little while, and were I absent, Satan would do much
injury.” In the first clause, he makes use of a metaphor that is quite in
common use, when he employs the term
door
as meaning an opportunity. For the Lord opened up a way for him for
the furtherance of the gospel. He calls this a
great
door, because he could gain many. He calls it
effectual,
inasmuch as the Lord blessed his labor, and rendered his doctrine
effectual
by the power of His Spirit. We see, then, how this holy
man
f953 sought
everywhere Christ’s glory, and did not select a place with a view to his
own convenience or his own pleasure; but simply looked to this — where
he might do most good, and serve his Lord with most abundant fruit; and in
addition to this, he did not merely not shrink back from hardships, but
presented himself, of his own accord, where he saw that he would have to contend
more keenly, and with greater difficulty. For the reason why he
remained
f954 was,
that many
adversaries were at hand; and the better
equipped he was for enduring their assault, he required to be so much the better
prepared, and the more resolute.
10.
But if Timothy
come. He speaks as if he were not as yet
certain as to his coming. Now he charges them as to Timothy, so that he may be
with them in safety — not as though he were in danger of his life among
them, but because he would have enemies of
Christ
f955 to oppose
him. He wishes, therefore, that they should carefully take heed that no injury
be done to him.
He adds the reason — for he
worketh the work of the
Lord. Hence we infer, that the Church of
Christ ought to be concerned for the preservation of the lives of ministers. And
assuredly, it is reasonable, that, in proportion as an individual is endowed
with superior gifts for the edification of believers, and applies himself to it
the more strenuously, his life ought to be so. much dearer to
us.
The clause —
as I also
do, is made use of, either to express
his excellence, or simply to point out the similarity as to office,
inasmuch as both labored in the word.
11.
Let no man, therefore,
despise him. Here we have a second
charge, that they may not
despise him — perhaps because he
was as yet of a youthful age, which usually draws forth less respect. He wishes
them, therefore, to take care, that there be no hinderance in the way of this
faithful minister of Christ being held in due esteem — unless, perhaps, it
be that Paul reckoned this very thing to be an evidence of contempt, if they
were not concerned, as it became them to be, in reference to his life. This
injunction, however, appears to include something farther, that they should not
undervalue Timothy, from ignorance of his worth.
In the third place, he charges them to
conduct him forward in
peace, or, in other words, safe from
all harm, for peace here means safety.
12.
As to our brother
Apollos. He had succeeded Paul in the
work of building up the Corinthians; and hence he has in previous passages
ascribed to him the office of watering.
(<460306>1
Corinthians 3:6, and
<441901>Acts
19:1.) He now states a reason why he does not come with the others, and he
states the reason of this, in order that the Corinthians may not suspect that he
had been hindered by him. For the better he was known by them, they were so much
the more favourably disposed towards him, and they would be the more ready to
conjecture, that matters had been designedly contrived, that he should not go to
them, in consequence of offense having been
taken.
f956 They might, at least, be prepared to
inquire among themselves: “Why has he sent these persons to us rather than
Apollos?” He answers, that it was not owing to him, inasmuch as he
entreated him; but he promises that he
will come as soon as he has
opportunity.
|
1 CORINTHIANS
16:13-24
|
|
13. Watch ye, stand fast in the faith, quit
you like men, be strong.
|
13. Vigilate, state in fide, viriliter agite,
robusti estote.
|
|
14. Let all your things be done with
charity.
|
14. Omnia vestra in caritate
fiant.
|
|
15. I beseech you, brethren, (ye know the
house of Stephanas, that it is the first-fruits of Achaia, and that they have
addicted themselves to the ministry of the saints,)
|
15. Hortor autem vos, fratres, nostis domum
Stephanae, primitias esse Achaiae, atque ut se in minis-terium sanctorum
ordinaverint:
|
|
16. That ye submit yourselves unto such, and
to every one that helpeth with us, and laboureth.
|
16. Ut etiam subiecti sitis tall-bus, et
omnibus qui cooperantur et laborant.
|
|
17. I am glad of the coming of Stephanas and
Fortunatus and Achaicus: for that which was lacking on our part they have
supplied.
|
17. Gaudeo autem de praesentia Stephanie, et
Fortunati, et Achaici: quia quod deerat a vobis, ipsi
suppleverunt.
|
|
18. For they have refreshed my spirit and
yours: therefore acknowledge ye them that are such.
|
18. Refocillarunt enim spiritum meum et
vestrum: agnoscite ergo tales.
|
|
19. The churches of Asia salute you. Aquila
and Priscilla salute you much in the Lord, with the church that is in their
house.
|
19. Salutant vos Ecclesiae Aside: salutant vos
multum in Domino Aquila et Priscilla cum domestica eorum
Ecclesia.
|
|
20. All the brethren greet you. Greet ye one
another with an holy kiss.
|
20. Salutant vos fratres omnes: salutate vos
invicem in osculo sancto.
|
|
21. The salutation of ,me Paul with mine own
hand.
|
21. Salutatio mea manu Pauli.
|
|
22. If any man love not the Lord Jesus Christ,
let him be Anathema Maranatha.
|
22. Si quis non amat Dominum Iesum Christum,
sit anathema maranatha.
|
|
23. The grace of our Lord Jesus Christ be with
you.
|
23. Gratia Domini Iesu Christi sit
vobiscum.
|
|
24. My love be with you all in Christ Jesus.
Amen.
|
24. Dilectio mea cum vobis omnibus in Christo
Iesu. Amen.
|
|
The first epistle to the Corinthians was written from
Philippi by Stephanas, and Fortunatus, and Achaicus, and
Timotheus.
|
Ad Corinthios prior missa fuit e Philippis per
Stephanam, et Fortunatum, et Andronicum, et Timotheum.
f957
|
13.
Watch
ye. A short exhortation, but of great weight.
He exhorts them to
watch,
in order that Satan may not oppress them, finding them off their guard. For
as the warfare is incessant, the watching requires to be incessant too.
Now watchfulness of spirit is this — when, free and disentangled from
earthly cares, we meditate on the things of God. For as the body is weighed down
by surfeiting and drunkenness,
(<422134>Luke
21:34,) so as to be fit for nothing, so the cares and lusts of the world,
idleness or carelessness, are like a spiritual surfeiting that overpowers the
mind.
f958
The second thing is that they
persevere in the
faith, or that they hold fast the faith,
so as to stand firm; because that is the foundation on which we rest. It
is certain, however, that he points out the means of perseverance — by
resting upon God with a firm faith.
In the third exhortation, which is much of the
same nature, he stirs them up to manly fortitude. And, as we are naturally weak,
he exhorts them fourthly to strengthen themselves, or gather strength.
For where we render it be strong, Paul makes use of only one word, which
is equivalent to strengthen yourselves.
14.
Let all your things be done
in love. Again he repeats what is the
rule in all those transactions, in which we have dealings with one another. He
wishes, then, that love shall be the directress; because the Corinthians
erred chiefly in this respect — that every one looked to himself without
caring for others.
15.
Ye know the house of
Stephanas. We know, from daily
experience, of what advantage it is, that those should have the highest
authority, whom God has adorned with the most distinguished gifts. Accordingly,
if we wish to secure the welfare of the Church, let us always take care that
honor be conferred upon the good: let their counsels have the greatest weight;
let others give way to them, and allow themselves to be governed by their
prudence. This Paul does in this instance, when admonishing the Corinthians to
show respect to the house of
Stephanas. Some manuscripts add,
and
Fortunatus.
f959 For God manifests himself to us when he
shows us the gifts of his Spirit. Hence, if we would not appear to be despisers
of God, let us voluntarily submit
ourselves to those, on whom God has
conferred superior gifts.
Now, that they may be the more inclined to put honor
upon that house, (for as to the other, it appears to me to be, in this
place at least, a spurious addition,) he reminds them that they were the
first-fruits of
Achaia, that is, that the household of
Stephanas were the first that had embraced the gospel. Not indeed as though the
first in order of time were in every case superior to the others, but where
there is perseverance along with this, it is with good reason, that honor is
conferred upon those, who have in a manner paved the way for the gospel by
promptitude of faith. It must be observed, however, that he dignifies with this
honorable title those, who had consecrated to believers their services and
resources. For the same reason, he bestows commenda — tion a little
afterwards upon Fortunatus and Achaicus, that, in proportion to a man’s
superiority of excellence,
f960 he might be
held so much the more in esteem, that he might be able to do the more good.
Farther, in order that the Corinthians may be the more disposed to love them, he
says,
that
what had been
wanting on the part of their entire
Church had been
compensated for by their vicarious
services.
19.
With the Church that is in
their house. A magnificent eulogium,
inasmuch as the name of the Church is applied to a single family! At the same
time it is befitting, that all the families of the pious should be regulated in
such a manner as to be so many little Churches. As to the term Congregation,
which Erasmus has used in preference, it is foreign to Paul’s design;
for it was not his intention to designate a crowd of persons by a mere common
term, but to speak in honorable terms of the management of a Christian
household. His saluting them in the name of Aquila and Priscilla, confirms what
I have noticed above — that the Epistle was written at Ephesus, not at
Philippi. For Luke informs us, that they remained at Ephesus, when Paul went
elsewhere.
(<441819>Acts
18:19.)
20.
Salute one another with a
holy kiss. The practice of kissing was
very common among the Jews, as is manifest from the Scriptures. In Greece,
though it was not so common and customary, it was by no means unknown; but
the probability is, that Paul speaks here of a solemn kiss, with which they
saluted each other in the sacred assembly. For I could easily believe, that from
the times of the Apostles a kiss was used in connection with the administration
of the Supper;
f961 in place of which, among nations that
were somewhat averse to the practice of kissing, there crept in the custom of
kissing the patine.
f962 However
this may be, as it was a token of mutual love. I have no doubt, that Paul meant
to exhort them to the cultivation of good-will among themselves — not
merely in their minds
f963 and in needful services, but also by
that token, provided only it was holy, that is, neither unchaste nor
deceitful,
f964 — though, at the same time,
holy may be taken to mean sacred.
22.
If any man love not the Lord
Jesus. The close of the Epistle consists
of three parts. He entreats the grace of Christ in behalf of the
Corinthians: he makes a declaration of his love towards them, and, with the
severest threatening, he inveighs against those that falsely took upon
themselves the Lord’s name, while not loving him from the heart. For he is
not speaking of strangers, who avowedly hated the Christian name, but of
pretenders and hypocrites, who troubled the Churches for the sake of their own
belly, or from empty boasting.
f965 On such
persons he denounces an anathema, and he also pronounces a curse upon them. It
is not certain, however, whether he desires their destruction in the presence of
God, or whether he wishes to render them odious — nay, even execrable, in
the view of believers. Thus in
<480108>Galatians
1:8, when pronouncing one who corrupts the Gospel to.be
accursed, f966
he does not mean that he was rejected or
condemned by God, but he declares that he is to be abhorred by us. I expound it
in a simple way as follows: “Let them perish and be cut off, as being the
pests of the Church.” And truly, there is nothing that is more pernicious,
than that class of persons, who prostitute a profession of piety to their own
depraved affections. Now he points out the origin of this evil, when he says,
that they do not love Christ, for a sincere and earnest love to Christ will not
suffer us to give occasion of offense to
brethren.
f967
What he immediately adds —
Maranatha,
is somewhat more difficult. Almost all of the ancients are agreed, that they
are Syriac terms.
f968 Jerome, however, explains it:
The Lord cometh; while others render it, At the coming of the Lord,
or, Until the Lord comes. Every one, however, I think, must see how
silly and puerile is the idea, that the Apostle spoke to Greeks in the Syriac
tongue, when meaning to say — The Lord has come. Those who
translate it, at the coming of the Lord, do so on mere conjecture; and
besides, there is not much plausibility in that interpretation. How much more
likely it is, that this was a customary form of expression among the Hebrews,
when they wished to excommunicate any one. For the Apostles never speak in
foreign tongues, except when they repeat anything in the person of another, as
for example, Eli, Eli, lammah sabathani,
(<402746>Matthew
27:46,) Talitha cumi,
(<410541>Mark
5:41,) and Ephphata,
(<410734>Mark
7:34,) or when they make use of a word that has come into common use, as Amen
— Hosanna. Let us see, then, whether Maranatha suits with
excommunication. Now Bullinger,
f969 on the
authority of Theodore Bibliander, has affirmed, that, in the Chaldee dialect,
Maharamata has the same meaning as the Hebrew term
µrj,
cherem, (accursed,)
f970 and
I was myself at one time assured of the same thing by Wolfgang
Capito,
f971 a man of
blessed memory. It is nothing unusual, however, for the Apostles to
write such terms differently from the way in which they are pronounced in the
language from which they are derived; as may be seen even from the instances
brought forward above. Paul, then, after pronouncing an anathema on those who
do not love
Christ,
f972 deeply affected with the seriousness of
the matter, as if he reckoned that he had not said enough, added a term that was
in common use among the Jews, and which they made use of in pronouncing a
sentence of anathema — just as if, speaking in Latin, I should say,
“I excommunicate thee,” but if I add — “and
pronounce thee an anathema,” this would be an expression of more intense
feeling.
f973
END OF THE
COMMENTARIES ON THE FIRST EPISTLE.
COMMENTARIES
ON
THE
SECOND EPISTLE OF PAUL THE
APOSTLE
TO
THE
CORINTHIANS
BY JOHN
CALVIN
TRANSLATED FROM THE
ORIGINAL LATIN, AND COLLATED
WITH
THE AUTHOR'S FRENCH
VERSION
BY THE REV. JOHN
PRINGLE
TRANSLATOR’S
PREFACE.
THE EPISTLES OF PAUL TO THE CORINTHIANS contain more
of admonition and reproof than most of his other Epistles. While THE CHURCH OF
CORINTH was more than ordinarily distinguished in respect of spiritual gifts, it
had fallen into corruptions and abuses, from which the other Churches appear to
have been, to a great extent, free. There is, accordingly — as might be
expected — in these Epistles, more frequent reference to local evils, than
in most of the other Epistles of the New Testament. They are not, however, on
that account the less adapted for general utility. While the reproofs which they
contain were occasioned by the corrupt state of a particular Church, they will
be found to involve general principles of the highest importance to the Church
of Christ under all circumstances. The Epistles to the Corinthians
“have,” says Dr. Guyse, in his Preface to the Second Epistle,
“some advantages that are not to be met with in any other part of
the word of God, as they may be deemed the seat of divine directions, relating
to the spiritual privileges, rights, and powers, worship and discipline of the
Churches of Christ; to the purity of doctrines, manners, and celebrations of
Gospel ordinances; and to the unity, peace, and order, mutual watch and care,
and religious respect to faithful pastors, that ought to be preserved
among them.”
As, in the perusal of the four Gospels, the attentive
reader can scarcely fail to observe, that many of the instructive sayings of our
blessed Lord, which are placed on record by the Evangelists, arose naturally out
of occurrences of an accidental nature, — though taking place under
the watchful superintendence of him
without whom not even a
sparrow falleth on the
ground,
(<401029>Matthew
10:29,)
— so we find a large portion of the invaluable
directions furnished in the Epistles of the New Testament for the regulation of
the Church in every subsequent age, presented incidentally — as if
suggested to the mind of the sacred writer by corruptions of doctrine and
practice, into which some particular Church in the primitive age had been left
to fall. While the unhappily corrupt state of the Church of Corinth, as
indicated in the two Epistles addressed to it, tended to mar, in no
inconsiderable degree, the prosperity of the cause of Christ in that city, and
was an occasion of poignant grief to the mind of Paul, who felt the more
solicitous for their welfare from his sustaining to them the relationship
— not simply of an instructor, but of a father,
(<460415>1
Corinthians 4:15,) the flagrant abuses which had crept in among them were, in
the providence of God, overruled for good to the Church of Christ generally, by
giving occasion for a fuller development than might otherwise have been
necessary, of some of the most important principles of practical
Christianity.
The Epistles to the Church of Corinth are a portion
of Paul’s writings, which, as is justly observed by DR. ALEXANDER, in his
Preface to BILLROTH on the Corinthians, “occupies a very important place
in the sacred canon. Besides containing some loca classica upon several
of the most essential positions in doctrinal theology, such, for instance, as
the deity of Christ, the personality and agency of the Holy Spirit, the
resurrection of the body, etc., the two Epistles to the Corinthians may be
regarded as constituting the great code of practical ethics for the
Christian Church. In this respect they stand to the science of practical
theology in a relation analogous to that occupied by the Epistles to the Romans,
the Galatians, and the Hebrews, to the science of systematic divinity; they
contain the fullest development of those principles on which that science must
rest, and the practices which its rules are to authorize or inculcate.”
f1
What increases not a little the utility of
Paul’s Epistles to the Corinthian Church is the circumstance that the
latter Epistle was written by him a considerable time (about a year, it
is generally supposed) subsequently to the former, when opportunity had
been given for the Apostle’s receiving accounts as to the effect produced
upon the minds of the Corinthians by the faithful, though at the same time
affectionate counsels and admonitions, which he had addressed to them in his
first Epistle. The Apostle had been intensely anxious as to the effect,
which his former Epistle might produce on the minds of the Corinthians. While
his authority as an Apostle, and that too in a Church which he had himself
planted, was at stake, he was, we may believe, chiefly concerned for the purity
of doctrine and discipline, as in danger of being seriously impaired by the
corrupt state of the Church of Corinth. With feelings of deep solicitude he left
Ephesus, where it is generally believed he wrote his first Epistle to the
Corinthian Church, and proceeded to Troas, a sea-port town on the coast of the
AEgean Sea, hoping to meet with Titus there on his return from Corinth.
Disappointed in this expectation, he went forward to Macedonia, where he at
length met with Titus, and received most gratifying accounts as to the favorable
reception, which his former Epistle had met with from the Corinthians, and the
salutary effect which it had produced in remedying, to a great extent., the
evils that he had found occasion to censure.
It must have afforded to the mind of the Apostle no
ordinary satisfaction to learn, that his admonitions and reproofs had awakened
in the minds of the Corinthians the most poignant grief in reflecting on the
unworthy part which they had acted — that they had manifested unabated
esteem and affection toward him as their spiritual father — that they had,
in accordance with his instructions, excluded from their society a gross
offender, whose unnatural crime they had too long connived at; and farther, that
the exercise of discipline in that painful case had been most salutary in its
effects upon the offender himself, so that the Apostle, from what he had learned
as to the evidences of repentance, was now prepared to instruct the Corinthian
Christians to receive him back, without hesitation or delay, into their
fellowship. He had, also, the satisfaction of learning, that his exhortations,
in the close of his former Epistle, to liberality in contributing for the relief
of the “poor saints at Jerusalem,” had been promptly and
cheerfully responded to. While Paul’s second Epistle to the
Corinthians furnishes in these and other respects, express proofs of the
beneficial effects of his former Epistle, his entire silence in the
latter Epistle in reference to various evils unsparingly censured by him
in the former, gives reason to believe that, in connection with these
also, a more hopeful state of matters had begun to appear. Among these we may
notice their party contendings, their vexatious lawsuits, their corrupt
administration of the Sacred Supper, their disorderly exercise of spiritual
gifts, and, in fine, their erroneous views on the important subject of the
resurrection.
Thus “the success” of the first
Epistle to the Corinthians, as is justly observed by BARNES, in the Introduction
to his Notes on that Epistle, “was all that Paul could desire. It
had the effect to repress their growing strifes, to restrain their disorders, to
produce true repentance, and to remove the person who had been guilty of incest
in the Church. The whole Church was deeply affected with his reproofs, and
engaged in hearty zeal in the work of reform.
(<470709>2
Corinthians 7:9-11.) The authority of the Apostle was recognised, and his
Epistle read with fear and trembling.
(<470715>2
Corinthians 7:15.) The act of discipline which he had required on the incestuous
person was inflicted by the whole Church.
(<470206>2
Corinthians 2:6.) The collection which he had desired,
(<461601>1
Corinthians 16:1-4,) and in regard to which he had boasted of their liberality
to others, and expressed the utmost confidence that it would be liberal,
(<470902>2
Corinthians 9:2, 3,) was taken up agreeably to his wishes, and their disposition
on the subject was such as to furnish the highest satisfaction to his mind.
(<470713>2
Corinthians 7:13, 14.) Of the success of his letter, however, and of their
disposition to take up the collection, Paul was not apprised until he had gone
into Macedonia, where Titus came to him, and gave him information of the happy
state of things in the Church at Corinth.
(<470704>2
Corinthians 7:4-7, 13.) Never was a letter more effectual than this was, and
never was authority in discipline exercised in a more happy and successful
way.”
At the same time, Paul’s second Epistle
to the Corinthian Church is of a mixed character, being designed in part to
rectify evils still existing among them, and to vindicate the Apostle from
injurious aspersions, thrown out against him by the false teachers. In various
parts of the Epistle, but more particularly toward the close, he establishes his
claims to apostolical authority.
A succinct view of the general tenor and design of
this Epistle is given by POOLE, in his Annotations, in the following terms:
— ” The occasion of his” (Paul’s) “writing
this second Epistle seemeth to be partly the false teachers aspersing
him:
1.
As an inconstant man, because he had promised to come in person to
Corinth, and was not yet come; the reason of which he showeth, 1 Corinthians 1,
was not levity, but the troubles he met with in Asia, and his desire to hear
that they had first reformed the abuses he had taxed them for.
2.
As an imperious man, because of the incestuous person against whom he had
wrote; which charge he avoids, by showing the necessity of his writing in that
manner, and giving new orders for the restoring him, upon the repentance he had
showed.
3.
As a proud and vain-glorious man.
4.
As a contemptible person — base in his person, as he expresseth it.
The further occasions of his writing were — to commend them for their kind
reception of, and compliance with, the precepts and admonitions of his former
Epistle, and their kind reception of Titus — as also to exhort them to a
liberal contribution to the necessities of the saints in Judea, to which they
had showed their forwardness a year before; and his hearing that there was yet a
party amongst them bad enough, that went on vilifying him and his authority, as
well as in other sinful courses; against whom he vindicateth himself, magnifying
his office, assuring them that he was about to come to Corinth, when they should
find him present, such as being absent he had by his letters declared
himself, if they were not reformed.
“The substance, therefore, of this Epistle, is
partly apologetical, or excusatory, where he excuseth himself for
his not coming to Corinth so soon as he thought, and for his so severe writing
as to the incestuous person — partly hortatory, where he persuadeth
them more generally to walk worthy of the gospel; more
specially
(<460809>1
Corinthians 8:9) to a liberal contribution to the saints — partly
minatory or threatening, where he threateneth severity against
those whom, when he came amongst them, he should find contumacious and
impenitent offenders. He concludes the Epistle (as usually) with a salutation of
them, pious exhortations to them, and a prayer for them.”
CALVIN, it will be observed, dedicates his Commentary
on the second Epistle to the Corinthians to MELCHIOR WOLMAR, a man of
great celebrity, under whom CALVIN acquired a knowledge of the Greek language.
“The academy of Bourges,” says BEZA, in his Life of Calvin,
“had... acquired great celebrity through ANDREW ALCIAT, (undoubtedly the
first lawyer of his age,) who had been invited to it from Italy. CALVIN thought
right to study under him also. He accordingly went thither, and on grounds both
religious and literary, formed a friendship with MELCHIOR WOLMAR, a German from
Rothweil, and professor of Greek. I have the greater pleasure in mentioning his
name, because he was my own teacher, and the only one I had from boyhood up to
youth. His learning, piety, and other virtues, together with his admirable
abilities as a teacher of youth, cannot be sufficiently praised. On his
suggestion, and with his assistance, CALVIN learned Greek. The recollection of
the benefit which he thus received from WOLMAR he afterwards publicly testified,
by dedicating to him his Commentary on the First” (Second)
“Epistle to the Corinthians.”
f2
The circumstances connected with his attendance on
the instructions of that distinguished teacher are interesting, as giving
occasion to mark the leadings of providence in preparing CALVIN for the
important work, which was afterwards assigned him in the Church of Christ. His
father had originally intended him for the ministry, and procured for him a
benefice in the cathedral church of Noyon, and afterwards the rectory of
Pont-Eveque, the birthplace of his father.
Not long afterwards, however, his father resolved to
send him to study civil law, as a more likely means of worldly preferment, while
in the mean time CALVIN, having been made acquainted with the doctrines of the
reformed faith by one of his own relations, PETER ROBERT OLIVET, had begun to
feel dissatisfied with the Romish Church, and had left off attendance on the
public services of the Church. With the view of devoting himself to the study of
law, he removed to Orleans, and placed himself under the tuition of PETER DE
L’ETOILE, a French lawyer of great celebrity, and made in a short time
surprising progress, so that very frequently, in the absence of the professors,
he supplied their place, and was regarded as a teacher rather than a pupil. He
afterwards went to Bourges, with the view of prosecuting the study of law under
the celebrated ANDREW ALCIAT. While there he formed, as is stated in the
foregoing extract from BEZA’S Life of Calvin, an intimate friendship with
MELCHIOR WOLMAR, his instructor in the Greek tongue. Having received intimation
of the sudden death of his father, he broke off abruptly the studies in which he
was engaged, and having returned to Noyon, his native town, he soon afterwards
devoted himself to other and higher pursuits. The study of civil law, to which
he had devoted himself for a time, in compliance with his father’s wishes,
though ultimately abandoned, was not without its use, in connection with those
sacred pursuits to which his subsequent life was devoted. It may be interesting
to the reader to observe unequivocal evidences of this, as furnished in the
following encomiums pronounced upon CALVIN by two eminent writers of sound and
unbiassed judgment: —
“A founder,” says Hooker,
“it” (the Presbyterian polity) “had, whom, for mine own
part, I think incomparably the wisest man that ever the French Church did enjoy,
since the hour it enjoyed him. His bringing up was in the study of the civil
law. Divine knowledge he gathered, not by hearing and reading, so much as by
teaching others. For, though thousands were debtors to him as touching knowledge
in that kind, yet he to none but only to God, the Author of that most blessed
fountain, the Book of Life, and of the admirable dexterity of wit, together with
the helps of other learning, which were his guide.”
f3
“CALVIN,” says M. D’ALEMBERT, “who with justice
enjoyed a high reputation, was a scholar of the first order. He wrote in Latin
as well as is possible in a dead language, and in French with a purity that was
extraordinary for his time. This purity, which is to the present day admired by
our critics, renders his writings greatly superior to almost all of the same
age; as the works of MM. de Port Royal are still distinguished on the same
account, from the barbarous rhapsodies of their opponents and contemporaries.
CALVIN being a skilful lawyer, and as enlightened a divine as a heretic
can be, drew up, in concert with the magistrates, a code of laws,”
etc.
f4
While CALVIN’S large acquirements in the study
of civil law were thus eminently serviceable in other and higher departments of
labor, the other branch of study cultivated by him while at Bourges — the
knowledge of the Greek tongue — was more directly fitted to prepare him,
though he little thought of it at the time, for the sacred pursuits in which
Providence called him to engage, with devotedness and success, in after years.
Under the tuition of WOLMAR, he appears to have applied himself to the study of
the Greek language with the greatest diligence and ardour. “He did
not indeed,” says THOLUCK, “learn Greek before his residence
in Bourges, but he could not have been then, at most, more than twenty-two years
old; and it is not therefore strange, that, with his resolute spirit, he made
himself complete master of it.”
f5
His instructor in this department, MELCHIOR WOLMAR, was a man of
distinguished talent, and of high moral worth. BEZA, who, as we have seen,
expresses in his Life of CALVIN, in the strongest terms, his esteem for WOLMAR,
his sole instructor, has furnished in his Icones, (French edition,)
entitled, “Les vrais Pourtraits des Hommes illustres,” (à
Génève 1581, pp. 148-51,) the following interesting sketch of the
leading particulars of the life of this distinguished man.
“MELIOR WOLMAR of Rotweil, Professor of Civil
Law, and of the Greek Language, in the University of Tübingen, (originally
called MELCHIOR, but latterly JOACHIM CAMERARIUS, a very learned personage, and
also Professor of Literature in Tübingen, admiring the probity of Wolmar,
softened the name and changed it thus,) was born at Rotweil, which is an allied
town of the Cantons, was brought up at Berne, and studied at Paris, where he
immediately became well known for his admirable expertness in the Greek and
Latin languages, as also in the town of Orleans, and more particularly at
Bourges, where, being in the pay of MARGARET OF VALOIS, QUEEN OF NAVARRE, and
Duchess of Berry, he read in Greek and in Latin, was admitted as teacher by the
advice of ANDREW ALCIAT, the prince of lawyers in our times. Farther, his house
was frequented by men that were learned and fearers of God, among whom must be
numbered JOHN CALVIN, who had no hesitation in placing himself under Wolmar, to
learn from him the Greek language, he having opened a school expressly for
certain young men of good family and of great hope, in which he succeeded so
admirably, that there could not have been found a man better qualified for the
successful training of youth, and there was no one who had educated in a proper
manner so large a number as he had done.
“France would have reaped more fruits of
Melior’s industry, had not the persecutions that arose against the
Church of God, and respect for ULRICH, DUKE OF WITTEMBERG, by whom he was
invited, drawn him away to Tübingen in the year 1535, when, having read in
law, and having interpreted Greek authors during upwards of twenty years with
great honor, he was at length permitted to resign. Having retired, with his
wife, named Margaret, to Isne, a town belonging to that lady, he was attacked
with paralysis, and at the end of some months, he and his wife (overcome as she
was with grief) died on the same day — it being the will of God, that
those whom a sacred friendship had held bound during the space of twenty-seven
years complete, should be inclosed in the same tomb.
“He was an accomplished personage in all the
gifts that are requisite for making a man accomplished. Above all he was
amazingly charitable to the poor, and at the same time so remote from ambition,
that, while he had the Greek and Latin languages at his command, he put to the
press nothing but an elegant preface,
f6
introductory to the Grammar of Demetrius Chalcondyles.
“Having had in my childhood, as my preceptor,
so distinguished a personage, (revered by me, while he lived, as my own father),
I have bewailed his death, and that of his wife, in three Latin Epigrams, now
rendered into French. He died at Isne in the year 1561, at the age of 64
years.
I.
Vous,
que le sainct lien de mariage assemble,
En ces deux
contemplez d’vn mariage
heureux,
L’exemplaire
certain et rare tout ensemble,
MELlOR, Marguerite,
en mesme iour es cieux,
Se virent esleuez.
Ainsi ceux que la vie
Auoit apariez eurent
par mesme mort,
La
vie en mesme tombe à la mort asseruie,
Attendant ce iour
plaisant et
lumineux,
Que de
l’heur eternel ils iouiront tous deux.
II.
MELIOR,
le meilleur, et le plus docte
aussi
Qu’ait
bienheuré ce temps
ci,
Es tu donques
couché, muet, dessous la
charge
D’vn
tombeau pesant et
large?
Et ton
disciple parle et demeure
debout?
Las! oui,
mais iusques au
bout
Le viure et le
parler desormais le
martyre:
Car son
cœur rien ne desire,
Sinon en mesme creux
estre pres toy
couché
Puis
qu’auec toy gist
caché
Le beau
chœur des neuf sœurs, du ciel de
fauorites,
La
douceur, les Charites.
III.
Mausolee
superbe, et vous, tant
rechantees,
En
l’Egypte iadis Pyramides
plantees,
A iust
occasion vous pouuez d’vn faux œil
Regarder maintenant
de ces deux le cercueil.
Il n’y a rien
meilleur que nostre Melior,
f7
La
perle ou Marguerite
f8
est d’Inde le Thresor.
CALVIN’S COMMENTARY ON THE SECOND EPISTLE TO
THE CORINTHIANS appears to have been published by him only a few months after
his Commentary on the First Epistle, his dedication to his Commentary on
the Second Epistle bearing date 1st August 1546, while his
first dedication to the Commentary on the First Epistle bears date
24th January 1546.
In SENEBIER’S Literary History of Geneva,
quoted in CALVIN on Genesis, (vol. 1.) a list of CALVIN’S Commentaries is
given in the order in which they are supposed to have been published. In that
list the Commentary on the Epistle to the Romans is placed first in order, and
is stated to have been published in 1540. Next in order is the “Commentary
on all the Epistles of Paul,” which is stated to have been published in
1548. It will be observed, however, that while the Commentary on the Epistle to
the Romans is supposed to have been published in 1540, the first
dedication to the Commentary on the First Epistle to the Corinthians,
and the dedication to the Commentary on the Second Epistle, both of them
bear date 1546. It is stated by BEZA in his Life of Calvin, that during the
contentions which prevailed in the Church in 1548, and some preceding years,
CALVIN was “not only not idle, but, as if he had been living in
retirement, wrote most learned commentaries on six of Paul’s
Epistles.”
f9
The six Epistles referred to appear to have been the two Epistles to the
Corinthians, and the Epistles to the Galatians, Ephesians, Philippians, and
Colossians, CALVIN’S Commentary on the last four of these having been
published, as appears from the dedication prefixed to it, in
1548.
What is chiefly of importance to be observed, in
connection with the respective dates of the Epistles above referred to, is the
circumstance noticed by BEZA — that CALVIN wrote his “most learned
Commentaries” on those Epistles “as if he had been living in
retirement,” while in reality amidst scenes, which would have
incapacitated any ordinary mind for such pursuits. In the careful study of these
interesting portions of the Volume of Inspiration, CALVIN’S devout mind
found refreshment amidst scenes of turmoil; and we cannot doubt, that while
preparing, under circumstances like these, his Commentaries on the Epistles to
the Corinthians, and most of Paul’s other Epistles, he had ample
experience of what he himself so beautifully expresses, when commenting on
<19B950>Psalm
119:50,
This is my comfort in my
affliction, for thy word hath quickened me:
“The Prophet... had good reason for stating,
that in the time of affliction the faithful experience animation and vigour
solely from the word of God inspiring them with life. Hence, if we
meditate carefully on his word, we shall live even in the midst of death, nor
will we meet with any sorrow so heavy for which it will not furnish us with a
remedy. And if we are bereft of consolation and succour in our adversities, the
blame must rest with ourselves; because, despising or overlooking the word of
God, we purposely deceive ourselves with vain consolation.”
f10
J.P.
ELGIN,
June 1849.
THE AUTHOR’S DEDICATORY
EPISTLE.
TO THAT MOST ACCOMPLISHED
MAN,
MELCHIOR WOLMAR
RUFUS, LAWYER.
JOHN
CALVIN
HEALTH.
SHOULD you be disposed to charge me, not merely with
neglect, but even with incivility, for not having written to you for so long a
time, I confess I have scarcely any apology to offer. For if I were to allege
that the distance between us is so great, and that, during fully five years, I
have met with no one that was going in your direction, this indeed were true,
but it would be, I readily acknowledge, but a lame excuse. It appeared to me,
accordingly, that I could not do better than offer to you some compensation,
that might make up for the errors of the past, and might at once set me clear
from all blame. Here, then, you have a commentary on the Second Epistle of Paul
to the Corinthians, prepared by me with as much care as was in my power.
f11
For I have no doubt that you will, in your kindness, accept of this as a
sufficient compensation. At the same time there are other and weightier
considerations, that have induced me to dedicate this to you.
First of all, I remember with what fidelity
f12
you cherished and strengthened the friendship, which had begun, (now long
since,) in some small degree, to subsist between us — how generously you
were prepared to lay out yourself and your services on my account, when you
thought that you had an opportunity presented to you of testifying your
affection towards me; how carefully you made offer to me of your assistance
f13
for my advancement, had not the calling in which I was at that time engaged
prevented me from availing myself of it. Nothing, however, has had greater
weight with me than the recollection of the first time I was sent by my father
to learn civil law. Under your direction and tuition, I conjoined with the study
of law Greek literature, of which you were at that time a most celebrated
professor. And certainly it was not owing to you that I did not make greater
proficiency; for, with your wonted kindness of disposition, you would have had
no hesitation in lending me a helping hand for the completion of my course, had
I not been called away by my father’s death, when I had little more than
started. I am, however, under no small obligations to you in this respect, that
I was initiated by you in the rudiments, at least, which were afterwards of
great advantage to me. Hence I could not satisfy myself without leaving to
posterity some memorial of my gratitude, and at the same time rendering to you
some fruit, such as it is, of your labor.
f14
Farewell.
GENEVA, 1st August
1546.
THE ARGUMENT
ON THE
SECOND EPISTLE
TO THE CORINTHIANS.
So far as we can judge from the connection of this
Epistle, it appears that the first Epistle was not without some good
effect among the Corinthians,
f15
but at the same time was not productive of so much benefit as it ought to have
been; and farther, that some wicked persons, despising Paul’s authority,
persisted in their obstinacy. For the fact of his being so much occupied, at one
time in declaring his fidelity, and at another in maintaining the dignity of his
office, is itself a token that they had not as yet been thoroughly confirmed. He
himself, too, complains in express terms, that there were some that made sport
of his former Epistle, instead of deriving benefit from it. Understanding, then,
the condition of the Church among them to be such, and being detained by other
matters, so as to be prevented from coming to them so soon as he had at that
time contemplated, he wrote this Epistle from Macedonia. We are now in
possession of the purpose which he had in view in writing this Epistle —
that he might perfect what he had already begun, in order that he might, when he
came, find every thing in proper order.
He begins, as he is wont, with thanksgiving,
rendering thanks to God, that he had been marvellously rescued from the most
imminent dangers, and at the same time he calls them to notice, that all his
afflictions and distresses tended to their benefit and welfare, that he may the
better secure their favor by this farther pledge of union,
f16
while the, wicked perversely took occasion from this to lessen his influence.
Farther, when wishing to apologize for delaying to come to them, he declares
that he had not changed his purpose from lightness or unsteadiness, and that he
had not, for the purpose of deceiving, professed anything that he had not really
had in view;
f17
for there was the same consistency to be seen by them in all his sayings, that
they had had experience of in his doctrine. Here, too, he briefly notices, how
stable and sure was the truth of his preaching, as being founded on Christ, by
whom all the promises of God are fixed and ratified — which is a high
recommendation of the gospel.
After this he declares, that the reason why he had
not come was this, that he could not appear among them cheerful and agreeable.
In this statement, he reproves those, who, from his change of purpose, took
occasion to calumniate him. He accordingly throws the blame upon the
Corinthians, as being not yet well prepared for receiving him. He shows, at the
same time, with what fatherly forbearance he was actuated, inasmuch as he kept
himself back from visiting their city for this reason — that he might not
be under the necessity of exercising severity upon them.
Farther, lest any one should object, that he had in
the mean time not at all refrained from handling the Corinthians severely in his
writings, he apologizes for the vehemence that he made use of in his first
Epistle, by saying that it was owing to others — they having shut him up
to the necessity of this against his will. That this keenness had proceeded from
a friendly disposition he satisfactorily shows, by ordering that the incestuous
person himself, on whose account he had been much exasperated, should be
received back into favor, having since that time given some evidence of
repentance. Farther, he brings forward this additional evidence of his affection
towards them, that he had no rest in his mind
(<470213>2
Corinthians 2:13) until he had learned through means of Titus the state of their
affairs, for an anxiety of this kind originates in affection.
Having had occasion, however, to make mention here of
his journey to Macedonia, he begins to speak of the glory of his ministry. As,
however, those darling Apostles, who endeavored to detract from him, had
obtained an easy victory over him by trumpeting their own praises, that he may
have nothing in common with them, and that he may at the same time beat down
their foolish boasting, he declares that he derives commendation from the work
itself,
f18
and does not borrow it from men. In the same passage, he extols in magnificent
terms the efficacy of his preaching, and sets off to advantage the dignity of
his Apostleship by comparing the gospel with the law, declaring, however, first
of all, that he claimed nothing as his own, but acknowledged everything,
whatever it might be, to have come forth from God.
After this he relates again, with what fidelity and
integrity he had discharged the office intrusted to him, and in this he reproves
those who malignantly reproached him. Nay more, rising still higher in holy
confidence, he declares, that all are blinded by the devil, who do not perceive
the lustre of his gospel. Perceiving, however, that the meanness of his person
(as being contemptible)
f19
detracted much from the respect due to his Apostleship, embracing this favorable
opportunity, he does not merely remove this occasion of offense, but turns it
into an opposite direction, by saying, that the excellence of God’s grace
shines forth so much the more brightly, from the circumstance that so valuable
a
treasure was presented in
earthen
vessels.
(<470407>2
Corinthians 4:7.)
Thus he turns to his own commendation those things
which the malevolent were wont to cast up to him by way of reproach, because on
his being weighed down with so many distresses, he always, nevertheless, after
the manner of the palm tree,
f20
rises superior to them. He treats of this subject up to the middle of the
fourth chapter, (2 Corinthians 4). As, however, the true glory of
Christians lies beyond this world, he teaches that we must, by contempt of this
present life and mortification of the outward man, set ourselves with the
whole bent of our mind to meditation on a blessed immortality.
Farther, near the beginning of the fifth
chapter, (2 Corinthians 5), he glories in this — that being actuated
by such a disposition, he has nothing else as the object of his desire, than to
have his services approved unto the Lord, and he entertains a hope, that he will
have the Corinthians as witnesses of his sincerity. As, however, there was a
danger of his being suspected of vanity, or arrogance, he again repeats, that he
is constrained to this by the unreasonableness of wicked persons, and that it
was not for his own sake, as though he were eager to retain their good opinion,
but for the benefit of the Corinthians, to whom it was of advantage to have this
opinion and persuasion; and he declares that he is concerned for nothing but
their welfare. With the view of confirming this, he subjoins a universal
statement, showing what ought to be the object aimed at by the servants of
Christ — that, losing sight of themselves, they should live to the honor
of their Lord; and at length he concludes, that everything except newness of
life ought to be reckoned of no importance, so that he alone, who has denied
himself, is to be held in esteem. From this he passes on to unfold the sum of
the Gospel message, that by the magnitude and excellence of it he may stir up
both ministers and people to a pious solicitude. This he does in the beginning
of the sixth chapter, (2 Corinthians 6).
Here again, after having noticed how faithfully he
discharged his office, he gently reproves the Corinthians, as being hinderances
to themselves in the way of their reaping advantage. To this expostulation he
immediately subjoins an exhortation, to flee from idolatry — from
which it appears, that the Corinthians had not yet been brought so far as he
wished. Hence it is not without good reason that he complains, that they had
themselves to blame, inasmuch as they had not had their ears open to doctrine so
plain. But lest he should, by pressing too severely their tender minds,
dishearten or alienate them, he again assures them of his kind disposition
towards them, and resuming his apology for severity, which he had left off in a
manner abruptly, he brings it to a conclusion, though in a different way. For
assuming greater confidence, he acknowledges that he is not dissatisfied with
himself for having grieved them, inasmuch as he had done it for their good;
f21
while at the same time, by congratulating them on the happy issue, he shows them
how cordially he desires their best interests. These things he treats of to the
end of the seventh chapter, (2 Corinthians 7).
From the beginning of the eighth chapter, (2
Corinthians 8), to the end of the ninth, (2 Corinthians 9), he stirs them
up to cheerfulness in giving alms, of which he had made mention in the last
chapter of the first Epistle. He commends them, it is true, for having begun
well, but lest the ardour of their zeal should cool in process of time, as often
happens, he encourages them by a variety of arguments to go on perseveringly in
the course on which they had entered.
In the tenth chapter, (2 Corinthians 10), he
begins to defend himself, and his office as an Apostle, from the calumnies with
which the wicked assailed him. And in the first place, he shows that he is
admirably equipped with the armor that is requisite for maintaining
Christ’s warfare.
f22
Farther, he declares, that the authority which he had exercised in the former
Epistle was grounded on the assurance of a good conscience, and he shows them
that he had no less power in his actions, when present, than authority in his
words when absent. Lastly, by instituting a comparison between himself and them,
he shows how vain their boasting is.
f23
In the eleventh chapter, (2 Corinthians 11),
he calls upon the Corinthians to renounce those depraved inclinations, by which
they had been corrupted, showing them that nothing is more dangerous than to
allow themselves to be drawn aside from the simplicity of the Gospel. The fact
of his having begun to be somewhat disesteemed among them, while others had been
more favorably received by them, had arisen, as he shows, not from any fault on
his part, but from their being haughty or nice to please; inasmuch as those
others had brought them nothing better or more excellent, while he was
contemptible in their view because he did not set himself off to advantage by
elegance of speech,
f24
or because he had, by voluntary subjection, by way of humouring their weakness,
given up his just claim. This irony
f25
contains in it an indirect reproach for their ingratitude, for where was the
reasonableness of esteeming him the less, because he had accommodated himself to
them? He declares, however, that the reason why he had refrained from taking the
wages to which he was entitled, was not that he had less affection to the
Corinthians,
f26
but in order that no advantage might be gained over him in any respect by the
false apostles, who, he saw, laid snares for him by this
stratagem.
Having reproved the unreasonable and malignant
judgment of the Corinthians, he magnifies himself in a strain of pious glorying,
letting them know in what magnificent terms he could boast, were he so inclined,
premising however, that it is for their sakes that he acts the fool
f27
in heralding his own praises. At length, checking himself, as it were, in the
middle of the course, he says that his chief ground of glorying is that
abasement which was despised by the proud, for he had been admonished by the
Lord, not to glory in anything but in his infirmities.
Towards the close of the twelfth chapter, (2
Corinthians 12), he again expostulates with them for shutting him up to the
necessity of thus playing the fool, while they give themselves up to ambitious
men,
f28
by whom they are estranged from Christ. Farther, he inveighs keenly against
those who wantonly raged against him, adding to their previous crimes this
impudence of opposition.
f29
In the thirteenth chapter, (2 Corinthians 13),
by forewarning such persons, that he will treat them with peculiar severity, he
exhorts all in general to recognise his apostleship, as it will be for their
advantage to do so; while it is a dangerous thing for them to despise one, whom
they had found by experience to be a trusty and faithful ambassador from the
Lord.
COMMENTARY ON
THE
SECOND EPISTLE TO THE
CORINTHIANS.
CHAPTER
1
|
2 CORINTHIANS
1:1-5
|
|
1. Paul, an apostle of Jesus Christ by the
will of God, and Timothy our brother, unto the Church of God which is at
Corinth, with all the saints which are in all Achaia:
|
1. Paulus Apostolus Iesu Christi per
voluntatem Dei, et Timotheus frater, Ecclesiae Dei quae est Corinthi, cum
sanctis omnibus qui sunt in tota Achaia:
|
|
2. Grace be to you, and peace, from God our
Father, and from the Lord Jesus Christ.
|
2. Gratia vobis et pax a Deo Patre nostro, et
Domino Iesu Christo.
|
|
3. Blessed be God, even the Father of our Lord
Jesus Christ, the Father of mercies, and the God of all
comfort;
|
3. Benedictus Deus, et Pater Domini nostri
Iesu Christi, Pater misericordiarum, et Deus omnis
consolationis,
|
|
4. Who comforteth us in all our tribulation,
that we may be able to comfort them which are in any trouble, by the comfort
wherewith we ourselves are comforted of God.
|
4. Qui consolatur nos in omni tribulatione
nostra, ut possimus consolari eos qui in omni tribulatione sunt, per
consolationem qua consolatur nos Deus.
|
|
5. For as the sufferings of Christ abound in
us, so our consolation also aboundeth by Christ.
|
5. Quia sicuti abundant passiones Christi in
nos: ita per Christum abundat etiam consolatio nostra.
|
1.
Paul an Apostle. As to the reasons why
he designates himself an Apostle
of Christ, and adds that he has obtained
this honor by the will of
God, see the foregoing Epistle, where it
has been observed that none are to be listened to but those, who have been sent
by God, and speak from his mouth, and that, consequently, to secure authority
for any one, two things are required — a call, and fidelity on the part of
the person who is called, in the execution of his office.
f30
Both of these Paul claims for himself. The false apostles, it is true, do the
same; but then, by usurping a title that does not belong to them, they gain
nothing among the sons of God, who can with the utmost ease convict them of
impertinence. Hence the mere name is not enough, if there be not the reality
along with it, so that he who gives himself out as an Apostle must also show
himself to be such by his work.
To the Church of
God. We must always keep it in view, his
recognising a Church to exist, where there was such a conflux of evils. For the
faults of individuals do not prevent a society that has genuine marks of
religion
f31
from being recognised as a Church.
f32
But what does he mean by the expression-with all saints? Were those
saints unconnected with the Church? I answer, that this phrase refers to
believers, who were dispersed hither and thither, throughout various corners of
the province — it being likely, that in that greatly disturbed period,
when the enemies of Christ were everywhere venting their rage, many were
scattered abroad, who could not conveniently hold sacred
assemblies.
3.
Blessed be
God. He begins (as has been observed)
with this thanksgiving — partly for the purpose of extolling the goodness
of God — partly, with the view of animating the Corinthians by his example
to the resolute endurance of persecutions; and partly, that he may magnify
himself in a strain of pious glorying, in opposition to the malignant
slanderings of the false apostles. For such is the depravity of the world, that
it treats with derision martyrdoms,
f33
which it ought to have held in admiration, and endeavours to find matter of
reproach in the splendid trophies of the pious.
f34
Blessed be
God, says he. On what account? who
comforteth us
f35
— the relative being used instead of the causal particle.
f36
He had endured his tribulations with fortitude and alacrity: this fortitude he
ascribes to God, because it was owing to support derived from his consolation
that he had not fainted.
He calls him the Father of our Lord Jesus Christ,
and not without good reason, where blessings are treated of; for where
Christ is not, there the beneficence of God is not. On the other hand,
where Christ intervenes,
by whom the whole family
in heaven and earth is
named,
(<490315>Ephesians
3:15,)
there are all mercies and all consolations of
God — nay, more, there is fatherly love, the fountain from which
everything else flows.
4.
That we may be able to
comfort. There can be no doubt, that, as
he had a little before cleared his afflictions from reproach and unfavorable
reports, so now he instructs the Corinthians, that his having come off
victorious through heavenly consolation was for their sake and with a view to
their advantage, that they may stir themselves up to fellowship in suffering,
instead of haughtily despising his conflicts. As, however, the Apostle lived not
for himself but for the Church, so he reckoned, that whatever favors God
conferred upon him, were not given for his own sake merely,
f37
but in order that he might have more in his power for helping others. And,
unquestionably, when the Lord confers upon us any favor, he in a manner invites
us by his example to be generous to our neighbours. The riches of the Spirit,
therefore, are not to be kept by us to ourselves, but every one must communicate
to others what he has received. This, it is true, must be considered as being
applicable chiefly to ministers of the Word.
f38
It is, however, common to all, according to the measure of each. Thus Paul here
acknowledges, that he had been sustained by the
consolation of God, that he might
be able himself to comfort
others.
5.
For as the sufferings of
Christ abound. — This statement
may be explained in two ways — actively and passively. If you take it
actively, the meaning will be this: “The more I am tried with
various afflictions, so much the more resources have I for comforting
others.” I am, however, more inclined to take it in a passive
sense, as meaning that God multiplied his consolations according to the
measure of his tribulations. David also acknowledges that it had been thus with
him:
According to the
multitude, says he, of my anxieties within
me,
thy consolations have delighted
my soul.
(<199419>Psalm
94:19.)
In Paul’s words, however, there is a fuller
statement of doctrine; for the afflictions of the pious he calls the
sufferings of
Christ, as he says
elsewhere,
that he fills up in his
body what is wanting in
the
sufferings of Christ.
(<510124>Colossians
1:24.)
The miseries and vexations, it is true, of the
present life are common to good and bad alike, but when they befall the wicked,
they are tokens of the curse of God, because they arise from sin, and nothing
appears in them except the anger of God and participation with Adam, which
cannot but depress the mind. But in the mean time believers are conformed to
Christ, and
bear about with them in
their body his dying, that the life of Christ may one day be manifested in them.
(<470410>2
Corinthians 4:10.)
I speak of the afflictions which they endure for
the testimony of Christ,
(<660109>Revelation
1:9,) for although the Lord’s chastisements, with which he chastises their
sins, are beneficial to them, they are, nevertheless, not partakers, properly
speaking, of Christ’s sufferings, except in those cases in which they
suffer on his account, as we find in
<600413>1
Peter 4:13. Paul’s meaning then is, that God is always present with him in
his tribulations, and that his infirmity is sustained by the consolations of
Christ, so as to prevent him from being overwhelmed with
calamities.
|
2 CORINTHIANS
1:6-11
|
|
6. And whether we be afflicted, it is for your
consolation and salvation, which is effectual in the enduring of the same
sufferings which we also suffer: or whether we be comforted, it is for your
consolation and salvation.
|
6. Sive autem affligimur pro vestra
consolatione et salute,
f39
quae efficitur in tolerantia ipsarum passionum, quas et nos patimur: sive
consolationem accipimus pro vestra consolatione et salute:
|
|
7. And our hope of you is stedfast, knowing,
that as ye are partakers of the sufferings, so shall ye be also of the
consolation.
|
7. Spes nostra firma est de vobis,
f40
scientes, quod quemadmodum socii estis passionum, ita et
consolationis.
|
|
8. For we would not, brethren, have you
ignorant of our trouble which came to us in Asia, that we were pressed out of
measure, above strength, insomuch that we despaired even of
life:
|
8. Nolo enim vos nescire, fratres, de
tribulatione nostra, quae accidit nobis in Asia: nempe quod praeter modum
gravati fuerimus supra vires, ita ut de vita quoque anxii
essemus.
|
|
9. But we had the sentence of death in
ourselves, that we should not trust in ourselves, but in God which raiseth the
dead:
|
9. Quin etiam
f41
ipsi in nobis ipsis sententiam mortis acceperamus: ne confideremus in nobis, sed
in Deo, qui ad vitam suscitat mortuos:
|
|
10. Who delivered us from so great a death,
and doth deliver; in whom we trust that he will yet deliver us:
|
10. Qui ex tanta morte eripuit nos, et eripit,
in quo spem fixam habemus, quod etiam posthaec eripiet;
|
|
11. Ye also helping together by prayer for us,
that, for the gift bestowed upon us by the means of many persons, thanks may be
given by many on our behalf.
|
11. Simul adiuvantibus et vobis per
deprecationem pro nobis: ut donum, ex multis personis erga nos collatum,
gratiarum actione per multos
f42
celebretur pro nobis.
|
6.
Whether we are
afflicted. From the circumstance that
before the clause our hope of you is steadfast, there is introduced the
connecting particle and, Erasmus has conceived the idea, that some word
must be understood to correspond with those words —
for your consolation and
salvation — in this way, whether we
are afflicted, IT IS for your consolation. I think it, however, more
probable, that the connecting particle and is used here as meaning:
Thus also, or in both cases. He had already stated, that he
received consolation in order that he might communicate it to others. Now he
goes a step farther, and says, that he has a
steadfast
hope, that they
would be partakers of the
consolation. Besides, some of the most
ancient Greek manuscripts introduce immediately after the first clause this
statement — and our
hope of you is steadfast.
f43
This reading removes all ambiguity. For when it is introduced in the middle,
we must necessarily refer it to the latter clause, equally as to the former. At
the same time, if any one wishes to have a complete sentence in each clause, by
supplying some verb, there will be no great harm in this, and there will be no
great difference as to the meaning. For if you read it as one continued
statement, you must, at the same time, explain the different parts in this
manner — that the Apostle is afflicted, and is refreshed with consolation
for the advantage of the Corinthians; and that he entertains, therefore, the
hope,
f44
that they will be at length partakers of the same consolation, with what is in
reserve for himself. For my own part, I have adopted the way that I have judged
the more suitable.
It is, however, to be observed, that the word
afflicted
here refers not merely to outward misery, but also to that of the mind, so
as to correspond with the opposite term comforted.
(parakalei~sqai.)
Thus the meaning is, that the person’s mind is pressed down with
anxiety from a feeling of misery.
f45
What we render
consolation,
is in the Greek
para>klhsiv”,
— a term which signifies also exhortation. If, however, you
understand that kind of consolation, by which a person’s mind is lightened
of grief, and is raised above it, you will be in possession of Paul’s
meaning. For example, Paul himself would well-nigh have fallen down dead under
the pressure of so many afflictions, had not God encouraged him, by raising him
up by means of his consolation. Thus, too, the Corinthians derive strength and
fortitude of mind from his sufferings,
f46
while they take comfort from his example. Let us now sum up the whole matter
briefly. As he saw that his afflictions were made by some an occasion of holding
him in contempt, with the view of calling back the Corinthians from an error of
this nature,
f47
he shows in the first place that he ought to be in high esteem among them, in
consideration of advantage redounding to themselves; and then afterwards he
associates them with himself, that they may reckon his afflictions to be in a
manner their own. “Whether I suffer afflictions, or experience
consolation, it is all for your benefit, and I cherish an assured hope, that you
will continue to enjoy this advantage.”
f48
For such were Paul’s afflictions, and his
consolations also, that they would have contributed to the edification of the
Corinthians, had not the Corinthians of their own accord deprived themselves of
the advantage redounding from it. He, accordingly, declares his confidence in
the Corinthians to be such, that he entertains the assured hope that it will not
be vain, that he has been afflicted, and has received consolation for their
advantage. The false apostles made every effort to turn to Paul’s reproach
everything that befell him. Had they obtained their wish, the afflictions which
he endured for their salvation, had been vain and fruitless; they would have
derived no advantage from the consolations with which the Lord refreshed him. To
contrivances of this nature he opposes his present confidence. His afflictions
tended to promote the comfort of believers, as furnishing them with occasion of
confirmation, on their perceiving that he suffered willingly, and endured with
fortitude so many hardships for the sake of the gospel. For however we may
acknowledge that afflictions ought to be endured by us for the sake of the
gospel, we, nevertheless, tremble through a consciousness of our weakness, and
think ourselves not prepared for it.
f49
In that case, we should call to mind the examples of the saints, which should
make us more courageous.
On the other hand, his personal consolation flowed
out to the whole Church, inasmuch as they concluded,
f50
that God who had sustained and refreshed him hi his emergency, would, in like
manner, not be wanting to them. Thus their welfare was promoted in both ways,
and this is what he introduces as it were by way of parenthesis, when he says
— which is made effectual
in the endurance, etc. For he wished to
add this clause, by way of explanation, that they might not think that they had
nothing to do with the afflictions which he alone endured. Erasmus takes the
participle
goume>nhv”
in an active sense,
f51
but a passive signification is more suitable,
f52
as Paul designed simply to explain in what respect everything that befell him
was for their
salvation.
He says, accordingly, that he suffers, indeed, alone, but that his
sufferings are of use for promoting their
salvation
— not as though they were expiations or sacrifices for sins, but as
edifying them by confirming them. Hence he conjoins consolation and salvation,
with the view of pointing out the way in which their salvation was to be
accomplished.
7.
Knowing, that
as. However there might be some of the
Corinthians that were drawn away for the time by the calumnies of the false
Apostles, so as to entertain less honorable views of Paul, on seeing him
shamefully handled before the world, he, nevertheless, associates them with
himself both in fellowship of afflictions, and in hope of consolation.
f53
Thus he corrects their perverse and malignant view, without subjecting them to
an open rebuke.
8.
For I would not have you
ignorant. He makes mention of the
greatness and difficulty of his conflicts, that the glory of victory may thereby
the more abundantly appear. Since the time of his sending them the former
epistle, he had been exposed to great dangers, and had endured violent assaults.
The probability, however, is that he refers here to the history, which Luke
relates in
<441923>Acts
19:23, though in that passage he does not so distinctly intimate the extent of
the danger. As, however, he states that the whole city was in a tumult,
(<441929>Acts
19:29,) it is easy from this to infer the rest. For we know what is the usual
effect of a popular tumult, when it has been once kindled. By this persecution
Paul declares he had been oppressed beyond measure, nay more,
above
strength, that is, so as not to be able
to endure the burden. For it is a metaphor taken from persons who give way under
the pressure of a heavy load, or from ships that sink from being overladen
— not that he had actually fainted, but that he felt that his strength
would have failed him, if the Lord had not imparted fresh strength.
f54
So that we were in anxiety even as
to life itself — that is,
“So that I thought life was gone, or at least I had very little hope of it
remaining, as those are wont to feel who are shut up so as to see no way of
escape.” Was then so valiant a soldier of Christ, so brave a wrestler,
left without strength, so as to look for nothing but death?
f55
For he mentions it as the reason of what he had stated — that he
despaired of
life. I have already observed, that Paul
does not measure his strength in connection with help from God, but according to
his own personal feeling of his ability. Now there can be no doubt, that all
human strength must give way before the fear of death. Farther, it is necessary
that even saints themselves should be in danger of an entire failure of
strength, that, being put in mind of their own weakness, they may learn,
agreeably to what follows, to place their entire dependence on God alone. At the
same time I have preferred to explain the word
ejxaporei~sqai,
which is made use of by Paul, as denoting a trembling anxiety, rather
than render it, as Erasmus has done by the word
despair;
because he simply means, that he was hemmed in by the greatest difficulties,
so that no means of preserving life seemed to remain.
f56
9.
Nay more, we had the sentence of
death. This is as though we should say
— ”I had already laid my account with dying, or had regarded it as a
thing fixed.” He borrows, however, a similitude from those who are under
sentence of death, and look for nothing but the hour when they are to die. At
the same time he says, that this sentence had been pronounced by him upon
himself, by which he intimates, that it was in his own view that he had been
sentenced to death — that he might not seem to have had it from any
revelation from God. In this
sentence,
f57
therefore, there is something more implied than in the feeling of anxiety
(ejxaporei~sqai)
that he had made mention of, because in the former case there was despair of
life, but in this case there is certain death. We must, however, take notice,
chiefly, of what he adds as to the design — that he had been reduced to
this extremity, that he might not
trust in himself. For I do not agree
with what Chrysostom says — that the Apostle did not stand in need of such
a remedy, but set himself forth to others as a pattern merely in appearance.
f58
For he was a man that was subject, in other respects, to like passions
as other men —
(<590517>James
5:17) — not merely to cold and heat, but also to misdirected confidence,
rashness, and the like. I do not say that he was addicted to these vices, but
this I say, that he was capable of being tempted to them, and that this was the
remedy that God seasonably interposed, that they might not make their way into
his mind.
f59
There are, accordingly, two things to be observed
here. In the first place — that the fleshly confidence with which
we are puffed up, is so obstinate, that it cannot be overthrown in any other way
than by our falling into utter despair.
f60
For as the flesh is proud, it does not willingly give way, and never ceases to
be insolent until it has been constrained; nor are we brought to true
submission, until we have been brought down by the mighty hand of God.
(<600506>1
Peter 5:6.) Secondly, it is to be observed, that the saints themselves
have some remains of this disease adhering to them, and that for this reason
they are often reduced to an extremity, that, stript of all self-confidence,
they may learn humility: nay more, that this malady is so deeply rooted in the
minds of men, that even the most advanced are not thoroughly purged from it,
until God sets death before their eyes. And hence we may infer, how displeasing
to God confidence in ourselves must be, when for the purpose of correcting it,
it is necessary that we should be condemned to death.
But in God that raiseth the
dead. As we must first die,
f61
in order that, renouncing confidence in ourselves, and conscious of our own
weakness, we may claim no honor to ourselves, so even that were not sufficient,
if we did not proceed a step farther. Let us begin, therefore, with despairing
of ourselves, but with the view of placing our hope in God. Let us be brought
low in ourselves, but in order that we may be raised up by his power. Paul,
accordingly, having brought to nothing the pride of the flesh, immediately
substitutes in its place a confidence that rests upon
God. Not in
ourselves, says
he, but in
God.
The epithet that follows, Paul has adapted to the
connection of the subject, as he does in
<450417>Romans
4:17, where he speaks of Abraham. For to
believe in God, who
calleth those things that are not, as though they were, and to hope in God who
raiseth the dead,
are equivalent to his setting before him as an object
of contemplation, the power of God in creating his elect out of nothing, and
raising up the dead. Hence Paul says, that death had been set before his eyes,
that he might, in consequence of this, recognize the more distinctly the power
of God, by which he had been raised up from the dead. The first thing in order,
it is true, is this — that, by means of the strength with which God
furnishes us, we should acknowledge him as the Author of life; but as in
consequence of our dulness the light of life often dazzles our eyes, it is
necessary that we should be brought to God by having death presented to our
view.
f62
10.
Who hath delivered us from so
great a death. Here he applies to
himself personally, what he had stated in a general way, and by way of
proclaiming the grace of God, he declares that he had not been disappointed in
his expectation, inasmuch as he had been
delivered from
death, and that too, in no common form.
As to his manner of expression, the hyperbole, which he makes use of, is not
unusual in the Scriptures, for it frequently occurs, both in the Prophets and in
the Psalms, and it is made use of even in common conversation. What Paul
acknowledges as to himself personally, let every one now take home as applicable
to himself.
In whom we have an assured
hope. He promises himself as to the
future, also, that beneficence of God, which he had often experienced in the
past. Nor is it without good reason; for the Lord, by accomplishing in part what
he has promised, bids us hope well as to what remains. Nay more, in proportion
to the number of favors that we receive from him, does he by so many pledges, or
earnests, as it were, confirm his promises.
f63
Now, although Paul had no doubt that God would of his own accord be present with
him, yet he exhorts the Corinthians to commend to God in their prayers his
safety. For when he assumes it as certain, that he will be aided by them, this
declaration has the force of an exhortation, and he means that they would not
merely do it as a matter of duty, but also with advantage.
f64
“Your prayers, also,” he says,
“will help me.”
f65
For God wills not that the duty of mutual intercession, which he enjoins upon
us, should be without advantage. This ought to be a stimulus to us, on the one
hand, to solicit the intercession of our brethren, when we are weighed down by
any necessity, and, on the other, to render similar assistance in return, since
we are informed, that it is not only a duty that is well pleasing to God, but
also profitable to ourselves. Nor is it owing to distrust that the Apostle
implores the friendly aid of his brethren,
f66
for, while he felt assured, that his safety would be the object of God’s
care,
f67
though he were destitute of all human help, yet he knew that it was well
pleasing to God, that he should be aided by the prayers of the saints. He had
respect, also, to the promises that were given, that assistance of this kind
would not be in vain. Hence, in order that he might not overlook any assistance
that was appointed to him by God, he desired that the brethren should pray for
his preservation.
The sum is this — that we follow the word of
God, that is, that we obey his commandments and cleave to his promises. This is
not the part of those who have recourse to the assistance of the dead;
f68
for not contented with the sources of help appointed by God, they call in to
their aid a new one, that has no countenance from any declaration of Scripture.
For whatever we find mentioned there as to mutual intercession, has no reference
to the dead, but is expressly restricted to the living. Hence Papists act
childishly in perverting those passages, so as to give some colour to their
superstition.
f69
11.
That the gift bestowed upon us
through means of many persons. As there
is some difficulty in Paul’s words, interpreters differ as to the meaning.
I shall not spend time in setting aside the interpretations of others, nor
indeed is there any need for this, provided only we are satisfied as to the true
and proper meaning. He had said, that the prayers of the Corinthians would be an
assistance to him. He now adds a second advantage that would accrue from it
— a higher manifestation of God’s glory. “For whatever God
will confer upon me,” says he, “being as it were
obtained through means of many
persons, will, also, by many be
celebrated with praises:” or in this way — ”Many will
give thanks to God in my behalf, because, in affording help to me, he has
favorably regarded the prayers, not merely of one but of many.” In the
first place, while it is our duty to allow no favor from God to pass without
rendering praise, it becomes us, nevertheless, more especially when our prayers
have been favorably regarded by him, to acknowledge his mercy with thanksgiving,
as he commands us to do in
<195015>Psalm
50:15. Nor ought this to be merely where our own personal interest is concerned,
but also where the welfare of the Church in general, or that of any one of our
brethren is involved. Hence when we mutually pray one for another, and obtain
our desire, the glory of God is so much the more set forth, inasmuch as we all
acknowledge, with thanksgiving, God’s benefits — both those that are
conferred publicly upon the whole Church, and also those that are bestowed
privately upon individuals.
In this interpretation there is nothing forced; for
as to the circumstance that in the Greek the article being introduced between
the two clauses by many
persons, and the
gift conferred upon
me appears to disjoin them,
f70
that has no force, as it is frequently found introduced between clauses
that are connected with each other. Here, however, it is with propriety
introduced in place of an adversative particle;
f71
for although it had come forth from many persons, it was nevertheless peculiar
to Paul. To take the phrase
dia< pollw~n
(by means of many) in the neuter gender,
f72
as some do, is at variance with the connection of the passage.
It may, however, be asked, why he says
From many
persons, rather than
From many
men, and what is the meaning of the term
person
here? I answer, it is as though he had said —
With respect to
many. For the favor was conferred upon
Paul in such a way, that it might be given to many. Hence, as God had respect to
many, he says on that account, that many persons were the cause of it. Some
Greek manuscripts have uJpe<r
uJmw~n — on your account; and although
this appears to be at variance with Paul’s design, and the connection of
the words, it may, nevertheless, be explained with propriety in this manner:
“When God shall have heard you in behalf of my welfare, and that too for
your own welfare, thanks will be given by many on your
account.”
|
2 CORINTHIANS
1:12-14
|
|
12. For our rejoicing is this, the testimony
of our conscience, that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God, we have had our conversation in the world, and
more abundantly to you-ward.
|
12. Nam gloriatio nostra haec est: testimonium
conscientiae nostrae, quod in simplicitate et puritate
f73
Dei, non in sapientia carnali, sed in gratia Dei versati sumus in mundo;
abundantius autem erga vos.
|
|
13. For we write none other things unto you
than what ye read or acknowledge, and I trust ye shall acknowledge even to the
end;
|
13. Non enim alia scribimus vobis quam quae
recognoscitis vel etiam agnoscitis: spero autem, quod usque in finem
agnoscetis:
|
|
14. As also ye have acknowledged us in part,
that we are your rejoicing, even as ye also are ours in the day of the Lord
Jesus.
|
14. Quemadmodum et agnovistis nos ex parte: siquidem gloriatio
vestra sumus: sicuti et vos nostra in die Domini Iesu.
|
12.
For our glorying is
this. He assigns a reason why his
preservation should be a subject of interest to all — that he had
conducted himself
f74
among them all in simplicity and
sincerity. He deserved, therefore, to be
dear to them, and it would have been very unfeeling not to be concerned in
reference to such a servant of the Lord, that he might be long preserved for the
benefit of the Church. “I have conducted myself before all in such a
manner, that it is no wonder if I have the approbation and love of all good
men.” He takes occasion from this, however, for the sake of those to whom
he was writing, to make a digression for the purpose of declaring his own
integrity. As, however, it is not enough to be approved of by man’s
judgment, and as Paul himself was harassed by the unjust and malignant judgments
of some, or rather by corrupt and blind attachments,
f75
he adduces his own conscience as his witness — which is all one as though
he had cited God as a witness, or had made what he says matter of appeal to his
tribunal.
But how does Paul’s glorying in his integrity
comport with that statement,
He that glorieth, let him
glory in the
Lord?
(<471017>2
Corinthians 10:17.)
Besides, who is so upright
f76
as to dare to boast in the presence of God? In the first place, Paul does not
oppose himself to God, as though he had anything that was his own, or that was
from himself. Farther, he does not place the foundation of his salvation in that
integrity to which he lays claim, nor does he make confidence in that the
ground of his dependence. Lastly, he does not glory in God’s gifts in such
a way as not at the same time to render all the glory to him as their sole
Author, and ascribe everything to him.
f77
These three exceptions lay a foundation for every godly person glorying on good
grounds in all God’s benefits; while the wicked, on the other hand, cannot
glory even in God, except on false and improper grounds. Let us therefore, first
of all, acknowledge ourselves to be indebted to God for everything good that we
possess, claiming no merit to ourselves. Secondly, let us hold fast this
foundation — that our dependence for salvation be grounded exclusively on
the mercy of God. Lastly, let us repose ourselves
f78
in the sole author of every blessing. Then in that there will be a pious
f79
glorying in every kind of blessing.
That in the
simplicity
f80
of
God. He employs the expression
simplicity of
God here, in the same way as in
<450323>Romans
3:23, the glory of God; and in
<431243>John
12:43, the glory of God and of men. Those who love the glory of men,
wish to appear something before men, or to stand well in the opinion of men.
The glory of
God is what a man has in the sight of
God. Hence Paul does not reckon it enough to declare that his sincerity was
perceived by men, but adds, that he was such in the sight of God.
Eijlikrinei>a|
(which I have rendered purity) is
closely connected with
simplicity;
for it is an open and upright way of acting, such as makes a man’s
heart as it were transparent.
f81
Both terms stand opposed to craft, deception, and all underhand
schemes.
Not it fleshly
wisdom. There is here a sort of
anticipation; for what might be felt to be wanting in him he readily
acknowledges, nay more, he openly proclaims, that he is destitute of, but adds,
that he is endowed with what is incomparably more excellent — the
grace of
God. “I acknowledge,” says
he, “that I am destitute of
fleshly
wisdom, but I have been furnished with
divine influence, and if any one is not satisfied with that, he is at
liberty to depreciate my Apostleship. If, on the other hand,
fleshly
wisdom is of no value, then I want
nothing that is not fitted to secure well-grounded praise.” He gives the
name of fleshly
wisdom to everything apart from Christ,
that procures for us the reputation of
wisdom.
See the first and second chapters of the former epistle.
Hence, by the grace of God, which is contrasted with it, we must understand
everything that transcends man’s nature and capacity, and the gifts of the
Holy Spirit, which openly manifested the power of God in the weakness of the
flesh.
More abundantly towards
you. Not that he had been less upright
elsewhere, but that he had remained longer at Corinth, in order that he might
(not to mention other purposes) afford a fuller and clearer proof of his
integrity. He has, however, expressed himself intentionally in such a way as to
intimate that he did not require evidences that were far-fetched, inasmuch as
they were themselves the best witnesses of all that he had
said.
13.
For we write no other
things. Here he indirectly reproves the
false apostles, who recommended themselves by immoderate boastings, while they
had little or no ground for it; and at the same time he obviates calumnies, in
order that no one may object, that he claims for himself more than is his due.
He says, therefore, that he does not in words boast of anything that he is not
prepared to make good by deeds, and that, too, from the testimony of the
Corinthians.
The ambiguity, however, of the words, has given
occasion for this passage being misinterpreted.
Anaginw>skein,
among the Greeks, signifies sometimes to read, and at other times to
recognize. Epiginw>skein
sometimes signifies to discover, while at
other times it means what the Latins properly express by the verb agnoscere,
to own, as among lawyers the phrase is used to own a child,
f82
as Budaeus also has observed. In this way
ejpiginw>skein
means more than
ajnaginw>skein.
For we say that a person recognises a thing, that is, that being
silently convinced of it in his judgment, he perceives it to be true, while at
the same time he does not
acknowledge
it, or, in other words, cordially intimate his assent to
it.
Let us now examine Paul’s words. Some read thus
— We write no other things
than what ye read and acknowledge, which
it is very manifest is exceedingly lifeless, not to say senseless. For as to
Ambrose’s qualifying the statement in this way —
You not only read, but also
acknowledge, there is no one that does
not perceive that it is quite foreign to the import of the words. And the
meaning that I have stated is plain, and hangs together naturally, and, up to
this point, there is nothing to prevent readers from understanding it, were it
not that they have had their eyes shut, from being misled by the different
meanings of the word. The sum is this — that Paul declares, that he brings
forward no other things than what were known and perceived by the Corinthians
— nay more, things as to which they would bear him witness. The first term
employed is recognoscere, (to recognize,) which is applicable,
when persons are convinced from experience that matters are so. The second is
agnoscere, (to acknowledge,) meaning that they give their assent
to the truth.
f83
And, I hope, will acknowledge even
to the end. As the Corinthians had not
yet perfectly returned to a sound mind, so as to be prepared to weigh his
fidelity in a just and even balance,
f84
but at the same time had begun to abate somewhat of their perverse and malignant
judgment respecting him, he intimates, that he hopes better as to the future.
“You have already,” says he, “to some extent acknowledged me.
I hope that you will acknowledge more and more what I have been among you, and
in what manner I have conducted myself.”
f85
From this it appears more clearly what he meant by the word
ejpiginw>skein.
(acknowledge.
f86)
Now this relates to a season of repentance, for they had at the beginning
acknowledged him fully and thoroughly; afterwards their right judgment had been
beclouded
f87
by unfair statements, but they had at length begun to return in part to a sound
mind.
14.
For we are your
glorying. We have briefly adverted to
the manner in which it is allowable for saints to glory in God’s benefits
— when they repose themselves in God alone, and have no other object of
aim. Thus it was a ground of pious glorying on the part of Paul, that he had, by
his ministry, brought the Corinthians under obedience to Christ; and of the
Corinthians, on the other hand, that they had been trained up so faithfully and
so virtuously by such an Apostle — a privilege that had not been allotted
to all. This way of glorying in men does not stand in the way of our glorying in
God alone. Now he instructs the Corinthians, that it is of the greatest
importance for themselves that they should acknowledge him to be a faithful, and
not a merely pretended, servant of Christ; because, in the event of their
withdrawing from him, they would deprive themselves of the highest glory. In
these words he reproves their fickleness, inasmuch as they voluntarily deprived
themselves of the highest glory, by listening too readily to the spiteful and
envious.
In the day of the
Lord. By this I understand the last day,
which will put an end to all the fleeting
f88
glories of this world. He means, then, that the glorying of which he is now
speaking is not evanescent, as those things are that glitter in the eyes of men,
but is abiding and stable, inasmuch as it will remain until the day of Christ.
For then will Paul enjoy the triumph of the many victories that he had
obtained under Christ’s auspices, and will lead forth in splendor all the
nations that have, by means of his ministry, been brought under Christ’s
glorious yoke; and the Church of the Corinthians will glory in having been
founded and trained up by the services of so distinguished an
Apostle.
|
2 CORINTHIANS
1:15-20
|
|
15. And in this confidence I was minded to
come unto you before, that ye might have a second benefit;
|
15. Et hac fiducia volui primum ad vos venire,
ut secundam
f89
gratiam haberetis, et per vos transire in Macedoniam:
|
|
16. And to pass by you into Macedonia, and to
come again out of Macedonia unto you, and of you to be brought on my way toward
Judea.
|
16. Et rursum e Macedonia venire ad vos, et a
vobis deduci in Iudaeam.
|
|
17. When I therefore was thus minded, did I
use lightness? or the things that I purpose, do I purpose according to the
flesh, that with me there should be yea, yea, and nay, nay?
|
17. Hoc igitur quum animo propositum haberem,
nuncubi levitate usus sum? aut quae cogito, secundum carnem cogito? ut sit apud
me Etiam, etiam: et Non, non.
|
|
18. But as God is true, our word toward you
was not yea and nay.
|
18. Fidelis Deus, quod sermo noster apud vos
non fuit Etiam et non.
|
|
19. For the Son of God, Jesus Christ, who was
preached among you by us, even by me, and Silvanus, and Timotheus, was not yea
and nay, but in him was yea.
|
19. Dei enim Filius Iesus Christus in vobis
per nos praedicatus, per me, et Silvanum, et Timotheum, non fuit Etiam et non:
sed Etiam fuit in ipso.
|
|
20. For all the promises of God in him are
yea, and in him Amen, unto the glory of God by us.
|
20. Quaecunque enim sunt Dei promissiones, in illo sunt Etiam: quare
et per ipsum sit Amen Deo ad gloriam per nos.
|
15.
In this
confidence. After having given them
reason to expect that he would come, he had subsequently changed his intention.
This was made an occasion of calumny against him, as appears from the excuse
that he brings forward. When he says that it was from relying
on this
confidence that he formed the purpose of
coming to them, he indirectly throws the blame upon the Corinthians, inasmuch as
they had, by their ingratitude, hindered, to some extent, his coming to them, by
depriving him of that confidence.
That ye might have a second
benefit. The first benefit had
been this — that he had devoted himself for the entire period of a year
and six months
(<441811>Acts
18:11) to the work of gaining them to the Lord; the second was their
being confirmed, by means of his coming to them, in the faith which they had
once received, and being stirred up by his sacred admonitions to make farther
progress. Of this latter benefit the Corinthians had deprived themselves,
inasmuch as they had not allowed the apostle to come to them. They were paying,
therefore, the penalty of their own fault, and they had no ground for imputing
any blame to Paul. If any one, however, prefers, with Chrysostom, to take
ca>rin
(benefit) as used instead of
kara>n,
(joy,) I do not much object to it.
f90
The former interpretation, however, is more simple.
17.
Did I use
fickleness? There are two things, more
especially, that prevent the purposes of men from being carried into effect, or
their promises from being faithfully performed. The one is that they make
changes upon them almost every hour, and the other is that they are too rash in
forming their plans. It is a sign of changeableness to purpose or promise what
you almost immediately afterwards regret. With that fault Paul declares he had
not been chargeable. “I have not,” says he, “through
fickleness drawn back from the promise that I made.” He declares
also that he had been on his guard against rashness and misdirected confidence;
for such is the way in which I explain the expression —
purpose according to the
flesh. For it is, as I have stated, the
common practice of men, as though they were not dependent on God’s
providence, and were not subject to his will, to determine rashly and
presumptuously what they will do. Now God, with the view of punishing this
presumption, defeats their plans, so as to prevent them from having a prosperous
issue, and in many instances holds up themselves to ridicule.
The expression, it is true,
according to the
flesh, might be extended farther, so as
to include all wicked schemes, and such as are not directed to a right end, as
for example such as are dictated by ambition, avarice, or any other depraved
affection. Paul, however, in my opinion, did not intend here to refer to any
thing of that nature, but merely to reprove that rashness which is but too
customary on the part of man, and in daily use in the forming of plans. To
purpose,
therefore, according to the
flesh, is not owning God as our ruler,
but, instead of this, being impelled by a rash presumption, which is afterwards
justly derided by God, and punished. The apostle, with the view of clearing
himself from these faults, proposes a question, as if in the person of his
opponents. Hence it is probable, as I have already said, that some unfavorable
report had been put in circulation by wicked persons.
That with me there should be yea,
yea. Some connect this statement with
what goes before, and explain it thus: “As if it were in my power to
perform whatever I purpose, as men determine that they will do whatever comes
into their mind, and order their ways, as Solomon speaks,
(<201601>Proverbs
16:1,) while they cannot so much as govern their tongue.” And,
undoubtedly, the words seem to imply this much — that what has been once
affirmed must remain fixed, and what has been once denied must never be done. So
James in his Epistle
(<590512>James
5:12) says,
Let your yea be yea, and
your nay nay, lest ye fall into dissimulation.
Farther, the context would in this way suit
exceedingly well as to what goes before. For to
purpose according to the
flesh is this — when we wish that,
without any exception, our determinations shall be like oracles.
f91
This interpretation, However, does not accord with what immediately follows
— God is faithful, etc., where Paul makes use of the same form of
expression, when he has it in view to intimate, that he had not been unfaithful
in his preaching. Now it were absurd, if almost in the same verse he reckoned it
as a fault that his yea should be yea, and his nay nay, and yet at the same time
laid claim to it as his highest praise. I am aware of what could be said in
reply, if any one were disposed to sport himself with subtleties, but I have no
relish for anything that is not solid.
I have, therefore, no doubt, that in these words Paul
designed to reprove fickleness, although they may seem to be susceptible of
another meaning, for the purpose of clearing himself from that calumny —
that he was accustomed to promise in words what he failed to perform in deeds.
f92
Thus the reiterating of the affirmation and negation will not have the same
meaning as in
<400537>Matthew
5:37 and in James, but will bear this meaning — “that
yea
should with me be in this instance
yea,
and on the other hand, when it pleases me,
nay,
nay.” At the same time it
is possible that it may have crept in through the ignorance of transcribers, as
the old translation does not redouble the words,
f93
However this may be, we ought not to be very solicitous as to the words,
provided we are in possession of the apostle’s intention, which, as I have
said, clearly appears from what follows.
f94
18.
God is
faithful. By the term
word
he means doctrine, as is manifest from the
reason that he adds, when he says, that the
Son of God, who is preached by
him, is not variable, etc. As to his
being always consistent with himself in point of doctrine, and not differing
from himself,
f95
he intends that by this they shall form a judgment as to his integrity, and in
this way he removes every unfavorable suspicion of fickleness or unfaithfulness.
It does not, however, necessarily follow, that the man who is faithful in
doctrine, is also observant of truth in all his words. But as Paul did
not reckon it of much importance in what estimation he was held, provided only
the majesty of his doctrine remained safe and sound, he, on that account, calls
the attention of the Corinthians chiefly to that matter. He intimates, it is
true, that he observed in his whole life the same course of fidelity, as the
Corinthians had seen in his ministry. He seems, however, as if intentionally, in
repelling the calumny, to transfer it from his person to his doctrine, because
he was unwilling that his apostleship should be indirectly defamed, while he was
not greatly concerned as to himself in other respects.
But observe, with what zeal he applies himself to
this. For he calls God to witness, how simple and pure his preaching was —
not ambiguous, not variable, not temporizing. In his oath, too, he connects the
truth of God with the truth of his doctrine. “The truth of my preaching is
as sure and stable as God is faithful and true.” Nor is this to be
wondered at, for the word of God, which Isaiah says endureth for ever,
(<234008>Isaiah
40:8,) is no other than what prophets and apostles published to the world, as
Peter explains it.
(<600125>1
Peter 1:25.) Hence, too, his confidence
f96
in denouncing a curse upon angels, if they dared to bring another gospel, one
that was at variance with his.
(<480108>Galatians
1:8.) Who would dare to make the angels of heaven subject to his doctrine, if he
had not God as his authority and defense? With such an assurance of a good
conscience does it become ministers
f97
to be endowed, who mount the pulpit to speak the word in Christ’s name
— so as to feel assured that their doctrine can no more be overthrown than
God himself.
19.
For the Son of
God. Here we have the proof —
because his preaching
f98
contained nothing but Christ alone, who is the eternal and immutable truth of
God. The clause preached by
us is emphatic. For, as it may be, and
often does happen, that Christ is disfigured by the inventions
f99
of men, and is adulterated, as it were, by their disguises, he declares that it
had not been so as to himself or his associates, but that he had sincerely and
with an integrity that was befitting, held forth Christ pure and undisguised.
Why it is that he makes no mention of Apollos, while he mentions by name
Timotheus and Silvanus, does not exactly appear; unless the reason be, as is
probable, that the more that individuals were assailed by the calumnies of the
wicked,
f100
he was so much the more careful to defend them.
In these words, however, he intimates that his whole
doctrine was summed up in a simple acquaintance with Christ alone, as in reality
the whole of the gospel is included in it. Hence those go beyond due limits, who
teach anything else than Christ alone, with whatever show of wisdom they may
otherwise be puffed up. For as he is the end of the law,
(<451004>Romans
10:4,) so he is the head — the sum — in fine, the consummation
— of all spiritual doctrine.
In the second place, he intimates that his
doctrine respecting Christ had not been variable, or ambiguous, so as to present
him from time to time in a new shape after the manner of Proteus;
f101
as some persons make it their sport to make changes upon him,
f102
just as if they were tossing a ball to and fro with their hand, simply for the
purpose of displaying their dexterity. Others, with a view to procure the favor
of men, present him under various forms, while there is still another class,
that inculcate one day what on the next they retract through fear. Such was not
Paul’s Christ, nor can that of any true apostle
f103
be such. Those, accordingly, have no ground to boast that they are ministers of
Christ, who paint him in various colors with a view to their own advantage. For
he alone is the true Christ, in whom there appears that uniform and unvarying
yea,
which Paul declares to be characteristic of him.
20.
For all the promises of God. —
Here again he shows how firm and unvarying the preaching of Christ ought to be,
inasmuch as he is the groundwork
f104
of all the promises of
God. For it were worse than absurd to
entertain the idea that he, in whom
all the promises of
God are established, is like one that
wavers.
f105
Now though the statement is general, as we shall see ere long, it is,
notwithstanding, accommodated to the circumstances of the case in hand, with the
view of confirming the certainty of Paul’s doctrine. For it is not simply
of the gospel in general that he treats, but he honors more especially his own
gospel with this distinction. “If the promises of God are sure and
well-founded, my preaching also must of necessity be sure, inasmuch as it
contains nothing but Christ, in whom they are all established.” As,
however, in these words he means simply that he preached a gospel that was
genuine, and not adulterated by any foreign additions,
f106
let us keep in view this general doctrine, that all the promises of God rest
upon Christ alone as their support — a sentiment that is worthy of being
kept in remembrance, and is one of the main articles of our faith. It depends,
however, on another principle — that it is only in Christ that God the
Father is propitious to us. Now the promises are testimonies of his fatherly
kindness towards us. Hence it follows, that it is in him alone that they are
fulfilled.
The promises, I say, are testimonies of Divine grace:
for although God shows kindness even to the unworthy,
(<420635>Luke
6:35,) yet when promises are given in addition to his acts of kindness, there is
a special reason — that in them he declares himself to be a Father.
Secondly, we are not qualified for enjoying the promises of God, unless
we have received the remission of our sins, which we obtain through Christ.
Thirdly, the promise, by which God adopts us to himself as his sons,
holds the first place among them all. Now the cause and root of adoption is
Christ; because God is not a Father to any that are not members and brethren of
his only-begotten Son. Everything, however, flows out from this source —
that, while we are without Christ, we are hated by God rather than favorably
regarded, while at the same time God promises us everything that he does
promise, because he loves us. Hence it is not to be wondered if Paul here
teaches, that all the promises of God are ratified and confirmed in
Christ.
It is asked, however, whether they were feeble or
powerless, previously to Christ’s advent; for Paul seems to speak here of
Christ as manifested in the flesh.
(<540316>1
Timothy 3:16.) I answer, that all the promises that were given to believers from
the beginning of the world were founded upon Christ. Hence Moses and the
Prophets, in every instance in which they treat of reconciliation with God, of
the hope of salvation, or of any other favor, make mention of him, and discourse
at the same time respecting his coming and his kingdom. I say again, that the
promises under the Old Testament were fulfilled to the pious, in so far as was
advantageous for their welfare; and yet it is not less true, that they were in a
manner suspended until the advent of Christ, through whom they obtained their
true accomplishment. And in truth, believers themselves rested upon the promises
in such a way, as at the same time to refer the true accomplishment of them to
the appearing of the Mediator, and suspended their hope until that time. In
fine, if any one considers what is the fruit of Christ’s death and
resurrection, he will easily gather from this, in what respect the promises of
God have been sealed and ratified in him, which would otherwise have had no sure
accomplishment.
Wherefore, also, through him let
there be Amen. Here also the Greek
manuscripts do not agree, for some of them have it in one continued statement
— As many promises of God
as there are, are in him Yea, and in him Amen to the glory of God
through us.
f107
The different reading, however, which I have followed, is easier, and
contains a fuller meaning. For as he had said, that, in Christ, God has
confirmed the truth of all his promises, so now he teaches us, that it is our
duty to acquiesce in this ratification. This we do, when, resting upon Christ by
a sure faith, we subscribe and set our seal that God is true, as we read
in
<430333>John
3:33, and that with a view to his glory, as this is the end to which everything
should be referred.
(<490113>Ephesians
1:13, and
<450304>Romans
3:4.)
The other reading, I confess, is the more common one,
but as it is somewhat meagre, I have not hesitated to prefer the one that
contains the fuller meaning, and, besides, is much better suited to the context.
For Paul reminds the Corinthians of their duty — to utter their Amen
in return, after having been instructed in the simple truth of God. If,
however, any one is reluctant to depart from the other reading, there must, in
any case, be an exhortation deduced from it
f108
to a mutual agreement in doctrine and faith.
|
2 CORINTHIANS
1:21-22
|
|
21. Now he which stablisheth us with you in
Christ, and hath anointed us, is God;
|
21. Qui autem confirmat nos vobiscum in
Christo, et qui unxit nos, Deus est:
|
|
22. Who hath also sealed us, and given the
earnest of the Spirit in our hearts.
|
22. Qui et obsignavit nos, et dedit arrhabonem Spiritus in cordibus
nostris.
|
God, indeed, is always true and steadfast. in his
promises, and has always his Amen, as often as he speaks. But as for us,
such is our vanity, that we do not utter our Amen in return, except when he
gives a sure testimony in our hearts by his word. This he does by his Spirit.
That is what Paul means here. He had previously taught, that this is a befitting
harmony — when, on the one hand, the calling of God is without
repentance,
(<451129>Romans
11:29,) and we, in our turn, with an unwavering faith, accept of the blessing of
adoption that is held out to us. That God remains steadfast to his promise is
not surprising; but to keep pace with God in the steadfastness of our faith in
return — that truly is not in man’s power.
f109
He teaches us, also, that God cures our weakness or defect, (as they term it,)
when, by correcting our belief, he confirms us by his Spirit. Thus it comes,
that we glorify him by a firm steadfastness of faith. He associates himself,
however, with the Corinthians, expressly for the purpose of conciliating their
affections the better, with a view to the cultivation of unity.
f110
21.
Who hath anointed
us. He employs different terms to
express one and the same thing. For along with confirmation, he employs
the terms anointing and
sealing,
or, by this twofold metaphor,
f111
he explains more distinctly what he had previously stated without a figure. For
God, by pouring down upon us the heavenly grace of the Spirit, does, in this
manner, seal upon our hearts the certainty of his own word. He then
introduces a fourth idea — that the Spirit has been given to us as
an earnest
— a similitude which he frequently makes use
of, and is also exceedingly appropriate.
f112
For as the Spirit, in bearing witness of our adoption, is our security, and, by
confirming the faith of the promises, is the
seal
(sfragi<v),
so it is on good grounds that he is called an
earnest,
f113
because it is owing to him, that the covenant of God is ratified on both
sides, which would, but for this, have hung in suspense.
f114
Here we must notice, in the first place, the
relation
f115
which Paul requires between the gospel of God and our faith; for as every thing
that God says is more than merely certain, so he wishes that this should be
established in our minds by a firm and sure assent. Secondly, we must
observe that, as an assurance of this nature is a thing that is above the
capacity of the human mind, it is the part of the Holy Spirit to confirm within
us what God promises in his word. Hence it is that he has those titles of
distinction — the Anointing, the
Earnest,
the Comforter, and the
Seal.
In the third place we must observe, that all that have not the Holy
Spirit as a witness, so as to return their Amen to God, when calling them
to an assured hope of salvation, do on false grounds assume the name of
Christians.
|
2 CORINTHIANS
1:23-24
|
|
23. Moreover, I call God for a record upon my
soul, that to spare you I came not as yet unto Corinth.
|
23. Ego autem testem invoco Deum in animam
meam, quod parcens vobis nondum venerim Corinthum.
|
|
24. Not for that we have dominion over your
faith, but are helpers of your joy: for by faith ye stand.
|
24. Non quod dominemur fidei vestrae, sed
adiutores sumus
f116
gaudii vestri: fide enim statis.
|
|
<470201>2
Corinthians 2:1-2
|
|
1. But I determined this with myself, that I
would not come again to you in heaviness.
|
1. Decreveram autem hoc in me ipso, non
amplius venire in tristitia ad vos.
f117
|
|
2. For if I make you sorry, who is he then
that maketh me glad, but the same which is made sorry by me?
|
2. Si enim ego contristo vos: et quis est qui
me exhilaret, nisi is qui erit tristitia affectus ex me?
|
23.
I call God for a
witness. He now begins to assign a
reason for his change of purpose; for hitherto he has merely repelled calumny.
When, however, he says that he
spared them, he indirectly throws back
the blame upon them, and thus shows them that it would be unfair if he were put
to grief through their fault, but that it would be much more unfair if they
should permit this; but most of all unfair if they should give their assent to
so base a calumny, as in that case they would be substituting in their place an
innocent person, as if he had been guilty of their sin. Now he spared
them in this respect, that if he had come he would have been constrained to
reprove them more severely, while he wished rather that they should of their own
accord repent previously to his arrival, that there might be no occasion for a
harsher remedy,
f118
which is a signal evidence of more than paternal lenity. For how much
forbearance there was in shunning this necessity, when he had just ground of
provocation!
He makes use, also, of an oath, that he may not seem
to have contrived something to serve a particular purpose. For the matter in
itself was of no small importance, and it was of great consequence that he
should be entirely free from all suspicion of falsehood and pretence. Now there
are two things that make an oath lawful and pious — the occasion and the
disposition. The occasion I refer to is, where an oath is not employed
rashly, that is, in mere trifles, or even in matters of small importance, but
only where there is a call for it. The disposition I refer to is, where
there is not so much regard had to private advantage, as concern felt for the
glory of God, and the advantage of the brethren: For this end must always be
kept in view, that our oaths may promote the honor of God, and promote also the
advantage of our neighbours in a matter that is befitting.
f119
The form of the oath must also be observed —
first, that he calls God to witness; and, secondly, that he
says upon my
soul. For in matters that are doubtful
and obscure, where man’s knowledge fails, we have recourse to God, that
he, who alone is truth, may bear testimony to the truth. But the man that
appeals to God as his witness, calls upon him at the same time to be an avenger
of perjury, in the event of his declaring what is false. This is what is meant
by the phrase upon my
soul. “I do not object to his
inflicting punishment upon me, if I am guilty of falsehood.” Although,
however, this is not always expressed in so many words, it is, notwithstanding,
to be understood. For
if we are unfaithful, God
remaineth faithful
and will not
deny himself
(<550213>2
Timothy 2:13.)
He will not suffer, therefore, the profanation of his
name to go unpunished.
24.
Not that we exercise
dominion. He anticipates an objection
that might be brought forward. “What! Do you then act so tyrannically
f120
as to be formidable in your very look? Such were not the gravity of a Christian
pastor, but the cruelty of a savage tyrant.” He answers this objection
first indirectly, by declaring that matters are not so; and afterwards
directly, by showing that the very circumstance, that he had been
constrained to treat them more harshly, was owing to his fatherly affection.
When he says that he does not
exercise dominion over their
faith, he intimates, that such a power
is unjust and intolerable — nay more, is tyranny in the Church. For faith
ought to be altogether exempt, and to the utmost extent free, from the yoke of
men. We must, however, observe, who it is that speaks, for if ever there was a
single individual of mortals, that had authority to claim for himself such a
dominion,
Paul assuredly was worthy of such a privilege. Yet he acknowledges,
f121
that it does not belong to him. Hence we infer, that faith owns no subjection
except to the word of God, and that it is not at all in subjection to human
control.
f122
Erasmus has observed in his Annotations, that by supplying the Greek particle
e[neka,
it may be understood in this way — Not that we exercise dominion over
you — with respect to your faith — a rendering which amounts
almost to the same thing. For he intimates, that there is no spiritual dominion,
except that of God only. This always remains a settled point — pastors
have no peculiar
dominion
over men’s consciences,
f123
inasmuch as they are ministers, not lords.
(<600503>1
Peter 5:3.)
What then does he leave to himself and others? He
calls them helpers of their
joy — by which term I understand
happiness. At the same time he employs the term joy as opposed to
the terror which tyrants awaken through means of their cruelty, and also false
prophets,
f124
resembling tyrants, that rule with rigor and authority, as we read in
<263404>Ezekiel
34:4. He argues from contraries, that he did by no means usurp dominion over the
Corinthians, inasmuch as he endeavored rather to maintain them in the possession
of a peace that was free, and full of joy.
For by faith ye
stand. As to the reason why he adds
this, others either pass it over altogether in silence, or they do not explain
it with sufficient distinctness. For my part, I am of opinion that he here again
argues from contraries. For if the nature and effect of faith be such that we
lean, in order that we may
stand,
f125
it is absurd to speak of faith as being subject to men. Thus he removes that
unjust dominion, with which, he had a little before declared, he was not
chargeable.
CHAPTER 2
1.
But I had
determined. Whoever it was that divided
the chapters, made here a foolish division. For now at length the Apostle
explains, in what manner he had spared them. “I had
determined,” says he, “not to come to you any more in sorrow,”
or in other words, to occasion you sorrow by my coming. For he had come once by
an Epistle, by means of which he had severely pained them. Hence, so long as
they had not repented, he was unwilling to come to them, lest he should be
constrained to grieve them again, when present with them, for he chose rather to
give them longer time for repentance.
f126
The word e]krina
(I determined) must be rendered in the
pluperfect tense,
f127
for, when assigning a reason for the delay that had occurred, he explains what
had been his intention previously.
2.
For if I make you
sorry. Here we have the proof of the
foregoing statement. No one willingly occasions sorrow to himself. Now Paul
says, that he has such a fellow-feeling with the Corinthians,
f128
that he cannot feel joyful, unless he sees them happy. Nay more, he declares
that they were the source and the authors of his joy — which they could
not be, if they were themselves sorrowful. If this disposition prevail in
pastors, it will be the best restraint, to keep them back from alarming with
terrors those minds, which they ought rather to have encouraged by means of a
cheerful affability. For from this arises an excessively morose harshness
f129
— so that we do not rejoice in the welfare of the Church, as were
becoming.
|
2 CORINTHIANS
2:3-5
|
|
3. And I wrote this same unto you, lest, when
I came, I should have sorrow from them of whom I ought to rejoice; having
confidence in you all, that my joy is the joy of you all.
|
3. Et scripseram vobis hoc, ne veniens
tristitiam super tristitiam haberem, a quibus oportebat me gaudere: fiduciam
habens de vobis omnibus, quod meum gaudium vestrum omnium sit.
|
|
4. For out of much affliction and anguish of
heart I wrote unto you with many tears; not that ye should be grieved, but that
ye might know the love which I have more abundantly unto you.
|
4. Ex multa enim afflictione et angustia
cordis scripsi vobis per multas lacrimas: non ut contristaremini, sed ut
caritatem cognosceretis, quam habeo abundantius erga vos.
|
|
5. But if any have caused grief, he hath not
grieved me, but in part; that I may not overcharge you all.
|
5. Si quis autem contristavit, non me
contristavit, sed ex parte: ut ne vos omnes gravem.
|
3.
I had written to
you. As he had said a little before, that he
delayed coming to them, in order that he might not come a second time in
sorrow and with severity,
(<470201>2
Corinthians 2:1,) so now also he lets them know, that he came the first time in
sadness by an Epistle, that they might not have occasion to feel this severity
when he was present with them. Hence they have no ground to complain of that
former sadness, in which he was desirous to consult their welfare. He goes even
a step farther, by stating that, when writing, he did not wish to occasion them
grief, or to give any expression of displeasure, but, on the contrary, to give
proof of his attachment and affection towards them. In this way, if there was
any degree of keenness in the Epistle, he does not merely soften it, but even
shows amiableness and suavity. When, however, he confesses afterwards, what he
here denies, he appears to contradict himself. I answer, that there is no
inconsistency, for he does not come afterwards to confess, that it was his
ultimate object to grieve the Corinthians, but that this was the means,
by which he endeavored to conduct them to true joy. Previously, however, to his
stating this, he speaks here simply as to his design. He passes over in silence,
or delays mentioning for a little the means, which were not so
agreeable.
Having
confidence. This confidence he exercises
towards the Corinthians, that they may thus in their turn be persuaded of his
friendly disposition. For he that hates, is envious; but where joy is felt in
common, there must in that case be perfect love.
f130
If, however, the Corinthians are not in accordance with Paul’s opinion and
judgment as to them, they shamefully disappoint him.
4.
For out of much
affliction. Here he brings forward
another reason with the view of softening the harshness which he had employed.
For those who smilingly take delight in seeing others weep, inasmuch as they
discover thereby their cruelty, cannot and ought not to be borne with. Paul,
however, declares that; his feeling was very different. “Intensity of
grief,” says he, “has extorted from me every thing that I have
written.” Who would not excuse, and take in good part what springs from
such a temper of mind, more especially as it was not on his own account or
through his own fault, that he suffered grief, and farther, he does not give
vent to his grief, with the view of lightning himself by burdening them, but
rather, for the purpose of shewing his affection for them? On these accounts, it
did not become the Corinthians to be offended at this somewhat severe
reproof.
He adds,
tears
— which, in a man that is brave and magnanimous are a token of intense
grief. Hence we see, from what emotions of mind pious and holy admonitions and
reproofs must of necessity proceed. For there are many noisy reprovers, who, by
declaiming, or rather, fulminating against vices, display a surprising ardour of
zeal, while in the mean time they are at ease in their mind,
f131
so that it might seem as if they exercised their throat and sides
f132
by way of sport. It is, however, the part of a pious pastor, to weep within
himself, before he calls upon others to weep:
f133
to feel tortured in silent musings, before he shows any token of displeasure;
and to keep within his own breast more grief, than he causes to others. We must,
also, take notice of Paul’s tears, which, by their abundance, shew
tenderness of heart, but it is of a more heroical character than was the
iron-hearted hardness of the Stoics.
f134
For the more tender the affections of love are, they are so much the more
praiseworthy.
The adverb
more
abundantly may be explained in a
comparative sense; and, in that case, it would be a tacit complaint — that
the Corinthians do not make an equal return in respect of affection, inasmuch as
they love but coldly one by whom they are ardently loved. I take it, however, in
a more simple way, as meaning that Paul commends his affection towards them, in
order that this assurance may soften down every thing of harshness that might be
in his words.
5.
But if any
one. Here is a third reason with
the view of alleviating the offense — that he had grief in common with
them, and that the occasion of it came from another quarter. “We
have,” says he, “been alike grieved, and another is to blame for
it.” At the same time he speaks of that person, too, somewhat mildly, when
he says, if any one — not affirming the thing, but rather leaving
it in suspense. This passage, however, is understood by some, as if Paul meant
to say: “He that has given me occasion of grief, has given offense
to you also; for you ought to have felt grieved along with me, and yet I have
been left almost to grieve alone. For I do not wish to say so absolutely —
that I may not put the blame upon
you all.” In this way the second
clause would contain a correction of the first. Chrysostom’s exposition,
however, is much more suitable; for he reads it as one continued sentence
— ”He hath not grieved me alone, but almost all of you. And
as to my saying in part, I do so in order that I may not bear too hard
upon him.”
f135
I differ from Chrysostom merely in the clause in part, for I understand
it as meaning in some measure. I am aware, that Ambrose understands it as
meaning — part of the saints, inasmuch as the Church of the Corinthians
was divided; but that is more ingenious than solid.
|
2 CORINTHIANS
2:6-11
|
|
6. Sufficient to such a man is this
punishment, which was inflicted of many.
|
6. Sufficit ei, qui talis est, correctio, quae
illi contigit a pluribus.
|
|
7. So that contrariwise ye ought rather to
forgive him, and comfort him, lest perhaps such an one should be swallowed up
with overmuch sorrow.
|
7. Ut potius e diverso debeatis condonare, et
consolari: ne forte abundantiori tristitia absorbeatur, qui eiusmodi
est.
|
|
8. Wherefore I beseech you, that ye would
confirm your love toward him.
|
8. Quamobrem obsecro vos, ut confirmetis erga
eum caritatem.
|
|
9. For to this end also did I write, that I
might know the proof of you, whether ye be obedient in all
things.
|
9. Nam in hoc etiam scripseram vobis, ut
probationem vestri cognoscerem: an ad omnia obedientes sitis.
|
|
10. To whom ye forgive any thing, I forgive
also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I
it in the person of Christ;
|
10. Cui autem condonatis, etiam ego: etenim
cui condonavi, si quid condonavi, propter vos condonavi in conspectu
Christi.
|
|
11. Lest Satan should get an advantage of us:
for we are not ignorant of his devices.
|
11. Ut ne occupemur a Satana: non enim
cogitationes eius ignoramus.
|
6.
Sufficient.
He now extends kindness even to the man who had sinned more grievously than
the others, and on whose account his anger had been kindled against them all,
inasmuch as they had connived at his crime. In his showing indulgence even to
one who was deserving of severer punishment, the Corinthians have a striking
instance to convince them, how much he disliked excessive harshness. It is true,
that he does not act this part merely for the sake of the Corinthians, but
because he was naturally of a forgiving temper; but still, in this instance of
mildness, the Corinthians could not but perceive his remarkable kindness of
disposition. In addition to this, he does not merely show himself to be
indulgent, but exhorts others to receive him into favor, in the exercise of the
same mildness.
Let us, however, consider these things a little more
minutely. He refers to the man who had defiled himself by an incestuous marriage
with his mother-in-law. As the iniquity was not to be tolerated, Paul had given
orders, that the man should be excommunicated. He had, also, severely reproved
the Corinthians, because they had so long given encouragement to that enormity
f136
by their dissimulation and patient endurance. It appears from this passage, that
he had been brought to repentance, after having been admonished by the Church.
Hence Paul gives orders, that he be forgiven, and that he be also supported by
consolation.
This passage ought to be carefully observed, as it
shows us, with what equity and clemency the discipline of the Church ought to be
regulated, in order that there may not be undue severity. There is need of
strictness, in order that the wicked may not be rendered more daring by
impunity, which is justly pronounced an allurement to vice. But on the other
hand, as there is a danger of the person, who is chastised, becoming dispirited,
moderation must be used as to this — so that the Church shall be prepared
to extend forgiveness, so soon as she is fully satisfied as to his penitence. In
this department, I find a lack of wisdom on the part of the ancient bishops; and
indeed they ought not to be excused, but on the contrary, we ought rather to
mark their error, that we may learn to avoid it. Paul is satisfied with the
repentance of the offender, that a reconciliation may take place with the
Church. They, on the other hand, by making no account of his repentance, have
issued out canons as to repentance during three years, during seven years, and
in some cases during life. By these they exclude poor unhappy men from the
fellowship of the Church. And, in this way, the offender is either alienated the
more from the Church, or
f137
is induced to practice hypocrisy. But even if the enactment were more plausible
in itself, this consideration would, in my view, be enough to condemn it —
that it is at variance with the rule of the Holy Spirit, which the Apostle here
prescribes.
7.
Lest such an one should be
swallowed up by overmuch sorrow. The end
of excommunication, so far as concerns the power of the offender, is this: that,
overpowered with a sense of his sin, he may be humbled in the sight of God and
the Church, and may solicit pardon with sincere dislike and confession of guilt.
The man who has been brought to this, is now more in need of consolation, than
of severe reproof. Hence, if you continue to deal with him harshly, it will be
— not discipline, but cruel domineering. Hence we must carefully guard
against pressing them beyond this limit.
f138
For nothing is more dangerous, than to give Satan a handle, to tempt an offender
to despair. Now we furnish Satan with arms in every instance, in which we leave
without consolation those, who are in good earnest affected with a view of their
sin.
9.
For I had written to you also for
this purpose. He anticipates an
objection, that they might bring forward. “What then did you mean, when
you were so very indignant, because we had not inflicted punishment upon him?
From being so stern a judge, to become all at once a defender — is not
this indicative of a man, that wavers between conflicting dispositions?”
f139
This idea might detract greatly from Paul’s authority; but he answers,
that he has obtained what he asked, and that he was therefore satisfied, so that
he must now give way to compassion. For, their carelessness having been
corrected, there was nothing to hinder their lifting up the man by their
clemency, when now prostrate and downcast.
f140
10.
To whom ye
forgive. That he might the more readily appease
them, he added his vote in support of the pardon extended by them.
f141
“Do not hesitate to forgive: I promise that I shall confirm whatever you
may have done, and I already subscribe your sentence of forgiveness.”
Secondly, he says that he does this for their sake; and that too,
sincerely and cordially. He had already shown how desirous he was, that the
man’s welfare should be consulted: he now declares, that he grants this
willingly to the Corinthians.
Instead of the expression in the sight of
Christ, some prefer person,
f142
because Paul in that reconciliation was in the room of Christ,
f143
and did in a manner represent his person.
f144
I am, however, more inclined to understand him as declaring, that he forgives
sincerely and without any pretence. For he is accustomed to employ this phrase
to express pure and undisguised rectitude. If, however, any one prefers the
former interpretation, it is to be observed that the
person of
Christ is interposed, because there is nothing
that ought to incline us more to the exercise of mercy.
11.
That we may not be taken
advantage of by Satan. This may be viewed as
referring to what he had said previously respecting excessive sorrow. For it is
a most wicked
f145
fraud of Satan, when depriving us of all consolation, he swallows us up, as it
were, in a gulf of despair; and such is the explanation that is given of it by
Chrysostom. I prefer, however, to view it as referring to Paul and the
Corinthians. For there was a twofold danger, that beset them from the stratagems
of Satan — in the event of their being excessively harsh and rigorous, or,
on the other hand, in case of dissension arising among them. For it very
frequently happens, that, under colour of zeal for discipline, a Pharisaical
rigour creeps in, which hurries on the miserable offender to ruin, instead of
curing him. It is rather, however, in my opinion, of the second danger
that he speaks; for if Paul had not to some extent favored the wishes of the
Corinthians, Satan would have prevailed by kindling strife among
them.
For we are not ignorant of his
devices. That is, “We know, from
being warned of it by the Lord, that one stratagem to which he carefully has
recourse is, that when he cannot ruin us by open means, he surprises us when off
our guard by making a secret attack.
f146
As, then, we are aware that he makes an attack upon us by indirect artifices,
and that he assails us by secret machinations, we must look well before us, and
carefully take heed that he may not, from some quarter, do us injury. He employs
the word devices in the sense in which the Hebrews make use of the term
hmz
(zimmah,) but in a bad sense,
f147
as meaning artful schemes and machinations, which ought not to be unknown to
believers, and will not be so, provided they give themselves up to the guidance
of God’s Spirit. In short, as God warns us, that Satan employs every means
to impose upon us, and, in addition to this, shows us by what methods he may
practice imposture upon us, it is our part to be on the alert, that he may have
not a single chink to creep through.
|
2 CORINTHIANS
2:12-17
|
|
12. Furthermore, when I came to Troas to
preach Christ’s gospel, and door was opened unto me of the
Lord,
|
12. Porro quum venissem Troadem in Evangelium
Christi; etiam ostio mihi aperto in Domino,
|
|
13. I had no rest in my spirit, because I
found not Titus my brother; but taking my leave of them, I went from thence into
Macedonia.
|
13. Non habui relaxationem spiritui meo, eo
quod non inveneram Titum fratrem meum; sed illis valedicens profectus sum in
Macedoniam.
|
|
14. Now thanks be unto God, which always
causeth us to triumph in Christ, and maketh manifest the savior of his knowledge
by us in every place.
|
14. Deo autem gratia, qui semper triumphare
nos facit in Christo; et odorem cognitionis eius manifestat per nos in omni
loco.
|
|
15. For we are unto God a sweet savior of
Christ, in them that are saved, and in them that perish.
|
15. Quia Christi suavis odor sumus Deo, in iis
qui salvi fiunt, et in iis qui pereunt.
|
|
16. To the one we are the savior of death unto
death; and to the other the savior of life unto life. And who is sufficient for
these things?
|
16. His quidem odor mortis in mortem, illis
vero odor vitae in vitam; et ad haec quis idoneus?
|
|
17. For we are not as many, which corrupt the
word of God: but as of sincerity, but as of God, in the sight of God speak we in
Christ.
|
17. Non enim sumus quemadmodum multi, adulterantes
sermonem Dei: sed tanquam ex sinceritate, tanquam ex Deo, in conspectu Dei in
Christo loquimur.
f148
|
12.
When I had come to
Troas. By now mentioning what he had
been doing in the mean time, in what places he had been, and what route he had
pursued in his journeyings, he more and more confirms what he had said
previously as to his coming to the Corinthians. He says that he had come to
Troas from Ephesus for the sake of the gospel, for he would not have proceeded
in that direction, when going into Achaia, had he not been desirous to pass
through Macedonia. As, however, he did not find Titus there, whom he had sent to
Corinth, and by whom he ought to have been informed respecting the state of that
Church, though he might have done much good there, and though he had an
opportunity presented to him, yet, he says, setting everything aside, he came to
Macedonia, desirous to see Titus. Here is an evidence of a singular degree of
attachment to the Corinthians, that he was so anxious respecting them, that he
had no
rest anywhere, even when a large
prospect of usefulness presented itself, until he had learned the state of their
affairs. Hence it appears why it was that he delayed his coming. He did not wish
to come to them until he had learned the state of their affairs. Hence it
appears, why it was that he delayed his coming. He did not wish to come to them,
until he had first had a conversation with Titus. He afterwards learned from the
report brought him by Titus, that matters were at that time not yet ripe for his
coming to them. Hence it is evident, that Paul loved the Corinthians so much,
that he accommodated all his journeyings and long circuits to their welfare, and
that he had accordingly come to them later than he had promised — not from
having, in forgetfulness of his promise, rashly changed his plan, or from having
been carried away by some degree of fickleness,
(<470117>2
Corinthians 1:17,) but because delay was more profitable for
them.
A door also having been opened to
me. We have spoken of this metaphor when
commenting on the last chapter of the First Epistle.
(<461609>1
Corinthians 16:9.) Its meaning is, that an opportunity of promoting the gospel
had presented itself.
f149
For as an opportunity of entering is furnished when the
door is
opened, so the servants of the Lord make
advances when an opportunity is presented. The door is shut, when no
prospect of usefulness is held out. Now as, on the door being shut, it becomes
us to enter upon a new course, rather than by farther efforts to weary ourselves
to no purpose by useless labor, so where an opportunity presents itself of
edifying, let us consider that by the hand of God a door is opened to us for
introducing Christ there, and let us not withhold compliance with so kind an
indication from God.
f150
It may seem, however, as if Paul had erred in this
— that disregarding, or at least leaving unimproved, an opportunity that
was placed within his reach, he betook himself to Macedonia. “Ought he not
rather to have applied himself to the work that he had in hand, than, after
making little more than a commencement, break away all on a sudden in another
direction?” We have also observed already, that the
opening of a
door is an evidence of a divine call,
and this is undoubtedly true. I answer, that, as Paul was not by any means
restricted to one Church, but was bound to many at the same time, it was not his
duty, in consequence of the present aspect of one of them, to leave off concern
as to the others. Farther, the more connection he had with the Corinthian
Church, it was his duty to be so much the more inclined to aid it; for we must
consider it to be reasonable, that a Church, which he had founded by his
ministry, should be regarded by him with a singular affection
f151
— just as at this day it is our duty, indeed, to promote the welfare of
the whole Church, and to be concerned for the entire body of it; and yet, every
one has, nevertheless, a closer and holier connection with his own Church, to
whose interests he is more particularly devoted. Matters were in an unhappy
state at Corinth, so that Paul was in no ordinary degree anxious as to the
issue. It is not, therefore, to be wondered, if, under the influence of this
motive, he left unimproved an opportunity that in other circumstances was not to
be neglected; as it was not in his power to occupy every post of duty at one and
the same time. It is not, however, at all likely that he left Troas, till he had
first introduced some one in his place to improve the opening that had occurred.
f152
14.
But thanks be to
God. Here he again glories in the
success of his ministry, and shows that he had been far from idle in the various
places he had visited; but that he may do this in no invidious way, he sets out
with a thanksgiving, which we shall find him afterwards repeating. Now he does
not, in a spirit of ambition, extol his own actions, that his name may be held
in renown, nor does he, in mere pretense, give thanks to God in the manner of
the Pharisee, while lifted up, in the mean time, with pride and arrogance.
(<421811>Luke
18:11.) Instead of this, he desires from his heart, that whatever is worthy of
praise, be recognised as the work of God alone, that his power alone may be
extolled. Farther, he recounts his own praises with a view to the advantage of
the Corinthians, that, on hearing that he had served the Lord with so much fruit
in other places, they may not allow his labor to be unproductive among
themselves, and may learn to respect his ministry, which God everywhere rendered
so glorious and fruitful. For what God so illustriously honors, it is criminal
to despise, or lightly esteem. Nothing was more injurious to the Corinthians,
than to have an unfavorable view of Paul’s Apostleship and doctrine:
nothing, on the other hand, was more advantageous, than to hold both in esteem.
Now he had begun to be held in contempt by many, and hence, it was not his duty
to be silent. In addition to this, he sets this holy boasting in opposition to
the revilings of the wicked.
Who causeth us to
triumph. If you render the word
literally, it will be, Qui nos triumphat —
Who triumpheth over
us.
f153
Paul, however, means something different from what this form of expression
denotes among the Latins.
f154
For captives are said to be triumphed over, when, by way of disgrace,
they are bound with chains and dragged before the chariot of the conqueror.
Paul’s meaning, on the other hand, is, that he was also a sharer in the
triumph enjoyed by God, because it had been gained by his instrumentality, just
as the lieutenants accompanied on horseback the chariot of the chief general, as
sharers in the honor.
f155
As, accordingly, all the ministers of the gospel fight under God’s
auspices, so they also procure for him the victory and the honor of the
triumph;
f156
but, at the same time, he honors each of them with a share of the
triumph,
according to the station assigned him in the army, and proportioned to the
exertions made by him. Thus they enjoy, as it were, a
triumph,
but it is God’s rather than theirs.
f157
He adds,
in
Christ, in whose person God himself
triumphs,
inasmuch as he has conferred upon him all the glory of empire. Should any
one prefer to render it thus: “Who triumphs by means of us,” even in
that way a sufficiently consistent meaning will be made out.
The odor of his
knowledge. The
triumph
consisted in this, that God, through his instrumentality, wrought powerfully
and gloriously, perfuming the world with the health-giving odor of his
grace, while, by means of his doctrine, he brought some to the knowledge of
Christ. He carries out, however, the metaphor of odor, by which he
expresses both the delectable sweetness of the gospel, and its power and
efficacy for inspiring life. In the mean time, Paul instructs them, that his
preaching is so far from being saviorless, that it quickens souls by its very
odor. Let us, however, learn from this, that those alone make right
proficiency in the gospel, who, by the sweet fragrance of Christ, are stirred up
to desire him, so as to bid farewell to the allurements of the
world.
He
says in every
place, intimating by these words, that
he went to no place in which he did not gain some fruit, and that, wherever he
went, there was to be seen some reward of his labor. The Corinthians were aware,
in how many places he had previously sowed the seed of Christ’s gospel. He
now says, that the last corresponded with the first.
f158
15.
A sweet odor of
Christ. The metaphor which he had
applied to the knowledge of Christ, he now transfers to the persons of the
Apostles, but it is for the same reason. For as they are called the light of
the world,
(<400514>Matthew
5:14,) because they enlighten men by holding forth the torch of the gospel, and
not as if they shone forth upon them with their own lustre; so they have the
name of odor, not as if they emitted any fragrance of themselves, but
because the doctrine which they bring is odoriferous, so that it can imbue the
whole world with its delectable fragrance.
f159
It is certain, however, that this commendation is applicable to all the
ministers of the gospel, because wherever there is a pure and unvarnished
proclamation of the gospel, there will be found there the influence of
that odor, of which Paul here speaks. At the same time, there is no
doubt, that he speaks particularly of himself, and those that were like him,
turning to his own commendation what slanderers imputed to him as a fault. For
his being opposed by many, and exposed to the hatred of many, was the reason why
they despised him. He, accordingly, replies, that faithful and upright ministers
of the gospel have a sweet odor before God, not merely when they quicken souls
by a wholesome savior, but also, when they bring destruction to unbelievers.
Hence the gospel ought not to be less esteemed on that account. “Both
odors,” says he, “are grateful to God — that by which the
elect are refreshed unto salvation, and that from which the wicked receive a
deadly shock.”
Here we have a remarkable passage, by which we are
taught, that, whatever may be the issue of our preaching, it is,
notwithstanding, well-pleasing to God, if the Gospel is preached, and our
service will be acceptable to him; and also, that it does not detract in any
degree from the dignity of the Gospel, that it does not do good to all; for God
is glorified even in this, that the Gospel becomes an occasion of ruin to the
wicked, nay, it must turn out so. If, however, this is a sweet odor to
God, it ought to be so to us also, or in other words, it does not become us to
be offended, if the preaching of the Gospel is not salutary to all; but on the
contrary, let us reckon, that it is quite enough, if it advance the glory of God
by bringing just condemnation upon the wicked. If, however, the heralds of the
Gospel are in bad odor in the world, because their success does not in all
respects come up to their desires, they have this choice consolation, that they
waft to God the perfume of a sweet fragrance, and what is to the world an
offensive smell, is a sweet odor to God and angels.
f160
The term odor is very emphatic. “Such is
the influence of the Gospel in both respects, that it either quickens or kills,
not merely by its taste, but by its very smell. Whatever it may be, it is never
preached in vain, but has invariably an effect, either for life, or for
death.”
f161
But it is asked, how this accords with the nature of the Gospel, which we shall
find him, a little afterwards, calling the ministry of life?
(<470306>2
Corinthians 3:6.) The answer is easy: The Gospel is preached for salvation: this
is what properly belongs to it; but believers alone are partakers of that
salvation. In the mean time, its being an occasion of condemnation to
unbelievers — that arises from their own fault. Thus
Christ came not into the
world to condemn the
world,
(<430317>John
3:17,)
for what need was there of this, inasmuch as without
him we are all condemned? Yet he sends his apostles to bind, as well as
to loose, and to retain sins, as well as remit them.
(<401818>Matthew
18:18;
<432023>John
20:23.) He is the light of the world,
(<430812>John
8:12,) but he blinds unbelievers.
(<430939>John
9:39.) He is a Rock, for a foundation, but he is also to many a stone of
stumbling.
f162
(<230814>Isaiah
8:14.) We must always, therefore, distinguish between the proper office of the
Gospel,
f163
and the accidental one (so to speak) which must be imputed to the depravity of
mankind, to which it is owing, that life to them is turned into
death.
16.
And who is sufficient for these
things? This exclamation is thought by
some
f164
to be introduced by way of guarding against arrogance, for he confesses, that to
discharge the office of a good Apostle
f165
to Christ is a thing that exceeds all human power, and thus he ascribes the
praise to God. Others think, that he takes notice of the small number of good
ministers. I am of opinion, that there is an implied contrast that is shortly
afterwards expressed. “Profession, it is true, is common, and many
confidently boast; but to have the reality, is indicative of a rare and
distinguished excellence.
f166
I claim nothing for myself, but what will be discovered to be in me, if trial is
made.” Accordingly, as those, who hold in common the office of instructor,
claim to themselves indiscriminately the title, Paul, by claiming to himself a
peculiar excellence, separates himself from the herd of those, who had little or
no experience of the influence of the Spirit.
17.
For we are
not. He now contrasts himself more
openly with the false apostles, and that by way of amplifying, and at the same
time, with the view of excluding them from the praise that he had claimed to
himself. “It is on good grounds,” says he, “that I speak in
honorable terms of my apostleship, for I am not afraid of being convicted of
vanity, if proof is demanded. But many on false grounds arrogate the same thing
to themselves, who will be found to have nothing in common with me. For they
adulterate the word of the
Lord, which I dispense with the greatest
faithfulness and sincerity for the edification of the Church.” I do not
think it likely, however, that those, who are here reproved, preached openly
wicked or false doctrines; but am rather of opinion, that they corrupted the
right use of doctrine, for the sake either of gain or of ambition, so as utterly
to deprive it of energy. This he terms adulterating. Erasmus prefers to
render it — cauponari — huckstering.
f167
The Greek word
kaphleu>ein,
is taken from retailers, or tavern-keepers, who are accustomed to adulterate
their commodities, that they may fetch a higher price. I do not know whether the
word cauponari is used in that sense among the Latins.
f168
It is, indeed, certain from the corresponding clause,
that Paul intended to express here — corruption of doctrine — not as
though they had revolted from the truth, but because they presented it under
disguise, and not in its genuine purity. For the doctrine of God is corrupted in
two ways. It is corrupted in a direct way, when it is mixed up with
falsehood and lies, so as to be no longer the pure and genuine doctrine of God,
but is falsely commended under that title. It is corrupted indirectly,
when, although retaining its purity, it is turned hither and thither to
please men, and is disfigured by unseemly disguises, by way of hunting after
favor. Thus there will be found some, in whose doctrine there will be no impiety
detected, but as they hunt after the applauses of the world by making a display
of their acuteness and eloquence, or are ambitious of some place, or gape for
filthy lucre,
(<540308>1
Timothy 3:8,) or are desirous by some means or other to rise, they,
nevertheless, corrupt the doctrine itself by wrongfully abusing it, or making it
subservient to their depraved inclinations. I am, therefore, inclined to retain
the word adulterate, as it expresses better what ordinarily happens in
the case of all that play with the sacred word of God, as with a ball, and
transform it according to their own convenience.
f169
For it must necessarily be, that they degenerate from the truth, and preach a
sort of artificial and spurious Gospel.
But as of
sincerity. The word as here is
superfluous, as in many other places.
f170
In contrast with the corruption that he had made mention of, he makes use,
first of all, of the term
sincerity,
which may be taken as referring to the manner of preaching, as well as to
the disposition of the mind. I approve rather of the latter. Secondly, he
places in contrast with it a faithful and conscientious dispensation of it,
inasmuch as he faithfully delivers to the Church from hand to hand,
f171
as they say, the Gospel which God had committed to him, and had given him in
charge. Thirdly, he subjoins to this a regard to the Divine presence. For
whoever has the three following things, is in no danger of forming the purpose
of corrupting the word of God. The first is — that we be actuated
by a true zeal for God. The second is — that we bear in mind that
it is his business that we are transacting, and bring forward nothing but what
has come from him. The third is — that we consider, that we do
nothing of which he is not the witness and spectator, and thus learn to refer
every thing to his judgment.
In
Christ means according to Christ.
For the rendering of Erasmus, By Christ, is foreign to Paul’s
intention.
f172
CHAPTER 3
|
2 CORINTHIANS
3:1-3
|
|
1. Do we begin again to commend ourselves? or
need we, as some others, epistles of commendation to you, or letters of
commendation from you?
|
1. Incipimus rursum nos ipsos commendare?
numquid, sicuti quidam, commendaticiis epistolis opus habemus ad vos? aut
commendaticiis a vobis?
|
|
2. Ye are our epistle written in our hearts,
known and read of all men:
|
2. Epistola nostra vos estis, scripta in
cordibus nostris, quae cognoscitur et legitur ab omnibus
hominibus.
|
|
3. Forasmuch as ye are manifestly declared to
be the epistle of Christ ministered by us, written not with ink, but with the
Spirit of the living God; not in tables of stone, but in fleshly tables of the
heart.
|
3. Dum palam fit, vos esse Epistolam Christi,
subministratam a nobis, scriptam non atramento, sed Spiritu Dei vivi: non in
tabulis lapideis, sed in tabulis cordis carneis.
f173
|
1.
Do we
begin. It appears that this objection
also was brought forward against him — that he was excessively fond of
publishing his own exploits, and brought against him, too, by those who were
grieved to find that the fame, which they were eagerly desirous to obtain, was
effectually obstructed in consequence of his superior excellence. They had
already, in my opinion, found fault with the former Epistle, on this ground,
that he indulged immoderately in commendations of himself. To
commend
here means to boast foolishly and beyond measure, or at least to recount
one’s own praises in a spirit of ambition. Paul’s calumniators had a
plausible pretext — that it is a disgusting
f174
and odious thing in itself for one to be the trumpeter of his own praises. Paul,
however, had an excuse on the ground of necessity, inasmuch as he
gloried, only because he was shut up to it. His design also raised him above all
calumny, as he had nothing in view but that the honor of his apostleship might
remain unimpaired for the edification of the Church; for had not Christ’s
honor been infringed upon, he would readily have allowed to pass unnoticed what
tended to detract from his own reputation. Besides, he saw that it was very much
against the Corinthians, that his authority was lessened among them. In the
first place, therefore, he brings forward their calumny, letting them know that
he is not altogether ignorant as to the kind of talk, that was current among
them.
Have we
need? The answer is suited (to use a common
expression) to the person rather than to the thing, though we shall find him
afterwards saying as much as was required in reference to the thing itself. At
present, however, he reproves their malignity, inasmuch as they were displeased,
if he at any time reluctantly, nay even when they themselves constrained him,
made mention of the grace that God had bestowed upon him, while they were
themselves begging in all quarters for epistles, that were stuffed entirely with
flattering commendations. He says that he has no need of commendation in words,
while he is abundantly commended by his deeds. On the other hand, he convicts
them of a greedy desire for glory, inasmuch as they endeavored to acquire favor
through the suffrages of men.
f175
In this manner, he gracefully and appropriately repels their calumny. We must
not, however, infer from this, that it is absolutely and in itself wrong to
receive recommendations,
f176
provided you make use of them for a good purpose. For Paul himself recommends
many; and this he would not have done had it been unlawful. Two things, however,
are required here — first, that it be not a recommendation that is
elicited by flattery, but an altogether unbiassed testimony;
f177
and secondly, that it be not given for the purpose of procuring
advancement for the individual, but simply that it may be the means of promoting
the advancement of Christ’s kingdom. For this reason, I have observed,
that Paul has an eye to those who had assailed him with
calumnies.
2.
Ye are our
Epistle. There is no little ingenuity in his
making his own glory hinge upon the welfare of the Corinthians. “So long
as you shall remain Christians, I shall have recommendation enough. For your
faith speaks my praise, as being the seal of my apostleship.”
(<460902>1
Corinthians 9:2.)
When he says —
written in our
hearts, this may be understood in reference to
Silvanus and Timotheus, and in that case the meaning will be: “We are not
contented with this praise, that we derive from the thing itself. The
recommendations, that others have, fly about before the eyes of men, but this,
that we have, has its seat in men’s consciences.” It may also
be viewed as referring in part to the Corinthians, in this sense: “Those
that obtain recommendations by dint of entreaty, have not in the conscience what
they carry about written upon paper, and those that recommend others often do so
rather by way of favor than from judgment. We, on the other hand, have the
testimony of our apostleship, on this side and on that, engraven on men’s
hearts.”
Which is known and
read. It might also be read —
”Which is known and acknowledged,” owing to the ambiguity of
the word
ajnaginwskesai,
f178
and I do not know but that the latter might be more suitable. I was unwilling,
however, to depart from the common rendering, when not constrained to do so.
Only let the reader have this brought before his view, that he may consider
which of the two renderings is the preferable one. If we render it
acknowledged, there will be an implied contrast between an epistle that
is sure and of unquestionable authority, and such as are counterfeit.
f179
And, unquestionably, what immediately follows, is rather on the side of the
latter rendering, for he brings forward the Epistle of Christ, in
contrast with those that are forged and pretended.
3.
Ye are the Epistle of
Christ. Pursuing the metaphor, he says
that the Epistle of which he speaks was written by Christ, inasmuch as the faith
of the Corinthians was his work. He says that it was
ministered
by him, as if meaning by this, that he had been in the place of ink and pen.
In fine, he makes Christ the author and himself the instrument, that
calumniators may understand, that it is with Christ that they have to do, if
they continue to speak against him
f180
with malignity. What follows is intended to increase the authority of that
Epistle.
The second clause,
f181
however, has already a reference to the comparison that is afterwards drawn
between the law and the gospel. For he takes occasion from this shortly
afterwards, as we shall see, to enter upon a comparison of this nature. The
antitheses here employed —
ink
and
Spirit,
stones
and
heart
— give no small degree of weight to his statements, by way of
amplification. For in drawing a contrast between
ink
and the Spirit of
God, and between
stones
and
heart,
he expresses more than if he had simply made mention of the
Spirit
and the
heart, without drawing any
comparison.
Not on tables of
stone. He alludes to the promise that is
recorded in
<243131>Jeremiah
31:31, and
<263726>Ezekiel
37:26, concerning the grace of the New Testament.
I will make, says he, a new covenant
with them, not such as I had made with their fathers; but I will write my laws
upon their hearts, and engrave them on their inward parts. Farther, I will take
away the stony heart from the midst of thee, and will give thee a heart of
flesh, that thou mayest walk in my
precepts.
(<263626>Ezekiel
36:26, 27.)
Paul says, that this blessing was accomplished
through means of his preaching. Hence it abundantly appears, that he is a
faithful minister of the New Covenant — which is a legitimate testimony in
favor of his apostleship. The epithet fleshly is not taken here in a bad
sense, but means soft and flexible,
f182
as it is contrasted with stony, that is, hard and stubborn, as is the
heart of man by nature, until it has been subdued by the Spirit of God.
f183
|
2 CORINTHIANS
3:4-11
|
|
4. And such trust have we through Christ to
God-ward:
|
4. Fiduciam autem eiusmodi per Christum
habemus erga Deum:
|
|
5. Not that we are sufficient of ourselves to
think any thing as of ourselves; but our sufficiency is of God.
|
5. Non quod idonei simus ex nobis ad
cogitandum quicquam, tanquam ex nobis: sed facultas nostra ex Deo
est.
|
|
6. Who also hath made us able ministers of the
new testament; not of the letter, but of the spirit: for the letter killeth, but
the spirit giveth life.
|
6. Qui nos fecit idoneos ministros Novi
testamenti,
f184
non literae, sed Spiritus: nam litera quidem occidit: Spiritus autem
vivificat.
|
|
7. But if the ministration of death, written
and engraven in stones, was glorious, so that the children of Israel could not
stedfastly behold the face of Moses for the glory of his countenance; which
glory was to be done away:
|
7. Quodsi ministerium mortis in literis
insculptum in lapidibus fuit in gloria, ita ut non possent intueri filii Israel
in faciem Mosis propter gloriam vultus eius, quae aboletur:
|
|
8. How shall not the ministration of the
Spirit be rather glorious?
|
8. Quomodo non magis ministerium Spiritus erit
in gloria?
|
|
9. For if the ministration of condemnation be
glory, much more doth the ministration of righteousness exceed in
glory.
|
9. Si enim ministerium damnationis, gloria:
quomodo non magis abundet (vel, excellat) ministerium iustitiae in
gloria?
|
|
10. For even that which was made glorious, had
no glory in this respect, by reason of the glory that
excelleth.
|
10. Etenim quod glorificatum fuit, in hac
parte, non fuit glorificatum propter antecellentem gloriam.
|
|
11. For if that which is done away was
glorious, much more that which remaineth is glorious.
|
11. Si enim quod aboletur, per gloriam: multo
magis quod manet, erit in gloria.
|
4.
And such
confidence. As it was a magnificent
commendation, that Paul had pronounced to the honor of himself and his
Apostleship, lest he should seem to speak of himself more confidently than was
befitting, he transfers the entire glory to God, from whom he acknowledges that
he has received everything that he has. “By this boasting,” says he,
“I extol God rather than myself, by whose grace I am what I am.”
(<461510>1
Corinthians 15:10.) He adds, as he is accustomed to do by Christ, because
he is, as it were, the channel, through which all God’s benefits flow
forth to us.
5.
Not that we are
competent.
f185
When he thus disclaims all merit, it is not as if he abased himself in merely
pretended modesty, but instead of this, he speaks what he truly thinks. Now we
see, that he leaves man nothing. For the smallest part, in a manner, of a good
work is thought. In other words,
f186
it has neither the first part of the praise, nor the second; and
yet he does not allow us even this. As it is less
to think
than to will, how foolish a part do
those act, who arrogate to themselves a right will, when Paul does not
leave them so much as the power of thinking aught!
f187
Papists have been misled by the term
sufficiency,
that is made use of by the Old Interpreter.
f188
For they think to get off by acknowledging that man is not qualified to form
good purposes, while in the mean time they ascribe to him a right apprehension
of the mind, which, with some assistance from God, may effect something of
itself. Paul, on the other hand, declares that man is in want, not merely of
sufficiency of
himself,
(aujta>rkeian,)
but also of competency
(iJkano>thta,)
f189
which would be equivalent to idoneitas (fitness), if such a term were in
use among the Latins. He could not, therefore, more effectually strip man bare
of every thing good.
f190
6.
Who hath made us
competent.
f191
He had acknowledged himself to be altogether useless. Now he declares, that, by
the grace of God, he has been qualified
f192
for an office, for which he was previously unqualified. From this we infer its
magnitude and difficulty, as it can be undertaken by no one, that has not been
previously prepared and fashioned for it by God. It is the Apostle’s
intention, also, to extol the dignity of the gospel. There is, at the same time,
no doubt, that he indirectly exposes the poverty of those, who boasted in lofty
terms of their endowments, while they were not furnished with so much as a
single drop of heavenly grace.
Not of the letter but of the
spirit. He now follows out the
comparison between the law and the gospel, which he had previously touched upon.
It is uncertain, however, whether he was led into this discussion, from seeing,
that there were at Corinth certain perverse
f193
devotees of the law, or whether he took occasion from something else to enter
upon it. For my part, as I see no evidence, that the false apostles had there
confounded the law and the gospel, I am rather of opinion, that, as he had to do
with lifeless declaimers, who endeavored to obtain applause through mere
prating,
f194
and as he saw, that the ears of the Corinthians were captivated with such
glitter, he was desirous to show them what was the chief excellence of the
gospel, and what was the chief praise of its ministers. Now this he makes to
consist in the efficacy of the Spirit. A comparison between the law and the
gospel was fitted in no ordinary degree to show this. This appears to me to be
the reason why he came to enter upon it.
There is, however, no doubt, that by the term
letter,
he means the Old Testament, as by the term
spirit
he means the gospel; for, after having called himself a
minister of the New
Testament, he immediately adds, by way
of exposition, that he is a minister of the spirit, and contrasts the
letter
with the
spirit.
We must now enquire into the reason of this designation. The exposition
contrived by Origen has got into general circulation — that by the
letter
we ought to understand the grammatical and genuine meaning of Scripture, or
the literal sense, (as they call it,) and that by the
spirit
is meant the allegorical meaning, which is commonly reckoned to be the
spiritual meaning. Accordingly, during several centuries, nothing was
more commonly said, or more generally received, than this — that Paul here
furnishes us with a key for expounding Scripture by allegories, while nothing is
farther from his intention. For by the term
letter
he means outward preaching, of such a kind as does not reach the heart; and,
on the other hand, by
spirit
he means living doctrine, of such a nature as worketh effectually
(<520213>1
Thessalonians 2:13)on the minds of men,
f195
through the grace of the Spirit. By the term
letter,
therefore, is meant literal preaching — that is, dead
and ineffectual, perceived only by the ear. By the term
spirit,
on the other hand, is meant spiritual doctrine, that is, what is not
merely uttered with the mouth, but effectually makes its way to the souls of men
with a lively feeling. For Paul had an eye to the passage in Jeremiah, that I
quoted a little ago,
(<243131>Jeremiah
31:31,) where the Lord says, that his law had been proclaimed merely with the
mouth, and that it had, therefore, been of short duration, because the people
did not embrace it in their heart, and he promises the Spirit of regeneration
under the reign of Christ, to write his gospel, that is, the new covenant, upon
their hearts. Paul now makes it his boast, that the accomplishment of that
prophecy is to be seen in his preaching, that the Corinthians may perceive, how
worthless is the loquacity of those vain boasters, who make incessant noise
f196
while devoid of the efficacy of the Spirit.
It is asked, however, whether God, under the Old
Testament, merely sounded forth in the way of an external voice, and did not
also speak inwardly to the hearts of the pious by his Spirit. I answer in the
first place, that Paul here takes into view what belonged peculiarly to
the law; for although God then wrought by his Spirit, yet that did not take its
rise from the ministry of Moses, but from the grace of Christ, as it is said in
<430117>John
1:17 —
The law was given by
Moses;
but grace and truth came by
Jesus Christ.
True, indeed, the grace of God did not, during all
that time, lie dormant, but it is enough that it was not a benefit that belonged
to the law.
f197
For Moses had discharged his office, when he had delivered to the people the
doctrine of life, adding threatenings and promises. For this reason he gives to
the law the name of the letter, because it is in itself a dead preaching;
but the gospel he calls spirit, because the ministry of the gospel is
living, nay, lifegiving.
I answer secondly, that these things are not
affirmed absolutely in reference either to the law or to the gospel, but in
respect of the contrast between the one and the other; for even the gospel is
not always
spirit.
When, however, we come to compare the two, it is truly and properly
affirmed, that the nature of the law is to teach men literally, in such a
way that it does not reach farther than the ear; and that, on the other hand,
the nature of the gospel is to teach spiritually, because it is the
instrument of Christ’s grace. This depends on the appointment of God, who
has seen it meet to manifest the efficacy of his Spirit more clearly in the
gospel than in the law, for it is his work exclusively to teach effectually the
minds of men.
When Paul, however, calls himself a
Minister of the
Spirit, he does not mean by this, that
the grace of the Holy Spirit and his influence, were tied to his preaching, so
that he could, whenever he pleased, breathe forth the Spirit along with the
utterance of the voice. He simply means, that Christ blessed his ministry, and
thus accomplished what was predicted respecting the gospel. It is one thing for
Christ to connect his influence with a man’s doctrine.
f198
and quite another for the man’s doctrine
f199
to have such efficacy of itself. We are, then, Ministers of the Spirit,
not as if we held him inclosed within us, or as it were captive — not
as if we could at our pleasure confer his grace upon all, or upon whom we
pleased — but because Christ, through our instrumentality, illuminates the
minds of men, renews their hearts, and, in short, regenerates them wholly.
f200
It is in consequence of there being such a connection and bond of union between
Christ’s grace and man’s effort, that in many cases that is
ascribed to the minister which belongs exclusively to the Lord. For in that case
it is not the mere individual that is looked to, but the entire dispensation of
the gospel, which consists, on the one hand, in the secret influence of Christ,
and, on the other, in man’s outward efforts.
For the letter
killeth. This passage was mistakingly
perverted, first by Origen, and afterwards by others, to a spurious
signification. From this arose a very pernicious error — that of imagining
that the perusal of Scripture would be not merely useless, but even injurious,
f201
unless it were drawn out into allegories. This error was the source of many
evils. For there was not merely a liberty allowed of adulterating the genuine
meaning of Scripture,
f202
but the more of audacity any one had in this manner of acting, so much the more
eminent an interpreter of Scripture was he accounted. Thus many of the ancients
recklessly played with the sacred word of God,
f203
as if it had been a ball to be tossed to and fro. In consequence of this, too,
heretics had it more in their power to trouble the Church; for as it had become
general practice to make any passage whatever
f204
mean anything that one might choose, there was no frenzy so absurd or monstrous,
as not to admit of being brought forward under some pretext of allegory. Even
good men themselves were carried headlong, so as to contrive very many mistaken
opinions, led astray through a fondness for allegory.
The meaning of this passage, however, is as follows
— that, if the word of God is simply uttered with the mouth, it is an
occasion of death, and that it is lifegiving, only when it is received
with the heart. The terms
letter
and
spirit,
therefore, do not refer to the exposition of the word, but to its influence
and fruit. Why it is that the doctrine merely strikes upon the ear, without
reaching the heart, we shall see presently.
7.
But if the ministry of
death. He now sets forth the dignity of
the gospel by this argument — that God conferred distinguished honor upon
the law, which, nevertheless, is nothing in comparison with the gospel. The law
was rendered illustrious by many miracles. Paul, however, touches here upon one
of them merely — that the face of Moses shone with such splendor as
dazzled the eyes of all. That splendour was a token of the glory of the law. He
now draws an argument from the less to the greater — that it is befitting,
that the glory of the gospel should shine forth with greater lustre, inasmuch as
it is greatly superior to the law.
In the first place, he calls the law the
ministry of
death. Secondly, he says, that the
doctrine of it was written in letters, and with ink. Thirdly, that it was
engraven on
stones. Fourthly, that it was not of
perpetual duration; but, instead of this, its condition was temporary and
fading. And, fifthly, he calls it the ministry of condemnation. To
render the antitheses complete, it would have been necessary for him to employ
as many corresponding clauses in reference to the gospel; but, he has merely
spoken of it as being the ministry of the Spirit, and
of
righteousness, and as enduring for ever.
If you examine the words, the correspondence is not complete, but so far
as the matter itself is concerned, what is expressed is sufficient.
f205
For he had said that the Spirit
giveth life, and farther, that
men’s hearts served instead of
stones,
and
disposition,
in the place of
ink.
Let us now briefly examine those attributes of the
law and the gospel. Let us, however, bear in mind, that he is not speaking of
the whole of the doctrine that is contained in the law and the Prophets; and
farther, that he is not treating of what happened to the fathers under the Old
Testament, but merely notices what belongs peculiarly to the ministry of Moses.
The law was engraven on
stones, and hence it was a literal
doctrine. This defect of the law required to be corrected by the gospel, because
it could not but be brittle, so long as it was merely engraven on tables of
stone. The gospel, therefore, is a holy and inviolable covenant, because it was
contracted by the Spirit of God, acting as security. From this, too, it follows,
that the law was the ministry of
condemnation and of
death;
for when men are instructed as to their duty, and hear it declared, that all
who do not render satisfaction to the justice of God are cursed,
(<052726>Deuteronomy
27:26,) they are convicted, as under sentence of sin and death. From the law,
therefore, they derive nothing but a condemnation of this nature, because God
there demands what is due to him, and at the same time confers no power to
perform it. The gospel, on the other hand, by which men are regenerated, and are
reconciled to God, through the free remission of their sins, is the ministry of
righteousness, and, consequently, of life also.
Here, however, a question arises: As the gospel is
the odor of death unto death to some,
(<470216>2
Corinthians 2:16,) and as Christ is a rock of offense, and a stone of
stumbling set for the ruin of many,
f206
(<420234>Luke
2:34;
<600208>1
Peter 2:8,) why does he represent, as belonging exclusively to the law, what is
common to both? Should you reply, that it happens accidentally that the gospel
is the source of death, and, accordingly, it the occasion of it rather than the
cause, inasmuch as it is in its own nature salutary to all, the difficulty will
still remain unsolved; for the same answer might be returned with truth in
reference to the law. For we hear what Moses called the people to bear witness
to — that he had set before them life and death.
(<053015>Deuteronomy
30:15.) We hear what Paul himself says in
<450710>Romans
7:10 — that the law has turned out to our ruin, not through any fault
attaching to it, but in consequence of our wickedness. Hence, as the entailing
of condemnation upon men is a thing that happens alike to the law and the
gospel, the difficulty still remains.
My answer is this — that there is,
notwithstanding of this, a great difference between them; for although the
gospel is an occasion of condemnation to many, it is nevertheless, on good
grounds, reckoned the doctrine of life, because it is the instrument of
regeneration, and offers to us a free reconciliation with God. The law, on the
other hand, as it simply prescribes the rule of a good life, does not renew
men’s hearts to the obedience of righteousness, and denounces everlasting
death upon transgressors, can do nothing but condemn.
f207
Or if you prefer it in another way, the office of the law is to show us the
disease, in such a way as to show us, at the same time, no hope of cure: the
office of the gospel is, to bring a remedy to those that were past hope. For as
the law leaves man to himself, it condemns him, of necessity, to death; while
the gospel, bringing him to Christ, opens the gate of life. Thus, in one word,
we find that it is an accidental property of the law, that is perpetual and
inseparable, that it killeth; for as the Apostle says elsewhere,
(<480310>Galatians
3:10,)
All that remain under the
law are subject to the curse.
It does, not, on the other hand, invariably happen to
the gospel, that it kills, for in it is
revealed the
righteousness of God from faith to faith, and therefore it is the power of God
unto salvation to every one that believeth.
(<450117>Romans
1:17,18.)
f208
It remains, that we consider the last of the
properties that are ascribed. The Apostle says, that the law was but for a time,
and required to be abolished, but that the gospel, on the other hand, remains
for ever. There are various reasons why the ministry of Moses is pronounced
transient, for it was necessary that the shadows should vanish at the coming of
Christ, and that statement —
The law and the Prophets
were until John
—
(<401113>Matthew
11:13)
— applies to more than the mere shadows. For it
intimates, that Christ has put an end to the ministry of Moses, which was
peculiar to him, and is distinguished from the gospel. Finally, the Lord
declares by Jeremiah, that the weakness of the Old Testament arose from this
— that it was not engraven on men’s hearts.
(<243132>Jeremiah
31:32,33.) For my part, I understand that abolition of the law, of which mention
is here made, as referring to the whole of the Old Testament, in so far as it is
opposed to the gospel, so that it corresponds with the statement — The
law and the Prophets were until John. For the context requires this. For
Paul is not reasoning here as to mere ceremonies, but shows how much more
powerfully the Spirit of God exercises his power in the gospel, than of old
under the law.
So that they could not
look. He seems to have had it in view to
reprove, indirectly, the arrogance of those, who despised the gospel as a thing
that was excessively mean,
f209
so that they could scarcely deign to give it a direct look. “So
great,” says he, “was the splendor of the law, that the Jews could
not endure it. What, then, must we think of the gospel, the dignity of which is
as much superior to that of the law, as Christ is more excellent than
Moses?”
10.
What was rendered
glorious. This is not a correction of
what goes before, but rather a confirmation; for he means that the glory of the
law is extinguished when the gospel comes forth. As the moon and stars, though
in themselves they are not merely luminous, but diffuse their light over the
whole earth, do, nevertheless, disappear before the brightness of the sun; so,
however glorious the law was in itself, it has, nevertheless, no glory in
comparison with the excellence of the gospel. Hence it follows, that we cannot
sufficiently prize, or hold in sufficient esteem the glory of Christ, which
shines forth in the gospel, like the splendor of the sun when beaming forth; and
that the gospel is foolishly handled, nay more, is shamefully profaned, where
the power and majesty of the Spirit do not come forth to view, so as to draw up
men’s minds and hearts heavenward.
|
2 CORINTHIANS
3:12-18
|
|
12. Seeing then that we have such hope, we use
great plainness of speech:
|
12. Habentes igitur hanc spem, multa fiducia
(vel, libertate) utimur.
|
|
13. And not as Moses, which put a vail over
his face, that the children of Israel could not steadfastly look to the end of
that which is abolished:
|
13. Et non quemadmodum Moses
(<023433>Exodus
34:33-35) ponebat velamen ante faciem suam, ut non intuerentur filii Israel in
finem eius quod aboletur.
f210
|
|
14. But their minds were blinded: for until
this day remaineth the same vail untaken away in the reading of the old
testament; which vail is done away in Christ.
|
14. Sed excœcati sunt
f211
sensus eorum: nam usque in hune diem velamen illud in lectione Veteris
Testamenti
f212
manet: nec tollitur, eo quod aboletur per Christum.
f213
|
|
15. But even unto this day, when Moses is
read, the vail is upon their heart.
|
15. Sed usque in hodiernum diem, quum legitur
Moses, velamen eorum cordibus impositum est.
|
|
16. Nevertheless, when it shall turn to the
Lord, the vail shall be taken away.
|
16. At ubi conversus fuerit ad Dominum,
auferetur velamen.
|
|
17. Now the Lord is that Spirit: and where the
Spirit of the Lord is, there is liberty.
|
17. Dominus Spiritus est: ubi autem Spiritus
Domini, illic libertas.
|
|
18. But we all, with open face beholding as in a glass the glory of
the Lord, are changed into the same image, from glory to glory, even as by the
Spirit of the Lord.
|
18. Nos autem omnes retecta facie gloriam
Domini in speculo conspicientes, in eandem imaginem transformamur a gloria in
gloriam, tanquam a Domini Spiritu.
|
12.
Having therefore this
hope. Here he advances still farther,
for he does not treat merely of the nature of the law, or of that enduring
quality of which we have spoken, but also of its abuse. True, indeed, this also
belonged to its nature, that, being covered with a veil, it was not so manifest
to the eye, and that by its brightness it inspired terror, and accordingly Paul
says elsewhere, what amounts to the same thing — that the people of Israel
had received from it the spirit of bondage unto fear.
(<450815>Romans
8:15.) Here, however, he speaks rather of an abuse that was foreign and
adventitious.
f214
There was at that time in all quarters a grievous stumbling-block arising from
the wantonness of the Jews, inasmuch as they obstinately rejected Christ.
f215
In consequence of this, weak consciences were shaken, being in doubt, whether
they should embrace Christ, inasmuch as he was not acknowledged by the chosen
people.
f216
This kind of scruple the Apostle removes, by instructing them, that their
blindness had been prefigured even from the beginning, inasmuch as they could
not behold the face of Moses, except through the medium of a veil. As,
therefore, he had stated previously, that the law was rendered glorious by the
lustre of Moses’ countenance, so now he teaches, that the veil was
an emblem of the blindness that was to come upon the people of Israel, for the
person of Moses represents the law. The Jews, therefore, acknowledged by this,
that they had not eyes to behold the law, except when veiled.
This veil, he adds, is not taken away, except
by Christ. From this he concludes, that none are susceptible of a right
apprehension, but those who direct their minds to Christ.
f217
In the first place, he draws this distinction between the law and the
Gospel — that the brightness of the former rather dazzled men’s
eyes, than enlightened them, while in the latter, Christ’s glorious face
is clearly beheld. He now triumphantly exults, on the ground that the majesty of
the Gospel is not terrific, but amiable
f218
— is not hid, but is manifested familiarly to all. The term
parjrJhsi>a
confidence, he employs here, either as
meaning an elevated magnanimity of spirit, with which all ministers of the
Gospel ought to be endowed, or as denoting an open and full manifestation of
Christ; and this second view is the more probable, for he contrasts this
confidence with the obscurity of the law.
f219
13.
Not as Moses. Paul is not reasoning as
to the intention of Moses. For as it was his office, to publish the law to his
people, so, there can be no doubt that he was desirous, that its true meaning
should be apprehended by all, and that he did not intentionally involve his
doctrine in obscurity, but that the fault was on the part of the people. As,
therefore, he could not renew the minds of the hearers, he was contented with
faithfully discharging the duty assigned to him. Nay more, the Lord having
commanded him to put a veil between his face and the eyes of the
beholders, he obeyed. Nothing, therefore, is said here to the dishonor of Moses,
for he was not required to do more than the commission, that was assigned to
him, called for. In addition to this, that bluntness, or that weak and obtuse
vision, of which Paul is now speaking, is confined to unbelievers exclusively,
because the law though wrapt up in figures,
f220
did nevertheless impart wisdom to babes,
<191907>Psalm
19:7.
f221
14.
Their understandings were
blinded. He lays the whole blame upon
them, inasmuch as it was owing to their blindness, that they did not make
any proficiency in the doctrine of the law. He afterwards adds,
That veil remaineth even until
this day. By this he means, that that
dulness of vision was not for a single hour merely, but prefigured what the
condition of the nation would be in time to come. “That veil with
which Moses covered his face, when publishing the law, was the emblem of a
stupidity, that would come upon that people, and would continue upon them for a
long period. Thus at this day, when the law is preached to them,
in
hearing they hear not,
and in seeing they see
not.
(<401313>Matthew
13:13.)
There is no reason, however, why we should be
troubled,
as though some new thing
had happened.
(<600412>1
Peter 4:12.)
God has shown long ago under the type of the veil,
that it would be so. Lest, however, any blame should attach to the law, he
again repeats it, that their
hearts were covered with a
veil.
And it is not removed, because it
is done away through Christ. He assigns
a reason, why they are so long in blindness in the midst of light. For the law
is in itself bright, but it is only when Christ. appears to us in it, that we
enjoy its splendor. The Jews turn away their eyes as much as they can from
Christ. It is not therefore to be wondered, if they see nothing, refusing as
they do to behold the sun. This blindness on the part of the chosen people,
especially as it is so long continued, admonishes us not to be lifted up with
pride, relying on the benefits that God has conferred upon us. This point is
treated of in
<451120>Romans
11:20. Let, however, the reason of this blindness deter us from contempt of
Christ, which God so grievously punishes. In the mean time, let us learn, that
without Christ, the Sun of righteousness,
(<390402>Malachi
4:2,)there is no light even in the law, or in the whole word of
God.
16.
But when he shall have turned to
the Lord. This passage has hitherto been
badly rendered, for both Greek and Latin writers have thought that the word
Israel was to be understood, whereas Paul is speaking of Moses. He had
said, that a veil is upon the
hearts of the Jews,
when Moses is
read. He immediately adds,
As soon as he will have turned to
the Lord, the veil will be taken away.
Who does not see, that this is said of Moses, that is, of the law?
For as Christ is the end
f222
of it,
(<451004>Romans
10:4,) to which it ought to be referred, it was turned away in another
direction, when the Jews shut out Christ from it. Hence, as in the law
f223
they wander into by-paths, so the law, too, becomes to them involved like a
labyrinth, until it is brought to refer to its end, that is, Christ. If,
accordingly, the Jews seek Christ in the law, the truth of God will be
distinctly seen by them,
f224
but so long as they think to be wise without Christ, they will wander in
darkness, and will never arrive at a right understanding of the law. Now what is
said of the law applies to all Scripture — that where it is not taken as
referring to Christ as its one aim, it is mistakingly twisted and perverted.
f225
17.
The Lord is the
Spirit. This passage, also, has been
misinterpreted, as if Paul had meant to say, that Christ is of a spiritual
essence, for they connect it with that statement in
<430424>John
4:24, God is a Spirit. The statement before us, however, has nothing to
do with Christ’s essence, but simply points out his office, for it is
connected with what goes before, where we found it stated, that the doctrine of
the law is literal, and not merely dead, but even an occasion of death. He now,
on the other hand, calls Christ its spirit,
f226
meaning by this, that it will be living and life-giving, only if it is breathed
into by Christ. Let the soul be connected with the body, and then there is a
living man, endowed with intelligence and perception, fit for all vital
functions.
f227
Let the soul be removed from the body, and there will remain nothing but a
useless carcase, totally devoid of feeling.
The passage is deserving of particular notice,
f228
as teaching us, in what way we are to reconcile those encomiums which David
pronounces upon the law —
(<191907>Psalm
19:7,8) — “the law of the Lord converteth souls, enlighteneth the
eyes, imparteth wisdom to babes,” and passages of a like
nature, with those statements of Paul, which at first view are at variance with
them — that it is the ministry of sin and death — the
letter that does nothing but kill.
(<470306>2
Corinthians 3:6,7.) For when it is animated by Christ,
f229
those things that David makes mention of are justly applicable to it. If Christ
is taken away, it is altogether such as Paul describes. Hence Christ is the life
of the law.
f230
Where the Spirit of the
Lord. He now describes the manner, in
which Christ gives life to the law — by giving us his Spirit. The term
Spirit here has a different signification from what it had in the
preceding verse. There, it denoted the soul, and was ascribed
metaphorically to Christ. Here, on the other hand, it means the Holy
Spirit, that Christ himself confers upon his people. Christ, however, by
regenerating us, gives life to the law, and shows himself to be the fountain of
life, as all vital functions proceed from man’s soul. Christ, then, is to
all (so to speak) the universal soul, not in respect of essence, but in respect
of grace. Or, if you prefer it, Christ is
the
Spirit, because he quickens us by the
life-giving influence of his Spirit.
f231
He makes mention, also, of the blessing that we
obtain from that source.
“There,”
says he, “is
liberty.” By the
term
liberty I do not understand merely
emancipation from the servitude of sin, and of the flesh, but also that
confidence, which we acquire from His bearing witness as to our adoption. For it
is in accordance with that statement —
We have not again
received the spirit of bondage, to fear, etc.
(<450815>Romans
8:15.)
In that passage, the Apostle makes mention of two
things — bondage, and fear. The opposites of these
are
liberty and confidence. Thus I
acknowledge, that the inference drawn from this passage by Augustine is correct
— that we are by nature the slaves of sin, and are made free by the grace
of regeneration. For, where there is nothing but the bare letter of the law,
there
will be only the dominion of sin, but the
term
Liberty, as I have said, I take in a
more extensive sense. The grace of the Spirit might, also, be restricted more
particularly to ministers, so as to make this statement correspond with the
commencement of the chapter, for ministers require to have another grace of the
Spirit, and another liberty from what others have. The former signification,
however, pleases me better, though at the same time I have no objection, that
this should be applied to every one according to the measure of his gift. It is
enough, if we observe, that Paul here points out the efficacy of the Spirit,
which we experience for our salvation — as many of us, as have been
regenerated by his grace.
18.
But we all, with unveiled
face. I know not how it had come into the mind
of Erasmus, to apply to ministers exclusively, what is evidently common to all
believers. The word
katoptrizesqai,
it is true, has a double signification among the Greeks, for it sometimes means
to hold out a mirror to be looked into, and at other times to look into a mirror
when presented.
f232
The old interpreter, however, has correctly judged, that the second of
these is the more suitable to the passage before us. I have accordingly followed
his rendering.
f233
Nor is it without good reason, that Paul has added a term of universality
— “We all,” says he; for he takes in the whole body of
the Church. It is a conclusion that suits well with the doctrine stated
previously — that we have in the gospel a clear revelation from God. As to
this, we shall see something farther in the fourth
chapter.
He points out, however, at the same time, both the
strength of the revelation, and our daily progress.
f234
For he has employed such a similitude to denote three things:
first, That we have no occasion to fear obscurity, when we
approach the gospel, for God there clearly discovers to us His face;
f235
secondly, That it is not befitting, that it should be a dead
contemplation, but that we should be transformed by means of it into the image
of God; and, thirdly, that the one and the other are not accomplished in
us in one moment, but we must be constantly making progress both in the
knowledge of God, and in conformity to His image, for this is the meaning of the
expression — from glory to
glory.
When he adds, —
as by the Spirit of the
Lord, he again reminds of what he had
said — that the whole excellence of the gospel depends on this, that it is
made life-giving to us by the grace of the Holy Spirit. For the particle of
comparison — as, is not employed to convey the idea of something
not strictly applicable, but to point out the manner. Observe, that the design
of the gospel is this — that the image of God, which had been effaced by
sin, may be stamped anew upon us, and that the advancement of this restoration
may be continually going forward in us during our whole life, because God makes
his glory shine forth in us by little and little.
There is one question that may be proposed here.
“Paul says, that we behold God’s face with an unveiled face,
f236
while in the former Epistle we find it stated, that we do not, for the present,
know God otherwise than through a mirror, and in an obscure manner.” In
these statements there is an appearance of contrariety. They are, however, by no
means at variance. The knowledge that we have of God for the present is obscure
and slender, in comparison with the glorious view that we shall have on occasion
of Christ’s last coming. At the same time, He presents Himself to us at
present, so as to be seen by us, and openly beheld, in so far as is for our
advantage, and in so far as our capacity admits of.
f237
Hence Paul makes mention of progress being made, inasmuch as there will then
only be perfection.
CHAPTER 4
|
2 CORINTHIANS
4:1-6
|
|
1. Therefore, seeing we have this ministry, as
we have received mercy, we faint not;
|
1. Quamobrem habentes ministerium hoc, sicuti
misericordiam sumus consequuti, non deficimus,
|
|
2. But have renounced the hidden things of
dishonesty, not walking in craftiness, nor handling the word of God deceitfully;
but by manifestation of the truth, commending ourselves to every man’s
conscience in the sight of God.
|
2. Sed reiicimus latebras dedecoris, non
ambulantes in astutia, neque dolo tractantes sermonem Dei: sed manifestatione
veritatis commendantes nos apud omnem conscientiam hominum coram
Deo.
|
|
3. But if our gospel be hid, it is hid to them
that are lost:
|
3. Si autem velatum est Evangelium nostrum: in
iis qui pereunt velatum est.
|
|
4. In whom the god of this world hath blinded
the minds of them which believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them.
|
4. Quibus deus saeculi hujus excoecavit
sensus: nempe infidelibus, ut ne illis resplendeat claritas Evangelii
glori(Christi, qui est imago Dei invisibilis.
|
|
5. For we preach not ourselves, but Christ
Jesus the Lord; and ourselves your servants for Jesus’
sake.
|
5. Non enim nosmetipsos praedicamus, sed Iesum
Christum Dominum; nos veto servos vestros propter Iesum.
|
|
6. For God, who commanded the light to shine
out of darkness, hath shined in our hearts, to give the light of the knowledge
of the glory of God in the face of Jesus Christ.
|
6. Quoniam Deus qui iussit e tenebris lumen
splendescere, idem illuxit in cordibus nostris ad illuminationem cognitionis
glori(Dei in facie Iesu Christi.
|
1.
Having this ministry. He now returns to a
commendation of himself personally, from which he had digressed into a general
discussion, in reference to the dignity of the gospel. As, therefore, he has
been treating of the nature of the gospel, so he now shows how faithful and
upright a minister of it he is. He has previously shown, what is the true gospel
of Christ. He now shows what he preaches to be such.
“Having,”
says he, ìthis
ministry” —
that
ministry, the excellence of which he had
extolled in terms so magnificent, and the power and usefulness of which he had
so abundantly shown forth. Hence, in order that he may not seem to extol himself
too much, he premises that it was not by his own efforts, or by his own merits,
that he had reached such a pinnacle of honor, but had been led forward by the
mercy of God exclusively. Now there was more implied in making the mercy
of God the reason of his Apostleship, than if he had attributed it to the
grace of God. We faint
not
f240
that is, we are not deficient in our duty,
f241
so as not to discharge it with fidelity.
2.
But renounce the hidden things.
While he commends his own sincerity,
f242
he, on the other hand, indirectly reproves the false Apostles, who, while they
corrupted by their ambition the genuine excellence of the gospel, were,
nevertheless, desirous of exclusive distinction. Hence the faults, from which he
declares himself to be exempt, he indirectly imputes to them. By the
hidden things of
disgrace, or concealments, some
understand the shadows of the Mosaic law. Chrysostom understands the expression
to mean the vain show, by which they endeavored to recommend themselves. I
understand by it — all the disguises, with which they adulterated the pure
and native beauty of the gospel. For as chaste and virtuous women, satisfied
with the gracefulness of natural beauty, do not resort to artificial adornings,
while harlots never think themselves sufficiently adorned, unless they have
corrupted nature, so Paul glories in having set forth the pure gospel, while
others set forth one that was disguised, and covered over with unseemly
additions. For as they were ashamed of the simplicity of Christ, or at least
could not have distinction
f243
from true excellencies of Apostles, they framed a new gospel, not unlike a
profane philosophy, swelled up with empty bombast, while altogether devoid of
the efficacy of the Spirit. Spurious ornaments of this nature,
f244
by which the gospel is disfigured, he calls the concealments of disgrace,
because the nakedness of those, who have recourse to concealments and
disguises, must of necessity be dishonorable and disgraceful.
As to himself, he says that he rejects or disdains
disguises, because Christ’s face, the more that it is seen opened up to
view in his preaching, shines forth so much the more gloriously. I do not,
however, deny, that he alludes at the same time to the veil of Moses,
(<023433>Exodus
34:33,) of which he had made mention, but he ascribes a quite different veil to
the false Apostles. For Moses covered his face, because the excessive brightness
of the glory of the law could not be endured by tender and blear eyes. They,
f245
on the other hand, put on a veil by way of ornament. Besides, as they would be
despicable, nay, infamous, if the simplicity of the gospel shone forth, they, on
this account, hide their shame under ever so many cloaks and
masks.
Not walking in
craftiness. There can be no doubt, that
the false Apostles delighted themselves greatly in the
craftiness
that Paul reproves, as though it had been a distinguished excellence, as we
see even at this day some, even of those who profess the gospel, who would
rather be esteemed subtile than sincere, and sublime rather than solid, while in
the mean time all their refinement is mere childishness. But what would you do?
It delights them to have a name for acuteness, and they have, under that
pretext, applause among the ignorant.
f246
We learn, however, in what estimation Paul holds this appearance of excellence.
Craftiness
he declares to be unworthy of Christ’s servants.
As to what follows —
nor handling
deceitfully — I am not sure
that this sufficiently brings out Paul’s meaning; for the verb
dolou~n
does not so properly mean acting fraudulently,
as what is called falsifying
f247
as horse-jockeys
f248
are wont to do. In this passage, at least, it is placed in contrast with upright
preaching, agreeably to what follows.
But by manifestation of the
truth. He claims to himself this praise
— that he had proclaimed the pure doctrine of the gospel in simplicity and
without disguise, and has the consciences of all as witnesses of
this in the sight of
God. As he has placed the
manifestation of the
truth in contrast with the disguised
F249
doctrine of the sophists, so he appeals the decision to their consciences, and
to the judgment-seat of God, whereas they abused the mistaken judgment of men,
or their corrupt affection, and were not so desirous to be in reality worthy of
praise as they were eager to appear so. Hence we infer, that there is a contrast
here between the consciences of men and their ears. Let the
servants of Christ, therefore, reckon it enough to have approved their integrity
to the
consciences
of men in the sight of
God, and pay no regard to the corrupt
inclinations of men, or to popular applause.
3.
But if our gospel is hid. It
might have been an easy thing to pour calumny upon what he had said as to the
clearness of his preaching, because he had many adversaries. That calumny he
repels with stern authority, for he threatens all who do not acknowledge the
power of his gospel, and warns them that this is a token of reprobation and
ruin. “Should any one affirm that he does not perceive that
manifestation of Christ of which I boast, he clearly shows himself, by this very
token, to be a reprobate,
F250
for my sincerity in the work of instructing
F251
is clearly and distinctly perceived by all that have eyes. Those, therefore,
from whom it is hid, must be blind, and destitute of all rational
understanding.” The sum is this — that the blindness of unbelievers
detracts nothing from the clearness of his gospel; for the sun is not less
resplendent, that the blind do not perceive his light.
F252
But some one will say that this applies equally to
the law, for in itself it is a lamp
F253
to guide our feet,
(<19B915>Psalm
119:105,) enlightens the eyes,
(<191908>Psalm
19:8,) etc., and is hid only from those that perish. I answer that, when Christ
is included in the law, the sun shines forth through the midst of the clouds, so
that men have light enough for their use; but when Christ is disjoined from it,
there is nothing left but darkness, or a false appearance of light, that dazzles
men’s eyes instead of assisting them. It is, however, a token of great
confidence, that he ventures to regard as reprobates all that reject his
doctrine. It is befitting, however, that all that would be looked upon as
ministers of God’s word should be endued with the like confidence, that
with a fearless confidence they may unhesitatingly summon all the adversaries of
their doctrine to the judgment-seat of God, that they may bring thence a sure
condemnation.
4.
Whose minds the god of this
world. He intimates, that no account
should be made of their perverse obstinacy. “They do not
see,” says he, “the sun at mid-day, because
the devil has blinded their
understandings.” No one that
judges rightly can have any doubt, that it is of Satan that the Apostle speaks.
Hilary, as he had to do with Arians, who abused this passage, so as to make it a
pretext for denying Christ’s true divinity, while they at the same time
confessed him to be God, twists the text in this way — ”God
hath blinded the understandings of this world.” In this he was afterwards
followed by Chrysostom, with the view of not conceding to the Manicheans their
two first principles.
f254
What influenced Ambrose does not appear. Augustine had the same reason as
Chrysostom, having to contend with the Manicheans.
We see what the heat of controversy does in carrying
on disputes. Had all those men calmly read Paul’s words, it would never
have occurred to any one of them to twist them in this way into a forced
meaning; but as they were harassed by their opponents, they were more concerned
to refute them, than to investigate Paul’s meaning. But what occasion was
there for this? For the subterfuge of the Arians was childish — that if
the devil is called the god of
this world, the name of God, as applied
to Christ, does not express a true, eternal, and exclusive divinity. For Paul
says elsewhere, many are called gods,
(<460805>1
Corinthians 8:5;) but David, on the other hand, sings forth — the gods
of the nations are demons.
f255
(<199605>Psalm
96:5.) When, therefore, the devil is called the god of the wicked, on the
ground of his having dominion over them, and being worshipped by them in the
place of God, what tendency has this to detract from the honor of Christ? And as
to the Manicheans, this appellation gives no more countenance to the Manicheans,
than when he is called the prince of this world.
(<431430>John
14:30.)
f256
There is, therefore, no reason for being afraid to
interpret this passage as referring to the devil, there being no danger in doing
so. For should the Arians come forward and contend,
f257
that Christ’s divine essence is no more proved from his having the
appellation
God
applied to him, than Satan’s is proved from its being applied to
him, a cavil of this nature is easily refuted; for Christ is called God
without any addition,
f258
nay, he is called God blessed for ever.
(<450905>Romans
9:5.) He is said to be that God who was
in the beginning, before
the creation of the
world.
(<430101>John
1:1-3.)
The devil, on the other hand, is called
the god of this
world, in no other way than as Baal is
called the god of those that worship him, or as the dog is called the god of
Egypt.
f259
The Manicheans, as I have said, for maintaining their delusion, have recourse to
other declarations of Scripture, as well as this, but there is no difficulty in
refuting those also. They contend not so much respecting the term, as
respecting the power. As the power of blinding is ascribed
to Satan, and dominion over unbelievers, they conclude from this that he is,
from his own resources, the author of all evil, so as not to be subject to
God’s control — as if Scripture did not in various instances
declare, that devils, no less than the angels of heaven, are servants of God,
each of them severally in his own manner. For, as the latter dispense to us
God’s benefits for our salvation, so the former execute his wrath. Hence
good angels are called powers and principalities,
(<490310>Ephesians
3:10,) but it is simply because they exercise the power given them by God. For
the same reason Satan is the prince of this world, not as if he conferred
dominion upon himself, or obtained it by his own right, or, in fine, exercised
it at his own pleasure. On the contrary, he has only so much as the Lord allows
him. Hence Scripture does not merely make mention of the good spirit of God, and
good angels, but he also speaks of evil spirits of God. An evil spirit
from God came upon Saul.
(<091614>1
Samuel 16:14.) Again, chastisements through means of evil angels.
(<197849>Psalm
78:49.)
With respect to the passage before us, the
blinding is a work common to God and to Satan, for it is in many
instances ascribed to God; but the power is not alike, nor is the
manner the same. I shall not speak at present as to the manner.
Scripture, however, teaches that Satan blinds men,
f260
not merely with God’s permission, but even by his command, that he may
execute his vengeance. Thus Ahab was deceived by Satan,
(<112221>1
Kings 22:21,) but could Satan have done this of himself? By no means; but having
offered to God his services for inflicting injury, he was sent to be
a
lying spirit in the mouth
of all his
prophets.
(<112222>1
Kings 22:22.)
Nay more, the reason why God is said to blind
men is, that after having deprived us of the right exercise of the
understanding, and the light of his Spirit, he delivers us over to the devil, to
be hurried forward by him to a reprobate mind,
(<450128>Romans
1:28,) gives him the power of deception, and by this means inflicts just
vengeance upon us by the minister of his wrath. Paul’s meaning, therefore,
is, that all are possessed by the devil, who do not acknowledge his doctrine to
be the sure truth of God. For it is more severe to call them slaves of the
devil,
f261
than to ascribe their blindness to the judgment of God. As, however, he had a
little before adjudged such persons to destruction,
(<470403>2
Corinthians 4:3,) he now adds that they perish, for no other reason than that
they have drawn down ruin upon themselves, as the effect of their own
unbelief.
Lest the light of the glorious
gospel of Christ should shine upon them.
This serves to confirm what he had said — that if any one rejected his
gospel, it was his own blindness that prevented him from receiving it.
“For nothing,” says he, “appears. in it but Christ, and that
not obscurely, but so as to shine forth clearly.” He adds, that Christ is
the image of
God, by which he intimates that they
were utterly devoid of the knowledge of God, in accordance with that
statement —
He that knoweth not me
knoweth not my
Father.
(<431407>John
14:7.)
This then is the reason, why he pronounced so severe
a sentence upon those that had doubts as to his Apostleship —
because they did not behold Christ, who might there be distinctly beheld. It is
doubtful whether he employed the expression,
the gospel of the glory of
Christ, as meaning the glorious gospel,
agreeably to the Hebrew idiom; or whether he means by it — the
gospel, in which Christ’s glory shone forth. The second of these
meanings I rather prefer, as having in it more completeness.
When, however, Christ is called the
image of the invisible
God, this is not meant merely of his
essence, as being the “co-essential of the Father,” as they
speak,
f262
but rather has a reference to us, because he represents the Father to us. The
Father himself is represented as invisible, because he is in himself not
apprehended by the human understanding. He exhibits himself, however, to us by
his Son, and makes himself in a manner visible.
f263
I state this, because the ancients, having been greatly incensed against the
Arians, insisted more than was befitting on this point — how it is that
the Son is inwardly the image of
the Father by a secret unity of essence,
while they passed over what is mainly for edification — in what respects
he is the image of
God to us, when he manifests to us what
had otherwise been hid in him. Hence the term
image
has a reference to us, as we shall see again presently
f264
The epithet invisible, though omitted in some Greek manuscripts, I have
preferred to retain, as it is not superfluous
f265
5.
For we preach not
ourselves. Some make this to be an
instance of Zeugma,
f266
in this manner: We preach not ourselves to be lords, but God’s only
Son, whom the Father has set over all things, to be the one Lord.
f267
I do not, indeed, find fault with that interpretation, but as the expression is
more emphatic
(emfatikwtera)
and has a more extensive signification,
f268
when it is said, that one preaches himself. I am more inclined to retain
this interpretation, especially as it is almost unanimously approved of. For
there are other ways in which men preach themselves, than by arrogating
to themselves dominion, as for example, when they aim at show, rather than at
edification — when they are desirous in any way to have distinction
— when, farther, they make gain of the gospel. Ambition, therefore, and
avarice, and similar vices in a minister, taint the purity of his doctrine, so
that Christ has not there the exclusive distinction. Hence, he that would preach
Christ alone, must of necessity forget himself.
And ourselves your
servants. Lest any one should mutter out
the objection—”But in the mean time you say many things respecting
yourself,” he answers, that he desires nothing farther, than that he
should be their servant. “Whatever things I declare respecting
myself (so loftily, and boastfully, in your opinion) have this object in view
— that I may in Christ serve you advantageously.” It follows,
that the Corinthians are excessively proud and ungrateful, if they reject this
condition. Nay more, it follows, that they had been previously of a corrupt
judgment, inasmuch as they had not perceived his holy
affection.
Here, however, all pastors of the Church are
admonished as to their state and condition, for by whatever title of honor they
may be distinguished, they are nothing more than the servants of
believers, and unquestionably, they cannot serve Christ, without. serving his
Church at the same time. An honorable servitude, it is true, this is, and
superior to any principality,
f269
but still it is a servitude, so that Christ alone may be elevated to
distinction — not encumbered by the shadow of a single rival
f270
Hence it is the part of a good pastor, not merely to keep aloof from all desire
of domineering, but to regard it as the highest pitch of honor, at which he
aspires — that he may serve the people of God. It is the duty of
the people, on the other hand, to esteem the servants of Christ first of all on
the ground of the dignity of their Master, and then farther on account of the
dignity and excellence of their office, that they may not despise those, whom
the Lord has placed in so illustrious a station.
6.
God who commanded light to shine out of
darkness. I see that this passage
may be explained in four different ways. In the first place thus:
“God has commanded light to
shine forth out of darkness: that is, by
the ministry of men, who are in their own nature
darkness,
He has brought forward the
light
of His gospel into the world.” Secondly, thus: “God has
made the
light
of the gospel to take the place of the law, which was wrapt up in dark
shadows, and thus, He has brought
light
out of
darkness.”
Those that are fond of subtleties, would be prepared readily to receive
expositions of that sort, but any one, who will examine the matter more closely,
will perceive, that they do not correspond with the Apostle’s intention.
The third exposition is that of Ambrose: “When all things were
involved in darkness, God kindled up the light of His gospel. For mankind were
sunk in the darkness of ignorance, when God on a sudden shone forth upon them by
his gospel.” The fourth is that of Chrysostom, who is of opinion,
that Paul alluded to the creation of the world, in this way: “God,
who by his word created light, drawing it, as it were, out of the darkness
f271
— that same Being has now enlightened us in a spiritual manner, when we
were buried in darkness.” This transition,
f272
from light that is visible and corporeal to what is spiritual, has more of
elegance, and there is nothing forced in it. The preceding one,
f273
however, is not unsuitable. Let every one follow his own
judgment.
Hath shined in our
hearts. He speaks of a twofold
illumination, which must be carefully observed — the one is that of the
gospel, the other is secret, taking place in our hearts.
f274
For as God, the Creator of the world, pours forth upon us the brightness of the
sun, and gives us eyes to receive it, so, as the Redeemer, in the person of his
Son, He shines forth, indeed, upon us by His gospel, but, as we are blind, that
would be in vain, if He did not at the same time enlighten our understandings by
His Spirit. His meaning, therefore, is, that God has, by His Spirit, opened the
eyes of our understandings, so as to make them capable of receiving the light of
the gospel.
In the face of Jesus
Christ. In the same sense in which he
had previously said that Christ is the image of the Father,
(<470404>2
Corinthians 4:4) he now says, that the glory of God is manifested to us in
his face. Here we have a remarkable passage, from which we learn that God is
not to be sought out
(<180907>Job
9:7) in His unsearchable height,
(for He dwells in light
that is inaccessible,
<540616>1
Timothy 6:16,)
but is to be known by us, in so far as He manifests
himself in Christ. Hence, whatever men desire to know respecting God, apart from
Christ, is evanescent, for they wander out of the way. True, indeed, God in
Christ appears in the first instance to be mean, but he appears at length to be
glorious in the view of those, who hold on, so as to come from the cross to the
resurrection.
f275
Again we see, that in the word person
f276
there is a reference made to us,
f277
because it is more advantageous for us to behold God, as He appears in His
only-begotten Son, than to search out His secret essence.
|
2 CORINTHIANS
4:7-12
|
|
7. But we have this treasure in earthen
vessels, that the excellency of the power may be of God, and not of
us.
|
7. Habemus autem thesaurum hunc in vasis
testaceis: ut exsuperantia potentira sit Dei, et non ex nobis:
|
|
8. We are troubled on every side, yet not
distressed; we are perplexed, but not in despair;
|
8. Quando in omnibus premimur, at non anxii
reddimur: laboramus inopia, at non destituimur:
|
|
9. Persecuted, but not forsaken; cast down,
but not destroyed;
|
9. Persequutionem patimur, at non deserimur:
deiicimur, at non perlinus:
|
|
10. Always bearing about in the body the dying
of the Lord Jesus, that the life also of Jesus might be made manifest in our
body.
|
10. Semper mortificationem Iesu Christi
circumferentes in corpore nostro, ut vita Iesu manifestetur in corpore
nostro.
|
|
11. For we which live are always delivered
unto death for Jesus’ sake, that the life also of Jesus might be made
manifest in our mortal flesh.
|
11. Semper enim nos, dum vivi mus,
f278
in mortera tradimur propter Iesum, ut vita Iesu manifestetur
f279
in mortali carne nostra.
|
|
12. So then death worketh in us, but life in
you.
|
12. Itaque mors quidem in nobis operatur, vita
autem in vobis.
f280
|
7.
But we have this
treasure. Those that heard Paul glorying
in such a magnificent strain as to the excellence of his ministry, and beheld,
on the other hand, his person, contemptible and abject in the eyes of the world,
might be apt to think that he was a silly and ridiculous person, and might look
upon his boasting as childish, while forming their estimate of him from the
meanness of his person.
f281
The wicked, more particularly, caught hold of this pretext, when they wished to
bring into contempt every thing that was in him. What, however, he saw to be
most of all unfavorable to the honor of his Apostleship among the ignorant, he
turns by an admirable contrivance into a means of advancing it. First of all, he
employs the similitude of a
treasure,
which is not usually laid up in a splendid and elegantly adorned chest, but
rather in some
vessel
that is mean and worthless;
f282
and then farther, he subjoins, that the
power of
God is, by that means, the more
illustrated, and is the better seen. “Those, who allege the
contemptible appearance of my person, with the view of detracting from the
dignity of my ministry, are unfair and unreasonable judges, for a
treasure
is not the less valuable, that the vessel, in
which it is deposited, is not a precious one. Nay more, it is usual for great
treasures to be laid up in earthen pots. Farther, they do not consider,
that it is ordered by the special Providence of God, that there should be in
ministers no appearance of excellence, lest any thing of distinction should
throw the power of
God into the shade. As, therefore, the
abasement of ministers, and the outward contempt of their persons give occasion
for glory accruing to God, that man acts a wicked part, who measures the dignity
of the gospel by the person of the minister.”
Paul, however, does not speak merely of the universal
condition of mankind, but of his own condition in particular. It is true,
indeed, that all mortal men are
earthen
vessels. Hence, let the most eminent of
them all be selected, and let him be one that is adorned to admiration with all
ornaments of birth, intellect, and fortune,
f283
still, if he be a minister of the gospel, he will be a mean and merely
earthen
depository of an inestimable
treasure.
Paul, however, has in view himself, and others like himself, his associates,
who were held in contempt, because they had nothing of show.
8.
While we are pressed on every
side. This is added by way of
explanation, for he shows, that his abject condition is so far from detracting
from the glory of God, that it is the occasion of advancing it. “We are
reduced,” says he, “to straits, but the Lord at length opens
up for us an outlet;
f284
we are oppressed with poverty, but the Lord affords us help. Many enemies are in
arms against us, but under God’s protection we are safe. In fine, though
we are brought low, so that it might seem as if all were over with us,
f285
still we do not perish.” The last is the severest of all. You see, how he
turns to his own advantage every charge that the wicked bring against him.
f286
10.
The mortification of
Jesus.
f287
He says more than he had done previously, for he shows, that the very thing that
the false apostles used as a pretext for despising the gospel, was so far from
bringing any degree of contempt upon the gospel, that it tended even to render
it glorious. For he employs the expression — the mortification of Jesus
Christ — to denote everything that rendered him contemptible in
the eyes of the world, with the view of preparing him for participating in a
blessed resurrection. In the first place, the sufferings of Christ,
f288
however ignominious they may be in the eyes of men, have, nevertheless, more of
honor in the sight of God, than all the triumphs of emperors, and all the pomp
of kings. The end, however, must also be kept in view, that we suffer with
him, that we may be glorified together with him.
(<450817>Romans
8:17.) Hence he elegantly reproves the madness of those, who made his peculiar
fellowship with Christ a matter of reproach. At the same time, the Corinthians
are admonished to take heed, lest they should, while haughtily despising
Paul’s mean and abject appearance, do an injury to Christ himself, by
seeking an occasion of reproach
f289
in his sufferings, which it becomes us to hold in the highest
honor.
The word rendered mortification,
f290
is taken here in a different sense from what it bears in many passages of
Scripture. For it often means self-denial, when we renounce the lusts of the
flesh, and are renewed unto obedience to God. Here, however, it means the
afflictions by which we are stirred up to meditate on the termination of the
present life. To make the matter more plain, let us call the former the
inward mortification, and the latter the outward. Both make us
conformed to Christ, the one directly, the other indirectly, so to speak. Paul
speaks of the former in
<510305>Colossians
3:5, and in
<450606>Romans
6:6, where he teaches that
our old man is crucified,
that we may walk in newness of life
He treats of the second in
<450829>Romans
8:29, where he teaches, that we were predestinated by God to this end
— that we might be
conformed to the image of his Son. It is
called, however, a
mortification
of Christ only in the case of believers, because the wicked, in the
endurance of the afflictions of this present life, share with Adam, but the
elect have participation with the Son of God, so that all those miseries that
are in their own nature accursed, are helpful to their salvation. All the sons
of God, it is true, have this in common, that they
bear about the mortification, of
Christ;
f291
but, according as any one is distinguished by a larger measure of gifts, he,
in that proportion, comes so much the nearer to conformity with Christ in this
respect.
That the life of
Jesus. Here is the best antidote to
adversity — that as Christ’s death is the gate of life, so we know
that a blessed resurrection will be to us the termination of all miseries,
f292
inasmuch as Christ has associated us with himself on this condition, that we
shall be partakers of his life, if in this world we submit to die with
him.
The sentence that immediately follows may be
explained in two ways. If you understand the expression
delivered unto
death as meaning to be incessantly
harassed with persecutions and exposed to dangers, this would be more
particularly applicable to Paul, and those like him, who were openly assailed by
the fury of the wicked. And thus the expression, for Jesus’ sake, will be
equivalent to for the testimony of Christ.
(<660109>Revelation
1:9.) As, however, the expression to be daily delivered unto death, means
otherwise — to have death constantly before our eyes, and to live in such
a manner, that our life is rather a shadow of death,
f293
I have no objection, that this passage, also, should be expounded in such a way
as to be applicable to all believers, and that, too, to every one in his order.
Paul himself, in
<450836>Romans
8:36, explains in this manner
<194422>Psalm
44:22. In this way for Christ’s sake would mean — because
this condition is imposed upon all his members. Erasmus, however, has rendered
it, with not. so much propriety, we who live. The rendering that I have
given is more suitable — while we live. For Paul means that, so
long as we are in the world, we resemble the dead rather than the
living.
12.
Hence death
indeed. This is said ironically, because
it was unseemly that the Corinthians should live happily, and in accordance with
their desire, and that they should, free from anxiety, take their ease, while in
the mean time Paul was struggling with incessant hardships.
f294
Such an allotment would certainly have been exceedingly unreasonable. It was
also necessary that the folly of the Corinthians should be reproved, inasmuch as
they contrived to themselves a Christianity without the cross, and, not content
with this, held in contempt the servants of Christ, because they were not so
effeminate.
f295
Now as
death
denotes all afflictions, or a life full of vexations, so also life
denotes a condition that is prosperous and agreeable; agreeably to the
maxim: “Life is — not to live, but to be well.”
f296
|
2 CORINTHIANS
4:13-18
|
|
13. We having the same spirit of faith,
according as it is written, I believed, and therefore have I spoken; we also
Believe, and therefore speak;
|
13. Habentes autem eundem Spiritum fidei,
quemadmodum scriptum est (Psalm 116:10) Credidi, propterea loquutus sum: nos
quoque credimus, ideo et loquimur:
|
|
14. Knowing that he which raised up the Lord
Jesus, shall raise up us also by Jesus, and shall present us with
you.
|
14. Scientes, quod qui suscitavit Dominum
Iesum, nos etiam cum Iesu suscitabit, et constituet vobiscum.
|
|
15. For all things are for your sakes, that
the abundant grace might, through the thanksgiving of many, redound to the glory
of God.
|
15. Nam omnia propter vos, ut gratia
qum(abundaverit propter gratiarum actionem, qu(a multis proficiscetur, abundet
in gloriam Dei.
|
|
16. For which cause we faint not; but though
our outward man perish, yet the inward man is renewed day by
day.
|
16. quamobrem non deficimus: verum etsi
externus homo noster corrumpitur, noster internus renovatur de die in
diem.
|
|
17. For our light affliction, which is but for
a moment, worketh for us a far more exceeding and eternal weight of
glory;
|
17. Levitas enim afflictionis nostrae
supramodum momentanea,
f297
mternum supramodum pondus glorim operatur in nobis (vel, motentatea levitas
operatur in excellentia excellenter.)
|
|
18. While we look not at the things which are
seen, but at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal.
|
18. Dum non spectamus ea qu(videntur, sed
qu(non videntur: ham qut videntur, temporaria sunt: qu(autem non videntur,
aeterna.
|
13.
Having the same
spirit. This is a correction of the
foregoing irony. He had represented the condition of the Corinthians as widely
different from his own, (not according to his own judgment, but according to
their erroneous view,) inasmuch as they were desirous of a gospel that
was pleasant and free from all molestation of the cross, and entertained less
honorable views of him, because his condition was less renowned. Now, however,
he associates himself with them in the hope of the same blessedness.
“Though God spares you, and deals with you more indulgently, while
he treats me with somewhat more severity, this diversity, nevertheless, will be
no hinderance in the way of the like glorious resurrection awaiting both of us.
For where there is oneness of faith, there will, also, there be one
inheritance.” It
has been thought, that the Apostle speaks here of the holy fathers, who lived
under the Old Testament, and represents them as partakers with us, in the same
faith. This, indeed, is true, but it does not accord with the subject in hand.
For it is not Abraham, or the rest of the fathers, that he associates with
himself in a fellowship of faith, but rather the Corinthians, whereas they
separated themselves from him by a perverse ambition. “However my
condition,” says he, “may appear to be the worse for the
present, we shall, nevertheless, one day be alike participants in the same
glory, for we are connected together by one faith.” Whoever will examine
the connection attentively, will perceive, that this is the true and
proper interpretation. By metonymy, he gives the name of the
spirit of
faith
f298
to faith itself, because it is a gift of the Holy Spirit.
As it is
written. What has given occasion for the
mistake
f299
is, that he quotes the testimony of David. It ought, however, to be taken in
connection with the confession — not with the oneness of faith, or if you
prefer it, it agrees with what follows — not with what goes before, in
this way: “Because we have an assured hope of a blessed resurrection, we
are bold to speak and preach what we believe, as it is
written, I believed, therefore
have I spoken.” Now, this is the
commencement of Psalm 116,
f300
where David acknowledges, that, when he had been reduced to the last extremity,
he was so overpowered that he almost gave way, but, having soon afterwards
regained confidence, he had overcome that temptation. Accordingly, he
opens the Psalm thus: I believed, therefore will I speak. For faith is
the mother
f301
of confession. Paul, it is true, stirring himself up to imitate him,
f302
exhorts the Corinthians to do the same, and, in accordance with the common Greek
translation, has used the preterite instead of the future, but this is of no
consequence
f303
For he simply means to say, that believers ought to be magnanimous, and
undaunted, in
confessing
f304
what they have believed with their
heart.
(<451009>Romans
10:9, 10.)
Let now our pretended followers of Nicodemus
f305
mark, what sort of fiction they contrive for themselves in the place of faith,
when they would have faith remain inwardly buried, and altogether silent, and
glory in this wisdom — that they utter, during their whole life, not a
single word of right confession.
15.
For all things are for your
sakes. He now associates himself with
the Corinthians, not merely in the hope of future blessedness, but also in these
very afflictions, in which they might seem to differ from him most widely, for
he lets them know, that, if he is afflicted, it is for their benefit. Hence it
follows, that there was good reason why they should transfer part of them to
themselves. What Paul states, depends first of all on that secret
fellowship, which the members of Christ have with one another, but
chiefly on that mutual connection and relationship, which required more
especially to be manifested among them. Now this admonition was fraught
with great utility to the Corinthians, and brought with it choice consolation.
For what consolation there is in this — that while God, sparing our
weakness, deals with us more gently, those that are endowed with more
distinguished excellence, are afflicted for the common advantage of all! They
were also admonished, that, since they could not aid Paul otherwise, they
should, at least, help him by their prayers and sympathy.
That the race which hath
abounded. That agreement
f306
between the members of Christ he now commends on the ground of the fruit that
springs from it — its tendency to advance the glory of God. By a metonymy,
according to his usual manner, he means, by the term
grace,
that blessing of deliverance, of which he had made mention previously
— that,
while he was weighed down, he was,
nevertheless, not in anxiety: while oppressed with poverty, he was not left
destitute,
etc.,
(<470408>2
Corinthians 4:8, 9,)
and in fine, that he had a deliverance continually
afforded him from every kind of evil
f307
This grace, he says, overflows. By this he means, that it was not
confined to himself personally, so that he alone enjoys it, but it extends
itself farther — namely, to the Corinthians, to whom it was of great
advantage. When he makes the overflowing of God’s gift consist in
gratitude, tending to the glory of its Author, he admonishes us, that every
blessing that God confers upon us perishes through our carelessness, if we are
not prompt and active in rendering thanks.
16.
For which cause we faint
not.
f308
He now, as having carried his point, rises to a higher confidence than before.
“There is no cause,” says he, “why we should
lose heart, or sink down under the burden of the cross, the issue of which is
not merely so desirable to myself, but is also salutary to others.” Thus
he exhorts the Corinthians to fortitude by his own example, should they happen
at any time to be similarly afflicted. Farther, he beats down that insolence, in
which they in no ordinary degree erred, inasmuch as under the influence of
ambition, they held a man in higher estimation, the farther he was from the
cross of Christ.
Though our outward
man. The
outward
man, some improperly and ignorantly
confound with the old man, for widely different from this is the old
man, of which we have spoken in
<450406>Romans
4:6. Chrysostom, too, and others restrict it entirely to the body; but it is a
mistake, for the Apostle intended to comprehend, under this term, everything
that relates to the present life. As he here sets before us
two
men, so you must place before your view
two kinds of
life —
the
earthly and the
heavenly.
The outward man is the maintenance of the earthly life, which
consists not merely in the flower of one’s age,
(<460736>1
Corinthians 7:36,) and in good health, but also in riches, honors, friendships,
and other resources.
f309
Hence, according as we suffer a diminution or loss of these blessings, which are
requisite for keeping up the condition of the present life, is our
outward
man in that proportion corrupted. For as
we are too much taken up with the present life, so long as everything goes on to
our mind, the Lord, on that account, by taking away from us, by little and
little, the things that we are engrossed with, calls us back to meditate on a
better life. Thus, therefore, it is necessary, that the condition of the present
life should decay,
f310
in order that the inward man may be in a flourishing state; because, in
proportion as the earthly life declines, does the heavenly life
advance, at least in believers. For in the reprobate, too, the
outward
man decays,
f311
but without anything to compensate for it. In the sons of God, on the other
hand, a decay of this nature is the beginning, and, as it were, the cause of
production. He says that this takes place daily, because God continually
stirs us up to such meditation. Would that this were deeply seated in our minds,
that we might uninterruptedly make progress amidst the decay of the
outward man!
17.
Momentary
lightness. As our flesh always shrinks
back from its own destruction, whatever reward may be presented to our view, and
as we are influenced much more by present feeling than by the hope of heavenly
blessings, Paul on that account admonishes us, that the afflictions and
vexations of the pious have little or nothing of bitterness, if compared with
the boundless blessings of everlasting glory. He had said, that the decay of the
outward
man ought to occasion us no grief,
inasmuch as the renovation of the
inward
man springs out of it. As, however, the
decay is visible, and the renovation is invisible, Paul, with the
view of shaking us off from a carnal attachment to the present life, draws a
comparison between present miseries and future felicity. Now this comparison is
of itself abundantly sufficient for imbuing the minds of the pious with patience
and moderation, that they may not give way, borne down by the burden of the
cross. For whence comes it, that patience is so difficult a matter but from
this, — that we are confounded on having experience of evils for a brief
period,
f312
and do not raise our thoughts higher? Paul, therefore, prescribes the best
antidote against your sinking down under the pressure of afflictions, when he
places in opposition to them that future blessedness which is laid up for
thee in heaven.
(<510105>Colossians
1:5.) For this comparison makes that light which previously seemed
heavy, and makes that brief and momentary which seemed of
boundless duration.
There is some degree of obscurity in Paul’s
words, for as he says, With hyperbole unto hyperbole,
f313
so the Old Interpreter, and Erasmus
f314
have thought that in both terms the magnitude of the heavenly glory, that awaits
believers is extolled; or, at least, they have connected them with the verb
worketh out. To this I have no objection, but as the distinction that I
have made is also not unsuitable, I leave it to my readers to make their
choice.
Worketh out an eternal
weight. Paul does not mean, that this is
the invariable effect of afflictions; for the great majority are most miserably
weighed down here with evils of every kind, and yet that very
circumstance is an occasion of their heavier destruction, rather than a help
to their salvation. As, however, he is speaking of believers, we must restrict
exclusively to them what is here stated; for this is a blessing from God that is
peculiar to them — that they are prepared for a blessed resurrection by
the common miseries of mankind.
As to the circumstance, however, that Papists abuse
this passage, to prove that afflictions are the causes of our salvation, it is
exceedingly silly;
f315
unless, perhaps, you choose to take causes in the sense of means,
(as they commonly speak.) We, at least, cheerfully acknowledge,
that
we must through many
tribulations
f316
enter
into the kingdom of heaven,
(<441422>Acts
14:22,)
and as to this there is no controversy. While,
however, our doctrine is, that the momentary lightness of afflictions worketh
out in us an eternal weight
f317
of life, for this reason, that all the sons of God are
predestinated to be
conformed to Christ,
(<450829>Romans
8:29,)
in the endurance of the cross, and in this manner are
prepared for the enjoyment of the heavenly inheritance, which they have through
means of God’s gracious adoption; Papists, on the other hand, imagine that
they are meritorious works,
f318
by which the heavenly kingdom is acquired.
I shall repeat it again in a few words. We do not
deny that afflictions are the path by which the heavenly kingdom is arrived at,
but we deny that by afflictions we merit the inheritance,
f319
which comes to us in no other way than through means of God’s gracious
adoption. Papists, without consideration, seize hold of one little word, with
the view of building upon it a tower of Babel,
(<011109>Genesis
11:9,) — that the kingdom of God is not an inheritance procured for us by
Christ, but a reward that is due to our works. For a fuller solution, however,
of this question, consult my Institutes.
f320
While we look
not. Mark what it is, that will make all
the miseries of this world easy to be endured, — if we carry forward our
thoughts to the eternity of the heavenly kingdom. For a moment is long, if we
look around us on this side and on that; but, when we have once raised our minds
heavenward, a thousand years begin to appear to us to be like a moment. Farther,
the Apostle’s words intimate, that we are imposed upon by the view of
present things, because there is nothing there that is not
temporal;
and that, consequently, there is nothing for us to rest upon but confidence
in a future life. Observe the expression,
looking at the things which are
unseen,
f321
for the eye of faith penetrates beyond all our natural senses, and faith is
also on that account represented as a looking at things that are invisible.
(<581101>Hebrews
11:1.)
CHAPTER 5
|
2 CORINTHIANS
5:1-8
|
|
1. For we know, that, if our earthly house of
this tabernacle were dissolved, we have a building of God, an house not made
with hands, eternal in the heavens.
|
1. Scimus enim, quod, si terrenum nostrum
domicilium destruatur, aedificationem ex Deo habemus, domum non manufactam,
aeternam in coelis.
|
|
2. For in this we groan, earnestly desiring to
be clothed upon with our house which is from heaven:
|
2. Etenim in hoc gemimus, domicilium nostrum
quod est e coelo, superinduere desiderantes:
|
|
3. If so be that being clothed, we shall not
be found naked.
|
3. Siquidem etiam vestiti, non nudi
reperiamur.
f322
|
|
4. For we that are in this tabernacle do
groan, being burdened; not for that we would be unclothed, but clothed upon,
that mortality might be swallowed up of life.
|
4. Etenim dum sumus in tabernaculo, gemimus
gravati; eo quod non exui volumus,
f323
sed superindui, ut destruatur, quod mortale est, a vita.
|
|
5. Now he that hath wrought us for the
selfsame thing is God, who also hath given unto us the earnest of the
Spirit.
|
5. Qui autem aptavit nos ad hoc ipsum, Deus
est: qui etiam dedit nobis arrhabonem Spiritus.
|
|
6. Therefore we are always confident, knowing
that, whilst we are at home in the body, we are absent from the
Lord:
|
6. Confidimus ergo semper, et scimus, quod
habitantes in corpore, peregrinamur a Domino.
|
|
7. (For we walk by faith, not by
sight:)
|
7. Per fidem enim ambulamus, et non per
aspectum.
|
|
8. We are confident, I say, and willing rather
to be absent from the body, and to be present with the Lord.
|
8. Confidimus, inquam, et libentius optamus
peregrinari a corpore, et habitare apud Dominum.
|
1.
For we know. Here follows an
amplification
(epexergasia)
or embellishment of the foregoing statement.
f324
For Paul has it in view, to correct in us impatience, dread, and dislike of the
cross, contempt for what is mean, and in fine, pride, and effeminacy; and this
can only be accomplished by raising up our minds as high as heaven, through
contempt of the world. Now he has recourse to two arguments. On the one hand, he
shows the miserable condition of mankind in this life, and on the other hand,
the supreme and perfect blessedness, which awaits believers in heaven after
death. For what is it that keeps men so firmly bound in a misplaced attachment
to this life, but their deceiving themselves with a false imagination —
thinking themselves happy in living here? On the other hand, it is not enough to
be aware of the miseries of this life, if we have not at the same time in view
the felicity and glory of the future life. This is common to good and bad alike
— that both are desirous to live. This, also, is common to both —
that, when they consider, how many and how great miseries they are here exposed
to, (with this difference, however, that unbelievers know of no adversities but
those of the body merely, while the pious are more deeply affected
f325
by spiritual distresses,) they often groan, often deplore their condition, and
desire a remedy for their evils. As, however, all naturally view death with
horror, unbelievers never willingly quit this life, except when they throw it
off in disgust or despair. Believers, on the other hand, depart willingly,
because they have a better hope set before them beyond this world. This is the
sum of the argument. Let us now examine the words one by one.
We
know, says he. This knowledge does not
spring from the human intellect, but takes its rise from the revelation of the
Holy Spirit. Hence it is peculiar to believers. Even the heathens had some idea
of the immortality of the soul, but there was not one of them, that had
assurance of it — not one of them could boast that he spoke of a thing
that was known to him.
f326
Believers alone can affirm this,
f327
to whom it has been testified of by the word and Spirit of God.
Besides, it is to be observed, that this knowledge is
not merely of a general kind, as though believers were merely in a general way
persuaded, that the children of God will be in a better condition after death,
and had no assurance as to themselves individually,
f328
for of how very little service this would be for affording a consolation, so
difficult of attainment! On the contrary, every one must have a knowledge
peculiar to himself, for this, and this only, can animate me to meet death with
cheerfulness — if I am fully persuaded, that I am departing to a better
life.
The body, such as we now have it, he calls a
house of
tabernacle. For as tabernacles
f329
are constructed, for a temporary purpose, of slight materials, and without
any firm foundation, and then shortly afterwards are thrown down, or fall of
their own accord, so the mortal body is given to men as a frail hut,
f330
to be inhabited by them for a few days. The same metaphor is made use of, also,
by Peter in his Second Epistle,
(<610113>2
Peter 1:13, 14,) and by Job,
(<180419>Job
4:19,) when he calls it a house of clay. He places in contrast with this
a building of perpetual duration. It is not certain, whether he means by
this term a state of blessed immortality, which awaits believers after death, or
the incorruptible and glorious body, such as it will be after the resurrection.
In whichever of these senses it is taken, it will not be unsuitable; though I
prefer to understand it as meaning, that the blessed condition of the soul after
death is the commencement of this building, and the glory of the final
resurrection is the consummation of it.
f331
This exposition will correspond better with the Apostle’s context. The
epithets, which he applies to this building, tend to confirm more fully its
perpetuity.
3.
Since clothed. He restricts to
believers, what he had stated respecting the certainty of a future life, as it
is a thing peculiar to them. For the wicked, too, are striped of the body, but
as they bring nothing within the view of God, but a disgraceful nakedness, they
are, consequently, not clothed with a glorious body. Believers, on the other
hand, who appear in the view of God, clothed with Christ, and adorned with His
image, receive the glorious robe of immortality. For I am inclined to take this
view, rather than that of Chrysostom and others, who think that nothing new is
here stated, but that Paul simply repeats here, what he had previously said as
to putting on an eternal habitation. The Apostle, therefore, makes mention here
of a twofold clothing, with which God invests us — the righteousness of
Christ, and sanctification of the Spirit in this life; and, after death,
immortality and glory. The first is the cause of the second,
because
those whom God has
determined to glorify, he first justifies.
(<450830>Romans
8:30.)
This meaning, too, is elicited from the particle
also, which is without doubt introduced for the purpose of amplifying
— as if Paul had said, that a new robe will be prepared for believers
after death, since they have been clothed in this life
also.
4.
We groan, being burdened, because we desire not to be
unclothed. The wicked, too, groan,
because they are not contented with their present condition; but afterwards
an opposite disposition prevails, that is, a clinging to life, so that they view
death with horror, and do not feel the long continuance of this mortal life to
be a burden. The groaning of believers, on the other hand, arises from
this — that they know, that they are here in a state of exile from their
native land, and that they know, that they are here shut up in the body as in a
prison. Hence they feel this life to be a burden, because in it they
cannot enjoy true and perfect blessedness, because they cannot escape from the
bondage of sin otherwise than by death, and hence they aspire to be
elsewhere.
As, however, it is natural for all animals to desire
existence, how can it be, that believers are willing to cease to exist? The
Apostle solves this question, when he says, that believers do not desire death
for the sake of losing any thing, but as having regard to a better life. At the
same time, the words express more than this. For he admits, that we have
naturally an aversion to the quitting of this life, considered in itself, as no
one willingly allows himself to be striped of his garments. Afterwards, however,
he adds, that the natural horror of death is overcome by confidence;
f332
as an individual will, without any reluctance, throw away a coarse, dirty,
threadbare, and, in one word, tattered garment, with the view of his being
arrayed in an elegant, handsome, new, and durable one.
Farther, he explains the metaphor by saying
—
that what is mortal may
be destroyed
f333
by life. For as flesh and blood cannot inherit the kingdom of
God,
(<461550>1
Corinthians 15:50,)
it is necessary, that what is corruptible in our
nature should perish, in order that we may be thoroughly renewed, and restored
to a state of perfection. On this account, our body is called a prison, in which
we are confined.
5.
Now he that hath fitted
us. This is added in order that we may
know, that this disposition is supernatural. For mere natural feeling will not
lead us forward to this, for it does not comprehend that hundredfold recompense
which springs from the dying of a single grain.
(<431224>John
12:24.) We must, therefore, be fitted for it by God. The manner of it is
at the same time subjoined — that he confirms us by his Spirit, who is as
it were an
earnest.
At the same time the particle also seems to be added for the sake of
amplification. “It is God who forms in us this desire, and, lest our
courage should give way or waver, the Holy Spirit is given us as an
earnest,
because by his testimony he confirms, and ratifies the truth of the
promise.” For these are two offices of the Holy Spirit —
first, to show to believers what they ought to desire, and
secondly, to influence their hearts efficaciously, and remove all their
doubt, that they may steadfastly persevere in choosing what is good. There
would, however, be nothing unsuitable in extending the word fitted, so as
to denote that renovation of life, with which God adorns his people even in this
life, for in this way he already separates them from others, and shows that they
are, by means of his grace, marked out for a peculiar
condition.
6.
Therefore we are always
confident. That is, as exercising
dependence on the earnest of the Spirit; for, otherwise, we always
tremble, or, at least, are courageous or alarmed by turns, and do not retain a
uniform and even tenor of mind. Hence, that good courage of which Paul speaks
has no place in us, unless it is maintained by the Spirit of God. The connecting
particle and, which immediately follows, ought to be understood as
meaning
because,
in this way: We are of good courage, BECAUSE
we know that we are
absent, etc. For this knowledge is the
cause of our calmness and confidence; for the reason, why unbelievers are
constantly in a ferment of anxiety, or obstinately murmur against God, is, that
they think they will ere long cease to exist, and they place in this life the
highest and uppermost summit of their felicity.
f334
We, on the other hand, live in the exercise of contentment,
f335
and go forward to death with alacrity,
f336
because a better hope is laid up for us.
We are absent from the
Lord. Scripture everywhere proclaims,
that God is present with us: Paul here teaches, that we are absent
from him. This is seemingly a contradiction; but this difficulty is easily
solved, when we take into view the different respects, in which he is said to be
present or absent. He is, then, present with all men,
inasmuch as he upholds them by his power. He dwells in them,
because
in him they live and move
and have their
being.
(<441728>Acts
17:28.)
He is present with his believing people by the
energy of his Spirit; he lives in them, resides in the midst of them, nay more,
within them. But in the mean time he is absent from us, inasmuch
as he does not present himself to be seen face to face, because we are as yet in
a state of exile from his kingdom, and have not as yet attained that blessed
immortality, which the angels that are with him enjoy. At the same time,
to be
absent,
in this passage, refers merely to knowledge, as is manifest from the reason
that is afterwards added.
7.
For we walk by
faith.
(Eijdov)
I have here rendered aspectum,
(sight,) because few understood the meaning of the word
species, (appearance.)
f337
He states the reason, why it is that we are now absent from the Lord
— because we do not as yet see him face to face.
(<461312>1
Corinthians 13:12.) The manner of that absence is this — that God is not
openly beheld by us. The reason why he is not seen by us is, that we
walk by
faith. Now it is on good grounds that
faith
is opposed to
sight,
because it, perceives those things that are hid from the view of men —
because it reaches forth to future things, which do not as yet appear. For such
is the condition of believers, that they resemble the dead rather than the
living — that they often seem as if they were forsaken by God — that
they always have the elements of death shut up within them. Hence they must
necessarily hope against hope.
(<450418>Romans
4:18.) Now the things that are hoped for are hid, as we read in
<450824>Romans
8:24, and faith is the
manifestation of things
which do not
appear.
(<581101>Hebrews
11:1.)
f338
It is not to be wondered, then, if the apostle says,
that we have not as yet the privilege of
sight,
so long as we walk by
faith. For we see, indeed, but it
is through a glass, darkly;
(<461312>1
Corinthians 13:12,) that is, in place of the reality we rest upon the
word.
8.
We are confident, I
say. He again repeats, what he had said
respecting the confidence of the pious — that they are so far from
breaking down under the severity of the cross, and from being disheartened by
afflictions, that they are made thereby more courageous. For the worst of evils
is death, yet believers long to attain it, as being the commencement of perfect
blessedness. Hence and may be regarded as equivalent to because,
ill this way: “Nothing can befall us, that can shake our
confidence and courage, since death (which others so much dread) is to us
great gain.
(<500121>Philippians
1:21.) For nothing is better than to quit the body, that we may attain near
intercourse with God, and may truly and openly enjoy his presence. Hence by the
decay of the body we lose nothing that belongs to us.”
Observe here — what has been once stated
already — that true faith begets not merely a contempt of death, but even
a desire for it,
f339
and that it is, accordingly, on the other hand, a. token of unbelief, when dread
of death predominates in us above the joy and consolation of hope. Believers,
however, desire death — not as if they would, by an importunate desire,
anticipate their Lord’s day, for they willingly retain their footing in
their earthly station, so long as their Lord may see good, for they would rather
live to the glory of Christ than die to themselves,
(<451407>Romans
14:7,) and for their own advantage
f339A
For the desire, of which Paul speaks, springs from faith. Hence it is not at all
at variance with the will of God. We may, also, gather from these words of Paul,
that souls, when released from the body, live in the presence of God, for if, on
being absent from the
body, they have God
present,
f340
they assuredly live with him.
Here it is asked by some — “How then did
it happen that the holy fathers dreaded death so much, as for example David,
Hezekiah, and the whole of the Israelitish Church, as appears from Psalm 4, from
<233803>Isaiah
38:3, and from
<19B517>Psalm
115:17?” I am aware of the answer, that is usually returned — that
the reason, why death was so much dreaded by them was, that the revelation of
the future life was as yet obscure, and the consolation, consequently, was but
small. Now I acknowledge, that this, in part, accounts for it, but not entirely,
for the holy fathers of the ancient Church did not in every case tremble, on
being forewarned of their death. Nay more, they embraced death with alacrity,
and with joyful hearts. For Abraham departed without regret, full of
days.
f341
(<012508>Genesis
25:8.) We do not read that Isaac was reluctant to die.
(<013529>Genesis
35:29.) Jacob, with his last breath, declares that he is
waiting for the salvation
of the Lord.
(<014918>Genesis
49:18.)
David himself, too, dies peacefully, without any
regrets,
(<110210>1
Kings 2:10,) and in like manner Hezekiah. As to the circumstance, that David and
Hezekiah did, each of them, on one occasion deprecate death with tears, the
reason was, that they were punished by the Lord for certain sins, and, in
consequence of this, they felt the anger of the Lord in death. Such was the
cause of their alarm, and this believers might feel even at this day, under the
reign of Christ. The desire, however, of which Paul speaks, is the
disposition of a well-regulated mind
f342
|
2 CORINTHIANS
5:9-12
|
|
9. Wherefore we labor, that, whether present
or absent, we may be accepted of him.
|
9. Quapropter contendimus, sive domi agentes,
sive foris peregrinantes, ut illi placeamus.
|
|
10. For we must all appear before the
judgment-seat of Christ; that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad.
|
10. Omnes enim nos manifestari
f343
oportet coram tribunali Christi, ut reportet unusquisque, qu(per corpus facta
fuerint, prout fecerit, sive bonum, sive malum.
f344
|
|
11. Knowing therefore the terror of the Lord,
we persuade men; but we are made manifest unto God; and I trust also are made
manifest in your consciences.
|
11. Scientes igitur terrorem illum Domini,
suademus hominibus,
f345
Deo autem manifesti sumus; confido autem nos et in conscientiis vestris,
manifestos esse.
|
|
12. For we commend not ourselves again unto
you, but give you occasion to glory on our behalf, that ye may have somewhat to
answer them which glory in appearance, and not in heart.
|
12. Non enim nosmetipsos iterum commendamus
vobis, sed occasionem vobis damus gloriandi de nobis, ut aliquid habeatis
adversus eos,
f346qui
in facie gloriantur, et non in corde.
|
9.
Wherefore we
strive. Having shown how magnanimous
Christians ought to be in the endurance of afflictions,
f347
so that even in dying they may be conquerors over death, and that too, because
by afflictions and death they attain to a blessed life, he now from the same
source draws also another conclusion — that they must, by all means, make
it their main desire to please God. And indeed it cannot but be, that the hope
of a resurrection, and thoughtfulness as to the judgment, will awaken in us this
desire; as, on the other hand, the true reason why we are so indolent and remiss
in duty is, that we seldom, if ever, think of what ought to be constantly kept
in remembrance,
f348
that we are here but lodgers
f349
for a short time, that we may, after finishing our course, return to Christ.
Observe, however, what he says — that this is the desire both of the
living and of the dead, by which statement the immortality of the
soul is again confirmed.
10.
We must be
manifested. Though this is common to
all, yet all without distinction do not raise their views in such a way as to
consider every moment, that they must appear before the judgment-seat of Christ.
But while Paul, from a holy desire of acting aright, constantly sisted himself
before the bar of Christ, he had it in view to reprove indirectly those
ambitious teachers, who reckoned it enough to have the plaudits of their
fellow-men.
f350
For when he says, that no one can escape, he seems in a manner to summon them to
that heavenly tribunal. Farther, though the word translated to be manifested
might be rendered to appear, yet Paul had, in my opinion, something
farther in view — that we shall then come forth to the light, while for
the present many are concealed, as it were, in the darkness. For then the
books, which are now shut, will be opened.
(<270710>Daniel
7:10.)
That every one may give
account. As the passage relates to the
recompensing of deeds, we must notice briefly, that, as evil deeds are punished
by God, so also good deeds are rewarded, but for a different reason; for evil
deeds are requited with the punishment that they deserve, but God in rewarding
good deeds does not look to merit or worthiness. For no work is so full and
complete in all its parts as to be deservedly well-pleasing to him, and farther,
there is no one whose works are in themselves well-pleasing to God, unless he
render satisfaction to the whole law. Now no one is found to be thus perfect.
Hence the only resource is in his accepting us through unmerited goodness, and
justifying us, by not imputing to us our sins. After he has received us into
favor, he receives our works also by a gracious acceptance. It is on this that
the reward hinges. There is, therefore, no inconsistency in saying, that he
rewards good works, provided we understand that mankind, nevertheless, obtain
eternal life gratuitously. On this point I have expressed myself more fully in
the preceding Epistle, and my Institutes will furnish a full discussion of it.
f352
When he says in the body, I understand him to mean, not merely outward
actions, but all the deeds that are done in this corporeal
life.
11.
Knowing therefore. He now returns
to speak of himself, or he again applies the general doctrine to himself
personally. “I am not ignorant,” says he, “nor
devoid of the fear of God, which ought to reign in the hearts of all the
pious.” To know the terror
of the Lord, then, is to be influenced
by this consideration — that an account must one day be rendered before
the judgment-seat of Christ; for the man who seriously considers this must of
necessity be touched with fear, and shake off all negligence.
f353
He declares, therefore, that he discharges his apostleship faithfully and with a
pure conscience,
(<550103>2
Timothy 1:3,) as one that walks in the fear of the Lord,
(<440931>Acts
9:31,) thinking of the account to be rendered by him. As, however, his enemies
might object: “You extol yourself, it is true, in magnificent
terms, but who is there that sees what you affirm?” He says, in reply to
this, that he discharges indeed the work of a teacher in the sight of men, but
that it is known to God with what sincerity of mind he acts. “As my
mouth speaks to men, so does my heart to God.”
And I
trust. This is a kind of correction of
what he had said, for he now boasts that he has not merely God as the witness of
his integrity, but also the Corinthians themselves, to whom he had given proof
of himself. Two things, therefore, are to be observed here: in the first
place, that it is not enough that an individual conducts himself honorably
and assiduously
f354
among men, if his heart is not right in the sight of God,
(<440821>Acts
8:21;) and secondly, that boasting is vain, where evidence of the reality
itself is wanting. For none are more bold in arrogating everything to
themselves, than those that have nothing. Let, therefore, the man who would have
credit given him, bring forward such works as may afford confirmation to his
statements. To be made manifest
in their consciences is more than to be
known by proofs; for conscience reaches farther than carnal
judgment.
12.
For we commend not
ourselves. He confirms what he had said
immediately before, and at the same time anticipates a calumny that might be
brought against him. For it might seem as if he were too careful as to his own
praise, inasmuch as he spoke so frequently respecting himself. Nay, it is
probable that this reproach had been cast upon him by the wicked. For when he
says — We commend not
ourselves again, he says this as if
speaking in his own person. To
commend
is taken in a bad sense, as meaning to boast, or to
brag.
When he adds — that he
gives them occasion of
glorying, he intimates in the first
place, that he pleads their cause rather than his own, inasmuch as he
gives up all with a view to their glory, and he again indirectly reproves their
ingratitude, because they had not perceived it to be their duty to magnify, of
their own accord, his Apostleship, so as not to impose upon him this necessity;
and farther, because they had not perceived, that it was their interest
rather than that of Paul himself, that his Apostleship should be accounted
honorable. We are here taught, that Christ’s servants ought to be
concerned as to their own reputation, only in so far as is for the advantage of
the Church. Paul affirms with truth, that he is actuated by this disposition.
f355
Let others see that they do not on false grounds pretend to follow his example.
f356
We are taught farther, that that alone is a minister’s true praise,
that is common to him with the whole Church, rather than peculiar to himself
exclusively — in other words, that redounds to the advantage of
all.
That ye may have something in
opposition to those. He
intimates, in passing, that it is necessary to repress the vanity of those
that make empty boasts, and that it is the duty of the Church to do so. For as
ambition of this nature is a peculiarly destructive pestilence, it is dangerous
to encourage it by dissimulation. As the Corinthians had not taken care to do
this, Paul instructs them how they should act for the future.
To
glory in appearance, not in
heart, is to disguise one’s self
by outward show, and to regard sincerity of heart as of no value; for those that
will be truly wise will never glory but in God.
(<460131>1
Corinthians 1:31.) But wherever there is empty show, there is no
sincerity, and no integrity of heart.
|
2 CORINTHIANS
5:13-17
|
|
13. For whether we be beside ourselves, it is
to God; or whether we be sober, it is for your cause.
|
13. Nam sive insanimus, Deo insanimus: sive
sani sumus, vobis sani sumus.
|
|
14. For the love of Christ constraineth us;
because we thus judge, that if one died for all, then were all
dead:
|
14. Caritas enim Christi constringit nos:
iudicantes illud, quodsi unus pro omnibus mortuus fuit, ergo omnes sunt mortui.
f357
|
|
15. And that he died for all, that they which
live should not henceforth live unto themselves, but unto him which died for
them, and rose again.
|
15. Et quidem pro omnibus mortuus est: ut qui
vivunt, posthac non sibi vivant, sed ei qui pro omnibus mortuus est, et
resurrexit.
|
|
16. Wherefore, henceforth know we no man after
the flesh; yea, though we have known Christ after the flesh, yet now henceforth
know we him no more.
|
16. Itaque nos posthac neminem novimus
secundum carnem: quin etiam si secundum carnem novimus Christum, iam non amplius
novimus.
|
|
17. Therefore if any man be in Christ, he is a
new creature: old things are passed away; behold, all things are become
new.
|
17. Proinde si quis in Christo, nova sit
creatura,
f358
vetera praeterierunt: ecce, nova facta sunt omnia.
|
13.
Whether we are beside
ourselves. This is said by way of
concession; for Paul’s glorying was sane, or it was, if we may so term it,
a sober and most judicious madness;
f359
but as he appeared foolish in the eyes of many, he speaks according to their
views. Now he declares two things: in the first place, that he makes no
account of himself, but has this one object in view — that he may serve
God and the Church; and, secondly, that he fears not the opinion of men,
so that he is prepared for being reckoned either sane or insane, provided only
he transacts faithfully the affairs of God and the Church. The meaning,
therefore, is this: “As to my making mention so frequently of my
integrity, persons will take this as they choose. It is not, however, for my own
sake that I do it, but, on the contrary, I have God and the Church exclusively
in view. Hence I am prepared to be silent and to speak, according as the glory
of God and the advantage of the Church will require, and I shall be quite
contented that the world reckon me beside myself, provided only it is not
to myself, but to God, that I am beside myself.”
f360
This is a passage that is deserving not merely of notice, but also of constant
meditation; for unless we shall have our minds thus regulated, the smallest
occasions of offense will from time to time draw us off from our
duty.
14.
For the love of
Christ. The
term
love may be taken either in a passive
signification, or in an active. I prefer the latter. For if we be not
harder than iron, we cannot refrain from devoting ourselves entirely to Christ,
when we consider what great love he exercised towards us, when he endured death
in our stead. Paul, too, explains himself when he adds, that it is reasonable
that we should live to him, being dead to ourselves. Hence, as he had
previously stated:
(<470511>2
Corinthians 5:11,) that he was stirred up to duty by fear, inasmuch as an
account was one day to be rendered by him, so he now brings forward another
motive — that measureless love of Christ towards us, of which he had
furnished us with an evidence in his death. “The knowledge,”
I say, “of this love, ought
to
constrain our affections, that they may
go in no other direction than that of loving him in return.
There is a metaphor
f361
implied in the word
constrain,
denoting that it is impossible but that every one that truly considers and
ponders that wonderful love, which Christ has manifested towards us by his
death, becomes, as it were, bound to him, and constrained by the closest
tie, and devotes himself wholly to his service.
If one died for
all. This design is to be carefully kept
in view — that Christ died
for us, that we might die to ourselves.
The exposition is also to be carefully noticed — that to
die to ourselves is to live
to
Christ;
or if you would have it at greater length, it is to renounce ourselves, that
we may live to Christ; for Christ. redeemed us with this view —
that he might have us under his authority, as his peculiar possession. Hence it
follows that we are no longer our own masters. There is a similar passage in
<451407>Romans
14:7-9. At the same time, there are two things that are here brought forward
separately — that we are dead in Christ, in order that all ambition and
eagerness for distinction may be laid aside, and that it may be felt by us no
hardship to be made as nothing; and farther, that we owe to Christ our life and
death, because he has wholly bound us to himself.
f362
16.
Therefore we henceforth know
no man. To
know,
here, is taken as meaning to reckon. “We do not judge
according to external appearance, so as to reckon that man to be the most
illustrious who seems so in appearance.” Under the
term
flesh, he includes all external
endowments which mankind are accustomed to hold in estimation; and, in short,
every thing which, apart from regeneration, is reckoned worthy of praise. At the
same time, he speaks more particularly of outward disguise, or appearance,
as it is termed. He alludes, also, without doubt, to the death of which he
had made mention. “Since we ought, all of us, to be dead to the present
life, nay more, to be nothing in ourselves, no one must be reckoned a servant of
Christ on the ground of carnal excellence.”
Nay, though we have known
Christ. The meaning is —
“Though Christ lived for a time in this world, and was known by
mankind in those things that have to do with the condition of the present life,
he must now be known in another way — spiritually, so that we may
have no worldly thoughts respecting him.” This passage is perverted by
some fanatics, such as Servetus,
f363
for the purpose of proving, that Christ’s human nature is now absorbed by
the Divinity. But how very far removed such a frenzy is from the Apostle’s
intention, it is not difficult to perceive; for he speaks here, not of the
substance of his body, but of external appearance, nor does he affirm that the
flesh is no longer perceived by us in Christ, but says, that Christ is not
judged of from that.
f364
Scripture proclaims throughout, that Christ. does now
as certainly lead a glorious life in our flesh, as he once suffered in it.
f365
Nay more, take away this foundation, and our whole faith falls to the ground;
for whence comes the hope of immortality, except from this, that we have already
a pattern
f366
of it in the person of Christ? For as righteousness is restored to us on this
ground, that Christ, by fulfilling the law in our nature, has abolished
Adam’s disobedience, so also life has been restored to us by this means,
that he has opened up for our nature the kingdom of God, from which it had been
banished, and has given it a place in the heavenly dwelling. Hence, if we do not
now recognize Christ’s flesh,
f367
we lose the whole of that confidence and consolation that we ought to have in
him. But we acknowledge Christ as man, and as our brother in his flesh —
not in a fleshly manner; because we rest solely in the consideration of his
spiritual gifts. Hence he is spiritual to us, not as if he laid aside the body,
and became a spirit, but because he regenerates and governs his own people by
the influence of his Spirit.
17.
Therefore if any man is in
Christ. As there is something wanting in
this expression, it must be supplied in this way — “If any one
is desirous to hold some place
in
Christ, that is, in the kingdom of
Christ, or in the Church
f368
let him be a new
creature.” By this expression he
condemns every kind of excellence that is wont to be in much esteem among men,
if renovation of heart is wanting. “Learning, it is true, and
eloquence, and other endowments, are valuable, and worthy to be honored; but,
where the fear of the Lord and an upright conscience are wanting, all the honor
of them goes for nothing. Let no one, therefore, glory in any distinction,
inasmuch as the chief praise of Christians is self-
renunciation.”
Nor is this said merely for the purpose of repressing
the vanity of the false apostles, but also with the view of correcting the
ambitious judgments of the Corinthians, in which outward disguises were of more
value than real sincerity — though this is a fault that is common to
almost all ages. For where shall we find the man that does not attach much more
importance to show, than to true holiness? Let us, therefore, keep in
view this admonition — that all that are not renewed by the Spirit of God,
should be looked upon as nothing in the Church, by whatever ornaments they may
in other respects be distinguished.
Old things are passed
away. When the Prophets speak of the
kingdom of Christ, they foretell that there will be new heavens and a new
earth,
(<236517>Isaiah
65:17,) meaning thereby, that all things will be changed for the better, until
the happiness of the pious is completed. As, however, Christ’s kingdom is
spiritual, this change must take place chiefly in the Spirit, and hence it is
with propriety that he begins with this. There is, therefore, an elegant and
appropriate allusion, when Paul makes use of a commendation of this kind, for
the purpose of setting forth the value of regeneration. Now by
old
things he means, the things that are not
formed anew by the Spirit of God. Hence this term is placed in contrast with
renewing grace. The expression
passed
away, he uses in the sense of fading
away, as things that are of short duration are wont to fall off, when they
have passed their proper season. Hence it is only the new man, that
flourishes and is vigorous
f369
in the kingdom of Christ.
|
2 CORINTHIANS
5:18-21
|
|
18. And all things are of God, who hath
reconciled us to himself by Jesus Christ, and hath given to us the ministry of
reconciliation;
|
18. Pro omnia ex Deo, qui nos reconciliavit
sibi Iesum Christum: et dedit nobis ministerium
reconciliationis.
|
|
19. To wit, that God was in Christ,
reconciling the world unto himself, not imputing their trespasses unto them; and
hath committed unto us the word of reconciliation.
|
19. Quoniam erat Deus in Christo mundum
reconcilians sibi, non imputando illis sua ipsorum peccata: et deposuit in nobis
sermonem reconciliationis.
|
|
20. Now then we are ambassadors for Christ, as
though God did beseech you by us: we pray you in Christ’s stead, be ye
reconciled to God.
|
20. Itaque pro Christo legatione fungimur,
tanquam Deo exhortante per nos: rogamus pro Christo, reconciliemini
Deo.
|
|
21. For he hath made him to be sin for us, who
knew no sin; that we might be made the righteousness of God in
him.
|
21. Eum qui peccatum non noverat, pro nobis
peccatum fecit, ut nos efficeremur iustitia Dei in ipso.
|
18.
All things are of
God. He means, all things that belong to
Christ’s kingdom. “If we would be Christ’s, we must be
regenerated by God. Now that is no ordinary gift.” He does not, therefore,
speak here of creation generally; but of the grace of regeneration, which God
confers peculiarly upon his elect, and he affirms that it is
of
God — not on the ground of his
being the Creator and Artificer of heaven and earth, but inasmuch as he is the
new Creator of the Church, by fashioning his people anew, according to his own
image. Thus all flesh is abased, and believers are admonished that they must now
live to God, inasmuch as they are a new creature.
(<470517>2
Corinthians 5:17.) This they cannot do, unless they forget the world, as they
are also no longer of the world,
(<431716>John
17:16,) because they are of
God.
Who hath reconciled
us. Here there are two leading
points — the one relating to the reconciliation of men with God;
and the other, to the way in which we may enjoy the benefit of this
reconciliation. Now these things correspond admirably with what goes before, for
as the Apostle had given the preference to a good conscience above every kind of
distinction,
(<470511>2
Corinthians 5:11,) he now shows that the whole of the gospel tends to this. He
shows, however, at the same time, the dignity of the Apostolical office, that
the Corinthians may be instructed as to what they ought to seek in him, whereas
they could not distinguish between true and false ministers, for this reason,
that nothing but show delighted them. Accordingly, by making mention of this, he
stirs them up to make greater proficiency in the doctrine of the gospel. For an
absurd admiration of profane persons, who serve their own ambition rather than
Christ, originates in our not knowing, what the office of the preaching of the
gospel includes, or imports.
I now return to those two leading points that
are here touched upon. The first is — that God
hath reconciled us to himself by
Christ. This is immediately followed by
the declaration — Because
God was in Christ, and has in his person
accomplished reconciliation. The manner is subjoined —
By not imputing unto men their
trespasses. Again, there is annexed a
second declaration —
Because Christ having been
made a sin-offering for our sins, has procured righteousness for
us. The second part of the
statement is — that the grace of reconciliation is applied to us by the
gospel, that we may become partakers of it. Here we have a remarkable passage,
if there be any such in any part of Paul’s writings. Hence it is proper,
that we should carefully examine the words one by one.
The ministry of
reconciliation. Here we have an
illustrious designation of the gospel, as being an embassy for reconciling men
to God. It is also a singular dignity of ministers — that they are sent to
us by God with this commission, so as to be messengers, and in a manner
sureties.
f370
This, however, is not said so much for the purpose of commending ministers, as
with a view to the consolation of the pious, that as often as they hear the
gospel, they may know that God treats with them, and, as it were, stipulates
with them as to a return to his grace. Than this blessing what could be more
desirable? Let us therefore bear in mind, that this is the main design of the
gospel — that whereas we are by nature children of wrath,
(<490203>Ephesians
2:3,) we may, by the breaking up of the quarrel between God and us, be received
by him into favor. Ministers are furnished with this commission, that they may
bring us intelligence of so great a benefit, nay more, may assure us of
God’s fatherly love towards us. Any other person, it is true, might also
be a witness to us of the grace of God, but Paul teaches, that this office is
specially intrusted to ministers. When, therefore, a duly ordained minister
proclaims in the gospel, that God has been made propitious to us, he is to be
listened to just as an ambassador of God, and sustaining, as they speak, a
public character, and furnished with rightful authority for assuring us of
this.
19.
God was in Christ. Some take this
as meaning simply —
God reconciled the world to
himself in Christ; but the meaning is
fuller and more comprehensive — first, that God was in
Christ; and, secondly, that he reconciled the world to himself by his
intercession. It is also of the Father that this is affirmed; for it were an
improper expression, were you to understand it as meaning, that the divine
nature of Christ was in him.
f371The
Father, therefore, was in the Son, in accordance with that statement
—
I am in the Father, and
the Father in me.
(<431038>John
10:38.)
Therefore he that hath the Son, hath the Father also.
For Paul has made use of this expression with this view — that we may
learn to be satisfied with Christ alone, because in him we find also God the
Father, as he truly communicates himself to us by him. Hence the expression is
equivalent to this — “Whereas God had withdrawn to a distance from
us, he has drawn near to us in Christ, and thus Christ has become to us the true
Emmanuel, and his coming is God’s drawing near to
men.”
The second part of the statement points out
the office of Christ — his being our propitiation,
(<620202>1
John 2:2,) because out of Him, God is displeased with us all, inasmuch as
we have revolted from righteousness.
f372
For what purpose, then, has God appeared to men in Christ? For the purpose of
reconciliation
— that, hostilities being removed, those who were aliens, might
be adopted as sons. Now, although Christ’s coming as our Redeemer
originated in the fountain of Divine love towards us, yet until men perceive
that God has been propitiated by the Mediator, there must of necessity be a
variance remaining, with respect to them, which shuts them out from access to
God. On this point we shall speak more fully ere long.
Not imputing to
them. Mark, in what way men return into
favor with God — when they are regarded as righteous, by obtaining the
remission of their sins. For so long as God imputes to us our sins, He must of
necessity regard us with abhorrence; for he cannot be friendly or
propitious to sinners. But this statement may seem to be at variance with what
is said elsewhere — that, we were loved by Him before the creation of the
world,
(<490104>Ephesians
1:4,) and still more with what he says,
(<430316>John
3:16,) that the love, which he exercised towards us was the reason, why He
expiated our sins by Christ, for the cause always goes before its effect. I
answer, that we were loved before the creation of the world, but it was only
in
Christ. In the mean time, however, I
confess, that the love of God was first in point of time, and of order, too, as
to God, but with respect to us, the commencement of his love has its foundation
in the sacrifice of Christ. For when we contemplate God without a Mediator, we
cannot conceive of Him otherwise than as angry with us: a Mediator
interposed between us, makes us feel, that He is pacified towards us. As,
however, this also is necessary to be known by us — that Christ came forth
to us from the fountain of God’s free mercy, the Scripture explicitly
teaches both — that the anger of the Father has been appeased by the
sacrifice of the Son, and that the Son has been offered up for the expiation of
the sins of men on this ground — because God, exercising compassion
towards them, receives them, on the ground of such a pledge, into favor
f373
The whole may be summed up thus: “Where
sin is, there the anger of God is, and therefore God is not
propitious to us without, or before, his blotting out our sins, by not imputing
them. As our consciences cannot apprehend this benefit,
f374
otherwise than through the intervention of Christ’s sacrifice, it is not
without good reason, that Paul makes that the commencement and cause of
reconciliation, with regard to us.
And hath committed to
us. Again he repeats, that a commission
has been given to the ministers of the gospel to communicate to us this grace.
For it might be objected, “Where is Christ now, the peacemaker
between God and us? At what a distance he resides from us!” He says,
therefore, that as he has once suffered,
f375
(<600318>1
Peter 3:18,) so he daily presents to us the fruit of his suffering through means
of the Gospel, which he designed, should be in the world,
f376
as a sure and authentic register of the reconciliation, that has once been
effected. It is the part of ministers, therefore, to apply to us, so to speak,
the fruit of Christ’s death.
Lest, however, any one should dream of a magical
application, such as Papists contrive,
f377
we must carefully observe what he immediately subjoins — that it consists
wholly in the preaching of the Gospel. For the Pope, along with his priests,
makes use of this pretext for giving a color of warrant for the whole of that
wicked and execrable system of merchandise, which they carry on, in connection
with the salvation of souls. “The Lord,” say they, “has
furnished us with a commission and authority to forgive sins.” This I
acknowledge, provided they discharge that embassy, of which Paul here makes
mention. The absolution, however, which they make use of in the Papacy, is
entirely magical; and besides, they inclose pardon of sins in lead and
parchment, or they connect it with fictitious and frivolous superstitions. What
resemblance do all these things bear to the appointment of Christ? Hence the
ministers of the Gospel restore us to the favor of God in a right and orderly
manner, when they bear testimony to us by means of the Gospel as to the favor of
God having been procured for us. Let this testimony be removed, and
nothing remains but mere imposture. Beware, then, of placing even the smallest
drop of your confidence on any thing apart from the Gospel.
I do not, indeed, deny, that the grace of Christ is
applied to us in the sacraments, and that our reconciliation with God is then
confirmed in our consciences; but, as the testimony of the Gospel is engraven
upon the sacraments, they are not to be judged of separately by themselves, but
must be taken in connection with the Gospel, of which they are appendages. In
fine, the ministers of the Church are
ambassadors,
for testifying and proclaiming the benefit of
reconciliation,
only on this condition — that they speak from the Gospel, as from an
authentic register.
20.
As if God did beseech
you. This is of no small importance for
giving authority to the embassy: nay more, it is absolutely necessary, for who
would rest upon the testimony of men, in reference to his eternal salvation? It
is a matter of too much importance, to allow of our resting contented with the
promise of men, without feeling assured that they are ordained by God, and that
God speaks to us by them. This is the design of those commendations, with which
Christ himself signalizes his Apostles:
He that heareth you,
heareth me, etc.
(<421016>Luke
10:16.)
Whatsoever you shall
loose on earth, shall be loosed in heaven,
(<401818>Matthew
18:18,)
and the like.
We entreat you, in Christ’s
stead. Hence we infer, with what
propriety Isaiah exclaims,
How blessed are the feet
of them that preach the
Gospel!
(<235207>Isaiah
52:7.)
For that one thing, that is of itself sufficient for
completing our felicity, and without which we are most miserable, is conferred
upon us, only through means of the Gospel. If, however, this duty is enjoined
upon all the ministers of the Church, in such a way, that he who does not
discharge this embassy is not to be regarded either as an Apostle, or as a
Pastor, we may very readily judge from this, as to the nature of the
Pope’s entire hierarchy. They are desirous, indeed, to be looked upon as
Apostles and Pastors; but as they are dumb idols, how will their boasting
f378
correspond with this passage of Paul’s writings. The word entreat
is expressive of an unparalleled
f379
commendation of the grace of Christ, inasmuch as He stoops so low, that he does
not disdain to entreat us. So much the less excusable is our depravity,
if we do not, on meeting with such kindness, show ourselves teachable and
compliant.
Be
reconciled. It is to be observed, that
Paul is here addressing himself to believers. He declares, that he brings to
them every day this embassy. Christ therefore, did not suffer, merely that he
might once expiate our sins, nor was the gospel appointed merely with a view to
the pardon of those sins which we committed previously to baptism, but that, as
we daily sin, so we might, also, by a daily remission, be received by God into
his favor. For this is a continued embassy,
f380
which must be assiduously sounded forth in the Church, till the end of the
world; and the gospel cannot be preached, unless remission of sins is
promised.
We have here an express and suitable declaration for
refuting the impious tenet of Papists, which calls upon us to seek the remission
of sins after Baptism from some other source, than from the expiation that was
effected through the death of Christ. Now this doctrine is commonly held in all
the schools of Popery — that, after baptism, we merit the remission of
sins by penitence, through means of the aid of the keys,
f381
(<401619>Matthew
16:19,) — as if baptism itself could confer this
f382
upon us without penitence. By the term penitence, however, they mean
satisfactions. But what does Paul say here? He calls us to go, not less
after baptism, than before it, to the one expiation made by
Christ, that we may know that we always obtain it gratuitously. Farther, all
their prating as to the administration of the keys is to no purpose,
inasmuch as they conceive of keys apart from the Gospel, while they are
nothing else than that testimony of a gratuitous reconciliation, which is made
to us in the Gospel.
21.
Him who knew no
sin. Do you observe, that, according to
Paul, there is no return to favor with God, except what is founded on the
sacrifice of Christ alone? Let us learn, therefore, to turn our views in that
direction, whenever we desire to be absolved from guilt. He now teaches more
clearly, what we adverted to above — that God is propitious to us, when he
acknowledges us as righteous. For these two things are equivalent — that
we are acceptable to God, and that we are regarded by him as
righteous.
To
know no
sin is to be free from sin. He says,
then, that Christ, while he was entirely exempt from sin, was
made sin for
us. It is commonly remarked,
that
sin here denotes an expiatory sacrifice
for sin, and in the same way the Latin’s term it, piaculum.
f383
Paul, too, has in this, and other passages, borrowed this phrase from the
Hebrews, among whom
µça
(asham) denotes an expiatory sacrifice, as well as an
offense or crime.
f384
But the signification of this word, as well as the entire statement, will be
better understood from a comparison of both parts of the antithesis. Sin
is here contrasted with
righteousness, when Paul teaches us,
that we were made the
righteousness of God, on the ground of
Christ’s having been made sin.
Righteousness,
here, is not taken to denote a quality or habit, but by way of imputation,
on the ground of Christ’s righteousness being reckoned to have been
received by us. What, on the other hand, is denoted by sin? It is the
guilt, on account of which we are arraigned at the bar of God. As, however, the
curse of the individual was of old cast upon the victim, so Christ’s
condemnation was our absolution, and with his stripes we are healed.
(<235305>Isaiah
53:5.)
The righteousness of God in
him. In the first place, the
righteousness of
God is taken here to denote — not
that which is given us by God, but that which is approved of by him, as in
<431243>John
12:43, the glory of
God means — that which is in
estimation with him — the
glory of
men denotes the vain applause of the
world. Farther, in
<450323>Romans
3:23, when he says, that we have come short of the glory of God, he
means, that there is nothing that we can glory in before God, for it is no very
difficult matter to appear righteous before men, but it is a mere delusive
appearance of righteousness, which becomes at last the ground of perdition.
Hence, that is the only true righteousness, which is acceptable to
God.
Let us now return to the contrast between
righteousness
and
sin.
How are we righteous in the sight of God? It is assuredly in the same
respect in which Christ was a sinner. For he assumed in a manner our place, that
he might be a criminal in our room, and might be dealt with as a sinner, not for
his own offenses, but for those of others, inasmuch as he was pure and exempt
from every fault, and might endure the punishment that. was due to us —
not to himself. It is in the same manner, assuredly, that we are now
righteous in him — not in respect of our rendering
satisfaction to the justice of God by our own works, but because we are judged
of in connection with Christ’s righteousness, which we have put on by
faith, that it might become ours. On this account I have preferred to retain the
particle
ejn,
(in,) rather than substitute in its place per,
(through,) for that signification corresponds better
with Paul’s intention.
F385
CHAPTER 6
|
2 CORINTHIANS
6:1-10
|
|
1. We then, as workers together with him,
beseech you also that ye receive not the grace of God in vain.
|
1. Nos vero adiuvantes (vel, collaborantes)
F386
etiam obsecramus, ne frustra gratiam Dei receperitis.
|
|
2. (For he saith, I have heard thee in a time
accepted, and in the day of salvation have I succored thee: behold, now is the
accepted time; behold, now is the day of salvation.)
|
2. Dicit enim (Ies. 49, 8) Tempore accepto
exaudivi te, et in die salutis auxiliatus sum tibi: ecce, nunc tempus acceptum:
ecce, nunc dies salutis.
|
|
3. Giving no offense in any thing, that the
ministry be not blamed:
|
3. Nullum dantes
F387
ulla in re offensionem, ut ne vituperetur ministerium:
|
|
4. But in all things approving ourselves as
the ministers of God, in much patience, in afflictions, in necessities, in
distresses,
|
4. Sed in omnibus commendantes nos
F388
tanquam Dei ntinistri, in patientia multa, in afflictionibus, in necessitatibus,
in angustiis,
|
|
5. In stripes, in imprisonments, in tumults,
in labors, in watchings, in fastings;
|
5. In plagis, in carceribus, in seditionibus,
in laboribus, in vigiliis, in ieiuniis;
|
|
6. By pureness, by knowledge, by
longsuffering, by kindness, by the Holy Ghost, by love
unfeigned,
|
6. In sinceritate, in scientia, in tolerantia,
in mansuetudine, in Spiritu Sancto, in caritate non ficta,
|
|
7. By the word of truth, by the power of God,
by the armor of righteousness on the right hand and on the
left,
|
7. In sermone veritatis, in potentia Dei, per
arma iustiti(dextra et sinistra:
|
|
8. By honor and dishonor, by evil report and
good report: as deceivers, and yet true;
|
8. Per gloriam et ignominiam, per infamiam, et
bonam famam: tanquam impostores, tamen veraces:
|
|
9. As unknown, and yet well known; as dying,
and, behold, we live; as chastened, and not killed;
|
9. Tanquam ignoti, tamen celebres: tanquam
morientes, et ecce, vivimus; tanquam castigati, tamen morte non
affecti:
|
|
10. As sorrowful, yet always rejoicing; as
poor, yet making many rich; as having nothing, and yet possessing all
things.
|
10. Tanquam moerore affecti, semper tamen
gaudentes: tanquam inopes, multos tamen ditantes: tanquam nihil habentes, et
omnia possidentes.
|
1.
Assisting.
He has repeated the instructions of embassy with which the ministers of the
gospel have been furnished by God. After they have faithfully communicated these
instructions, they must also use their endeavor, that they may be carried into
effect,
F389
in order that their labor may not be in vain. They must, I say, add continual
exhortation’s,
F390
that their embassy may be efficacious. This is what he means by
sunergou~ntez,
(fellow-workers,) that is, devoted to the advancement of the
work; for it is not enough to teach, if you do not also urge. In
this way, the particle su>n
would have a relation to God, or to the embassy,
which he assigns to his servants. For the doctrine of the gospel is helped by
exhortations, so as not to be without effect, and ministers connect their
endeavors with God’s commission;
F391
as it is the part of an ambassador to enforce by arguments, what he brings
forward in the name of his prince.
The particle
su>n
may also be taken as referring to the endeavors of
ministers in common; for if they do the Lord’s work in good earnest, they
must mutually lend a helping hand to each other, so as to give assistance to
each other. I rather prefer, however, the former exposition. Chrysostom
interprets it as referring to the hearers, with whom ministers are
fellow-workers, when they rouse them up from slothfulness and
indolence.
Ministers are here taught, that it is not enough
simply to advance doctrine. They must also labor that it may be received by the
hearers, and that not once merely, but continually. For as they are messengers
between God and men, the first duty devolving upon them is, to make offer
of the grace of
God,
F392
and the second is, to strive with all their might, that it may not be
offered in vain.
2.
For he saith, In an acceptable time.
He quotes a prediction of Isaiah, exceedingly appropriate to the exhortation
of which he speaks. It is without doubt of the kingdom of Christ that he there
speaks,
F393
as is manifest from the context. The Father, then, appointing his Son a leader,
for the purpose of gathering together a Church, addresses him in these
words:
“I have heard thee
in an acceptable time.”
(<234908>Isaiah
49:8.)
We know, however, what a degree of correspondence
F394
there is between the Head and the members. For Christ was heard in our name, as
the salvation of all of us is entrusted into his hand, and nothing else has he
taken under his charge. Hence we are all admonished in the person of Christ
— not to slight the opportunity that is afforded for obtaining salvation.
While the rendering of the Greek interpreter is,
eujpro>sdekton,
(acceptable,)
F395
the word made use of by the Prophet is,
ˆwxr,
(ratson,) that is, benevolence, or free favour.
F396
The quotation must be applied to the subject in hand
in this way: “As God specifies a particular time for the exhibition of his
grace, it follows that all times are not suitable for that. As a particular
day of
salvation is named, it follows that a
free offer of salvation is not made every day.” Now this altogether
depends on the providence of God, for
the acceptable
time is no other than what is called in
<480404>Galatians
4:4, the fullness of the time.
f397
The order of arrangement also must be observed. First, he makes mention of a
time of benevolence, and then afterwards of a
day of
salvation. By this it is intimated, that
salvation flows to us from the mercy of God exclusively, as from a fountainhead.
Hence we must not seek the cause in ourselves, as if we by means of our own
works moved God to assign to us his favor, for whence comes the
day of
salvation? It is because it is the
acceptable time, that is, the time which God has in his free favor
appointed. In the mean time, we must keep in view what Paul designs to teach
— that there is need of prompt expedition, that we may not allow the
opportunity to pass unimproved, inasmuch as it displeases God, that the grace
that he offers to us should be received by us with coolness and
indifference.
Behold now is the
time. The Prophet had spoken of the
time, when Christ was to be manifested in the flesh for the redemption of men.
Paul transfers the prophecy to the time when Christ is revealed by the continued
preaching of the gospel, and it is with good reason that he does so, for as
salvation
was once sent to the whole world, when Christ
appeared, so now it is sent to us every day, when we are made partakers of the
gospel. Here we have a beautiful passage, and affording no ordinary consolation,
because, while the gospel is preached to us, we know assuredly that the way is
opened up for us into the kingdom of God, and that there is a signal of divine
benevolence raised aloft, to invite us to receive
salvation,
for the opportunity of obtaining it must be judged of by the call. Unless,
however, we embrace the opportunity, we must fear the threatening that Paul
brings forward — that, in a short time, the door will be shut against all
that have not entered in, while opportunity was afforded. For this retribution
always follows contempt of the word.
3.
Giving no offense. We have
already on several occasions remarked, that Paul sometimes commends the ministry
of the gospel generally, and at other times his own integrity.
f398
In the present instance, then, he speaks of himself, and sets before us in his
own person a living picture of a good and faithful apostle, that the Corinthians
may be led to see how unfair they were in their judgment, in preferring before
him empty blusterers.
f399
For as they assigned the praise to mere pretences,
f400
they held in the highest esteem persons that were effeminate and devoid of zeal,
while, on the other hand, as to the best ministers, they cherished no views but
such as were mean and abject. Nor is there any reason to doubt, that those very
things that Paul makes mention of to his own commendation, had been brought
forward by them in part as a ground of contempt; and they were so much the more
deserving of reproof, inasmuch as they converted into matter of reproach, what
was ground of just praise.
Paul, therefore, treats here of three things:
In the first place, he shows what are the excellences, on the ground of
which preachers of the gospel ought to be esteemed; secondly, he shows
that he is himself endowed with those excellences; thirdly, he admonishes
the Corinthians not to acknowledge as Christ’s servants those who conduct
themselves otherwise than he prescribes here by his example. His design is, that
he may procure authority for himself and those that were like him, with a view
to the glory of God and the good of the Church, or may restore it where it has
fallen into decay; and secondly, that he may call back the Corinthians
from an unreasonable attachment to the false apostles, which was a hinderance in
the way of their making so much proficiency in the gospel as was necessary.
Ministers give occasion of stumbling, when by their own misconduct they hinder
the progress of the gospel on the part of their hearers. That Paul says
he does not do; for he declares that he carefully takes heed not to stain his
apostleship by any spot of disgrace.
For this is the artifice of Satan — to seek
some misconduct on the part of ministers, that may tend to the dishonor of the
gospel. For when he has been successful in bringing the ministry into contempt,
all hope of profit is at an end. Hence the man who would usefully serve Christ,
must strive with his whole might to maintain the credit of his ministry. The
method is — to take care that he be deserving of honor, for nothing is
more ridiculous than striving to maintain your reputation before others, while
you call forth upon yourself reproach by a wicked and base life. That man,
therefore, will alone be honorable, who will allow himself in nothing that is
unworthy of a minister of Christ.
4.
In much
patience. The whole of the enumeration
that follows is intended to show, that all the tests by which the Lord is
accustomed to try his servants were to be found in Paul, and that there was no
kind of test to which he had not been subjected, in order that the faithfulness
of his ministry might be more fully established.
f401
Among other things that he enumerates, there are some that are under all
circumstances required for all the servants of Christ. Of this nature are
labors, sincerity, knowledge,
watchings, gentleness, love, the word of truth, the Spirit, the power of God,
the armor of righteousness. There are
other things that are not necessary in all cases; for in order that any one may
be a servant of Christ, it is not absolutely necessary, that he be put to the
test by means of
stripes
and
imprisonments.
Hence these things will in some cases be wanting in the experience of the
best. It becomes all, however, to be of such a disposition as to present
themselves to be tried, as Paul was, with
stripes
and
imprisonments,
if the Lord shall see meet.
Patience
is the regulation of the mind in adversity, which is an excellence that
ought invariably to distinguish a good minister.
f402
Afflictions
include more than
necessities;
for by the term
necessity
here I understand poverty. Now this is common to many ministers,
there being few of them that are not in poor circumstances; but at the same time
not to all. For why should a moderate amount of riches prevent a man from being
reckoned a servant of Christ, who, in other respects, is pious, is of upright
mind and honorable deportment, and is distinguished by other excellences. As the
man that is poor is not on that account to be straightway accounted a good
minister, so the man that is rich is not on that account to be rejected. Nay
more, Paul in another passage glories not less in his
knowing how to
abound, than in knowing how to be in
want.
(<500412>Philippians
4:12.) Hence we must observe the distinction that I have mentioned, between
occasional and invariable grounds of commendation.
f403
5.
In tumults. In proportion to the
calmness and gentleness of Paul’s disposition was there the greater
excellence displayed in his standing undaunted in the face of
tumults;
and he takes praise to himself on this account — that while he
regarded tumults with abhorrence, he nevertheless encountered them with bravery.
f404
Nor does the praise simply consist in his being unmoved by
tumults,
(this being commonly found among all riotous persons,
f405)
but in his being thrown into no alarm by tumults that had been stirred up
through the fault of others. And, unquestionably, two things are required on the
part of ministers of the Gospel — that they should endeavor to the utmost
of their power to maintain peace, and yet on the other hand go forward,
undaunted, through the midst of commotions, so as not to turn aside from the
right course, though heaven and earth should be mingled.
f406
Chrysostom, however, prefers to understand
ajkatastasi>aiv
to mean — frequent expulsions,
f407
inasmuch as there afforded him a place of rest.
f408
In
fastings. He does not mean —
hunger arising from destitution, but a voluntary exercise of
abstinence.
Knowledge
may be taken in two senses — either as
meaning doctrine itself, or skill in acting properly and knowingly. The
latter appears to me the more likely, as he immediately adds —
the word of
truth. The Spirit is taken by
metonymy, to denote spiritual graces. Frivolous, however, is the cavil of
Chrysostom, who infers from this, that the other excellences are peculiar to the
Apostle, because he makes mention of the Spirit separately, as if
kindness, knowledge, pureness,
armor of righteousness, were from any
other source, than from the Holy Spirit. He makes mention, however, of the
Spirit separately, as a general term in the midst of particular instances.
f409
The power of
God showed itself in many things —
ill magnanimity, in efficacy in the maintaining of the truth, in the propagation
of the Gospel, in victory over enemies, and the like.
7.
By the armor of
righteousness.
By
righteousness you must understand
— rectitude of conscience, and holiness of life. He employs the metaphor
of
armor, because all that serve God
require to fight, inasmuch as the devil is always on the alert, to molest them.
Now they must be completely armed, because, if he does not succeed in one onset,
he thereupon makes a new attempt, and attacks them at one time from before, at
another from behind — now on this side, and then on that.
f410
8.
By honor and dishonor. This is no
slight test for subjecting a man to trial, for to a man of a noble spirit
nothing is more unpleasant, than to incur disgrace. Hence we may observe in all
histories, that there have been few men of heroism that have not fallen back, on
being irritated by insults.
f411
Hence it is indicative of a mind well established in virtue, not to be moved
away from one’s course by any disgrace that may be incurred — a rare
virtue, but one without which you cannot show. that you are a servant of God. We
must, it is true, have a regard to good character, but it must be only in so far
as the edification of our brethren requires it, and in such a way as not to be
dependent on reports
f412
— nay more, so as to maintain in the same even course in honor and
in dishonor. For God allows us to be tried even by the slander of wicked
men, with the view of trying us,
f413
whether we act uprightly from disinterested motives;
f414
for if one is drawn aside from duty by the ingratitude of men, that man shows
that he had not his eye directed to God alone. As then we see that Paul was
exposed to infamy and insults, and yet did not on that account stop short, but
held forward with undaunted courage, and broke through every impediment so as to
reach the goal,
f415
let us not give way, if the same thing should befall us.
As
deceivers. Here he relates, not simply
in what estimation he was held by the wicked and those that were without,
(<460512>1
Corinthians 5:12,) but also what views were entertained of him by those that
were within. Now let every one consider with himself, how unseemly was
the ingratitude of the Corinthians, and how great was his magnanimity in
struggling forward, in spite of such formidable obstacles. By indirect
representations, however, he sharply reproves their perverse judgment, when he
says that he lives and is joyful, while they despised him as one
that was dead and overwhelmed with grief. He reproaches them, also, with
ingratitude, when he says, that he made many rich, while he was contemned
on account of his poverty. For they were of the number of those whom he enriched
by his wealth: nay more, all of them to a man were under obligations to him on
many accounts. Thus he said previously, by way of irony, that he was unknown,
while at the same time the fruit of his labor was everywhere known and
celebrated. But how cruel to despise the poverty of the man who supplies you
f416
from his abundance! He means spiritual riches, which ought to be much
more esteemed than earthly.
|
2 CORINTHIANS
6:11-18
|
|
11. O ye Corinthians, our mouth is open unto
you, our heart is enlarged.
|
11. Os nostrum apertum est ad vos, O
Corinthii, cor nostrum dilatatum est.
|
|
12. Ye are not straitened in us, but ye are
straitened in your own bowels.
|
12. Non estis angusti in nobis, sed angusti
estis in visceribus vestris.
f417
|
|
13. Now, for a recompense in the same, (I
speak as unto my children,) be ye also enlarged.
f418
|
13. Eandem vero remunerationem, nem, ut a
filiis, exigo: dilatamini et vos.
|
|
14. Be ye not unequally yoked together with
unbelievers: for what fellowship hath righteousness with unrighteousness? and
what communion hath light with darkness?
|
14. Ne ducatis iugum cum infidelibus: qu(enim
participatio iustit(cum iniquitate: qu(communicatio luci cum
tenebris?
|
|
15. And what concord hath Christ with Belial?
or what part hath he that believeth with an infidel?
|
15. Quis consensus Christo cum Belial: aut
qu(portio fideli cum infideli?
|
|
16. And what agreement hath the temple of God
with idols? for ye are the temple of the living God; as God hath said, I will
dwell in them, and walk in them; and I will be their God, and they shall be my
people.
|
16. Qu(autem conventio templo Dei cum idolis?
vos enim estis templum Dei viventis: quemadmodum dicit Deus
(<032612>Leviticus
26:12,) Habitabo in ipsis, et in medio eorum ambulabo: et ero Deus illorum, et
erunt mihi populus.
|
|
17. Wherefore, come out from among them, and
be ye separate, saith the Lord, and touch not the unclean thing; and I will
receive you,
|
17. Quamobrem exite de medio eorum et
separamini, dicit Dominus Ies .lii. 11,) et immundum ne
tetigeritis:
|
|
18. And will be a Father unto you, and ye
shall be my sons and daughters, saith the Lord Almighty.
|
18. Et ego suscipiam vos, et ero vobis in
patrem, et eritis mihi in filios et filias, dicit Dominus omnipotens,
(<243109>Jeremiah
31:9.)
|
|
2 Corinthians
7:1
|
|
1. Having therefore these promises, dearly
beloved, let us cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God.
|
1. Has igitur promissiones quum habeamus,
dilecti, mundemus nos ab omni inquinamento carnis et spiritus, sanctificationem
perficientes in timore Dei.
|
11.
Our mouth is opened. As the
opening of the
mouth is a sign of boldness,
f419
if you are inclined to connect this with what goes before, the meaning will be
this, — “I have ample ground of glorying, and an upright conscience
opens my mouth. Your entertaining unfavorable views of us, is not owing
to any fault on our part, but arises from your being unfair judges. For you
ought to have entertained more favorable views of my ministry, which God has
rendered honorable to you in so many ways.” I explain it, however,
otherwise; for he says that the reason why his
mouth was
opened was, that
his heart was
enlarged. Now what is meant by
enlargement of
heart? Undoubtedly it means the
cheerfulness that springs from benevolence.
f420
It is quite a common figure, to speak of a narrow and contracted heart as
denoting either grief, or disgust, while, on the other hand, an
enlarged heart is employed to denote dispositions of an opposite kind. Hence
Paul here says nothing but what we every day experience, for when we have
to do with friends, our heart is enlarged, all our feelings are laid
open, there is nothing there that is hid, nothing shut, — nay more, the
whole mind leaps and exults to unfold itself openly to view.
f421
Hence it is, that the tongue, also, is free and unfettered, does not faulter,
does not with difficulty draw up from the bottom of the throat broken syllables,
as usually happens when the mind is influenced by a less joyful
affection.
12.
Ye are not straitened in
us. That is, “It is owing to your
own fault that you are not able to share in this feeling of cheerfulness, which
I entertain towards you. My mouth
is opened, so that I deal familiarly
with you, my very heart would willingly pour itself forth,
f422
but you shut up your bowels.” He means to say, that it is owing to their
corrupt judgment, that the things that he utters are not relished by
them.
13.
Now the same
requital. He softens his reproof by
addressing them kindly as his sons, and also by this exhortation, by which he
intimates that he still entertains good hopes of them. By the
same
requital he means — mutual duty,
for there is a mutual return of duty between a father and his sons. For as it is
the duty of parents to nourish their children, to instruct them, to direct them
by their counsel, and to defend them, so it is the dictate of equity, that
children should requite their parents.
(<540604>1
Timothy 6:4.) In fine, he means what the Greeks call
ajntipelargi>an
— affection exercised in return.
f423
“I cherish,” says he, “towards you paternal affection:
show yourselves then to be my sons by affection and respect in return.” At
the same time there is a particular circumstance that must be noticed, That the
Corinthians, having found so indulgent a father, may also show gentleness in
their turn, and may requite his kind condescension by their docility, he exhorts
them with this view to be
enlarged in their own
bowels. The Old Interpreter, not having
caught Paul’s meaning, has added the participle having, and has
thus expressed his own view rather than Paul’s. In our exposition, on the
other hand, (which is Chrysostom’s, also,) there is nothing forced.
f424
14.
Be not
yoked. As if regaining his authority, he
now reproves them more freely, because they associated with unbelievers, as
partakers with them in outward idolatry. For he has exhorted them to show
themselves docile to him as to a father: he now, in accordance with the rights
that belong to him,
f425
reproves the fault into which they had fallen. Now we mentioned in the former
epistle
f426
what this fault was; for, as they imagined that there was nothing that was
unlawful for them in outward things, they defiled themselves with wicked
superstitions without any reserve. For in frequenting the banquets of
unbelievers, they participated along with them in profane and impure rites, and
while they sinned grievously, they nevertheless thought themselves innocent. On
this account Paul inveighs here against outward idolatry, and exhorts Christians
to stand aloof from it, and have no connection with it. He begins, however, with
a general statement, with the view of coming down from that to a particular
instance, for to be yoked with unbelievers means nothing less than
to
have fellowship with the
unfruitful works of
darkness,
(<490511>Ephesians
5:11,)
and to hold out the hand to them
f427
in token of agreement.
Many are of opinion that he speaks of marriage, but
the context clearly shows that they are mistaken. The word that Paul makes use
of means — to be connected together in drawing the same yoke. It is a
metaphor taken from oxen or horses, which require to walk at the same pace, and
to act together in the same work, when fastened under one yoke.
f428
When, therefore, he prohibits us from having partnership with unbelievers in
drawing the same yoke, he means simply this, that we should have no fellowship
with them in their pollutions. For one sun shines upon us, we eat of the
same bread, we breathe the same air, and we cannot altogether refrain from
intercourse with them; but Paul speaks of the yoke of impiety, that is, of
participation in works, in which Christians cannot lawfully have fellowship. On
this principle marriage will also be prohibited, inasmuch as it is a snare, by
which both men and women are entangled into an agreement with impiety; but what
I mean is simply this, that Paul’s doctrine is of too general a nature to
be restricted to marriage exclusively, for he is discoursing here as to the
shunning of idolatry, on which account, also, we are prohibited from contracting
marriages with the wicked.
For what
fellowship. He confirms his exhortation
on the ground of its being an absurd, and, as it were, monstrous connecting
together of things in themselves much at variance; for these things can no more
coalesce than fire and water. In short it comes to this, that unless they would
have everything thrown into confusion, they must refrain from the pollutions of
the wicked. Hence, too, we infer, that even those that do not in their hearts
approve of superstitions are, nevertheless, polluted by dissimulation if they do
not openly and ingenuously stand aloof from them.
15.
What concord has Christ with
Belial? As to the etymology of the word
Belial,
even the Hebrews themselves are not agreed
f429
The meaning, however, is not doubtful.
f430
For Moses takes a word or thought of
Belial
f431
to mean a wicked and base thought,
f432
and in various instances
f433
those who are wicked and abandoned to iniquity, are called
men,
or sons of
Belial.
(<051313>Deuteronomy
13:13;
<071922>Judges
19:22;
<090212>1
Samuel 2:12.) Hence it is, that Paul has employed the word here to mean the
devil, the head of all wicked persons. For from what holds good as to the two
heads, he comes down without delay to the members: “As there is an
irreconcilable variance between Christ and Satan, so we also must keep aloof
from partnership with the wicked.” When, however, Paul says that a
Christian has no participation with an unbeliever, he does not mean as to food,
clothing, estates, the sun, the air, as I have mentioned above, but as to those
things that are peculiar to unbelievers, from which the Lord has separated
us.
16.
What agreement hath the
temple of God with idols? Hitherto he
has in general terms prohibited believers from associating with the wicked. He
now lets them know what was the chief reason, why he had prohibited them from
such an association — because they had ceased to reckon the profession of
idolatry to be a sin. He had censured that liberty, and had exposed it at great
length in the former Epistle. It is probable, however, that all had not yet been
gained over, so as to receive the counsel which he had given. Hence it was that
he complained of their being
straitened in their own
bowels — the only thing
that hindered their proficiency.
f434
He does not, however, resume that subject anew, but contents himself with a
short admonition, as we are accustomed to do, when we treat of things that are
well known. At the same time his brevity does not prevent his giving sharp cuts.
For how much emphasis there is in that single word, where he teaches that there
is no agreement between the
temple of
God and
idols!
“It is a sacrilegious profanation,
f435
when an
idol or any idolatrous service is
introduced into the temple of
God. Now we are the true
temples of
God. Hence it is sacrilege to defile
ourselves with any contamination of idols. This one consideration, I say, should
be to you as good as a thousand. If you are a Christian, what have you to do
with idols,
(<281408>Hosea
14:8,) for you are the temple of
God?” Paul, however, as I have
already in part noticed, contends rather by way of exhortation than of doctrine,
inasmuch as it would have been superfluous to be still treating of it, as if it
were a thing doubtful or obscure.
As God saith, I will
walk. He proves that we are the
temples of
God from this, that God of old promised
to the people of Israel that he would dwell in the midst of them. In the first
place, God cannot dwell
among
us, without dwelling in each one of us, for he promises this as a singular
privilege — I will dwell in
the midst of you. Nor does this
dwelling
or presence consist merely in earthly blessings, but must be understood
chiefly of spiritual grace. Hence it does not mean simply that God is near us,
as though he were in the air, flying round about us, but it means rather that he
has his abode in our hearts. If, then, any one objects, that the particle
in
simply means among, I grant it; but I affirm that, from the
circumstance that God promises that he will dwell among us, we may infer
that he also remains
in
us.
f436
And such was the type of the ark, of which mention is made by Moses in that
passage, from which Paul appears to have borrowed this quotation.
(<032612>Leviticus
26:12.) If, however, any one thinks that Paul had rather in his eye
<263727>Ezekiel
37:27, the argument will be the same. For the Prophet, when describing the
restoration of the Church, mentions as the chief good, the presence of God,
which he had himself in the beginning promised by Moses. Now what was prefigured
by the ark, was manifested to us more fully in Christ, when he became to us
Immanuel
f437
(<400123>Matthew
1:23.) On this account, I am of opinion that it is Ezekiel, rather than Moses,
that is here quoted, because Ezekiel alludes at the same time to the type of the
ark, and declares that it will have its fulfillment under the reign of Christ.
Now the Apostle takes it for granted, that God dwells nowhere but in a sacred
place. If we say of a man, “he dwells here,” that will not
make the place a
temple;
but as to God there is this peculiarity, that whatever place he honors with
his presence, he at the same time sanctifies.
17.
Wherefore come out from the
midst of them. This exhortation is taken
from
<235211>Isaiah
52:11, where the Prophet, when foretelling the deliverance, at length addresses
the priests in these terms. For he makes use of a circumlocution to describe the
priests, when he says, Ye that
bear the vessels of the Lord, inasmuch
as they had the charge of the vessels, by means of which the sacrifices,
and other parts of divine worship, were performed. There can be no doubt that
his design is to admonish them, that, while eagerly desirous to come forth,
f438
they should be on their guard against any contamination from the many pollutions
with which the country
f439
was overrun. Now this is no less applicable to us, than to the ancient Levites,
for if so much purity is required on the part of the keepers of the vessels,
how much more in the vessels themselves!
f440
Now all our members are vessels, set apart for the spiritual worship of
God; we are also a royal priesthood.
(<600209>1
Peter 2:9.) Hence, as we are redeemed by the grace of God, it is befitting that
we keep ourselves undefiled in respect of all uncleanness, that we may not
pollute the sanctuary of God. As, however, while remaining in this world, we are
nevertheless redeemed, and rescued, from the pollutions of the world, so we are
not to quit life with the view of departing from all uncleanness, but must
simply avoid all participation. The sum is this. “If with a true affection
of the heart, we aim at the benefit of redemption, we must beware of defiling
ourselves by any contamination from its pollutions.”
18.
I will be a Father unto
you. This promise does not occur in one
passage merely, but is repeated in various instances. Paul has added it with
this view, that a recognition of the great honor to which God has exalted us,
might be a motive to stir us up to a more ardent desire for holiness. For when
God has restored his Church which he has gathered from profane nations, their
redemption is attended with this fruit, that believers are seen to be his
sons and
daughters. It is no common honor that we
are reckoned among the sons of God: it belongs to us in our turn to take care,
that we do not show ourselves to be degenerate children to him. For what injury
we do to God, if while we call him father, we defile ourselves with abominations
of idols! Hence, the thought of the high distinction to which he has elevated
us, ought to whet our desire for holiness and purity.
CHAPTER 7
1.
These promises,
therefore. God, it is true, anticipates
us in his promises by his pure favor; but when he has, of his own accord,
conferred upon us his favor, he immediately afterwards requires from us
gratitude in return. Thus what he said to Abraham, I am thy God,
(<011707>Genesis
17:7,) was an offer of his undeserved goodness, yet he at the same time added
what he required from him —
Walk before me, and be thou
perfect. As, however, this second clause
is not always expressed, Paul instructs us that in all the promises this
condition is implied,
f441
that they must be incitements to us to promote the glory of God. For from what
does he deduce an argument to stimulate us? It is from this, that God confers
upon us such a distinguished honor. Such, then, is the nature of the promises,
that they call us to sanctification, as if God had interposed by an implied
agreement. We know, too, what the Scripture teaches in various passages
in reference to the design of redemption, and the same thing must be viewed as
applying to every token of his favor.
From all filthiness of flesh and
spirit. Having already shown, that we
are called to purity,
f442
he now adds, that it ought to be seen in the body, as well as in the soul; for
that the term flesh
is taken here to mean the body, and the
term
spirit
to mean the soul, is manifest from this, that if the term spirit
meant the grace of regeneration, Paul’s statement in reference
to the pollution of the spirit would be absurd. He would have us, therefore,
pure from defilements, not merely inward, such as have God alone as their
witness; but also outward, such as fall under the observation of men.
“Let us not merely have chaste consciences in the sight of God. We
must also consecrate to him our whole body and all its members, that no impurity
may be seen in any part of us.”
f443
Now if we consider what is the point that he handles,
we shall readily perceive, that those act with excessive impudence,
f444
who excuse outward idolatry on I know not what pretexts.
f445
For as inward impiety, and superstition, of
whatever kind, is a defilement of the spirit, what will they understand by
defilement of the flesh, but an outward profession of impiety, whether it be
pretended, or uttered from the heart? They boast of a pure conscience; that,
indeed, is on false grounds, but granting them what they falsely boast of, they
have only the half of what Paul requires from believers. Hence they have no
ground to think, that they have given satisfaction to God by that half; for let
a person show any appearance of idolatry at all, or any indication of it, or
take part in wicked or superstitious rites, even though he were — -what he
cannot be — perfectly upright in his own mind, he would, nevertheless, not
be exempt from the guilt of polluting his body.
Perfecting
holiness. As the verb
ejpitelei~n
in Greek sometimes means, to perfect, and sometimes
to perform sacred rites,
f446
it is elegantly made use of here by Paul in the former signification, which is
the more frequent one — in such a way, however, as to allude to
sanctification, of which he is now treating. For while it denotes perfection, it
seems to have been intentionally transferred to sacred offices, because there
ought to be nothing defective in the service of God, but everything complete.
Hence, in order that you may sanctify yourself to God aright, you must dedicate
both body and soul entirely to him.
In the fear of
God. For if
the fear of
God influences us, we will not be so
much disposed to indulge ourselves, nor will there be a bursting forth of that
audacity of wantonness, which showed itself among the Corinthians. For how does
it happen, that many delight themselves so much in outward idolatry, and
haughtily defend so gross a vice, unless it be, that they think that they mock
God with impunity? If the fear of God had dominion over them, they would
immediately, on the first moment, leave off all cavils, without requiring to be
constrained to it by any disputations.
|
2 CORINTHIANS
7:2-7
|
|
2. Receive us: we have wronged no man, we have
corrupted no man, we have defrauded no man.
|
2. Capaces estote nostri: nemini fecimus iniuriam, neminem
corrupimus, neminem fraudavimus.
|
|
3. I speak not this to condemn you: for I have
said before, that ye are in our hearts to die and live with
you.
|
3. Non [hoc] ad condemnationem vestri dico: siquidem iam ante dixi
vobis, quod in coribus nostris sitis ad commoriendum et convivendum.
|
|
4. Great is my boldness of speech toward you,
great is my glorying of you: I am filled with comfort, I am exceeding joyful in
all our tribulation.
|
4. Multa mihi fiducia erga vos, multa mihi gloriatio de vobis:
impletus sum consolatione supra modum, exundo gaudio in omni tribulatione
nostra.
|
|
5. For, when we were come into Macedonia, our
flesh had no rest, but we were troubled on every side; without were fightings,
within were fears.
|
5. Etenim quum venissemus in Macedoniam, nullam relaxationem habuit
caro nostra, sed in omnibus fuimus afflicti: foris pugnae, intus
timores.
|
|
6. Nevertheless God, that comforteth those
that are cast down, comforted us by the coming of Titus;
|
6. Sed qui consolatur humiles, consolatus est
nos Deus in adventu Titi.
|
|
7. And not by his coming only, but by the
consolation wherewith he was comforted in you, when he told us your earnest
desire, your mourning, your fervent mind toward me; so that I rejoiced the
more.
|
7. Neque solum in adventu eius, sed in consolatione quam acceperat
de vobis, annuntians nobis vestrum desiderium, vestras lacrimas, vestrum stadium
pro me: ita ut magis gauderem.
|
2.
Make room for
us. Again he returns from a statement of
doctrine to treat of what more especially concerns himself, but simply with this
intention — that he may not lose his pains in admonishing the Corinthians.
Nay more, he closes the preceding admonition with the same statement, which he
had made use of by way of preface. For what is meant by the expressions
Receive
us, or
Make room for
us? It is equivalent to, Be ye
enlarged,
(<470613>2
Corinthians 6:13;) that is, “Do not allow corrupt affections, or
unfavorably apprehensions, to prevent this doctrine from making its way into
your minds, and obtaining a place within you. For as I lay myself out for your
salvation with a fatherly zeal, it were unseemly that you should turn a deaf ear
f447
upon me.”
f448
We have done injury to no
man. He declares that there is no
reason why they should have their minds alienated,
f449
inasmuch as he had not given them occasion of offense in any thing. Now he
mentions three kinds of offenses, as to which he declares himself to be
guiltless. The first is, manifest hurt or injury. The second is,
the corruption that springs from false doctrine. The third is, defrauding
or cheating in worldly goods. These are three things by which, for the
most part, pastors
f450
are wont to alienate the minds of the people from them — when they conduct
themselves in an overbearing manner, and, making their authority their pretext,
break forth into tyrannical cruelty or unreasonableness, — or when
they draw aside from the right path those to whom they ought to have been
guides, and infect them with the corruption of false doctrine, — or when
they manifest an insatiable covetousness, by eagerly desiring what belongs to
another. Should any one wish to have it in shorter compass-the first is,
fierceness and an abuse of power by excessive insolence
f451
the second, unfaithfulness in teaching. the third,
avarice.
3.
I say not this to condemn you. As
the foregoing apology was a sort of expostulation, and we can scarcely avoid
reproaching when we expostulate, he softens on this account what he had said.
“I clear myself,” says he, “in such a way as to
be desirous to avoid, what would tend to your dishonor.” The Corinthians,
it is true, were unkind, and they deserved that, on Paul’s being acquitted
from blame, they should be substituted in his place as the guilty party;
nay more, that they should be held guilty in two respects — in respect of
ingratitude, and on the ground of their having calumniated the innocent. Such,
however, is the Apostle’s moderation, that he refrains from recrimination,
contenting himself with standing simply on the defensive.
For I have before
said. Those that love do not assail;
f452
nay more, if any fault has been committed, they either cover it over by taking
no notice of it, or soften it by kindness. For a disposition to reproach is a
sign of hatred. Hence Paul, with the view of showing that he has no inclination
to distress the Corinthians, declares his affection towards them. At the same
time, he undoubtedly in a manner
condemns
them, while he says that he does not do so. As, however, there is a great
difference between gall and vinegar, so there is also between that condemnation,
by which we harass a man in a spirit of hatred, with the view of blasting him
with infamy, and, on the other hand, that, by which we endeavor to bring back an
offender into the right way, that, along with safety, he may in addition to this
regain his honors unimpaired.
Ye are in our
hearts — that is,
“I carry you about with me inclosed in my heart.”
To die and live with you
— that is, “So
that no change can loosen our attachment, for I am prepared not merely to
live with
you, but also to be associated with you
in death, if necessary, and to endure anything rather than renounce your
friendship.” Mark well, in what manner all pastors.
f453
ought to be affected.
4.
Great is my
boldness. Now, as if he had obtained the
enlargement of heart that he had desired on the part of the Corinthians, he
leaves off complaining, and pours out his heart with cheerfulness.
“What need is there that I should expend so much labor upon a
matter already accomplished? For I think I have already what I asked. For the
things that Titus has reported to me respecting you are not merely sufficient
for quieting my mind, but afford me also ground of glorying confidently on your
account
f454
Nay more, they have effectually dispelled the grief, which many great and heavy
afflictions had occasioned me.” He goes on step by step, by way of climax;
for
glorying
is more than being of an easy and quiet mind; and
being freed from grief occasioned
by many afflictions, is greater than
either of those. Chrysostom explains this
boldness
somewhat differently, in this manner — ” If I deal with you the
more freely, it is on this account, that, relying on the assurance of your good
will towards me, I think I may take so much liberty with you.” I have
stated, however, what appeared to me to be the more probable meaning —
that the report given by Titus had removed the unfavorable impression, which had
previously racked his mind?
f455
5.
For when we had come into
Macedonia. The heaviness of his grief
tends to show, how efficacious the consolation was. “I was pressed
on every side,” says he, “by afflictions both internal and
external. All this, however, has not prevented the joy that you have afforded me
from prevailing over it, and even overflowing.”
f456
When he says that he had no rest
in his flesh, it is as if he had said
— “As a man, I had no relief.”
f457
For he excepts spiritual consolations, by which he was in the mean time
sustained. He was afflicted, therefore, not merely in body, but also in mind, so
that, as a man, he experienced nothing but great bitterness of
afflictions.
Without were
fightings. By
fightings
he means outward assaults, with which his enemies molested him:
fears
he means the anxieties, that he endured on account of the internal maladies
of the Church, for it was not so much by personal as by public evils, that he
was disquieted. What he means, then, to say is this — that there were not
merely avowed enemies that were hostile to him, but that he endured,
nevertheless, much distress in consequence of domestic evils. For he saw how
great was the infirmity of many, nay of almost all, and in the mean time what,
and how diversified, were the machinations, by which Satan attempted to throw
every thing into confusion — how few were wise, how few were sincere, how
few were steadfast, and how many, on the other hand, were either mere
pretenders, and worthless, or ambitious, or turbulent. Amidst these
difficulties, the servants of God must of necessity feel alarmed, and be racked
with anxieties; and so much the more on this account — that they are
constrained to bear many things silently, that they may consult the peace of the
Churches. Hence he expressed himself with propriety when he said —
Without were fightings;
within were fears. For faithful pastors
openly set themselves in opposition to those enemies that avowedly attack
Christ’s kingdom, but they are inwardly tormented, and endure secret
tortures, when they see the Church afflicted with internal evils, for the
exterminating of which they dare not openly sound the trumpet.
f458
But although he had almost incessant conflicts, it is probable that he was at
that time more severely pressed than usual. The servants of Christ, undoubtedly,
have scarcely at any time exemption from
fears,
and Paul was seldom free from outward
fightings;
but as he was at that time more violently oppressed, he makes use of the
plural number —
fightings
and fears, meaning that he required to fight in many ways, and against
various enemies, and that he had at the same time many kinds of
fear.
6.
Who comforteth the
lowly. This is mentioned as a reason;
for he means that consolation had been offered to him, because he was borne down
with evils, and almost overwhelmed, inasmuch as God is wont to comfort the
lowly, that is, those that are cast down. Hence a most profitable doctrine
may be inferred — that the more we have been afflicted, so much the
greater consolation has been prepared for us by God. Hence, in the epithet here
applied to God, there is a choice promise contained, as though he had said,
that. it is peculiarly the part of God to comfort those that are miserable and
are abased to the dust.
7.
And not by his coming
only. Lest the Corinthians should object
in these terms — ” What is it to us if Titus has cheered you by his
coming? No doubt, as you loved him, you would feel delighted to see him;”
he declares, that the occasion of his joy was, that Titus had, on returning from
them, communicated the most joyful intelligence. Accordingly he declares, that
it was not so much the presence of one individual, as the prosperous condition
of the Corinthians, that had cheered him.
Your
desire. Mark, what joyful tidings were
communicated to Paul respecting the Corinthians. Their
desire
originated in the circumstance, that they held Paul’s doctrine in high
estimation. Their tears were a token of respect; because, being affected
with his reproof, they mourned over their sins. Their zeal was an
evidence of good will. From these three things he inferred that they were
penitent. This afforded him full satisfaction, because he had no other intention
or anxiety, than the consulting of their welfare.
So that I rejoiced the
more — that is, “So that all
my griefs and distresses gave way to joy.” Hence we see, not merely with
what fervor of mind he desired the public good of the Church, but also how mild
and gentle a disposition he possessed, as being one that could suddenly bury in
oblivion offenses of so serious a nature. At the same time, this may rather be
taken in another way, so as to be viewed in connection with what follows, and I
am not sure but that this meaning would correspond better with Paul’s
intention. As, however, it is a matter of no great moment, I pass over it
slightly.
|
2 CORINTHIANS
7:8-11
|
|
8. For though I made you sorry with a letter,
I do not repent, though I did repent: for I perceive that the same epistle hath
made you sorry, though it were but for a season.
|
8. Quoniam etsi contristavi vos in epistola, non me poenitet:
etiamsi poenituerit. Video enim, quod epistola illa, etsi ad tempus, vos
contristavit.
|
|
9. Now I rejoice, not that ye were made sorry,
but that ye sorrowed to repentance: for ye were made sorry after a godly manner,
that ye might receive damage by us in nothing.
|
9. Nunc gaudeo: non quod sitis contristati,
sed quod sitis contristati in poenitentiam, contristati enim estis secundum
Deum, ita ut nulla in re damno affecti sitis ex nobis.
|
|
10. For godly sorrow worketh repentance to
salvation not to be repented of: but the sorrow of the world worketh
death.
|
10. Nam quae secundum Deum est tristitia,
poenitentiam ad salutem non poenitendam efficit: mundi autem tristitia mortem
efficit.
|
|
11. For, behold, this selfsame thing, that ye sorrowed after a godly
sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea,
what indignation, yea, what fear, yea, what vehement desire, yea, what zeal,
yea, what revenge!
|
11. Ecce enim hoc ipsum, quod secundum Deum,
contristati estis quantum produxit in vobis stadium! Imo defensionem, imo
indignationem, imo timorem, imo desiderium, imo zelum, imo
vindictam!
|
8.
For though I grieved you.
He now begins to apologize to the Corinthians
for having handle them somewhat roughly in the former Epistle. Now we must
observe, in what a variety of ways he deals with them, so that it, might appear
as though he sustained different characters. The reason is that his discourse
was directed to the whole of the Church. There were some there, that entertained
an unfavorable view of him — there were others that held him, as he
deserved, in the highest esteem — some were doubtful: others were
confident — some were docile: others were obstinate.
f459
In consequence of this diversity, he required to direct his discourse now in one
way, then in another, in order to suit himself to all. Now he lessens, or rather
he takes away altogether any occasion of offense, on account of the severity
that lie had employed, on the ground of its having turned out to the promotion
of their welfare. “Your welfare,” says he, “is so much an
object of desire to me, that I am delighted to see that I have done you
good.” This softening-down is admissible only when the teacher
f460
has done good so far as was needed, by means of his reproofs; for if he had
found, that the minds of the Corinthians still remained obstinate, and had he
perceived an advantage arising from the discipline that he had attempted, he
would, undoubtedly, have abated nothing from his former severity. It is to be
observed, however, that he rejoices to have been an occasion of grief to those
whom he loved; for he was more desirous to profit, than to please
them.
But what does he mean when he adds —
though I did
repent? For if we admit, that Paul had
felt dissatisfied with what he had written, there would follow an
inconsistency of no slight character — that the former Epistle had
been written under a rash impulse, rather than under the guidance of the Spirit.
I answer, that the word
repent
is used here in a loose sense for being grieved. For while he made
the Corinthians sad, he himself also participated in the grief, and in a manner
inflicted grief at the same time upon himself. “Though I gave you pain
against my inclination, and it grieved me to be under the necessity of being
harsh to you, I am grieved no longer on that account, when I see that it has
been of advantage to you.” Let us take an instance from the case of a
father; for a father feels grief in connection with his severity, when at
any time he chastises his son, but approves of it, notwithstanding, because he
sees that it is conducive to his son’s advantage. In like manner Paul
could feel no pleasure in irritating the minds of the Corinthians; but, being
conscious of the motive that influenced his conduct, he preferred duty to
inclination.
For I
see. The transition is abrupt; but that
does not at all impair the distinctness of the sense. In the first place,
he says, that he had fully ascertained by the effect, that the former Epistle,
though for a time unwelcome, had nevertheless at length been of advantage, and
secondly, that he rejoiced on account of that
advantage.
9.
Not because you have been
made sorry. He means, that he feels no pleasure
whatever in their sorrow — nay more, had he his choice, he would endeavor
to promote equally their welfare and their joy, by the same means; but that as
he could not do otherwise, their welfare was of so much importance in his view,
that he rejoiced that they had been made sorry unto repentance. For there are
instances of physicians, who are, indeed, in other respects good and faithful,
but are at the same time harsh, and do not spare their patients. Paul declares,
that he is not of such a disposition as to employ harsh cures, when not
constrained by necessity. As, however, it had turned out well, that he had made
trial of that kind of cure, he congratulates himself on his success. He makes
use of a similar form of expression in
<470504>2
Corinthians 5:4,
We in this tabernacle
groan, being burdened, because we are desirous not to be unclothed, but clothed
upon.
10.
Sorrow according to
God.
f461
In the first place, in order to understand what is meant by this
clause according to God, we must observe the contrast, for the
sorrow that is according to
God he contrasts with the
sorrow of the
world. Let us now take, also, the
contrast between two kinds of joy. The joy of the world is, when men
foolishly, and without the fear of the Lord, exult in vanity, that is, in the
world, and, intoxicated with a transient felicity, look no higher than the
earth. The joy that is according
to God is, when men place all their
happiness in God, and take satisfaction in His grace, and show this by contempt
of the world, using earthly prosperity as if they used it not, and joyful in the
midst of adversity. Accordingly, the
sorrow of the
world is, when men despond in
consequence
of earthly afflictions, and are overwhelmed with grief; while
sorrow according to
God is that which has an eye to God,
while they reckon it the one misery — to have lost the favor of God; when,
impressed with fear of His judgment, they mourn over their sins. This sorrow
Paul makes the cause and origin of repentance. This is carefully to be observed,
for unless the sinner be dissatisfied with himself, detest his manner of life,
and be thoroughly grieved from an apprehension of sin, he will never betake
himself to the Lord.
f462
On the other hand, it is impossible for a man to experience a sorrow of this
kind, without its giving birth to a new heart. Hence repentance takes its rise
in grief, for the reason that I have mentioned — because no one can return
to the right way, but the man who hates sin; but where hatred of sin is,
there is self-dissatisfaction and grief.
There is, however, a beautiful allusion here to the
term
repentance,
when he says — not to
be repented of; for however unpleasant
the thing is at first taste, it renders itself desirable by its usefulness. The
epithet, it is true, might apply to the term
salvation,
equally as to that of
repentance;
but it appears to me to suit better with the
term
repentance. “We are taught by the
result itself, that grief ought not to be painful to us, or distressing. In like
manner, although repentance contains in it some degree of bitterness, if, is
spoken of as not to be repented
of on account of the precious and
pleasant fruit which it produces.”
To
salvation. Paul seems to make repentance
the ground of salvation. Were it so, it would follow, that we are justified by
works. I answer, that we must observe what Paul here treats of, for he is not
inquiring as to the ground of salvation, but simply commending repentance from
the fruit which it produces, he says that it is like a way by which we arrive at
salvation. Nor is it without good reason; for Christ calls us by way of
free favor, but it is to repentance.
(<400913>Matthew
9:13.) God by way of free favor pardons our sins, but only when we renounce
them. Nay more, God accomplishes in us at one and the same time two things:
being renewed by repentance, we are delivered from the bondage of our
sins; and, being justified by faith, we are delivered also from the curse
of our sins. They are, therefore, inseparable fruits of grace, and, in
consequence of their invariable connection, repentance may with fitness and
propriety be represented as an introduction to salvation, but in this way of
speaking of it, it is represented as an effect rather than as a cause.
These are not. refinements for the purpose of evasion, but a true and simple
solution, for, while Scripture teaches us that we never obtain forgiveness of
sins without repentance, it represents at the same time, in a variety of
passages, the mercy of God alone as the ground of our obtaining
it.
11.
What earnest desire it
produced in you. I shall not enter into
any dispute as to whether the things that Paul enumerates are effects of
repentance, or belong to it, or are preparatory to it, as all this is
unnecessary for understanding Paul’s design, for he simply proves the
repentance of the Corinthians from its signs, or accompaniments. At the same
time he makes sorrow according to
God to be the source of all these
things, inasmuch as they spring from it — which is assuredly the case; for
when we have begun to feel self-dissatisfaction, we are afterwards stirred up to
seek after the other things.
What is meant by
earnest
desire, we may understand from what is
opposed to it; for so long as there is no apprehension of sin, we lie drowsy and
inactive. Hence drowsiness or carelessness, or unconcern,
f463
stands opposed to that earnest
desire, that he makes mention of.
Accordingly, earnest
desire means simply an eager and active
assiduity in the correcting of what is amiss, and in the amendment of
life.
Yea, what clearing of
yourselves. Erasmus having rendered it
satisfaction, ignorant persons, misled by the ambiguity of the term, have
applied it to popish satisfactions, whereas Paul employs the term
ajpologi>an,
(defense.) It is on this account that I have preferred to
retain the word defensionem, which the Old Interpreter had made use of.
f464
It is, however, to be observed, that it is a kind of defense that
consists rather in supplication for pardon, than in extenuation of sin. As a
son, who is desirous to clear himself to his father, does not enter upon a
regular pleading of his cause, but by acknowledging his fault excuses himself,
rather in the spirit of a suppliant, than ‘in a tone of confidence,
hypocrites, also, excuse themselves — nay more, they haughtily defend
themselves, but it is rather in the way of disputing with God, than of returning
to favor with him; and should any one prefer the word excusationem,
(excuse,) I do not object to it; because the meaning will
amount to the same thing, that the Corinthians were prompted to clear
themselves, whereas previously they cared not what Paul thought of
them.
Yea, what
indignation.
f465
This disposition, also, is attendant on sacred sorrow — that the
sinner is indignant against his vices, and even against himself, as also all
that are actuated by a right zeal
f466
are indignant, as often as they see that God is offended. This disposition,
however, is more intense than sorrow. For the first step is, that evil be
displeasing to us. The second is, that, being inflamed with anger, we
press hard upon ourselves, so that our consciences may be touched to the quick.
It may, however, be taken here to mean
the
indignation, with which the Corinthians
had been inflamed against the sins of one or a few, whom they had previously
spared. Thus they repented of their concurrence or connivance.
Fear
is what. arises from an apprehension of divine judgment, while the offender
thinks — “Mark it well, an account must be rendered by thee, and
what wilt thou advance in the presence of so great a judge?” For, alarmed
by such a consideration, he begins to tremble.
As, however, the wicked themselves are sometimes
touched with an alarm of this nature, he adds desire. This disposition we
know to be more of a voluntary nature than fear, for we are often afraid
against our will, but we never desire but from inclination. Hence, as they had
dreaded punishment on receiving Paul’s admonition, so they eagerly aimed
at amendment.
But what are we to understand by
zeal?
There can be no doubt that he intended a climax. Hence it means more
than
desire. Now we may understand by it,
that they stirred up each other in a spirit of mutual rivalry. It is simpler,
however, to understand it as meaning, that every one, with great fervor of zeal,
aimed to give evidence of his repentance. Thus zeal is intensity of
desire.
Yea, what
revenge. What we have said as to
indignation,
must be applied also to
revenge;
for the wickedness which they had countenanced by their connivance and
indulgence, they had afterwards shown themselves rigorous in avenging. They had
for some time tolerated incest; but, on being admonished by Paul, they had not
merely ceased to countenance him, but had been strict reprovers in chastening
him, — this was the
revenge that was meant. As, however, we
ought to punish sins wherever they are,
f467
and not only so, but should begin more especially with ourselves, there is
something farther meant in what the Apostle says here, for he speaks of the
signs of repentance. There is, among others, this more particularly —
that, by punishing sins, we anticipate, in a manner, the judgment of God, as he
teaches elsewhere, If we would judge ourselves, we would not be judged by the
Lord.
(<461131>1
Corinthians 11:31.) We are not, however, to infer from this, that mankind, by
taking vengeance upon themselves, compensate to God for the punishment due to
him,
f468
so that they redeem themselves from his hand. The case stands thus — that,
as it is the design of God by chastising us, to arouse us from our carelessness,
that, being reminded of his displeasure, we may be on our guard for the future,
when the sinner himself is beforehand in inflicting punishment of his own
accord, the effect is, that he no longer stands in need of such an admonition
from God.
But it is asked, whether the Corinthians had an eye
to Paul, or to God, in this
revenge,
as well as in the
zeal,
and
desire,
and the rest.
f469
I answer, that all these things are, under all circumstances, attendant
upon repentance, but there is a difference in the case of an individual sinning
secretly before God, or openly before the world. If a person’s sin
is secret, it is enough if he has this disposition in the sight of God. on the
other hand, where the sin is open, there is required besides an open
manifestation of repentance. Thus the Corinthians, who had sinned openly and to
the great offense of the good, required to give evidence of their repentance by
these tokens.
|
2 CORINTHIANS
7:11-16
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11. In all things ye have approved yourselves
to be clear in this matter.
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11. Modis omnibus comprobastis vos puros esse
in negotio.
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12. Wherefore, though I wrote unto you, I did
it not for his cause that had done the wrong, nor for his cause that suffered
wrong, but that our care for you in the sight of God might appear unto
you.
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12. Itaque si scripsi vobis, non eius causa qui laeserat, neque eius
causa qui laesus fuerat, scripsi: sed ut palam fieret stadium vestrum pro nobis
apud vos, (vel, stadium nostrum in nobis erga vos,) in conspectu Dei.
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13. Therefore we were comforted in your
comfort: yea, and exceedingly the more joyed we for the joy of Titus, because
his spirit was refreshed by you all.
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13. Idcirco consolatione vestri: quin uberius etiam gavisi sumus ob
gaudium Titi, quod refocillatus sit eius spiritus ab omnibus vobis.
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14. For if I have boasted anything to him of
you, I am not ashamed; but as we spake all things to you in truth, even so our
boasting, which I made before Titus, is found a truth.
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14. Quodsi quid apud illum de vobis gloriatus sum, non fuerim
pudefactus: sed ut omnia in veritate loquuti sumus vobis, ita et gloriatio
nostra apud Titum veritate loquuti sumus vobis, ita et gloriatio nostra apud
Titum veritas facta est.
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15. And his inward affection is more abundant
toward you, whilst he rememereth the obedience of you all, how with fear and
trembling ye received him.
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15. Et viscera eius maiorem in modum erga vos affecta sunt: dum
memoria repetit vestram omnium obedientiam, quemadmodum cum timore et tremore
exceperitis eam.
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16. I rejoice therefore that I have confidence
in you in all things.
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16. Gaudeo, quod vobis in omnibus
confidam.
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Ye have approved yourselves to be
clear. The Old Interpreter reads,
“Ye have shown yourselves.” Erasmus renders it, “Ye have
commended yourselves.” I have preferred a third rendering, which
appeared to me to suit better — that the Corinthians showed by clear
evidences, that they were in no degree participants in the crime, with which
they had appeared, from their connivance, to have had some connection. What
those evidences were, we have already seen. At the same time, Paul does not
altogether clear them, but palliates their offense. For the undue forbearance,
which they had exercised, was not altogether free from blame. He acquits
them, however, from the charge of concurrence.
f470
We must farther observe, that he does not acquit all of them without exception,
but merely the body of the Church. For it may readily be believed, that some
were concerned in it, and countenanced it; but, while all of them together were
involved in disgrace, it afterwards appeared that only a few were in
fault.
12. Wherefore if I wrote. He acts as
persons are wont to do, that are desirous of a reconciliation. He wishes all
past things to be buried, he does not any more reproach them, he does not
reprove them for any thing, he does not expostulate as to any thing; in fine, he
forgets every thing, inasmuch as he was satisfied with their simply repenting.
And, certainly, this is the right way — not to press offenders farther,
when they have been brought to repentance. For if we still
call their sins to
remembrance,
(<111718>1
Kings 17:18,)
it is certain that we are actuated by malevolence,
rather than: by pious affection, or a desire for their welfare. These things,
however, are said by Paul by way of concession, for, unquestionably, he had
followed up the offense that he had taken, and had felt desirous that the author
of this offense should be chastised, but now he puts his foot upon what had been
in some degree offensive. “I am now desirous, that whatever I have written
may be looked upon as having been written with no other view, than that you
might perceive your affection towards me. As to all other things, let us now
leave them as they are.” Others explain it in this way, — that he
had not regard to one individual in particular, but consulted the common
advantage of all. The former interpretation, however, is the more natural
one.
Your concern for
us. As this reading occurs very
generally in the Greek versions, I have not ventured to go so far as to erase
it, though at the same time in one ancient manuscript the reading is
hJmwn,
(of us,)
f471
and it appears from Chrysostom s Commentaries, that the Latin rendering
f472
was more commonly received in his times even among the Greeks — that
our concern for you might become manifest to you, that is, that it might be
manifest to the Corinthians, how much concerned Paul was in regard to them. The
other rendering, however, in which the greater part of the Greek manuscripts
concur, is, notwithstanding, a probable one. For Paul congratulates the
Corinthians on their having learned at length, through means of this test, how
they stood affected towards him. “You were not yourselves aware of
the attachment that you felt towards me, until you had trial of it in this
matter.” Others explain it as referring to the particular disposition of
an individual, in this way: “That it might be manifest among you,
how much respect each of you entertained for me, and that, through the
occurrence of this opportunity, each of you might discover what had previously
been concealed in his heart.” As this is not of great moment, my readers
are at liberty, so far as I am concerned, to make choice of either; but, as he
adds at the same time, in the
sight of God, I rather think that he
meant this — that each of them, having made a thorough search, as if he
had come into the presence of God,
f473
had come to know himself better than before.
13.
We received
consolation. Paul was wholly intent upon
persuading the Corinthians, that nothing was more eagerly desired by him than
their advantage. Hence he says, that he had shared with them in their
consolation. Now their consolation had been this — that, acknowledging
their fault, they did not merely take the reproof in good part, but had received
it joyfully. For the bitterness of a reproof is easily sweetened, so soon as we
begin to taste the profitableness of it to us.
What he adds — that he
rejoiced more abundantly on
account of the consolation of Titus, is
by way of congratulation. Titus had been overjoyed in finding them more obedient
and compliant than could have been expected — nay more, in his finding a
sudden change for the better. Hence we may infer, that Paul’s gentleness
was anything but flattery, inasmuch as he rejoiced in their joy, so as to be, at
the same time, chiefly taken up with their repentance.
14.
But if I have boasted any
thing to him. He shows indirectly, how
friendly a disposition he had always exercised towards the Corinthians, and with
what sincerity and kindness he had judged of them; for at the very time that
they seemed to be unworthy of commendation, he still promised much that was
honorable on their behalf. Here truly we have a signal evidence of a rightly
constituted and candid mind, — reproving to their face those that you
love, and yet hoping well, and giving others good hopes respecting them. Such
sincerity ought to have induced them not to take amiss any thing that proceeded
from him. In the mean time, he takes this opportunity of setting before them
again, in passing, his fidelity in all other matters. “You have hitherto
had opportunity of knowing my candor, so that I have shown myself to be
truthful, and not by any means fickle. I rejoice, therefore, that I have now
also been found truthful, when boasting of you before
others.”
15.
His bowels more
abundantly. As the
bowels
are the seat of the affections, the term is on that account employed to
denote compassion, love, and every pious affection.
f474
He wished, however, to express emphatically the idea, that while Titus had loved
the Corinthians previously, he had been, at that time, more vehemently stirred
up to love them; and that, from the innermost affections of his heart. Now, by
these words he insinuates Titus into the affections of the Corinthians, as it is
of advantage that the servants of Christ should be loved, that they may have it
in their power to do the more good. He at the same time encourages them to go on
well, that they may render themselves beloved by all the good.
With fear and
trembling. By these two words he
sometimes expresses simply respect,
(<490605>Ephesians
6:5,) and this perhaps would not suit ill with this passage, though I should
have no objection to view the
trembling as mentioned particularly to
mean, that, being conscious of having acted amiss, they were afraid to face him.
It is true that even those, that are resolute in their iniquities, tremble at
the sight of the judge, but voluntary trembling, that proceeds from ingenuous
shame, is a sign of repentance. Whichever exposition you may choose, this
passage teaches, what is a right reception for the ministers of Christ.
Assuredly, it is not sumptuous banquets, it is not splendid apparel, it is not
courteous and honorable salutations, it is not the plaudits of the multitude,
that gratify the upright and faithful pastor. He experiences, on the other hand,
an overflowing of delight, when the doctrine of salvation is received with
reverence from his mouth, when he retains the authority that belongs to him for
the edification of the Church, when the people give themselves up to his
direction, to be regulated by his ministry under Christ’s banners. An
example of this we see here in Titus. He at length, in the close, confirms
again, what he had previously stated — that he had never been offended to
such a degree, as altogether to distrust the Corinthians.
CHAPTER 8
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2 CORINTHIANS
8:1-7
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1. Moreover, brethren, we do you to wit of the
grace of God bestowed on the churches of Macedonia;
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1. Certiores autem vos facio, fratres, de gratia Dei, quae data est
in Ecclesiis Macedoniae;
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2. How that in a great trial of affliction,
the abundance of their joy, and their deep poverty, abounded unto the riches of
their liberality.
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2. Quoniam in multa probatione afflictionis
exsuperavit gaudium ipsorum, et profunda illorum paupertas exundavit in divitias
simplicitatis
F475
eorum.
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3. For to their power, (I bear record,) yea,
and beyond their power, they were willing of themselves;
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3. Nam pro viribus (testor) atque etiam supra vires fuerunt
voluntarii;
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4. Praying us with much entreaty that we would
receive the gift, and take upon us the fellowship of the ministering to the
saints.
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4. Multa cum obtestatione rogantes nos, ut gratiam et societatem
ministrii susciperemus in sanctos.
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5. And this they did, not as we hoped, but
first gave their own selves to the Lord, and unto us by the will of
God:
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5. Ac non quatenus sperabamus: sed se ipsos dediderunt, primum
Domino, deinde et nobis per voluntatem Dei:
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6. Insomuch that we desired Titus, that as he
had begun, so he would also finish in you the same grace also.
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6. Ut abhortaremur Titum, ut quemadmodum ante coepisset, ita et
consummaret erga vos hanc quoque gratiam.
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7. Therefore, as ye abound in every thing, in
faith, and utterance, and knowledge, and in all diligence, and in your love to
us; see that ye abound in this grace also.
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7. Verum quemadmodum ubique abundatis fide, et scientia, et omnia
diligentia, et ea, quae ex vobis erga nos est caritate: facite, ut in hac quoque
beneficentia abundetis.
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As, in the event of the Corinthians retaining any
feeling of offense, occasioned by the severity of the preceding Epistle, that
might stand in the way of Paul’s authority having influence over them, he
has hitherto made it his endeavor to conciliate their affections. Now, after
clearing away all occasion of offense, and regaining favor for his ministry, he
recommends to them the brethren at Jerusalem, that they may furnish help to
their necessities. He could not, with any great advantage, have attempted this
in the commencement of the Epistle. Hence, he has prudently deferred it, until
he has prepared their minds for it. Accordingly, he takes up the whole of this
chapter, and the next, in exhorting the Corinthians to be active and diligent in
collecting alms to be taken to Jerusalem for relieving the Indigence of the
brethren. For they were afflicted with a great famine, so that they could
scarcely support life, without being aided by other churches. The Apostles had
intrusted Paul with this matter,
(<480210>Galatians
2:10,) and he had promised to concern himself in reference to it, and he had
already done so in part, as we have seen in the former Epistle.
f476
Now, however, he presses them still farther.
1.
I make known to
you. He commends the Macedonians, but it
is with the design of stimulating the Corinthians by their example, although he
does not expressly say so; for the former had no need of commendation, but the
latter had need of a stimulus. And that he may stir up the Corinthians the more
to emulation, he ascribes it to
the grace of
God that the Macedonians had been so
forward to give help to their brethren. For although it is acknowledged by all,
that it is a commendable virtue to give help. to the needy, they, nevertheless,
do not reckon it. to be a gain, nor do they look upon it as the
grace of
God. Nay rather, they reckon, that it is
so much of what was theirs taken from them, and lost. Paul, on the other hand,
declares, that we ought to ascribe it to the grace of God, when we afford aid to
our brethren, and that it ought to be desired by us as a privilege of no
ordinary kind.
He makes mention, however, of a twofold favor, that
had been conferred upon the Macedonians. The first is, that they had
endured afflictions with composure and cheerfulness. The second is, that
from their slender means, equally as though they had possessed abundance,
f477
they had taken something — to be laid out upon their brethren. Each of
these things, Paul affirms with good reason, is a work of the Lord, for all
quickly fail, that are not upheld by the Spirit of God, who is the Author of all
consolation, and distrust clings to us, deeply rooted, which keeps us back from
all offices of love, until it is subdued by the grace of the same
Spirit.
2.
In much
trial — In other words, while they were
tried with adversity, they, nevertheless, did not cease to rejoice in the Lord:
nay, this disposition rose so high, as to swallow up sorrow; for the minds of
the Macedonians, which must. otherwise have been straitened, required to be set
free from their restraints, that they might liberally
f478
furnish aid to the brethren.
By the term
joy
he means that spiritual consolation by which believers are sustained under
their afflictions; for the wicked either delude themselves with empty
consolations, by avoiding a perception of the evil, and drawing off the mind to
rambling thoughts, or else they wholly give way to grief, and allow themselves
to be overwhelmed with it. Believers, on the other hand, seek occasions
of
joy in the affliction itself, as we see
in the 8th chapter of the Romans.
f479
And their deep
poverty. Here we have a metaphor taken
from exhausted vessels, as though he had said, that the Macedonians had been
emptied, so that they had now reached the bottom. He says, that even in such
straits they had abounded in liberality, and had been rich, so as to have enough
— not merely for their own use, but also for giving assistance to others.
Mark the way, in which we shall always be liberal even in the most straitened
poverty — if by liberality of mind we make up for what is deficient in our
coffers.
Liberality
is opposed to niggardliness, as in
<451208>Romans
12:8, where Paul requires this on the part of deacons. For what makes us more
close-handed than we ought to be is — when we look too carefully, and too
far forward, in contemplating the dangers that may occur — when we are
excessively cautious and careful — -when we calculate too narrowly what we
will require during our whole life, or, in fine, how much we lose when the
smallest portion is taken away. The man, that depends upon the blessing of the
Lord, has his mind set free from these trammels, and has, at the same time, his
hands opened for beneficence. Let us now draw an argument from the less to the
greater. “Slender means, nay poverty, did not prevent the Macedonians from
doing good to their brethren: What excuse, then, will the Corinthians have, if
they keep back, while opulent and affluent in comparison of
them?”
3.
To their power, and even
beyond their power. When he says that
they were willing of
themselves, he means that they were, of
their own accord, so well prepared for the duty, that they needed no
exhortation. It was a great thing — to strive up to the measure of their
ability; and hence, to exert themselves
beyond
their ability, showed a rare, and truly admirable excellence.
f480
Now he speaks according to the common custom of men, for the common rule of
doing good is that which Solomon prescribes,
(<200515>Proverbs
5:15) —
to drink water out of our
own fountains, and let the rivulets go past, that they may flow onwards to
others.
f481
The Macedonians, on the other hand, making no account
of themselves, and almost losing sight of themselves, concerned themselves
rather as to providing for others.
f482
In fine, those that are in straitened circumstances are willing beyond their
ability, if they lay out any thing upon others from their slender
means.
4.
Beseeching us with much
entreaty. He enlarges upon their promptitude,
inasmuch as they did not only not wait for any one to admonish them, but even
besought those, by whom they would have been admonished, had they not
anticipated the desires of all by their activity.
f483
We must again repeat the comparison formerly made between the less and the
greater. “If the Macedonians, without needing to be besought, press
forward of their own accord, nay more, anticipate others by using entreaties,
how shameful a thing is it for the Corinthians to be inactive, more especially
after being admonished! If the Macedonians lead the way before all, how shameful
a thing is it for the Corinthians not, at least, to imitate their example! But
what are we to think, when, not satisfied with beseeching, they added to
their requests earnest
entreaty, and much of it too?” Now
from this it appears, that they had besought, not. as a mere form, but in
good earnest.
That the favor and the
fellowship. The term favor he has
made use of, for the purpose of recommending alms, though at the same time the
word may be explained in different ways. This interpretation, however, appears
to me to be the more simple one; because, as our heavenly Father freely bestows
upon us all things, so we ought to be imitators of his unmerited kindness in
doing good,
(<400545>Matthew
5:45); or at least, because, in laying out our resources, we are simply the
dispensers of his favor. The
fellowship of this
ministry consisted in his being a helper
to the Macedonians in this ministry. They contributed of their own, that
it might be administered to the saints. They wished, that Paul would take
the charge of collecting it.
5.
And not
as. He expected from them an ordinary
degree of willingness, such as any Christian should manifest; but they went
beyond his expectation, inasmuch as they not only had their worldly substance in
readiness, but were prepared to devote even themselves.
They gave
themselves, says he,
first to God, then to
us.
It may be asked, whether their giving themselves to
God, and to Paul, were two different things. It is quite a common thing, that
when God charges or commands through means of any one, he associates the person
whom he employs as his minister, both in authority to enjoin, and in the
obedience that is rendered.
It seemed good to the
Holy Spirit, and to us;
say the Apostles,
(<441528>Acts
15:28,) while at the same time they merely, as instruments, declared what had
been revealed and enjoined by the Spirit. Again,
The people believed the
Lord and his servant
Moses,
(<021431>Exodus
14:31,)
while at the same time Moses had nothing apart from
God. This, too, is what is meant by the clause that follows —
by the will of
God. For, as they were obedient to God,
who had committed themselves to his ministry, to be regulated by his counsel,
they were influenced by this consideration in listening to Paul, as speaking
from God’s mouth.
6.
That we should exhort Titus.
Now this is an exhortation that is of greater
force, when they learn that they are expressly summoned to duty.
f484
Nor was it offensive to the Macedonians, that he was desirous to have the
Corinthians as partners in beneficence. In the mean time an apology is made for
Titus, that the Corinthians may not think that he pressed too hard upon them, as
if he had not confidence in their good disposition. For he did that, from having
been entreated, and it was rather in the name of the Macedonians, than in his
own.
7.
But
as. He had already been very careful to
avoid giving offense, inasmuch as he said, that Titus had entreated them, not so
much from his own inclination, as in consideration of the charge given him by
the Macedonians. Now, however, he goes a step farther, by admonishing them, that
they must not even wait for the message of the Macedonians being communicated to
them; and that too, by commending their other virtues. “You ought not
merely to associate yourselves as partners with the Macedonians, who require
that; but surpass them in this respect, too, as you do in
others.”
He makes a distinction
between
utterance and
faith,
because it. is impossible that any one should
have
faith, and that, too, in an eminent
degree, without being at the same time much exercised in the word of God.
Knowledge
I understand to mean, practice and skill, or prudence.
He makes mention of their love to himself, that he may encourage them
also from regard to himself personally, and in the mean time he gives up, with a
view to the public advantage of the brethren, the personal affection with which
they regarded him.
f485
Now in this way he lays a restraint upon himself in everything, that he may not
seem to accuse them when exhorting them.
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2 CORINTHIANS
8:8-12
|
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8. I speak not by commandment, but by occasion
of the forwardness of others, and to prove the sincerity of your
love.
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8. Non secundum imperium loquor, sed per aliorum sollicitudinem, et
vestrae dilectionis sinceritatem approbans.
|
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9. For ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he became poor, that ye
through his poverty might be rich.
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9. Nostis enim gratiam Domini nostri Iesu Christi, quod propter vos
pauper factus sit, quum esset dives: ut vos illius paupertate
ditesceretis.
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10. And herein I give my advice: for this is
expedient for you, who have begun before, not only to do, but also to be forward
a year ago.
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10. Et consilium in hoc do: nam hoc vobis
conducit: qui quidem non solum facere, verum etiam velle coepistis anno
superiore.
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11. Now therefore perform the doing of it;
that as there was a readiness to will, so there may be a performance also out of
that which ye have.
|
11. Nunc autem etiam illud quod facere
coepistis, perficite: ut quemadmodum voluntas prompta fuit, ita et perficiatis
ex eo quod suppetit.
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12. For if there be first a willing mind, it
is accepted according to that a man hath, and not according to that he hath
not.
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12. Etenim si iam adest animi promptitudo, ea iuxta id quod quisque
possidet, accepta est: non iuxta id quod non possidet.
|
8.
I speak not according to
commandment. Again he qualifies his
exhortation, by declaring that he did not at all intend to compel them, as if he
were imposing any necessity upon them, for that is to
speak according to
commandment, when we enjoin any thing
definite, and peremptorily require that it shall be done. Should any one ask
— “Was it not lawful for him to prescribe what he had by commandment
of the Lord?” The answer is easy — that God, it is true, everywhere
charges us to help the necessities of our brethren, but he nowhere specifies the
sum;
f486
that, after making a calculation, we might divide between ourselves and the
poor. He nowhere binds us to circumstances of times, or persons, but calls us to
take the rule of love as our guide.
At the same time, Paul does not here look to what is
lawful for him, or unlawful, but says, that he does not command as if he
reckoned that they required to be constrained by command and requirement,
as though they refused to do their duty, unless shut up to it by necessity. He
assigns, on the other hand, two reasons why he, notwithstanding, stirs them up
to duty. first, Because the concern felt by him for the saints
compels him to do so; and, secondly, Because he is desirous, that the
love of the Corinthians should be made known to all. For I do not understand
Paul to have been desirous to be assured of their love, (as to which he had
already declared himself to be perfectly persuaded,)
f487
but he rather wished that all should have evidence of it. At the same
time, the first clause in reference to the anxiety of others, admits of two
meanings — either that he felt an anxiety as to the individuals, which did
not allow him to be inactive, or that, yielding to the entreaties of others, who
had the matter at heart, he spoke not so much from his own feeling, as at the
suggestion of others.
9.
For ye know the
grace. Having made mention of love, he
adduces Christ as an all perfect and singular pattern of it. “Though
he was rich,” says he, “he resigned the possession of all
blessings, that he might enrich us by his poverty.” He does not afterwards
state for what purpose he makes mention of this, but leaves it to be considered
by them; for no one can but perceive, that we are by this example stirred up to
beneficence, that we may not spare ourselves, when help is to be afforded
to our brethren.
Christ
was
rich, because he was God, under whose
power and authority all things are; and farther, even in our human nature, which
he put on, as the Apostle bears witness,
(<580102>Hebrews
1:2;
<580208>Hebrews
2:8,) he was the heir of all things, inasmuch as he was placed by his
Father over all creatures, and all things were placed under his feet. He
nevertheless became
poor, because he refrained from
possessing, and thus he gave up his right for a time. We see, what destitution
and penury as to all things awaited him immediately on his coming from his
mother’s womb. We hear what he says himself,
(<420958>Luke
9:58,)
The foxes have holes, and
the birds of the air have nests: the Son of man hath not where to lay his
head.
Hence he has consecrated poverty in his own person,
that believers may no longer regard it with horror. By his
poverty
he has enriched us all for this purpose — that we may not feel
it hard to take from our abundance what we may lay out upon our
brethren.
10.
And in this I give my
advice.
The
advice he places in contrast with the
commandment of which he had spoken a little before.
(<470808>2
Corinthians 8:8.) “I merely point out what is expedient in the way
of advising or admonishing.” Now this advantage is
not perceived by the judgment of the flesh; for where is the man to be found,
who is persuaded that it is of advantage to deprive himself of something
with the view of helping others? It is, indeed, the saying of a heathen —
”What you have given away is the only riches that you will always have;
f488
but the reason is, that whatever is given to friends is placed beyond all
risk.” The Lord, on the other hand, would not have us influenced by the
hope of a reward, or of any remuneration in return, but, on the contrary, though
men should be ungrateful, so that we may seem to have lost what we have given
away, he would have us, not- withstanding, persevere in doing good. The
advantage, however, arises from this — that
“He that gift to
the poor (as Solomon says in
<201917>Proverbs
19:17) length to the Lord,”
whose blessing, of itself, is to be regarded as a
hundredfold more precious than all the treasures of the world. The word
useful, however, is taken here to mean honorable, or at least Paul
measures what is useful by what is honorable, because it would
have been disgraceful to the Corinthians to draw back, or to stop short in the
middle of the course, when they had already advanced so far. At the same time it
would also have been useless, inasmuch as everything that they had
attempted to do would have come short of acceptance in the sight of
God.
Who had begun not only to
do. As doing is more than
willing, the expression may seem an improper one; but willing here
is not taken simply, (as we commonly say,) but conveys the idea of spontaneous
alacrity, that waits for no monitor. For there are three gradations, so
to speak, as to acting. First, we sometimes act unwillingly, but
it is from shame or fear. Secondly, we act willingly, but at the same
time it is from being either impelled, or induced from influence, apart from our
own minds. Thirdly, we act from the prompting of our own minds, when we
of our own accord set ourselves to do what is becoming. Such cheerfulness
of anticipation is better than the actual performance of the deed.
f489
11.
Now what ye have begun to
do. It is probable, that the ardor of
the Corinthians had quickly cooled down: otherwise they would, without any
delay, have prosecuted their purpose. The Apostle, however, as though no fault
had as yet been committed, gently admonishes them to complete, what had been
well begun.
When he adds —
from what you
have, he anticipates an objection; for
the flesh is always ingenious in finding out subterfuges. Some plead that they
have families, which it were inhuman to neglect; others, on the ground that they
cannot give much, make use of this as a pretext for entire exemption. Could I
give so small a sum? All excuses of this nature Paul removes, when he commands
every one to contribute according to the measure of his ability. He adds, also,
the reason: that God looks to the heart — not to what is given, for when
he says, that readiness of mind is acceptable to God, according to the
individual’s ability, his meaning is this — ” If from slender
resources you present some small sum, your disposition is not less esteemed in
the sight of God, than in the case of a rich man’s giving a large sum
from his abundance.
(<411204>Mark
12:45.) For the disposition is not estimated according to what you have not,
that is, God does by no means require of thee, that thou coldest contribute more
than thy resources allow.” In this way none are excused; for the
rich, on the one hand, owe to God a larger offering, and the poor, on the other
hand, ought not to be ashamed of their slender resources.
|
2 CORINTHIANS
8:13-17
|
|
13. For I mean not that other men be eased,
and you burdened;
|
13. Non enim ut aliis relaxatio sit, vobis autem angustia: sed ut ex
aequabilitate.
|
|
14. But by an equality, that now at this time
your abundance may be a supply for their want, that their abundance also may be
a supply for your want; that there may be equality:
|
14. In praesenti tempore vestra copia illorum succurrat inopiae: et
illorum copia vestrae succurrat inopiae, quo fiat aequabilitas.
|
|
15. As it is written, He that had gathered
much had nothing over; and he that had gathered little had no
lack.
|
15. Quemadmodum scriptum est
(<021618>Exodus 16:18.) Qwui multum
habebat, huic nihil superfluit: et qui paulum habebat, is nihilominus
habuit.
|
|
16. But thanks be to God, which put the same
earnest care into the heart of Titus for you.
|
16. Gratia autem Deo, qui dedit eandem sollicitudinem pro vobis in
corde Titi,
|
|
17. For indeed he accepted the exhortation;
but, being more forward, of his own accord he went unto you.
|
17. Qui exhortationem acceperit: quin potius, quum esset
diligentior, suapte sponte ad vos venerit.
|
13.
Not that
others. This is a confirmation of the
preceding statement — that a readiness of will is well-pleasing to God
alike in poverty and in wealth, inasmuch as God does not mean that we should be
reduced to straits, in order that others may be at ease through our liberality.
True, indeed, it is certain, that we owe to God, not merely a part, but all that
we are, and all that we have, but in His kindness He spares us thus far, that He
is satisfied with that participation of which the Apostle here speaks, What he
teaches here you must understand to mean an abatement from the rigor of law
f490
In the mean time, it is our part to stir ourselves up from time to time to
liberality, because we must not be so much afraid of going to excess in this
department. The danger is on the side of excessive
niggardliness.
This doctrine, however, is needful in opposition to
fanatics, who think that you have done nothing, unless you have striped yourself
of every thing, so as to make every thing common;
f491
and, certainly, they gain this much by their frenzy, that no one can give alms
with a quiet conscience. Hence we must carefully observe Paul’s
(ejpiei>keia)
mildness,
f492
and moderation, in stating that our alms are well-pleasing to God, when we
relieve the necessity of our brethren from our abundance — not in such a
way that they are at ease, and we are in want, but so that we may, from what
belongs to us, distribute, so far as our resources allow, and that with a
cheerful mind.
f493
By an
equality.
Equality
may be taken in two senses, either as meaning a
mutual compensation, when like is given for like, or, as meaning a proper
adjustment. I understand
ijso>thta
simply as meaning — an equality of
proportional right,
f494
as Aristotle terms it.
f495
In this signification it is made use of, also, in
<510401>Colossians
4:1, where he exhorts “masters to give to their servants what is
equal.” He certainly does not mean, that they should be
equal in condition and station, but by this term he expresses that humanity and
clemency, and kind treatment, which masters, in their turn, owe to their
servants. Thus the Lord recommends to us a proportion of this nature, that we
may, in so far as every one’s resources admit, afford help to the
indigent, that there may not be some in affluence, and others in indigence.
Hence he adds — at the present time. At that time, indeed,
necessity pressed upon them. Hence we are admonished that, in exercising
beneficence, we must provide for the present necessity, if we would observe the
true rule of equity.
14.
And their
abundance. It is uncertain, what sort of
abundance
he means. Some interpret it as meaning, that this had been the case,
inasmuch as the Gospel had flowed out to them from the Church at Jerusalem, from
which source they had, in their penury, been assisted by their spiritual riches.
This, I think, is foreign to Paul’s intention. It ought rather, in my
opinion, to be applied to the communion of saints, which means, that whatever
duty is discharged to one member, redounds to the advantage of the entire body.
“If it is irksome to you to help your brethren with riches that are
of no value, consider how many blessings you are destitute of, and these too,
far more precious, with which you may be enriched by those who are poor as to
worldly substance. This participation, which Christ has established among the
members of his body, should animate you to be more forward, and more active in
doing good.” The meaning may, also, be this. “You now relieve
them according to the necessity of the occasion, but they will have an
opportunity given them at another time of requiting you.”
f496
I approve rather of the other sentiment, which is of a more general nature, and
with this accords what he again repeats in reference to equality. For the system
of proportional right in the Church is this — that while they communicate
to each other mutually according to the measure of gifts and of necessity, this
mutual contribution produces a befitting symmetry, though some have more, and
some less, and gifts are distributed unequally.
f497
15.
As it is
written. The passage, that Paul quotes,
refers to the manna, but let us hear what the Lord says by Moses. He would have
this to serve as a never-failing proof, that men do not live by bread alone, but
are Divinely supported, by the secret influence of His will, who
maintains and preserves all things that he has created. Again, in another
passage,
(<050803>Deuteronomy
8:3,) Moses admonishes them, that they had been nourished for a time with such
food, that they might learn that men are supported — not by their own
industry or labor, but by the blessing of God. Hence it appears, that in the
manna, as in a mirror, there is presented to us an emblem of the ordinary food
that we partake of. Let us now come to the passage that Paul quotes. When the
manna had fallen, they were commanded to gather it in heaps, so far as every one
could, though at the same time, as some are more active than others, there was
more gathered by some than was necessary for daily use,
f498
yet no one took for his own private use more than an homer,
f499
for that was the measure that was prescribed by the Lord. This being the case,
all had as much as was sufficient, and no one was in want. This we have in
<021618>Exodus
16:18.
Let us now apply the history to Paul’s object.
The Lord has not prescribed to us an homer, or any other measure, according to
which the food of each day is to be regulated, but he has enjoined upon us
frugality and temperance, and has forbidden, that any one should go to excess,
taking advantage of his abundance. Let those, then, that have riches, whether
they have been left by inheritance, or procured by industry and efforts,
consider that their abundance was not intended to be laid out in intemperance or
excess, but in relieving the necessities of the brethren. For whatever we have
is manna, from whatever quarter it comes, provided it be really ours,
inasmuch as riches acquired by fraud, and unlawful artifices, are unworthy
to be called so, but are rather quails sent forth by the anger of God.
(<041131>Numbers
11:31.) And as in the case of one hoarding the manna, either from excessive
greed or from distrust, what was laid up immediately putrified, so we need not
doubt that the riches, that are heaped up at the expense of our brethren, are
accursed, and will soon perish, and that too, in connection with the ruin of the
owner; so that we are not to think that it is the way to increase, if,
consulting our own advantage for a long while to come, we defraud our poor
brethren of the beneficence that we owe them.
f500
I acknowledge, indeed, that there is not enjoined upon us an equality of such a
kind, as to make it unlawful for the rich to live in any degree of greater
elegance than the poor; but an equality is to be observed thus far — that
no one is to be allowed to starve, and no one is to hoard his abundance at the
expense of defrauding others. The poor man’s homer
f501
will be coarse food and a spare diet; the rich man’s homer will
be a more abundant portion, it is true, according to his circumstances, but at
the same time in such a way that they live temperately, and are not wanting to
others.
16.
But thanks be to God who hath
put. That he may leave the Corinthians
without excuse, he now at length adds, that there had been provided for them
active prompters, who would attend to the matter. And, in the first place, he
names Titus, who, he says, had been divinely raised up. This was of great
importance in the case. For his embassy would be so much the more successful, if
the Corinthians recognized him as having come to them, from having been stirred
up to it by God. From this passage, however, as from innumerable others, we
infer that there are no pious affections that do not proceed from the Spirit of
God;
f502
and farther, that this is an evidence of God’s concern for his people,
that he raises up ministers and guardians, to make it their endeavor to relieve
their necessities. But if the providence of God shows itself in this manner, in
providing the means of nourishment for the body, how much greater care will he
exercise as to the means of spiritual nourishment, that his people may not be in
want of them! Hence it is His special and peculiar work to raise up pastors.
f503
His receiving the
exhortation means that he had undertaken
this business,
f504
from being exhorted to it by Paul. He afterwards corrects this by saying, that
Titus had not been so much influenced by the advice of others, as he had felt
stirred up of his own accord, in accordance with his active
disposition.
|
2 CORINTHIANS
8:18-24
|
|
18. And we have sent with him the brother,
whose praise is in the gospel throughout all the churches;
|
18. Misimus autem una cum illo fratrem, cuius
laus est in Evangelio per omnes Ecclesias.
|
|
19. And not that only, but who was also chosen
of the churches to travel with us with this grace, which is administered by us
to the glory of the same Lord, and declaration of your ready
mind:
|
19. Nec id solum, verum etiam delectus ab
Ecclesiis est comes peregrinationis nostrae, cum hac beneficentia
f505
quae administratur a nobis, ad eiusdem Domini gloriam, et animi vestri
promptitudinem:
|
|
20. Avoiding this, that no man should blame us
in this abundance which is administered by us:
|
20. Declinantes hoc, ne quis nos carpat in hac exsuperantia, quae
administratur a nobis.
|
|
21. Providing for honest things, not only in
the sight of the Lord, but also in the sight of men.
|
21. Procurantes honesta, non tantum coram Deo, sed etiam coram
hominibus.
|
|
22. And we have sent with them our brother,
whom we have oftentimes proved diligent in many things, but now much more
diligent, upon the great confidence which I have in you.
|
22. Misimus autem una cum illis fratrem nostrum, quem probaveramus
in multis saepenumero diligentem; nunc autem multo diligentiorem, ob multam
fiduciam quam habeo ergo vos:
|
|
23. Whether any do enquire of Titus, he is my
partner and fellowhelper concerning you; or our brethren be enquired of, they
are the messengers of the churches, and the glory of Christ.
|
23. Sive Titi nomine, qui socius meus est, et
erga vos adiutor, sive aliorum, qui fratres nostri sunt, et Apostoli
Ecclesiarum, gloria Christi.
F506
|
|
24. Wherefore shew ye to them, and before the
churches, the proof of your love, and of our boasting on your
behalf.
|
24. Proinde documentum caritatis vestrae et nostrae de vobis
gloriationis erga eos ostendit et in conspectu Ecclesiarum.
|
18.
We have sent with him the
brother. The circumstance that three
persons are sent, is an evidence, that great expectations were entertained
respecting the Corinthians, and it became them to be so much the more attentive
to duty, that they might not disappoint the hopes of the Churches. It is
uncertain, however, who this second person was; only that some conjecture
that it was Luke, others that it was Barnabas. Chrysostom prefers to consider it
to have been Barnabas. I agree with him, because it appears that, by the
suffrages of the Churches,
f507
he was associated with Paul as a companion. As, however, it is almost
universally agreed, that Luke was one of those who were the bearers of this
Epistle, I have no objection that he be reckoned to be the third that is
made mention of.
Now the second person, whoever he may be, he honors
with a signal commendation, that he had conducted himself as to the gospel in a
praiseworthy manner, that is, he had earned applause by promoting the gospel.
For, although Barnabas gave place to Paul in the department of speaking,
yet in acting they both concurred. He adds farther, that he had
received praise, not from one individual, or even from one Church merely, but
from all the Churches. To this general testimony he subjoins a particular one,
that is suitable to the subject in hand — that he had been chosen for this
department by the concurrence of the Churches. Now it was likely, that this
honor would not have been conferred upon him, had he not been long before known
to be qualified for it. We must observe, however, the mode of election —
that which was customary among the Greeks —
ceirotoni>a,
(a show of hands,)
f508
in which the leaders
f509
took the precedence by authority and counsel, and regulated the whole
proceeding, while the common people intimated their approval.
f510
19.
Which is administered by
us. By commending his ministry, he still
farther encourages the Corinthians. He says, that it tends to promote the glory
of God, and their kindness of disposition. Hence it comes, that these two things
are conjoined — the glory of God and their liberality, and that the
latter cannot be given up without the former being proportionally
diminished. There is, in addition to this, the labor of those distinguished men,
which it were very inconsistent to rejects, or allow to pass
unimproved.
20.
Avoiding
this,
f511
that no one. Lest any one should think,
that the Churches had an unfavorable opinion of Paul, as if it had been from
distrusting his integrity that they had associated partners with him, as persons
that are suspected are wont to have guards set over them, he declares
that he had been the adviser of this measure, with the view of providing
against calumnies. Here some one will ask, “Would any one have been
so impudent, as to venture to defame with even the slightest suspicion the man,
whose fidelity must have been, in all quarters, beyond every
surmise?” I answer, Who is there that will be exempt from Satan’s
bite, when even Christ himself was not spared by them? Behold, Christ is exposed
to the reproaches
f512
of the wicked, and shall his servants be in safety?
(<401025>Matthew
10:25.) Nay rather, the more upright a person is, in that proportion does Satan
assail him by every kind of contrivance, if he can by any means shake his
credit, for there would arise from this a much greater occasion of stumbling.
f513
Hence the higher the station in which we are placed, we must so much the more
carefully imitate Paul’s circumspection and modesty. He was not so lifted
up, as not to be under control equally with any individual of the flock.
f514
He was not so self-complacent, as to think it beneath his station to provide
against calumnies. Hence he prudently shunned dangers, and used great care not
to furnish any wicked person with a handle against him. And, certainly, nothing
is more apt to give rise to unfavorable surmises, than the management of public
money.
21.
Providing things
honest. I am of opinion, that there were
not wanting, even among the Corinthians, some who would have proceeded so far as
to revile, if occasion had been allowed them. Hence he wished them to know the
state of matters, that he might shut the mouths of all everywhere. Accordingly
he declares, that he is not merely concerned to have a good conscience in
the sight of God, but also to have a good character among men. At the same time,
there can be no doubt, that he designed to instruct the Corinthians, as well as
all others, by his example, that, in doing what is right, the opinion of men is
not to be disregarded. The first thing,
f515
it is true, is that the person take care, that he be a good man. This is
secured, not by mere outward actions, but by an upright conscience. The next
thing is, that the persons, with whom you are conversant, recognize you as
such.
Here, however, the object in view must be looked to.
Nothing, assuredly, is worse than ambition, which vitiates the best things in
the world, disfigures, I say, the most graceful, and makes sacrifices of
the sweetest smell have an offensive odor before the Lord. Hence this passage is
slippery, so that care must be taken
f516
lest one should pretend to be desirous, in common with Paul, of a good
reputation, and yet be very far from having Paul’s disposition, for he
provided things honest in the
sight of men, that no one might be
stumbled by his example, but that, on the contrary, all might be edified. Hence
we must, if we would desire to be like him, take care that we be not on our own
account desirous of a good name. “He that is regardless of fame,”
says Augustine, “is cruel, because it is not less necessary before our
neighbor, than a good conscience is before God.” This is true, provided
you consult the welfare of your brethren with a view to the glory of God, and in
the mean time are prepared to bear reproaches and ignominy in place of
commendation, if the Lord should see it meet. Let a Christian man, however,
always take care to frame his life with a view to the edification of his
neighbors, and diligently take heed, that the ministers of Satan shall have no
pretext for reviling, to the dishonor of God and the offense of the
good.
22.
On account of the great
confidence. The meaning is, “I
am not afraid of their coming to you proving vain and fruitless; for I have
felt beforehand an assured confidence, that their embassy will have a happy
issue; I am so well aware of their fidelity and diligence.” He says that
the brother, whose name he does not mention, had felt more eagerly inclined;
partly because he saw that he
f517
had a good opinion of the Corinthians, partly because he had been encouraged by
Titus, and partly because he saw many distinguished men apply themselves to the
same business with united efforts. Hence one thing only remained — that
the Corinthians themselves should not be wanting on their part.
f518
In calling them the
Apostles of the
Churches, he might be understood in
two senses — either as meaning that they had been set apart by God
as Apostles to the
Churches, or that they had been
appointed by the Churches to undertake that office. The second of these
is the more suitable. They are called also the
glory of
Christ, for this reason, that as he
alone is the glory of believers, so he ought also to be glorified by them in
return. Hence, all that excel in piety and holiness are the glory of Christ,
because they have nothing but by Christ’s gift.
He mentions two things in the close: “See
that our brethren behold your love,” and secondly, “Take care,
that it be not in vain that I have boasted of you.” For
aujtou>v
(to them,) appears to me to be
equivalent to coram ipsis, (before them,) for this clause
does not refer to the poor, but to the messengers of whom mention had been made.
f519
For he immediately afterwards subjoins, that they would not be alone witnesses,
but in consequence of the report given by them, a report would go out even to
distant Churches.
CHAPTER 9
|
2 CORINTHIANS
9:1-5
|
|
1. For as touching the ministering to the
saints, it is superfluous for me to write to you:
|
1. Nam de subministratione quae fit in
sanctos, supervacuum mihi est scribere vobis.
|
|
2. For I know the forwardness of your mind,
for which I boast of you: to them of Macedonia, that Achaia was ready a year
ago; and your zeal hath provoked very many.
|
2. Novi enim promptitudinem animi vestri, de qua pro vobis gloriatus
sum apud Macedones: quod Achaia parata sit ab anno superiori: et aemulatio
vestri excitavit complures.
|
|
3. Yet have I sent the brethren, lest our
boasting of you should be in vain in this behalf; that, as I said, ye may be
ready:
|
3. Misi autem fratres, ut ne gloriatio nostra de vobis inanis fiat
in hac parte: ut, quemadmodum dixi, parati sitis.
|
|
4. Lest haply if they of Macedonia come with
me, and find you unprepared, we (that we say not, you) should be ashamed in this
same confident boasting.
|
4. Ne si forte mecum venerint Macedones, et vos deprehenderint
imparatos, nos pudore suffundamur (ne dicam vos) in hac fiducia
gloriationis.
|
|
5. Therefore I thought it necessary to exhort
the brethren, that they would go before unto you, and make up beforehand your
bounty, whereof ye had notice before, that the same might be ready, as a matter
of bounty, and not as of covetousness.
|
5. Necessarium ergo existimavi, exhortari
fratres, ut ante venirent ad vos: ut praepararent qante promissam benedictionem
vestram, quo in promptu sit, atque ita ut benedictio,
F520
non tenacitas.
|
This statement may seem at first view to suit ill, or
not sufficiently well, with what goes before; for he seems to speak of a new
matter, that he had not previously touched upon, while in reality he is
following out the same subject. Let the reader, however, observe, that
Paul treats of the very same matter that he had been treating of before —
that it was from no want of confidence that he exhorted the Corinthians, and
that his admonition is not coupled with any reproof as to the past, but that he
has particular reasons that influence him. The meaning, then, of what he says
now is this: “I do not teach you that it is a duty to afford relief to the
saints, for what need were there of this? For that. is sufficiently well known
to you, and you have given practical evidence that you are not prepared to be
wanting to them;
f521
but as I have, from boasting everywhere of your liberality, pledged my credit
along with yours, this consideration will not allow me to refrain from
speaking.” But for this, such anxious concern might have been somewhat
offensive to the Corinthians, because they would have thought, either that they
were reproached for their indolence, or that they were suspected by Paul. By
bringing forward, however, a most, suitable apology, he secures for himself the
liberty of not merely exhorting them, without giving offense, but even from time
to time urging them.
Some one, however, may possibly suspect, that Paul
here pretends what he does not really think. This were exceedingly absurd; for
if he reckons them to be sufficiently prepared for doing their duty, why does he
set himself so vigorously to admonish them? and, on the other hand, if he is in
doubt as to their willingness, why does he declare it to be unnecessary to
admonish them? Love carries with it these two things, — good hope, and
anxious concern. Never would he have borne such a testimony in favor of the
Corinthians, had he not been fully of the mind that he expresses. he had seen a
happy commencement: he had hoped, that the farther progress of the matter would
be corresponding; but as he was well aware of the unsteadiness of the human
mind, he could not provide too carefully against their turning aside from their
pious design.
1.
Ministering.
This term seems not very applicable to those that give of their substance to
the poor, inasmuch as liberality is deserving of a more splendid designation.
f522
Paul, however, had in view, what believers owe to their fellowmembers.
f523
For the members of Christ ought mutually to minister to each other. In this way,
when we relieve the brethren, we do nothing more than discharge a ministry that
is due to them. On the other hand, to neglect the saints, when they stand in
need of our aid, is worse than inhuman, inasmuch as we defraud them of what is
their due.
2.
For which I have
boasted. He shows the good opinion that
he had of them from this, that he had, in a manner, stood forward as their
surety by asserting their readiness. But what if he rashly asserted more than
the case warranted? For there is some appearance of this, inasmuch as he
boasted, that they had been ready
a year before with it, while he is still
urging them to have it in readiness. I answer, that his words are not to be
understood as though Paul had declared, that what they were to give was already
laid aside in the chest, but he simply mentioned what had been resolved upon
among them. This involves no blame in respect of fickleness or mistake. It was,
then, of this promise that Paul spoke.
f524
3.
But I have sent the
brethren. He now brings forward the
reason — why it is that, while entertaining a favorable opinion as to
their willingness, he, nevertheless, sets himself carefully to exhort them.
“I consult,” says he, “my own good name and
yours; for while I promised in your name, we would, both of us in common, incur
disgrace, if words and deeds did not correspond. Hence you ought to take my
fears in good part.
4.
In this
confidence. The Greek term being
uJpo>stasiv
the Old Interpreter has rendered it.
substantiam, (substance.)
f525
Erasmus renders it argumentum, (subject-matter,) but
neither is suitable. Budaeus, however, observes, that this term is sometimes
taken to mean boldness, or confidence, as it is used by Polybius
when he says, ojuc ouJtw thn
du>namin wJv th<n uJpo>stasin kai< to>lman aujtou~
katapeplhgme>non tw~n enanti>wn —
“It was not so much his bodily strength, as his boldness and
intrepidity, that proved confounding to the enemy.”
f526
Hence uJpotatiko>v
sometimes means one that is bold and
confident.
f527
Now every one must see, how well this meaning accords with
Paul’s thread of discourse. Hence it appears, that other interpreters
have, through inadvertency, fallen into a mistake.
5.
As a blessing, not in the way
of niggardliness. In place of
blessing, some render it collection. I have preferred, however, to
render it literally, as the Greeks employed the term
eujlogi>av
to express the Hebrew word
hkrb,
(beracah,) which is used in the sense of a blessing, that
is, an invoking of prosperity, as well as in the sense of beneficence.
f528
The reason I reckon to be this, that it is in the first instance ascribed to
God.
f529
Now we know how God blesses us efficiently by his simple nod.
f530
When it is from this transferred to men, it retains the same meaning, —
improperly, indeed, inasmuch as men have not the same efficacy in blessing,
f531
but yet not unsuitably by transference.
f532
To
blessing
Paul opposes
pleonexi>an,
(grudging,) which term the Greeks employ to denote excessive
greediness, as well as fraud and niggardliness.
f533
I have rather preferred the term
niggardliness
in this contrast; for Paul would have them give, not grudgingly, but. with a
liberal spirit, as will appear still more clearly from what
follows.
|
2 CORINTHIANS
9:6-9
|
|
6. But this I say, He which soweth sparingly
shall reap also sparingly; and he which soweth bountifully shall reap also
bountifully.
|
6. Hoc autem (est): Qui sementem facit parce, is parce messurus est:
et qui sementem facit in benedictionibus,
f534 in benedictionibus
f535 etiam metet.
|
|
7. Every man according as he purposeth in his
heart, so let him, give; not grudgingly, or of necessity: for God loveth a
cheerful giver.
|
7. Unusquisque secundum propositum cordis, non ex molestia aut
necessitate: nam hilarem datorem diligit Deus.
|
|
8. And God is able to make all grace abound
toward you; that ye, always having all-sufficiency in all things, may abound to
every good work:
|
8. Potens est autem Deus efficere, ut tota gratia in vos exuberet:
ut in omnibus omnem sufficientiam habentes, exuberetis in omne opus
bonum.
|
|
9. (As it is written, He hath dispersed
abroad; he hath given to the poor: his righteousness remaineth for
ever.
|
9. Quemadmodum scriptum est
(<19B209>Psalm 112:9): Dispersit,
dedit pauperibus, iustitia eius manet in saeculum.
|
6. Now the case is this.
f536
He now commends alms-giving by a beautiful similitude, comparing it to sowing.
For in sowing, the seed is cast forth by the hand, is scattered upon the ground
on this side and on that, is harrowed, and at length rots; and thus it seems as
good as lost. The case is similar as to alms-giving. What goes from you to some
other quarter seems as if it were, diminishing of what you have, but the season
of harvest will come, when the fruit will be gathered. For as the Lord reckons
every thing that is laid out upon the poor as given to himself, so he afterwards
requites it with large interest.
(<201917>Proverbs
19:17.)
Now for Paul’s similitude. He
that sows
sparingly will have a poor harvest,
corresponding to the sowing: he that
sows
bountifully and with a full hand, will
reap a correspondingly bountiful harvest. Let this doctrine be deeply rooted in
our minds, that, whenever carnal reason keeps us back from doing good through
fear of loss, we may immediately defend ourselves with this shield —
“But the Lord declares that we are sowing.” The harvest,
however, should be explained as referring to the spiritual recompense of
eternal life, as well as to earthly blessings, which God confers upon the
beneficent. For God requites, not only in heaven, but. also in this world, the
beneficence of believers. Hence it is as though he had said, “The
more beneficent you are to your neighbors, you will find the blessing of God
so much the more abundantly poured out upon you.” He again contrasts here
blessing with sparing, as he had previously done with
niggardliness, Hence it appears, that it is taken to mean — a large
and bountiful liberality.
7.
Every one according to the purpose of his
heart. As he had enjoined it upon them
to give liberally, this, also, required to be added — that liberality is
estimated by God, not so much from the sum, as from the disposition. He was
desirous, it is true, to induce them to give largely, in order that the brethren
might be the more abundantly aided; but he had no wish to extort any thing from
them against their will. Hence he exhorts them to give willingly, whatever they
might be prepared to give. He places
purpose of
heart in contrast with regret and
constraint. For what we do, when compelled by necessity, is not done by
us with purpose of
heart, but with reluctance.
f537
Now the
necessity
meant you must understand to be what is extrinsic, as it is called —
that is, what springs from the influence of others. For we obey God, because it
is
necessary,
and yet we do it willingly. We ourselves, accordingly, in that case impose a
necessity of our own accord, and because the flesh is reluctant, we often even
constrain ourselves to perform t duty that is necessary for us. But, when we are
constrained from the influence of others, having in the mean time an inclination
to avoid it, if by any means we could, we do nothing in that case with alacrity
— nothing with cheerfulness, but every thing with reluctance or constraint
of mind.
For God loveth a cheerful
giver. He calls us back to God, as I
said in the outset, for alms are a sacrifice. Now no sacrifice is pleasing to
God, if it is not voluntary. For when he teaches us, that
God loveth a cheerful
giver, he intimates that, on the other
hand, the niggardly and reluctant are loathed by Him. For He does not wish to
lord it over us, in the manner of a tyrant, but, as He acts towards us as a
Father, so he requires from us the cheerful obedience of children.
f538
8.
And God is
able. Again he provides against the base
thought, which our infidelity constantly suggests to us. “What! will you
not rather have a regard to your own interest? Do you not consider, that when
this is taken away, there will be so much the less left for yourself?”
With the view of driving away this, Paul arms us with a choice pro-raise —
that whatever we give away will turn out to our advantage. I have said already,
that we are by nature excessively niggardly — because we are prone to
distrust, which tempts every one to retain with eager grasp what belongs to him.
For correcting this fault, we must lay hold of this promise — that those
that do good to the poor do no less provide for their own interests than if they
were watering their lands. For by alms-givings, like so many canals, they make
the blessing of God flow forth towards themselves, so as to be enriched by it.
What Paul means is this: “Such liberality will deprive you of
nothing, but God will make it return to you in much greater abundance.”
For he speaks of the power of God, not as the Poets do, but after the manner of
Scripture, which ascribes to him a power put forth in action, the present
efficacy of which we ourselves feel — not any inactive power that we
merely imagine.
That having all sufficiency in all
things. He mentions a twofold advantage
arising from that grace, which he had pro-raised to the Corinthians — that
they should have what is enough for themselves, and would have something over
and above for doing good. By the term
sufficiency
he points out the measure which the Lord knows to be useful for us, for it
is not always profitable for us, to be filled to satiety. The Lord therefore,
ministers to us according to the measure of our advantage, sometimes more,
sometimes less, but in such a way that we are satisfied — which is much
more, than if one had the whole world to luxuriate upon. In this
sufficiency
we must abound, for the purpose of doing good to others, for the reason why
God does us good is — not that every one may keep to himself what he has
received, but that there may be a mutual participation among us, according as
necessity may require.
9.
As it is written, He hath
dispersed. He brings forward a proof
from Psalms 112:9, where, along with other excellencies of the pious man, the
Prophet mentions this, too, — that he will not be wanting in doing good,
but as water flows forth incessantly from a perennial fountain, so the gushing
forth of his liberality will be unceasing. Paul has an eye to this — that
we be not weary in well doing,
(<480609>Galatians
6:9,)and this is also what the Prophet’s words mean.
f539
|
2 CORINTHIANS
9:10-15
|
|
10. Now he that ministereth seed to the sower,
both minister bread for your food, and multiply your seed sown, and increase the
fruits of your righteousness;
|
10. Pro qui suppeditat semen seminanti, is et panem in cibum
supeditet, et multiplicet sementem vestram, et augeat proventus iustitiae
vestrae.
|
|
11. Being enriched in every thing to all
bountifulness, which causeth through us thanksgiving to God.
|
11. Ut in omnibus locupletemini in omnem simplicitatem, quae per vos
producit gratiarum actionem Deo.
|
|
12. For the administration of this service not
only supplieth the want of the saints, but is abundant also by many
thanksgivings unto God;
|
12. Nam ministerium huius functionis
f540 non solum supplet ea quae desunt
sanctis: verum etiam exuberat in hoc, quod per multos agantur gratiae
Deo:
|
|
13. (Whiles by the experiment of this
ministration, they glorify God for your professed subjection unto the gospel of
Christ, and for your liberal distribution unto them, and unto all
men;)
|
13. Quod per probationem ministrii huius glorificant Deum super
obedientia consensus vestri in Evangelium Christi: et de simplicatate
communicationis in ipsos, et in omnes:
|
|
14. And by their prayer for you, which long
after you for the exceeding grace of God in you.
|
14. Et precatione eorum pro vobis: qui
desiderant vos propter eminentem Dei gratiam in vobis.
|
|
15. Thanks be unto God for his unspeakable
gift.
|
15. Gratia autem Deo super inenarrabili suo
munere.
|
10.
He that
supplieth. A beautieth circumlocution,
in place of the term
God,
and full of consolation.
f541
For the person that sows seed in the proper season, appears when reaping to
gather the fruit of his labor and industry, and sowing appears as though it were
the fountainhead from which food flows forth to us. Paul opposes this idea, by
maintaining that the seed is afforded and the food is furnished by the favor of
God even to the husbandmen that sow, and who are looked upon as supporting
themselves and others by their efforts. There is a similar statement in
<050816>Deuteronomy
8:16,18. —
God fed thee with manna — food
which thy fathers knew not: lest perhaps when thou hast come into the land which
he shall give thee, thou shouldst say, My hand and my strength have gotten, me
this wealth; for it is the Lord that giveth power to get wealth,
etc.
Supply.
Here there are two different readings, even in the Greek versions. For some
manuscripts render the three verbs in the future —
will supply, will multiply,
will increase.
f542
In this way, there would be a confirmation of the foregoing statement, for
it is no rare thing with Paul to repeat the same promise in different words,
that it may be the better impressed upon men’s minds. In other manuscripts
these words occur in the infinitive mood, and it is well known that the
infinitive is sometimes used in place of the optative. I rather prefer this
reading, both because it is the more generally received one, and because Paul is
accustomed to follow up his exhortations with prayers, entreating from God what
he had previously comprised in his doctrine; though at the same time the former
reading would not be unsuitable.
Bread for
food. He mentions a two-fold fruit of
the blessing of God upon us — first, that we have
sufficiency for ourselves for the support of life; and, secondly, that we
have something to lay up for relieving the necessities of others. For as we are
not born for ourselves merely,
f543
so a Christian man ought neither to live to himself, nor lay out what he has,
merely for his own use.
Under the terms
seed,
and fruits of
righteousness, he refers to alms.
The fruits of
righteousness he indirectly contrasts
with those returns that the greater number lay up in cellars, barns, and
keeping-places, that they may, every one of them, cram in whatever they can
gather, nay, scrape together, so as to enrich themselves. By the former term he
expresses the means of doing good; by the latter the work itself, or
office of love;
f544
for
righteousness
is taken here, by synecdoche, to mean beneficence. “May
God not only supply you with what may be sufficient for every one’s
private use, but also to such an extent, that the fountain of your liberality,
ever flowing forth, may never be exhausted!” If, however, it is one
department of
righteousness
— as assuredly it is not the least
f545
— to relieve the necessities of neighbors, those must be unrighteous who
neglect this department of duty.
11.
May be enriched unto all
bountifulness. Again he makes use of the
term
bountifulness, to express the
nature of true liberality — when,
casting all our care upon
God,
(<600507>1
Peter 5:7,)
we cheerfully lay out what belongs to us for whatever
purposes lie directs. He teaches us
f546
that these are the true riches of believers, when, relying upon the providence
of God for the sufficiency of their support, they are not by distrust kept back
from doing good. Nor is it without good reason, that he dignifies with the title
of affluence the satisfying abundance of a mind that is simple, and contented
with its moderate share; for nothing is more famished and starved than the
distrustful, who are tormented with an anxious desire of
having.
Which produces through
you. He commends, in consideration of
another result, the alms which they were about to bestow — that they would
tend to promote the glory of God. He afterwards, too, expresses this more
distinctly, with amplification, in this way: “Besides the ordinary
advantage of love, they will also produce thanksgiving.” Now he amplifies
by saying, that thanks will be
given to God by many, and that, not merely for
the liberality itself, by which they have been helped, but also for the entire
measure of piety among the Corinthians.
By the term
administration,
he means what he had undertaken at the request of the Churches. Now what we
render functionem (service), is in the Greek
leitourgi>a
term that sometimes denotes a sacrifice, sometimes
any office that is publicly assigned.
f547
Either of them will suit this passage well. For on the one hand, it is no
unusual thing for alms to be termed sacrifices; and, on the other hand, as on
occasion of offices being distributed among citizens,
f548
no one grudges to undertake the duty that has been assigned him, so in the
Church, imparting to others ought to be looked upon as a necessary duty.
f549
The Corinthians, therefore, and others, by assisting the brethren at Jerusalem,
presented a sacrifice to God, or they discharged a service that was proper, and
one which they were bound to fulfill. Paul was the minister of that sacrifice,
but the term ministry, or
service,
may also be viewed as referring to the Corinthians. It is, however, of no
particular importance.
13.
By the experiment of that
administration. The term
experiment
here, as in a variety of other places, means proof or trial
f550
For it was a sufficient token for bringing the love of the Corinthians to
the test, — that they were so liberal to brethren that were at a great
distance from them. Paul, however, extends it farther — to their
concurrent obedience in the gospel.
f551
For by such proofs we truly manifest, that we are obedient to the doctrine of
the gospel. Now their concurrence appears from this — that alms are
conferred with the common consent of all.
14.
And their
prayer. He omits no advantage which may
be of any use for stirring up the Corinthians.
f552
In the first place, he has made mention of the comfort that believers
would experience; secondly, the thanksgiving, by means of which God was
to be glorified. Nay more, he has said that this would be a confession, which
would manifest to all their unanimous concurrence in faith, and in pious
obedience. He now adds the reward that the Corinthians would receive from the
saints — good-will springing from gratitude,
f553
and earnest prayers. “They will have,” says he, “the
means of requiting you in return; for they will regard you with the love
with which they ought, and they will be careful to commend you to God in their
prayers.” At length, as though he had obtained his desire, he prepares
himself
f554
to celebrate the praises of God, by which he was desirous to testify the
confidence felt by him, as though the matter were already
accomplished.
CHAPTER 10
|
2 CORINTHIANS
10:1-6
|
|
1. Now I Paul myself beseech you by the
meekness and gentleness of Christ, who in presence am base among you, but being
absent am bold toward you:
|
1. Pro ipse ego Paulus exhortor vos
f555 per lenitatem et mansuetudinem
Christi, qui secundum faciem humilis quidem sum inter vos, absens autem audax
sum in vos.
|
|
2. But I beseech you, that I may not be bold
when I am present with that confidence wherewith I think to be bold against
some, which think of us as if we walked according to the flesh.
|
2. Rogo autem, ne praesens audeam ea fiducia, qua cogito audax esse
in quosdam, qui nos aestimant, acsi secundum carnem ambularemus.
|
|
3. For though we walk in the flesh, we do not
war after the flesh:
|
3. Nam in carne ambulantes, non secundum carnem militamus.
|
|
4. (For the weapons of our warfare are not
carnal, but mighty through God to the pulling down of strong
holds;)
|
4. Siquidem arma militiae nostrae non carnilia sunt, sed potentia
Deo ad destructionem munitionum, quibus consilia destruimus.
|
|
5. Casting down imaginations, and every high
thing that exalteth itself against the knowledge of God, and bringing into
captivity every thought to the obedience of Christ;
|
5. Et omnem celsitudinem, quae extollitur
adversus cognitionem Dei: et captivam ducimus omnem cogitationem ad obediendum
Christo:
f556
|
|
6. And having in a readiness to revenge all
disobedience, when your obedience is fulfilled.
|
6. Et in promptu habemus vindictam adversus
omnem inobedientiam, quum impleta fuerit vestra obedientia.
|
Having finished his exhortation, he now proceeds
partly to refute the calumnies with which he had been defamed by the false
apostles, and partly to repress the insolence
f557
of certain wicked persons, who could not bear to be under restraint. Both
parties, with the view of destroying Paul’s authority, construed the
vehemence with which he thundered in his Epistles to be
qrasodeili>an
— (mere bravado,)
f558
because when present he was not equally prepared to show himself off in
respect of appearance, and address, but was mean and contemptible.
“See,” said they, “here is a man, that, under a
consciousness of his inferiority, is so very modest and timid, but now, when at
a distance, makes a fierce attack! Why is he less bold in speech than in
letters? Will he terrify us, when he is at a distance, who, when present,
is the object Of contempt? How comes he to have such confidence as to imagine,
that he is at liberty to do anything with us?”
f559
They put speeches of this kind into circulation, with the view of disparaging
his strictness, and even rendering it odious. Paul replies, that he is not
bold except in so far as he is constrained by necessity, and that the
meanness of his bodily presence, for which he was held in contempt, detracted
nothing from his authority, inasmuch as he was distinguished by spiritual
excellence, not by carnal show. Hence those would not pass with impunity, who
derided either his exhortations, or his reproaches, or his threatenings. The
words I
myself are emphatic; as though he had
said, that however the malevolent might blame him for inconstancy, he was in
reality not changeable, but remained uniformly the same.
1.
I exhort
you. The speech is abrupt, as is
frequently the case with speeches uttered under the influence of strong feeling.
The meaning is this: “I beseech you, nay more, I earnestly entreat
you by the gentleness of
Christ, not to compel me, through your
obstinacy, to be more severe than I would desire to be, and than I will be,
towards those who despise me, on the ground of my having nothing excellent in
external appearance, and do not recognize that spiritual excellence, with which
the Lord has distinguished me, and by which I ought rather to be judged
of.”
The form of entreaty, which he makes use of, is taken
from the subject in hand, when he says — by
the meekness and gentleness of
Christ. Calumniators took occasion to
find fault with him, because his bodily presence was deficient in
dignity,
f560
and because, on the other hand, when at a distance, he thundered forth in his
Epistles. Both calumnies he befittingly refutes, as has been said, but he
declares here, that nothing delights him more than
gentleness,
which becomes a minister of Christ, and of which the Master himself
furnished an example.
Learn of me, says he, for
I am meek and lowly.
My yoke is
easy and my burden is
light.
(<401129>Matthew
11:29, 30.)
The Prophet also says of him,
His voice will not be
heard in the streets:
a bruised
reed he shall not break, etc.
(<234202>Isaiah
42:2, 3.)
That gentleness, therefore, which Christ showed, he
requires also from his servants. Paul, in making mention of it, intimates that
he is no stranger to it.
f561
“I earnestly beseech you not to despise that
gentleness,
which Christ showed us in his own person, and shows us every day in his
servants, nay more, which ye see in me.”
Who in
presence. He repeats this, as if in the
person of his adversaries, by way of imitating them
f562
Now he confesses, so far as words go, what they upbraided him with, yet, as we
shall see, in such a way as to concede nothing to them in
reality.
2.
I beseech you, that I may not
be bold, when I am present. Some think,
that the discourse is incomplete, and that he does not express the matter of his
request.
f563
I am rather of opinion, however, that what was wanting in the former clause is
here completed, so that it is a general exhortation. “Show
yourselves docile and tractable towards me, that I may not be constrained to
be more severe.” It is the duty of a good pastor to allure his sheep
peacefully and kindly, that they may allow themselves to be governed, rather
than to constrain them by violence. Severity, it is true, is, I acknowledge,
sometimes necessary, but we must always set out with
gentleness,
and persevere in it, so long as the hearer shews himself tractable.
f564
Severity must be the last resource. “We must,” says he,
“try all methods, before having recourse to rigor; nay more, let us
never be rigorous, unless we are constrained to it.” In the mean time, as
to their reckoning themselves pusillanimous and timid, when he had to come to
close quarters, he intimates that they were mistaken as to this, when he
declares that he will stoutly resist face to face the contumacious
f565
“They despise me,” says he, “as if I were
a pusillanimous person, but they will find that I am braver and more courageous
than they could have wished, when they come to contend in good earnest.”
From this we see, when it is time to act with severity - after we have
found, on trial being made, that allurements and mildness have no good effect.
“I shall do it with reluctance,” says Paul, “but
still I have determined to do it.” Here is an admirable medium; for as
we must, in so far as is in our power, draw men rather than drive
them, so, when mildness has no effect, in dealing with those that are stern
and refractory, rigor must of necessity be resorted to: otherwise it will not be
moderation, nor equableness of temper, but criminal cowardice.
f566
Who account of
us. Erasmus renders it —
“Those who think that we walk, as it were, according to the flesh.”
The Old Interpreter came nearer, in my opinion, to Paul’s true meaning
— “Qui nos arbitrantur, tanquam secundum carnem ambulemus;”
— (“Those who think of us as though we walked according to the
flesh;”
f567)
though, at the same time, the phrase is not exactly in accordance with the Latin
idiom, nor does it altogether bring out the Apostle’s full meaning. For
logizesqai
is taken here to mean — reckoning or
esteeming.
f568
“They think of us,” says Paul, “or they take
this view of us, as though we walked according to the
flesh.”
To walk according to the
flesh, Chrysostom explains to mean
— acting unfaithfully, or conducting one’s self improperly in his
office;
f569
and, certainly, it is taken in this sense in various instances in Paul’s
writings. The term
flesh,
however, I rather understand to mean — outward pomp or show, by which
alone the false Apostles are accustomed to recommend themselves. Paul,
therefore, complains of the unreasonableness of those who looked for nothing in
him except the
flesh,
that is, visible appearance, as they speak, or in the usual manner of
persons who devote all their efforts to ambition. For as Paul did not by any
means excel in such endowments, as ordinarily procure praise or reputation among
the children of this world,
(<421608>Luke
16:8,) he was despised as though he had been one of the common herd. But by
whom?
f570
Certainly, by the ambitious, who estimated him from mere appearance, while they
paid no regard to what lay concealed within.
3.
For though we walk in the
flesh.
Walking in the
flesh means here —
living it the world;
or, as he expresses it
elsewhere,
being at home in the
body.
(<470506>2
Corinthians 5:6.)
For he was shut up in the prison of his body. This,
however, did not prevent the influence of the Holy Spirit from showing itself
marvelously in his weakness. There is here again a kind of concession, which, at
the same time, is of no service to his adversaries.
Those war
according to the
flesh, who attempt nothing but in
dependence upon worldly resources, in which alone, too, they glory. They have
not their confidence placed in the government and guidance of the Holy Spirit.
Paul declares that he is not one of this class, inasmuch as he is furnished with
other weapons than those of the flesh and the world. Now, what he affirms
respecting himself is applicable, also, to all true ministers of Christ.
f571
For they
carry an inestimable
treasure in earthen vessels,
as he had previously said.
(<470407>2
Corinthians 4:7.) Hence, however they may be surrounded with the infirmities of
the flesh, the spiritual power of God, nevertheless, shines forth resplendently
in them.
4.
For the weapons of our
warfare. The warfare corresponds with
the kind of weapons. He glories in being furnished with spiritual
weapons. The warfare, accordingly, is spiritual. Hence it follows by
way of contraries,
f572
that it is not according to the
flesh. In comparing the ministry of the
gospel to a
warfare,
he uses a most apt similitude. The life of a Christian, it is true, is a
perpetual warfare, for whoever gives himself to the service of God will have no
truce from Satan at any time, but will be harassed with incessant disquietude.
It becomes, however, ministers of the word and pastors to be standard-bearers,
going before the others; and, certainly, there are none that Satan harasses
more, that are more severely assaulted, or that sustain more numerous or more
dreadful onsets. That man, therefore, is mistaken, who girds himself for the
discharge of this office, and is not at the same time furnished with courage and
bravery for contending; for he is not exercised otherwise than in fighting. For
we must take this into account, that the gospel is like a fire, by which the
fury of Satan is en-kindled. Hence it cannot but be that he will arm himself for
a contest, whenever he sees that it is advanced.
But by what weapons is he to be repelled? It is only
by spiritual weapons that he can be repelled. Whoever, therefore, is unarmed
with the influence of the Holy Spirit, however he may boast that he is a
minister of Christ, will nevertheless, not prove himself to be such. At the same
time, if you would have a full enumeration of spiritual weapons, doctrine must
be conjoined with zeal, and a good conscience with the efficacy of the Spirit,
and with other necessary graces. Let now the Pope go, and assume to himself the
apostolic dignity
f573
What could be more ridiculous, if our judgment is to be formed in accordance
with the rule here laid down by Paul!
Mighty through
God. Either according to God, or
from God. I am of opinion, that there is here an implied antithesis, so
that this strength is placed in contrast with the weakness which
appears outwardly before the world, and thus, paying no regard to the judgments
of men, he would seek from God approbation of his fortitude.
f574
At the same time, the antithesis will hold good in another sense —
that the power of his arms depends upon God, not upon the
world.
In the demolishing of
fortresses. He makes use of the term
fortresses
to denote contrivances, and every high thing that is exalted against God,
f575
as to which we shall find him speaking afterwards. It is, however, with
propriety and expressiveness that he so designates them; for his design is to
boast, that there is nothing in the world so strongly fortified as to be beyond
his power to overthrow. I am well aware how carnal men glory in their empty
shows, and how disdainfully and recklessly they despise me, as though there were
nothing in me but what is mean and base, while they, in the mean time, were
standing on a lofty eminence. But their confidence is foolish, for that armor of
the Lord, with which I fight, will prevail in opposition to all the bulwarks, in
reliance upon which they believe themselves to be invincible. Now, as the world
is accustomed to fortify itself in a twofold respect for waging war with Christ
— on the one hand, by cunning, by wicked artifices, by subtilty, and other
secret machinations; and, on the other hand, by cruelty and oppression, he
touches upon both these methods. For by contrivances he means, whatever
pertains to carnal wisdom.
The term
high
thing denotes any kind of glory and
power in this world. There is no reason, therefore, why a servant of Christ
should dread anything, however formidable, that may stand up in opposition to
his doctrine. Let him, in spite of it, persevere, and he will scatter to the
winds every machination of whatever sort. Nay more, the kingdom of Christ cannot
be set up or established, otherwise than by throwing down everything in the
world that is exalted. For nothing is more opposed to the spiritual wisdom of
God than the wisdom of the flesh; nothing is more at variance with the grace of
God than man’s natural ability, and so as to other things. Hence the only
foundation of Christ’s kingdom is the abasement of men. And to this effect
are those expressions in the Prophets:
The moon shall be
ashamed, and the sun shall be
confounded,
when the Lord shall
begin to reign in that day;
Again,
The loftiness of man shall be bowed
down, and the high looks of mortals shall be abased, and the Lord alone shall be
exalted in that
day.(<230515>Isaiah
5:15, and
<230217>Isaiah
2:17)
Because, in order that God alone may shine forth, it
is necessary that the glory of the world should vanish away.
5.
And bring into
captivity. I am of opinion, that, having
previously spoken more particularly of the conflict of spiritual armor, along
with the hinderances that rise up in opposition to the gospel of Christ, he now,
on the other hand, speaks of the ordinary preparation, by which men must be
brought into subjection to him. For so long as we rest in our own judgment, and
are wise in our own estimation, we are far from having made any approach to the
doctrine of Christ. Hence we must set out with this, that
he who is wise must
become a fool,
(<460318>1
Corinthians 3:18,)
that is, we must give up our own understanding, and
renounce the wisdom of the flesh, and thus we must present our minds to Christ
empty that he may fill them. Now the form of expression must be observed, when
he says, that he brings every thought into captivity, for it is as though
he had said, that the liberty of the human mind must be restrained and bridled,
that it may not be wise, apart from the doctrine of Christ; and farther, that
its audacity cannot be restrained by any other means, than by its being carried
away, as it were, captive. Now it is by the guidance of the Spirit, that
it is brought to allow itself to be placed under control, and remain in a
voluntary captivity.
6.
And are in readiness to
avenge. This he adds, lest insolent men
should presumptuously lift themselves up in opposition to his ministry, as if
they could do so with impunity. Hence he says, that power had been given him
— not merely for constraining voluntary disciples to subjection to Christ,
but also for inflicting vengeance upon the rebellious,
f576
and that his threats were not empty bugbears,
f577
but had the execution quite in readiness — to use the customary
expression. Now this vengeance is founded on Christ’s word
—
whatsoever ye shall bind
on earth shall be bound also in heaven.
(<401818>Matthew
18:18.)
For although God does not thunder forth immediately
on the minister’s pronouncing the sentence, yet the decision is ratified,
f578
and will be accomplished in its own time. Let
it, however, be always understood, that it is when the minister fights with
spiritual armor. Some understand it as referring to bodily punishments, by means
of which the Apostles inflicted vengeance upon contumacious and impious persons;
as for example, Peter struck Ananias and Sapphira dead, and Paul struck Elymas
the sorcerer blind.
(<440501>Acts
5:1-10, and
<441306>Acts
13:6-11.) But the other meaning suits better, for the Apostles did not make use
of that power invariably or indiscriminately. Paul, however, speaks in general
terms that he has vengeance ready at hand against all the
disobedient.
When your obedience shall be
fulfilled. How prudently he guards
against alienating any by excessive severity! For as he had threatened to
inflict punishment upon the rebellious, that he may not seem to provoke them, he
declares that another duty had been enjoined upon him with regard to them
— simply that of making them obedient to Christ. And, unquestionably, this
is the proper intention of the gospel, as he teaches both in the commencement
and in the close of the Epistle to the Romans.
(<450105>Romans
1:5, and
<451626>Romans
16:26.) Hence all Christian teachers ought carefully to observe this order, that
they should first endeavor with gentleness to bring their hearers to obedience,
so as to invite them kindly before proceeding to inflict punishment upon
rebellion.
f579
Hence, too, Christ
f580
has given the commandment as to loosing before that of binding.
f581
|
2 CORINTHIANS
10:7-11
|
|
7. Do ye look on things after the outward
appearance? If any man trust to himself that he is Christ’s let him of
himself think this again, that, as he is Christ’s, even so are we
Christ’s.
|
7. Quae secundum faciem sunt videtis: si quis
sibi confidit, quia sit Christi, hoc reputet etiam ex se ipso rursum, quod
sicuti ipse Christi, ita et nos Christi.
|
|
8. For though I should boast somewhat more of
our authority, which the Lord hath given us for edification, and not for your
destruction, I should not be ashamed:
|
8. Nam etsi abundantius glorier de potestate
nostra, quam dedit nobis Dominus in aedificationem, et non in destructionem
vestram, non pudefiam;
|
|
9. That I may not seem as if I would terrify
you by letters.
|
9.Ne autem videar terrere vos per
Epistolas.
|
|
10. For his letters, say they, are weighty and
powerful; but his bodily presence is weak, and his speech
contemptible.
|
10. (Siquidem Epistolae, inquiunt, graves sunt
ac robustae; praesentia autem corporis infirma, et sermo
contemptus.)
|
|
11. Let such an one think this, that such as
we are in word by letters when we are absent, such will we be also in deed when
we are present.
|
11. Hoc cogitet qui talis est, quod quales
sumus absentes, sermone per Epistolas, tales sumus etiam praesentes,
opere.
|
7.
That are according to
appearance. In the first place, the clause
according to
appearance, may be taken in two ways: either as
meaning the reality itself, visible and manifest, or an outward mask,
f582
that deceives us. The sentence, too, may be read either interrogatively or
affirmatively: nay more, the verb
ble>pete
may be taken either in the imperative mood, or in
the subjunctive. I am rather of opinion, however, that it is expressive of
chiding, and that the Corinthians are reaproved, because they suffered their
eyes to be dazzled with empty show. “You greatly esteem others who swell
out with mighty airs of importance, while you look down upon me, because I have
nothing of show and boasting.” For Christ himself contrasts the
judgment that is according to appearance with righteous judgment.
(<430724>John
7:24, and
<430815>John
8:15.) Hence he reproves the Corinthians, because, contenting themselves with
show, or appearance, they did not seriously consider, what kind of persons ought
to be looked upon as the servants of Christ.
If any one trusteth in
himself — an expression that is full of
great confidence, for he takes it, as it were, for granted, that he is so
certainly a minister of Christ, that this distinction cannot be taken from him.
“Whoever, says he, “is desirous to be looked upon as a minister of
Christ, must necessarily count me in along with himself.” For what reason?
“Let him,” says he. “think for himself, for
whatever things he may have in himself, that make him worthy of such an honor,
the same will he find in me.” By this he hinted to them, that whoever they
might be that reviled him, ought not to be looked upon as the servants of
Christ. It would not become all to speak thus confidently, for it might
certainly happen — nay, it happens every day, that they same claim is
haughtily advanced by persons, that are of no reputation, and are nothing else
than a dishonor to Christ.
f583
Paul, however, affirmed nothing respecting himself but what he had openly given
proof of by clear and sure evidences among the Corinthians. Now should any one,
while destitute of all proof of the reality, recommend himself in a similar
manner, what would he do but expose himself to ridicule? To trust in
one’s self is equivalent to assuming to one’s self power and
authority on the pretext that he serves Christ, while he is desirous to be held
in estimation.
8.
For though I should boast more
largely of my authority. It was a sign of
modesty, that he put himself into the number of those, whom he greatly excelled.
At the same time, he was not disposed to show such modesty, as not to retain his
authority unimpaired. He accordingly adds, that he has said less than his
authority entitled him to say; for he was not one of the ordinary class of
ministers, but was even distinguished among the Apostles. Hence he says:
“Though I should boast more,
I should not be
ashamed, for there will be good ground for
it.” He anticipates an objection, because he does not fail to speak of his
own glory, while at the same time he refrains from making farther mention of it,
that the Corinthians may understand, that, if he boasts, it is against his will,
as in truth the false Apostles constrained him to it; otherwise he would not
have done so.
By the term power he means — the
authority of his Apostleship, which he had among the Corinthians for, through
all the ministers of the word have the same office in common, there are
nevertheless, degrees of honor. Now God had placed Paul on a higher eminence
than others, inasmuch as he had made use of his endeavors for founding
f584
that Church, and had in many ways put honor upon his Apostleship. Lest, however,
malevolent persons should stir up odium against him, on the ground of his making
use of the term power, he adds the purpose for which it was given him
— the salvation of the Corinthians. Hence it follows, that it ought not to
be irksome to them, or grievous, for who would not bear patiently, nay more, who
would not love what he knows to be of advantage to him? In the mean time, there
is an implied contrast between his power, and that in which the false apostles
gloried — which was of such a nature that the Corinthians received no
advantage from it, and experienced no edification. There can, however, be no
doubt, that all the ministers of the word are also, furnished with power;
for of what sort were a preaching of the word, that was without power?
Hence it is said to all —
He that heareth you,
heareth me;
he that rejecteth you,
rejecteth me.
(<421016>Luke
10:16.)
As however, many, on false grounds, claim for
themselves what they have not, we must carefully observe, how far Paul extends
his power — so as to be to the edification of believers. Those,
then, who exercise power in the way of destroying the Church, prove
themselves to be tyrants, and robbers — not pastors. In the second
place, we must observe, that he declares, that it was given to him by God. He,
therefore, that is desirous to have any thing in his power to do, must have God
as the Author of his power. Others, it is true, will boast of this also, as the
Pope with full mouth thunders forth, that he is Christ’s vicar. But what
evidence does he give of this?
f585
For Christ has not conferred power of this kind upon dumb persons, but
upon the Apostles, and his other ministers, that the doctrine of his Gospel
might not be without defense. Hence the whole power of ministers is
included in the word — but in such a way, nevertheless, that Christ may
always remain Lord and Master. Let us, therefore, bear in mind, that in lawful
authority these two things are required — that it be given by God, and
that it be exercised for the welfare of the Church. It is well known, who they
are, on whom God has conferred this power, and in what way he has limited
the power he has given. Those exercise it in a proper manner, who faithfully
obey his commandment.
Here, however, a question may be proposed. “God
says to Jeremiah, Behold, I set thee over the nations, and
kingdoms,
to plant, and to pluck
up, to build and to
destroy.
(<240110>Jeremiah
1:10.)
We have, also, found it stated a little before,
(<471005>2
Corinthians 10:5) that the Apostles were set apart on the same footing —
that they might destroy every thing that exalted itself against Christ. Nay
more, the teachers of the gospel cannot build up in any other way, than by
destroying the old man. Besides, they preach the gospel to the condemnation and
destruction of the wicked.” I answer that, what Paul says here, has
nothing to do with the wicked, for he addresses the Corinthians, to whom he
wished his Apostleship to be beneficial. With regard to them, I say, he could do
nothing but with a view to edification. We have already observed, also, that
this was expressly stated, that the Corinthians might know, that the authority
of this holy man was not assailed by any one but Satan, the enemy of their
salvation, while the design of that authority was their
edification.
At the same time, it is in other respects true in a
general way, that the doctrine of the gospel has in its own nature a tendency to
edification
— not to
destruction.
For as to its destroying, that comes from something apart from itself —
from the fault of mankind, while they stumble at the stone that was appointed
form as a foundation
(<600208>1
Peter 2:8.) As to the fact, that we are renewed after the image of God by the
destruction of the old man — that is not at all at variance with
Paul’s words, for in that case destruction is taken in a good sense, but
here in a bad sense, as meaning the ruin of what is God’s, or as meaning
the destruction of the soul — as if he had said, that his power was
not injurious to them, for instead of this the advantage of it for their
salvation was manifested.
9.
That I may not seem to
terrify. Again he touches on the calumny which
he had formerly refuted,
(<471002>2
Corinthians 10:2,) that he was bold in his writings, while in their presence his
courage failed him. On this pretext they disparaged his writings.
f586
“What!” Said they, “will he terrify us by letters when at a
distance, while, if present with us, he would scarcely venture to mutter a
word!” Lest, therefore, his letters should have less weight, he answers,
that no objection is advanced against him, that should either destroy or weaken
his credit, and that of his doctrine, for
deeds
were not to be less valued than
words.
He was not less powerful in actions when present, than he was by words when
absent. Hence it was unfair, that his bodily presence should be looked upon as
contemptible. By
deed,
here, he means, in my opinion, the efficacy and success of his preaching, as
well as the excellences that were worthy of an Apostle, and his whole manner of
life.
Speech,
on the other hand, denotes — not the very substance of doctrine, but
simply the form of it, and the bark, so to speak: for he would have contended
for doctrine with greater keeness. The contempt, however, proceeded from this
— that he was deficient in that ornament and splendor of eloquence, which
secures favor.
f587
|
2 CORINTHIANS
10:12-18
|
|
12. For we dare not make ourselves of the
number, or compare ourselves with some that commend themselves: but they,
measuring themselves by themselves, and comparing themselves among themselves,
are not wise.
|
12. Non enim audemus nos quibusdam inserere aut comparare, qui se
ipsos commendant: verum ipsi in se ipsis se metientes, et se ipsos comparantes
sibi, non sapiunt.
|
|
13. But we will not boast of things without
our measure, but according to the measure of the rule which God hath distributed
to us, a measure to reach even unto you.
|
13. Nos autem non sine modo gloriabimur, sed pro mensura regulae,
quam nobis distribuit Deus: mensura, inquam, perveniendi etiam usque ad
vos.
|
|
14. For we stretch out ourselves beyond our
measure, as though we reached not unto you; for we are come as far as to you
also in preaching the gospel of Christ:
|
14. Non enim quasi ad vos non perveniremus, supra modum extendimus
nos ipsos: siquidem usque ad vos pertigimus in Evangelio Christi.
|
|
15. Not boasting of things without our
measure, that is, of other men’s labors; but having hope, when your faith
is increased, that we shall be enlarged by you according to our rule
abundantly,
|
15. Non gloriantes sine modo in alienis laboribus,
f588 spem autem habentes, crescente fide
vestra in vobis, nos magnificatum iri secundum nostram regulam in
exuberantiam.
|
|
16. To preach the gospel in the regions beyond
you, and not to boast in another man’s line of things made ready to our
hand.
|
16. Ut etiam ultra vos evangelizem, non in aliena regula, ut de iis,
quae parata sunt, glorier.
|
|
17. But he that glorieth, let him glory in the
Lord.
|
17. Caeterum qui gloriatur in Domino glorietur.
|
|
18. For not he that commendeth himself is
approved, but whom the Lord commendeth.
|
18. Non enim qui se ipsum commendat, ille probatus est: sed quem
Dominus commendat.
|
12.
For we dare
not. He says this by way of irony,
for afterwards he does not merely compare himself boldly with them, but,
deriding their vanity, he leaves them far behind him. Now by this irony
he gives a stroke, not merely to those foolish boasters,
f589
but also to the Corinthians, who encouraged them in their folly by their
misdirected approbation. “I am satisfied,” says he,
“with my moderate way; for I would not dare to put myself on a
footing with your Apostles, who are the heralds of their own excellence. In the
mean time, when he intimates that their glory consists of mere speaking and
boasting, he shows, how silly and worthless they are, while he claims for
himself deeds instead of words, that is, true and solid ground of glorying. He
may seem, however, to err in the very thing for which he reproves others, for he
immediately afterwards commends himself. I answer, that his design must be taken
into view, for those do not aim at their own commendation, who, entirely free
from ambition, have no desire but to serve the Lord usefully.
f590
As to this passage, however, there is no need of any other explanation than what
may be gathered from the words themselves, for those are said to
commend
themselves, who, while in poverty and
starvation as to true praise, exalt themselves in vain-glorious boasting, and
falsely give out, that they are what they are not. This, also, appears from what
follows.
But they measure themselves by
themselves. Here he points out, as with
his finger their folly. The man that has but one eye sees well enough among the
blind: the man that is dull of hearing hears distinctly enough among the totally
deaf. Such were those that were satisfied with themselves, and showed themselves
off among others, simply because they did not look to any that were superior to
themselves, for if they had compared themselves with Paul, or any one like him,
they would have felt constrained to lay aside immediately that foolish
impression which they entertained, and would have exchanged boasting for
shame.
For an explanation of this passage we need look no
farther than to the monks; for as they are almost all of them the most ignorant
asses, and at the same time are looked upon as learned persons, on account of
their long robe and hood, if any one has merely a slight smattering of elegant
literature, he proudly spreads out his feathers like a peacock — a
marvelous fame goes abroad respecting him — among his companions he is
adored
f591
Were, however, the mask of the hood laid aside,
f592
and a thorough examination entered upon, their vanity would at once be
discovered. Why so? The old proverb holds good: “Ignorance is pert.”
f593
But the excessively insolent arrogance of the monks
f594
proceeds chiefly from this — that they
measure themselves by
themselves; for, as in their cloisters
there is nothing but barbarism,
f595
it is not to be wondered, if the man that has but one eye is a king among the
blind. Such were Paul’s rivals, for inwardly they flattered themselves,
not considering what virtues entitled a person to true praise, and how far short
they came of the excellence of Paul, and those like him. And, certainly, this
single consideration might justly have covered them with shame, but it is the
just punishment of the ambitious, that by their silliness they expose themselves
to ridicule, (than which there is nothing that they are more desirous to
avoid,)and in place of glory, which they are immoderately desirous of,
f596
they incur disgrace.
13.
But we will not boast beyond
our measure. He now contrasts his own
moderation with the folly of the false Apostles,
f597
and, at the same time, he shows what is the true measure of glorying —
when we keep within the limits that have been marked out for us by the Lord.
“Has the Lord given me such a thing? I shall be satisfied with this
measure. I shall not either desire or claim to myself any thing more.”
This he calls the measure of his rule.
f598
For every one’s rule, according to which he ought to regulate himself
is this — God’s gift and calling. At the same time, it is not lawful
for us to glow in God’s gift and calling on our own account, but merely in
so far as it is expedient for the glory of him, who is so liberal to us with
this view — that we may acknowledge ourselves indebted to him for
everything.
f599
A measure to
reach. By this clause he intimates, that
he stands in no need of commendations expressed in words among the Corinthians,
who were a portion of his glow, as he says elsewhere,
(<500401>Philippians
4:1,) ye are my crown. He carries out, however, the form of expression,
which he had previously entered upon. “I have,” says he, “a
most ample field for glorying, so as not to go beyond my own limits, and you are
one department of that field.” He modestly reproves, however, their
ingratitude,
f600
in overlooking, in a manner, his apostleship, which ought to have been
especially in estimation among them, on the ground of God’s commendation
of it. In each clause, too, we must understand as implied, a contrast between
him and the false Apostles, who had no such approbation to
show.
14.
For we do not
overstretch. He alludes to persons who
either forcibly stretch out their arms, or raise themselves up on their feet,
when wishing to catch hold of what is not at their hand,
f601
for of this nature is a greedy thirst for glory, nay more, it is often more
disgusting. For ambitious persons do not merely stretch out their arms and lift
up their feet, but are even carried headlong with the view of obtaining some
pretext for glorying.
f602
He tacitly intimates that his rivals were of this stamp. He afterwards declares
on what ground he had come to the Corinthians-because he had founded their
church by his ministry. Hence he says,
in the gospel of
Christ; for he had not come to them
empty,
f603
but had been the first to bring the gospel to
them. The preposition
in
is taken by some in another way; for they render it, by the gospel,
and this meaning does not suit ill. At the same time, Paul seems to set off to
advantage his coming to the Corinthians, on the ground of his having been
furnished with so precious a gift.
15.
In the labors of
others. He now reproves more freely the false
Apostles, who, while they had put forth their hand in the reaping of another
man’s harvest, had the audacity at the same time to revile those, who had
prepared a place for them at the expense of sweat and toil. Paul had built up
the Church of the Corinthians — not without the greatest struggle, and
innumerable difficulties. Those persons afterwards come forward, and find the
road made and the gate open. That they may appear persons of consequence, they
impudently claim for themselves what did not of right belong to them, and
disparage Paul’s labors.
But having
hope. He again indirectly reproves the
Corinthians, because they had stood in the way of his making greater progress in
advancing the gospel. For when he says that he hopes that, when
their faith is
increased the boundaries of his glowing
will be enlarged, he intimates, that the weakness of faith under which they
labored was the reason, why his career had been somewhat retarded. “I
ought now to have been employed in gaining over new Churches, and that too with
your assistance, if you had made as much proficiency as you ought to have done;
but now you retard me by your infirmity. I hope, however, that the Lord will
grant, that greater progress will be made by you in future, and that in this way
the glory of my ministry will be increased according to the rule of the divine
calling.”
f604
To glory in things that have been
prepared is equivalent to glorying in
the labors of others; for, while Paul had fought the battle, they
enjoyed the triumph.
f605
17.
But he that
glorieth. This statement is made by way
of correction, as his glorying might be looked upon as having the appearance of
empty boasting. Hence he cites himself and others before the judgment-seat of
God, saying, that those glory on good grounds, who are approved by God. To
glory in the
Lord, however, is used here in a
different sense from what it bears in the first chapter of the former Epistle,
(<460131>1
Corinthians 1:31,) and in
<240924>Jeremiah
9:24. For in those passages it means — to recognize God as the author of
all blessings, in such a way that every blessing is ascribed to his grace, while
men do not extol themselves, but glorify him alone. Here, however, it means
— to place our glory at the disposal of God alone,
f606
and reckon every thing else as of no value. For while some are dependent on the
estimation of men, and weigh themselves in the false balance of public opinion,
and others are deceived by their own arrogance, Paul exhorts us to be emulous of
this glow — that we may please the Lord, by whose judgment we all stand or
fall.
Even heathens say, that true glory consists in an
upright conscience.
f607
Now that is so much, but it is not all; for, as almost all are blind through
excessive self-love, we cannot safely place confidence in the estimate that we
form of ourselves. For we must keep in mind what he says elsewhere, (1
Corinthians 4: 4,) that he is not conscious to himself of anything wrong, and
yet is not thereby justified. What then? Let us know, that to God alone
must be reserved the right of passing judgment upon us; for we are not competent
judges in our own cause. This meaning is confirmed by what follows —
for not he that commendeth
himself is approved. “For it is
easy to impose upon men by a false impression, and this is matter of every day
occurrence. Let us, therefore, leaving off all other things, aim exclusively at
this — that we may be approved by God, and may be satisfied to have his
approbation alone, as it justly ought to be regarded by us as of more value than
all the applauses of the whole world. There was one that said, that to have
Plato’s favorable judgment was to him worth a thousand.
f608
The question here is not as to the judgment of mankind, in respect of the
superiority of one to another, but as to the sentence of God himself, who has it
in his power to overturn all the decisions that men have
pronounced.
CHAPTER 11
|
2 CORINTHIANS
11:1-6
|
|
1. Would to God ye could bear with me a little
in my folly: and indeed bear with me a little in my folly: and indeed bear with
me. 1
|
1. Utinam tolerassetis me paulisper in insipientia mea: imo etiam
sufferte me. f609
|
|
2. For I am jealous over you with godly
jealousy: for I have espoused you to one husband, that I may present you as a
chaste virgin to Christ.
|
2. Nam zelotypus sum erga vos Dei zelo: adiunxi enim vos uni viro,
ad exhibendam virginem castam Christo.
|
|
3. But I fear, lest by any means, as the
serpent beguiled Eve through his subtilty, so your minds should be corrupted
from the simplicity that is in Christ.
|
3. Sed metuo, ne qua fiat, ut quemadmodum serpens Evam decepit
versutia sua: ita corrumpantur sensus vestri a simplicitate, quae est in
Christo.
|
|
4. For if he that cometh preacheth another
Jesus, whom we have not preached, or if ye receive another spirit, which ye have
not received, or another gospel, which ye have not accepted, ye might well bear
with him.
|
4. Nam si is qui venit, (vel, si quis veniens,) alium Iesum
praedicat, quem non praedicavimus; aut si alium Spiritum accipitis, quem non
accepitis: aut Evangelium aliud, quod non accepistis, recte
sustinuissetis.
|
|
5. For I suppose I was not a whit behind the
very chiefest apostles.
|
5. Arbitror enim me nihilo inferiorem fuisse eximiis
Apostolis.
|
|
6. But though I be rude in speech, yet not in
knowledge; but we have been thoroughly made manifest among you in all
things.
|
6. Caeterum licet imperitus sim sermone, non tamen scientia: verum
ubique manifesti fuimus in omnibus erga vos.
|
1.
Would that ye did bear with
me. As he saw that the ears of the
Corinthians were still in part pre-engaged,
f610
he has recourse to another contrivance, for he turns to express a wish, as
persons do when they do not venture openly to entreat.
f611
Immediately afterwards, however, as if gathering confidence, he nevertheless
entreats the Corinthians to bear with
his
folly. He gives the name
of folly
to that splendid proclamation of his praises,
which afterwards follows. Not as if he were a fool in glorying; for he was
constrained to it by necessity, and besides, he restrained himself in such a
manner, that no one could justly regard him as going beyond bounds; but as it is
an unseemly thing to herald one’s own praises, and a thing that is foreign
to the inclinations of a modest man, he speaks by way of
concession.
What I have rendered in the imperative
— bear with
me, Chrysostom interprets as an
affirmation, and certainly the Greek word is ambiguous, and either sense suits
sufficiently well. As, however, the reasons that the Apostle subjoins are
designed to induce the Corinthians to bear with him, and as we will find
him afterwards expostulating with them again on the ground of their not
conceding anything to him, I have followed the Old Interpreter.
f612
By saying, Would that, etc., he had seemed to be distrustful; now,
as if correcting that hesitation, he openly and freely
commands.
2.
For I am
jealous. Mark why it is that he acts the
fool, for
jealousy
hurries a man as it were headlong. “Do not demand that I should
show the equable temper
f613
of a man that is at ease, and not excited by any emotion, for that vehemence of
vehemence of jealousy, with which I am inflamed towards you, does not suffer me
to be at ease.” As, however, there are two kinds of jealousy — the
one springs from self love, and of a wicked and perverse nature, while the other
is cherished by us on God’s account,
f614
he intimates of what sort his zeal is. For many are zealous — for
themselves, not for God. That on the other hand, is the only pious and
right zeal, that has an eye to God, that he may not be defrauded of the honors
that of right belong to him.
For I have united you to one
man. That his zeal was of such a nature, he
proves from the design of his preaching, for its tendency was to join them to
Christ in marriage, and retain them in connection with him.
f615
Here, however, he gives us in his own person a lively picture of a good
minister; for One alone is the Bridegroom of the Church — the Son of God.
All ministers are the friends of the Bridegroom, as the Baptist declares
respecting himself.
(<430329>John
3:29.) Hence all ought to be concerned, that the fidelity of this sacred
marriage remain unimpaired and inviolable. This they cannot do, unless they are
actuated by the dispositions of the Bridegroom, so that every one of them may be
as much concerned for the purity of the Church, as a husband is for the chastity
of his wife. Away then with coldness and indolence in this matter, for one that
is cold
f616
will never be qualified for this office. Let them, however, in the mean time,
take care, not to pursue their own interest rather than that of Christ, that
they may not intrude themselves into his place, lest while they give themselves
out as his paranymphs,
f617
they turn out to be in reality adulterers, by alluring the bride to love
themselves.
To present you as a chaste
virgin. We are married to Christ, on no
other condition than that we bring virginity as our dowry, and preserve it
entire, so as to be free from all corruption. Hence it is the duty of ministers
of the gospel to purify our souls, that they may be
chaste virgins to
Christ; otherwise they accomplish
nothing. Now we may understand it as meaning, that they individually present
themselves as chaste virgins to
Christ, or that the minister presents
the whole of the people, and brings them forward into Christ’s presence. I
approve rather of the second interpretation. Hence I have given a different
rendering from Erasmus.
f618
3.
But I
fear. He begins to explain, what is the
nature of that virginity of which he has made mention — our
cleaving to Christ alone, sincerely, with our whole heart. God, indeed,
everywhere requires from us, that we be joined with him in body and in spirit,
and he warns us that he is a jealous God,
(<022005>Exodus
20:5,) to avenge with the utmost severity the wrong done to him, in the event of
any one’s drawing back from him. This connection, however, is accomplished
in Christ, as Paul teaches in Ephesians,
(<490525>Ephesians
5:25, 27.) He points out, however, at present the means of it — when we
remain in the pure simplicity of the gospel, for, as in contracting marriages
among men, there are written contracts
f619
drawn out, so the spiritual connection between us and the Son of God is
confirmed by the gospel, as a kind of written contract.
f620
Let us maintain the fidelity, love, and obedience, that have been there promised
by us; he will be faithful to us on his part.
Now Paul says that he is concerned, that the minds of
the Corinthians may not be
corrupted from the simplicity
that is in Christ. Paul, it is true,
says in Greek eijv
Cristo>n, which Erasmus renders
towards Christ,
f621
but the Old Interpreter has come nearer, in my opinion, to Paul’s
intention,
f622
because by the simplicity that is
in Christ is meant, that which keeps us
in the unadulterated and pure doctrine of the gospel, and admits of no foreign
admixtures
f623
By this he intimates that men’s minds are adulterated,
f624
whenever they turn aside, even in the least degree, to the one side or to
the other, from the pure doctrine of Christ. Nor is it without good reason, for
who would not condemn a matron as guilty of unchastity, so soon as she lends an
ear to a seducer? So in like manner we, when we admit wicked and false teachers,
who are Satan’s vile agents, show but too clearly, that we do not maintain
conjugal fidelity towards Christ. We must also take notice of the term
simplicity,
for Paul’s fear was not, lest the Corinthians should all at once
openly draw back altogether from Christ, but lest, by turning aside, by little
and little, from the simplicity which they had learned, so as to go after
profane and foreign contrivances, they should at length become
adulterated.
He brings forward a comparison
ó as the serpent beguiled
Eve through his subtilty. For if false
teachers have a show of wisdom, if they have any power of eloquence for
persuading, if they plausibly insinuate themselves into the minds of their
hearers, and instill their poison by fawning artifices, it was in a similar way
that Satan also beguiled
Eve, as he did not openly declare
himself to be an enemy, but crept in privily under a specious
pretext.
4.
For if he that
cometh. He now reproves the Corinthians
for the excessive readiness, which they showed to receive the false apostles.
For while they were towards Paul himself excessively morose and irritable,
f625
so that on any, even the least occasion, they were offended if he gave them even
the slightest reproof, there was, on the other hand, nothing that they did not
bear with, on the part of the false Apostles. They willingly endured their
pride, haughtiness, and unreasonableness. An absurd reverence of this nature he
condemns, because in the mean time they showed no discrimination or judgment.
“How is it that they take
f626
so much liberty with you, and you submit patiently to their control? Had they
brought you another Christ, or another gospel, or another Spirit, different from
what you received through my hands, I would assuredly approve of your regard for
them, for they would be deserving of such honor. But as they have conferred upon
you nothing, that I had not given you previously, what sort of gratitude do you
show in all but adoring those, to whom you are indebted for nothing, while you
despise me, through whom God has bestowed upon you so many and so distinguished
benefits?” Such is the reverence that is shown even at this day by Papists
towards their pretended Bishops. For while they are oppressed by their
excessively harsh tyranny,
f627
they submit to it without difficulty; but, at the same time, do not hesitate to
treat Christ himself with contempt.
f628
The expressions — another Christ, and
another
gospel, are made use of here in a
different sense from what they bear in
<480108>Galatians
1:8. For
another
is used there in opposition to what is true and genuine, and hence it means
false and counterfeit. Here, on the other hand, he means to say
— “If the gospel had come to you through their ministry, and not
through mine.”
5.
For I reckon that I
am. He now convicts them of ingratitude,
by removing the only thing that could serve as an excuse for them, for he shows
that he is on a level, even with the chief of the Apostles. The Corinthians,
therefore, were ungrateful
f629
in not esteeming him more highly, after having found him, by experience, to be
such; while, on the other hand, the authority that was justly due to him, they
transferred to persons of no value. For the sake of modesty, however, he says
that he reckons so, while the thing was known and manifest to all. His
meaning, however, is, that God had honored his Apostleship with no less
distinguished marks of favor, than that of John or Peter. Now the man that
despises the gifts of God, which he himself recognizes, cannot clear himself
from the charge of being spiteful and ungrateful. Hence, wherever you see the
gifts of God, you must there reverence God himself:
f630
I mean, that every one is worthy of honor, in so far as he is distinguished by
graces received from God, and especially if any advantage has redounded to thee
from them.
6.
But though I am
rude. There was one thing
f631
in which he might appear, at first view, to
be inferior — that he was devoid of eloquence. This judgment,
f632
therefore, he anticipates and corrects, while he acknowledges himself,
indeed, to be
rude and unpolished
in
speech, while at the same time he
maintains that he has
knowledge.
By speech
here he means, elegance of expression; and
by
knowledge he means, the very substance
of doctrine. For as man has both a soul and a body, so also in doctrine, there
is the thing itself that is taught, and the ornament of expression with which it
is clothed. Paul, therefore, maintains that he understands, what should be
taught, and what is necessary to be known, though he is not an eloquent orator,
so as to know how to set off his doctrine by a polished and eloquent manner of
expression.
It is asked, however, whether elegance of
speech
f633
is not also necessary for Apostles; for how will they otherwise be prepared
for teaching?
Knowledge
might perhaps suffice for others, but how could a teacher be dumb? I answer,
that, while Paul acknowledges himself to be
rude in
speech, it is not as though he were a
mere infant, but as meaning, that he was not distinguished by such splendid
eloquence as others, to whom he yields the palm as to this, retaining for
himself what was the principal thing — the reality itself.,
f634
while he leaves them talkativeness without gravity. If, however, any one should
inquire, why it is that the Lord, who made men’s tongues,
(<020411>Exodus
4:11,) did not also endow so eminent an apostle with eloquence, that nothing
might be wanting to him, I answer, that he was furnished with a sufficiency
for supplying the want of eloquence. For we see and feel, what majesty there
is in his writings, what elevation appears in them, what a weight of meaning is
couched under them, what power is discovered in them. In fine, they are
thunderbolts, not mere words. Does not the efficacy of the Spirit appear more
clearly in a naked rusticity of words, (so to speak,) than under the disguise of
elegance and ornament? Of this matter, however, we have treated more largely in
the former Epistle.
f635
In short, he admits, as far as words are concerned, what his adversaries allege
by way of objection, while he denies in reality what they hold forth. Let us
also learn, from his example, to prefer deeds to words, and, to use a barbarous
but common proverb — “Teneant alii quid nominis, nos autem
quid rei;” — “Let others know something of the name,
but let us know something of the reality.”
f636
If eloquence is superadded, let it be regarded by us as something over and
above; and farther, let it not be made use of for disguising doctrine, or
adulterating it, but for unfolding it in its genuine
simplicity.
But
everywhere. As there was something
magnificent in placing himself on a level with the chief Apostles, that this may
not be ascribed to arrogance, he makes the Corinthians judges, provided they
judge from what they have themselves experienced; for they had known
sufficiently well, from many proofs, that he did not boast needlessly, or
without good reason. He means, therefore, that he needs not make use of words,
inasmuch as reality and experience afford clear evidence of every thing that he
was about to say
f637
|
2 CORINTHIANS
11:7-12
|
|
7. Have I committed an offense in abasing
myself, that ye might be exalted, because I have preached to you the gospel of
God freely?
|
7. Num illud peccavi, quod me ipsum
humiliaverim,
f638
ut vos exaltaremini: quod gratuito Evangelium Dei praedicaverim
vobis?
|
|
8. I robbed other churches, taking wages of
them, to do you service.
|
8. Caeteras Ecclesias depraedatus sum accepto ab illis stipendio,
quo vobis inservirem.
|
|
9. And when I was present with you, and
wanted, I was chargeable to no man: for that which was lacking to me the
brethren which came from Macedonia supplied; and in all things I have kept
myself from being burdensome unto you, and so will I keep
myself.
|
9. Et quum apud vos essem et egerem, non onerosus fui cuiquam;
f639 nam quod mihi deerat, suppleverunt
fratres, qui venerant ex Macedonia; et in omnibus sic me servavi, ne cui essem
onerosus, atque ita servabo.
|
|
10. As the truth of Christ is in me, no man
shall stop me of this boasting in the regions of Achaia.
|
10. Est veritas Christi in me, quod haec gloriatio non interrumpetur
contra me in regionibus Achaiae.
|
|
11. Wherefore? because I love you not? God
knoweth.
|
11. Quapropter? An quod non diligam vos? Deus novit.
|
|
12. But what I do, that I will do, that I may
cut off occasion from them which desire occasion; that wherein they glory, they
may be found even as we.
|
12. Verum quod facio, idem et faciam: ut
amputem occasionem iis qui cupiunt occasionem, ut in quo gloriantur,
reperiantur, quemadmodum et nos.
|
7.
Have I committed an
offense? His humility was cast up to him
by way of reproach, while it was an excellence that was deserving of no ordinary
commendation. Humility here means — voluntary abasement; for in
conducting himself modestly, as if he had nothing in him that was particularly
excellent, so that many looked upon him as one of the common people, he had done
that for the advantage of the Corinthians. For the man was inflamed with so
great a desire,
f640
and so great an anxiety for their salvation, that he made a regard to himself a
secondary consideration. Hence he says, that he had of his own accord made a
surrender of his own greatness, that they might become great through his
abasement. For his design was, that he might promote their salvation. He now
indirectly charges them with ingratitude, in imputing to him as a fault so pious
a disposition — not indeed for the purpose of reproaching him, but with
the view of restoring them so much the better to a sound mind. And certainly, he
wounded them more severely by speaking ironically, than if he had spoken
in a simple way, and without a figure. He might have said’ What is this?
Am I despised by you, because I have lowered myself for your advantage?”
The questioning, however, which he makes use of, was more forcible for putting
them to shame.
Because I preached
freely. This is a part of his abasement.
For he had given up his own right, as though his condition had been inferior to
that of others; but such was the unreasonableness of some of them, that they
esteemed him the less on that account, as if he had been undeserving of
remuneration. The reason, why he had given his services to the Corinthians
gratuitously, is immediately subjoined — for he did not act in this manner
everywhere, but, as we have seen in the former Epistle,
f641
there was a danger of his furnishing the false Apostles with a handle against
him.
8.
I robbed other
churches. He has intentionally, in my
opinion, made use of an offensive term, that he might the more forcibly express
the unreasonableness of the matter — in respect of his being despised by
the Corinthians. “I have,” says he, “procured
pay for myself from the spoils of others, that I might serve you.
While I have thus spared you, how unreasonable it is to make me so poor a
return!” It is, however, a metaphor, that is taken from what is
customary among soldiers; for as conquerors take spoils from the nations
that they have conquered, so every thing that Paul took from the Churches that
he had gained to Christ was, in a manner, the spoils of his victories,
though, at the same time, he never would have taken it from persons against
their will, but what they contributed gratuitously was, in a manner, due by
right of spiritual warfare.
f642
Observe, however, that he says that he
had been in
want, for he would never have been a
burden to them, had he not been constrained by necessity. He, nevertheless, in
the mean time, labored with his
hands, as we have seen before,
(<460412>1
Corinthians 4:12,) but, as the
labor of his
hands was not sufficient for sustaining
life, something additional was contributed by the Macedonians. Accordingly he
does not say, that his living had been furnished to him by the Macedonians,
f643
but merely that they had supplied what was wanting. We have spoken elsewhere of
the Apostle’s holy prudence and diligence in providing against dangers.
Here we must take notice of the pious zeal of the Macedonians, who did not
hesitate to contribute of their substance for his pay, that the gospel might be
proclaimed to others, and those, too, that were wealthier than themselves. Ah!
how few
Macedonians
are there in the present day, and on the other hand how many Corinthians
you may find everywhere!
10.
The truth of Christ is in
me. Lest any one should suspect,
that Paul’s words were designed to induce the Corinthians to be more
liberal to him in future, and endeavor to make amends for their error in the
past, he affirms with an oath, that he would take nothing from them, or from
others in Achaia, though it were offered to him. For this manner of expression
— the truth of
Christ is in me, is in the form of oath.
Let me not be thought to have the
truth of
Christ in me if I do not retain this
glorying among the inhabitants of Achaia. Now Corinth was in Achaia
f644
11.
Is it because I love you
not? Those that we love, we treat with
greater familiarity. Lest the Corinthians, therefore, should take it amiss, that
he refused their liberality, while he allowed himself to be assisted by the
Macedonians, and even declared with an oath that he would do so still, he
anticipates that suspicion also. And by the figure termed anthypophora,
f645
he asks, as it were in their name, whether this is a token of a malevolent
mind? He does not return a direct answer to the question, but the indirect
answer that he returns has much more weight, inasmuch as he calls God to be a
witness of his good disposition towards them. You see here, that in the course
of three verses
f646
there are two oaths, but they are lawful and holy, because they have a good
design in view, and a legitimate reason is involved. Hence to condemn
indiscriminately all oaths is to act the part of fanatics, who make no
distinction between white and black.
f647
12.
But what I
do. He again explains the reason of his
intention.
f648
The false Apostles, with the view of alluring to themselves ignorant persons,
took no pay. Their serving gratuitously was a show of uncommon zeal.
f649
If Paul had availed himself of his right, he would have given them occasion to
raise their crest, as if they had been greatly superior to him. Paul,
accordingly, that he might give them no occasion of doing injury, did himself,
also, preach the Gospel, free of charge, and this is what he adds — that
he is desirous to cut off
occasion from those that desire occasion.
For the false Apostles were desirous to insinuate themselves by this
artifice, and to detract, in proportion to this, from Paul’s credit, if
they were superior to him in any respect. He says, that he will not give them
this advantage. “They will be found,” says he, “on a level
with us in that glorying which they would wish to have for themselves
exclusively.” This, however, is a useful admonition in connection with
cutting off occasion from the wicked, as often as they desire one. For this is
the only way to overcome them — not in the way of furnishing them with
arms through our imprudence.
f650
|
2 CORINTHIANS
10:13-15
|
|
13. For such are false apostles, deceitful
workers, transforming themselves into the apostles of Christ.
|
13. Saiquidem istiusmodi pseudoapostoli; operarii dolosi sunt, qui
transformant se in Apostolos Christi.
|
|
14. And no marvel; for Satan is transformed
into an angel of light.
|
14. Neque id mirum; quondoquidem ipse Satanas transfiguratur in
Angelum lucis.
|
|
15. Therefore it is no great thing if his ministers also be
transformed as the ministers of righteousness: whose end shall be according to
their works.
|
15. Non magnum igitur, si et ministri illius transformant se,
perinde acsi essent ministri iustitiae: quorum finis erit secundum opera
ipsorum.
|
13.
For such are false
Apostles. While he has already taken
away from them what they chiefly desired, yet, not contented with having put
himself on a level with them with respect to that in which they were desirous to
excel, he leaves them nothing for which they deserve any commendation. It was
apparently a laudable thing to despise money, but he says, that they make use of
a pretense for the purpose of deceiving, exactly as if a harlot were to borrow
the apparel of a decent matron. For it was necessary to pull off the mask, which
obscured the glory of God.
They are
deceitful
workers, says he, that is — they
do not discover their wickedness at first view, but artfully insinuate
themselves under some fair pretext.
f651
Hence they require to be carefully and thoroughly sifted, lest we should receive
persons as servants of Christ, as soon as any appearance of excellence is
discovered. Nor does Paul in malice and envy put an unfavorable construction
upon what might be looked upon as an excellence, but, constrained by their
dishonesty, he unfolds to view the evil that lay hid, because there was a
dangerous profanation of virtue in pretending to burn with greater zeal than all
the servants of Christ.
14.
And no
marvel. It is an argument from the
greater to the less. “If Satan, who is the basest of all beings,
nay, the head and chief of all wicked persons, transforms himself, what will his
ministers do?” We have experience of both every day, for when Satan
tempts us to evil, he does not profess to be what he really is. For he would
lose his object, if we were made aware of his being a mortal enemy, and opposer
of our salvation. Hence he always makes use of some cloak for the purpose of
insnaring us, and does not immediately show his horns, (as the common
expression is,) but rather makes it his endeavor to appear as
an
angel. Even when he tempts us to gross
crimes, he makes use, nevertheless, of some pretext that he may draw us, when we
are off our guard, into his nets. What then, if he attacks us under the
appearance of good, nay, under the very title of God? His life-guards imitate,
as I have said, the same artifice. These are golden preambles —
“Vicar of Christ” — “Successor of Peter”
— “Servant of God’s servants,” but let the masks be
pulled off, and who and what will the Pope be discovered to be? Scarcely will
Satan himself, his master, surpass so accomplished a scholar in any kind of
abomination. It is a well known saying as to Babylon, that she gives poison to
drink in a golden cup.
(<245107>Jeremiah
51:7.) Hence we must be on our guard against masks.
Should any one now ask, “Shall we then regard
all with suspicion?” I answer, that the Apostle did not by any means
intend this; for there are marks of discrimination, which it were the part of
stupidity, not of prudence, to overlook. He was simply desirous to arouse our
attention, that we may not straightway judge of the lion from the skin
f652
For if we are not hasty in forming a judgment, the Lord will order it so that
the ears of the animal will be discovered ere long. Farther, he was desirous in
like manner to admonish us, in forming an estimate of Christ’s servants,
not to regard masks, but to seek after what is of more importance.
Ministers of
righteousness is a Hebraism for
faithful and upright persons.
f653
15.
Whose end shall
be. He adds this for the consolation of
the pious. For it is the statement of a courageous man, who despises the foolish
judgments of men, and patiently waits for the day of the Lord. In the mean time,
he shows a singular boldness of conscience, which does not dread the judgment of
God.
|
2 CORINTHIANS
10:16-21
|
|
16. I say again, Let no man think me a fool:
if otherwise, yet as a fool receive me, that I may boast myself a
little.
|
16. Iterum dico, ne quis me putet insipientem esse: alioqui iam
etiam ut insipientem accipite me, ut paululum quiddam et ego glorier.
|
|
17. That which I speak, I speak it not after
the Lord, but as it were foolishly, in this confidence of
boasting.
|
17. Quod dico, non dico secundum Dominum, sed velut per
insipientiam: in hac audacia gloriationis.
|
|
18. Seeing that many glory after the flesh, I
will glory also.
|
18. Quandoquidem multi gloriantur secundum carnem, et ego
gloriabor.
|
|
19. For ye suffer fools gladly, seeing ye
yourselves are wise.
|
19. Libenter enim suffertis insipientes: quum sitis ipsi
sapientes.
|
|
20. For ye suffer, if a man bring you into
bondage, if a man you, if a man take of you, if a man exalt himself, if a man
smite you on the face.
|
20. Suffertis enim, si quis vos in servitutem adigit, si quis
exedit, si quis accipit, si quis attollit sese, si quis vos in faciem
caedit.
|
|
21. I speak as concerning reproach, as though
we had been weak. Howbeit, whereinsoever any is bold, (I speak foolishly,) I am
bold also.
|
21. Iuxta contumeliam loquor, perinde quasi nos infirmi fuerimus:
imo in quocunque audet aliquis, per insipientiam loquor, ego quoque
audeo.
|
16.
I say
again. The Apostle has a twofold design.
He has it partly in view to expose the disgusting vanity of the false Apostles,
inasmuch as they were such extravagant trumpeters of their own praises; and
farther, to expostulate with the Corinthians, because they shut him up to the
necessity of glorying, contrary to the inclinations of his own mind.
ìI say
again,î says he. For he had
abundantly shown previously, that there was no reason, why he should be
despised. He had also shown at the same time, that he was very unlike others,
and therefore ought not to have his grounds of glorying estimated according to
the rule of their measure. Thus he again shows, for what purpose he had hitherto
gloried — that he might clear his apostleship from contempt; for if the
Corinthians had done their duty, he would not have said one word as to this
matter.
Otherwise now as a
fool. “If I am reckoned by you a
fool,
allow me at least to make use of my right and liberty — that is, to
speak foolishly after the manner of fools.” Thus he reproves the false
Apostles, who, while they were exceedingly silly in this respect, were
not merely borne with by the Corinthians, but were received with great
applause. He afterwards explains what kind of folly it is — the publishing
of his own praises, While they did so without end and without measure, he
intimates that it was a thing to which he was unaccustomed; for he says, for
a little while. For I take this clause as referring to time, so that the
meaning is, that Paul did not wish to continue it long, but assumed, as it were,
for the moment, the person of another, and immediately thereafter laid it aside,
as we are accustomed to pass over lightly those things that are foreign to our
object, while fools occupy themselves constantly
(ejn
pare>rgoiv)
f654
in matters of inferior moment.
17.
What I speak, I speak not
after the Lord. His disposition, it is
true, had an eye to God, but the outward appearance
f655
might seem unsuitable to a servant of the Lord. At the same time, the things
that Paul confesses respecting himself, he, on the other hand, condemns in the
false Apostles.
f656
For it was not his intention to praise himself, but simply to contrast himself
with them, with the view of humbling them.
f657
Hence he transfers to his own person what belonged to them, that he may thus
open the eyes of the Corinthians. What I have rendered boldness, is in
the Greek
uJpo>stasiv,
as to the meaning of which term we hare spoken in the ninth chapter.
(<470904>2
Corinthians 9:4.) Subject-matter
f658
or substance, unquestionably, would not be at all suitable here.
f659
18.
Since many
glory. The meaning is —
Should any one say to me, by way of objection, that what I do is faulty, what
then as to others? Are not they my leaders? Am I alone, or am I the first, in
glorying according to the
flesh? Why should that be reckoned
praiseworthy in them, that is imputed to me as a fault?” So far
then is Paul from ambition in recounting his own praises, that he is contented
to be blamed on that account, provided he exposes the vanity of the false
apostles.
To glory after the
flesh, is to boast one’s self,
rather in what has a tendency towards show, than in a good conscience. For the
term
flesh, here, has a reference to
the world — when we seek after praise from outward masks, which have a
showy appearance before the world, and are regarded as excellent. In
place of this term he had a little before made use of the expression —
in appearance.
(<471007>2
Corinthians 10:7.)
19.
For ye bear with fools
willingly. He calls them
wise
— in my opinion, ironically. He was despised by them, which
could not have been, had they not been puffed up with the greatest arrogance
f660
He says, therefore- “Since you are so wise, act the part of wise
men in bearing with me, whom you treat with contempt, as you would a
fool.” Hence I infer, that this discourse is not addressed
to all indiscriminately, but some particular persons are reproved, who conducted
themselves in an unkind manner.
f661
20.
For ye bear with it, if any
one. There are three ways in
which this may be understood. He may be understood as reproving the Corinthians
in irony, because they could not endure any thing, as is usually the case
with effeminate persons; or he charges them with indolence, because they had
given themselves up to the false Apostles in a disgraceful bondage; or he
repeats, as it were, in the person of another, what was spitefully affirmed
respecting himself,
f662
as if he claimed for himself a tyrannical authority over them. The second
meaning is approved by Chrysostom, Ambrose, and Augustine, and hence it is
commonly received; and, indeed, it corresponds best with the context, although
the third is not less in accordance with my views. For we see, how he was
calumniated from time to time by the malevolent, as if he domineered
tyrannically, while he was very far from doing so. As, however, the other
meaning is more generally received, I have no objection, that it should be held
as the true one.
Now this statement will correspond with the preceding
one in this way: “You bear with every thing from others, if they
oppress you, if they demand what belongs to you, if they treat you disdainfully.
Why then will you not bear with me, as they are in no respect superior to
me?” For as to his saying that he is not weak, he means that
he had been endowed by God with such excellent graces, that he ought not to be
looked upon as of the common order. For the word weak has a more
extensive signification, as we shall see again ere long.
It has been the invariable custom, and will be so to
the end, to resist contumaciously
f663
the servants of God, to get enraged on the least occasion,
f664
to grumble and murmur incessantly, to complain of even a moderate strictness,
f665
to hold all discipline in abhorrence; while, on the other hand, they put
themselves under servile subjection to false apostles, impostors, or mere
worthless pretenders, give them liberty to do any thing whatever, and patiently
submit to and endure, whatever burden they may choose to impose upon them. Thus,
at the present day, you will scarcely find one in thirty, who will put his neck
willingly under Christ’s yoke, while all have endured with patience a
tyranny so severe as that of the Pope. Those very persons are all at once in an
uproar,
f666
in opposition to the fatherly and truly salutary reproofs of their pastors, who,
on the other hand, had formerly swallowed down quietly every kind of insult,
even the most atrocious, from the monks
f667
Are not those worthy of Antichrist’s torturing rack, rather than of
Christ’s mild sway, who have ears so tender and backward to listen to the
truth.? But thus it has been from the beginning.
21. Nay,
in
whatsoever. Paul had asked, why the
Corinthians showed more respect to others than to him, while he had not been by
any means weak, that is, contemptible. He now confirms this, because, if a
comparison had been entered upon, he would not have been inferior to any one in
any department of honor.
|
2 CORINTHIANS
11:22-29
|
|
22. Are they Hebrews? so am I. Are they
Israelites? so am I. Are they the seed of Abraham? so am I.
|
22. Hebraei sunt? Ego quoque. Israelitae sunt? Ego quoque: semen
Abrahae sunt? Ego quoque.
|
|
23. Are they ministers of Christ? (I speak as
a fool,) I am more: in labors more abundant, in stripes above measure, in
prisons more frequent, in deaths oft.
|
23. Ministri Christi sunt? Desipiens loquor, plus ego; in laboribus
abundantius, in plagis supra modum, in carceribus copiosius, in mortibus
saepe.
|
|
24. Of the Jews five times received I forty
stripes save one.
|
24. A Iudaeis quinquies quadraginta plagas accepi una
minus.
|
|
25. Thrice was I beaten with rods, once was I
stoned, thrice I suffered shipwreck, a night and a day I have been in the
deep;
|
25. Ter virgis caesus sum, semel lapidatus sum, ter naufragium feci,
noctes et dies egi in profundo.
|
|
26. In journeyings often, in perils of waters,
in perils of robbers, in perils by mine own countrymen, in perils by the
heathen, in perils in the city, in perils in the wilderness, in perils in the
sea, in perils among false brethren;
|
26. In itineribus saepe, periculis fluminum, periculis latronum,
periculis ex genere, periculis ex Gentibus, periculis in urbe, periculis in
deserto, periculis in mari, periculis in falsis fratribus:
|
|
27. In weariness and painfulness, in watchings
often, in hunger and thirst, in fastings often, in cold and
nakedness.
|
27. In labore et molestia, in vigiliis saepe, in fame et siti, in
ieiuniis saepe, in frigore et nuditate:
|
|
28. Besides those things that are without,
that which cometh upon me daily, the care of all the Churches.
|
28. Praeter ea quae extrinsecus accidunt, quotidiana mea moles,
f668 sollicitudo omnium
Ecclesiarum.
|
|
29. Who is weak, and I am not weak? who is offended, and I burn
not?
|
29. Quis infirmatur, et ego non infirmor? Quis offenditur, et ego
non uror?
|
22. He now, by enumerating particular
instances, lets them see more distinctly, that he would not by any means be
found inferior, if matters came to a contest. And in the first place, he makes
mention of the glory of his descent, of which his rivals chiefly vaunted.
“If,” says he, “they boast of illustrious
descent, I shall be on a level with them, for I also am an Israelite,
of the seed of
Abraham.” This is a silly and
empty boast, and yet Paul makes use of three terms to express it; nay
more, he specifies, as it were, three different marks of excellence. By
this repetition, in my opinion, he indirectly reproves their folly, inasmuch as
they placed the sum-total
f669
of their excellence in a thing that was so trivial,
f670
and this boasting was incessantly in their mouth, so as to be absolutely
disgusting, as vain men are accustomed to pour forth empty bravadoes as to a
mere nothing.
As to the term
Hebrews,
it appears from
<011115>Genesis
11:15, that it denotes descent, and is derived from Heber; and farther,
it is probable, that Abraham himself is so called in
<011413>Genesis
14:13, in no other sense than this — that he was descended from that
ancestor.
f671
Not altogether without some appearance of truth is the conjecture of those, who
explain the term to mean those
dwelling beyond the river.
f672
We do not read, it is true, that any one was called so before Abraham, who
had passed over the river, when he quitted his native country, and
afterwards the appellation came to be a customary one among his posterity, as
appears from the history of Joseph. The termination, however, shows that it is
expressive of descent, and the passage, that I have quoted, abundantly confirms
it.
f673
23.
Are they ministers of
Christ? Now when he is treating of
matters truly praiseworthy, he is no longer satisfied with being on an equality
with them, but exalts himself above them. For their carnal glories he has
previously been scattering like smoke by a breath of wind,
f674
by placing in opposition to them those which he had of a similar kind; but as
they had nothing of solid worth, he on good grounds separates himself from their
society, when he has occasion to glory in good earnest. For to be a servant
of Christ is a thing that is much more honorable and illustrious, than to be
the first-born among all the first-born of Abraham’s posterity. Again,
however, with the view of providing against calumnies, he premises that he
speaks as a
fool. “Imagine this,” says
he, “to be foolish boasting: it is, nevertheless,
true.”
In labors.
By these things he proves that he is a more
eminent servant of Christ, and then truly we have a proof that may be
relied upon, when deeds instead of words are brought forward. He
uses the term labors here in the plural number, and afterwards
labor.
What difference there is between the former and the latter I do not see,
unless perhaps it be, that he speaks here in a more general way, including those
things that he afterwards enumerates in detail. In the same way we may also
understand the term
deaths
to mean any kind of perils that in a manner threatened present death,
instances of which he afterwards specifies. “I have given proof of
myself in deaths
often,
in
labors oftener still.” He had made
use of the term
deaths
in the same sense in the first chapter.
(<470110>2
Corinthians 1:10.)
24.
From the
Jews. It is certain that the Jews had at
that time been deprived of jurisdiction, but as this was a kind of moderate
punishment (as they termed it) it is probable that it was allowed them. Now the
law of God was to this effect, that those who did not deserve capital punishment
should be beaten in the presence of a judge,
(<052502>Deuteronomy
25:2, 3,) provided not more than forty stripes were inflicted, lest the
body should be disfigured or mutilated by cruelty. Now it is probable, that in
process of time it became customary to step at the thirty-ninth lash,
f675
lest perhaps they should on any occasion, from undue warmth, exceed the number
prescribed by God. Many such precautions,
f676
prescribed by the Rabbins,
f677
are to be found among the Jews, which make some restriction upon the permission
that the Lord had given. Hence, perhaps, in process of time, (as things
generally deteriorate,) they came to think, that all criminals should be beaten
with stripes to that number, though the Lord did not prescribe, how far severity
should go, but. where it was to stop; unless perhaps you prefer to receive what
is stated by others, that they exercised greater cruelty upon Paul. This is not
at all improbable, for if they had been accustomed ordinarily to practice this
severity upon all, he might have said that he was beaten according to custom.
Hence the statement of the number is expressive of extreme
severity.
25.
Thrice was I beaten with
rods. Hence it appears, that the Apostle
suffered many things, of which no mention is made by Luke; for he makes mention
of only one stoning,
f678
one scourging, and one shipwreck. We have not, however, a complete
narrative, nor is there mention made in it of every particular that occurred,
but only of the principal things.
By
perils from the
nation he means those that befell him
from his own nation, in consequence of the hatred, that was kindled against him
among all the Jews. On the other hand, he had the Gentiles as his adversaries;
and in the third place snares were laid for him by false brethren.
Thus it happened, that
for Christ’s
name’s sake he was hated by
all.
(<401022>Matthew
10:22.)
By fastings I understand those that are voluntary, as
he has spoken previously of hunger and want. Such were the tokens
by which he showed himself, and on good grounds, to be an eminent servant of
Christ. For how may we better distinguish Christ’s servants than by proofs
so numerous, so various, and so important? On the other hand, while those
effeminate boasters
f679
had done nothing for Christ, and had suffered nothing for him, they,
nevertheless, impudently vaunted.
It is asked, however, whether any one can be a
servant of Christ, that has not. been tried with so many evils, perils, and
vexations? I answer, that all these things are not indispensably requisite on
the part of all;
f680
but where these things are seen, there is, undoubtedly, a greater and more
illustrious testimony afforded. That man, therefore, who will be signalized by
so many marks of distinction, will not despise those that are less illustrious,
and less thoroughly tried, nor will he on that account be elated with pride; but
still, whenever there is occasion for it, he will be prepared, after
Paul’s example, to exult with a holy triumph, in opposition to pretenders
f681
and worthless persons, provided he has an eye to Christ, not to himself —
for nothing but pride or ambition could corrupt and tarnish all these praises.
For the main thing is — that we serve Christ with a pure conscience.
All other things are, as it were, additional.
28.
Besides those things that are
without.
“Besides those
things,” says he, “which
come upon me from all sides, and are as it were extraordinary, what estimate
must be formed of that ordinary burden that constantly presses upon me —
the care that I have of all the Churches.”
The care of all the
Churches he appropriately calls his
ordinary burden. For I have taken the liberty of rendering
ejpisu>stasin
in this way, as it sometimes means — whatever
presses upon us.
f682
Whoever is concerned in good earnest as to the Church
of God, stirs up himself and bears a heavy burden, which presses upon his
shoulders. What a picture we have here of a complete minister, embracing in his
anxieties and aims not one Church merely, or ten, or thirty, but all of them
together, so that he instructs some, confirms others, exhorts others, gives
counsel to some, and applies a remedy to the diseases Of others! Now from
Paul’s words we may infer, that no one can have a heartfelt concern for
the Churches, without being harassed with many difficulties; for the government
of the Church is no pleasant occupation, in which we may exercise ourselves
agreeably and with delight of heart,
f683
but a hard and severe warfare, as has been previously mentioned, (2 Corinthians
10: 4,) — Satan from time to time giving us as much trouble as he can, and
leaving no stone unturned to annoy us.
29.
Who is
weak. How many there are that allow all
offenses to pass by unheeded — who either despise the infirmities of
brethren, or trample them under foot! This, however, arises from their having no
concern for the Church. For concern, undoubtedly, produces
sumpa>qeian
(sympathy,)
f684
which leads the Minister of Christ to participate in the feelings of all,
f685
and put himself in the place of all, that he may suit himself to
all.
|
2 CORINTHIANS
11:30-33
|
|
30. If I must needs glory, I will glory of the
things which concern mine infirmities.
|
30. Si gloriari oportet, in iis quae infirmitatis meae sunt
gloriabor.
|
|
31. The God and Father of our Lord Jesus
Christ, which is blessed for evermore, knoweth that I lie not.
|
31. Deus et Pater Domini nostri Iesu Christi novit, qui est
benedictus in saecula, quod non mentiar.
|
|
32. In Damascus the governor under Aretas the
king kept the. city of the Damascenes with a garrison, desirous to apprehend
me;
|
32. Damasci Aretas, regius gentis praefectus, custodiebat urbem
Damascenorum, volens me apprehendere.
(<440924>Acts 9:24, 25.)
|
|
33. And through a window in a basket was I let down by the wall, and
escaped his hands.
|
33. Et per fenestram demissus fui in sporta per muros, atque effugi
manus eius.
|
30.
If he must
glory. Here we have the conclusion,
drawn from all that has gone before — that Paul is more inclined to boast
of those things that are connected with his
infirmity,
that is, those things which might, in the view of the world, bring him
contempt, rather than glory, as, for example, hunger, thirst, imprisonments,
stonings, stripes, and the like — those things, in truth, that we are
usually as much ashamed of, as of things that incur great dishonor.
f686
31.
The God and
Father. As he was about to relate a
singular feat,
f687
which, at the same time, was not well known, he confirms it by making use of an
oath. Observe, however, what is the form of a pious oath,
f688
— when, for the purpose of declaring the truth, we reverently call God as
our witness. Now this persecution was, as it were, Paul’s first
apprenticeship,
f689
as appears from Luke,
(<440923>Acts
9:23-25); but if, while yet a raw recruit, he was exercised in such beginnings,
what shall we think of him, when a veteran soldier? As, however, flight gives no
evidence of a valiant spirit, it may be asked, why it is that he makes mention
of his flight? I answer, that the gates of the royal city having been closed,
clearly showed with what rage the wicked were inflamed against him; and it was
on no light grounds that they had been led to entertain such a feeling,
f690
for if Paul had not fought for Christ with a new and unusual activity, the
wicked would never have been thrown into such a commotion. His singular
perseverance, however, shone forth chiefly in this — that, after escaping
from so severe a: persecution, he did not cease to stir up the whole world
against him, by prosecuting fearlessly the Lord’s work.
It may be, however, that he proceeds to mock those
ambitious men, who, while they had never had experience of any thing but
applauses, favors, honorable salutations, and agreeable lodgings, wished to be
held in the highest esteem. For, in opposition to this, he relates, that he was
shut in, so that he could with difficulty save his life by a miserable and
ignominious flight.
Some, however, ask, whether it was lawful for Paul to
leap over the walls, inasmuch as it was a capital crime to do so? I answer, in
the first place, that it is not certain, whether that punishment was sanctioned
by law in the East; and farther, that even if it was so, Paul, nevertheless, was
guilty’ of no crime, because he did not do this as an enemy, or for sport,
but from necessity. For the law would not punish a man, that would throw himself
down from the walls to save his life from the flames; and what difference is
there between a fire, and a fierce attack from robbers? We must always, in
connection with laws, have an eye to reason and equity.
f691
This consideration will exempt Paul entirely from blame.
CHAPTER 12
|
2 CORINTHIANS
12:1-5
|
|
1. It is not expedient for me doubtless to
glory: I will come to visions and revelations of the Lord.
|
1. Gloriari sane non expedit mihi: veniam enim
ad visiones et revelatones Domini.
|
|
2. I knew a man in Christ above fourteen years
ago, (whether in the body, I cannot tell; or whether out of the body, I cannot
tell: God knoweth,) such an one caught up to the third heaven.
|
2. Novi hominem in Christo ante annos quatuordecim (sive in corpore,
nescio: sive extra corpus, nescio, Deus novit) eiusmodi, inquam, hominem raptum
fuisse usque in tertium coelum:
|
|
3. And I knew such a man, (whether in the
body, or out of the body, I cannot tell: God knoweth,)
|
3. Scio de eiusmodi homine (sive in corpore,
nescio: sive extra corpus, nescio, Deus scit.)
|
|
4. How that he was caught up into paradise,
and heard unspeakable words, which it is not lawful for a man to
utter.
|
4. Quod raptus sit in Paradisum, et audierit
verba ineffabilia,
f692
quae non licet
f693
homini loqui.
|
|
5. Of such an one will I glory: yet of myself
I will not glory, but in mine infirmities.
|
5. De eiusmodi homine gloriabor: de me ipso non gloriabor, nisi in
infirmitatibus meis.
|
1.
It is not expedient for me to
glory. Now, when as it were in the
middle of the course, he restrains himself from proceeding farther, and in this
way he most appropriately reproves the impudence of his rivals and declares that
it is with reluctance, that he engages in this sort of contest with them. For
what a shame it was to scrape together from every quarter commendations, or
rather to go a-begging for them, that they might be on a level with so
distinguished a man! As to the latter, he admonishes them by his own example,
that the more numerous and the more excellent the graces by which any one of us
is distinguished, so much the less ought he to think of his own excellence. For
such a thought is exceedingly dangerous, because, like one entering into a
labyrinth, the person is immediately dazzled, so as to be too quick-sighted in
discerning his gifts,
f694
while in the mean time he is ignorant of himself. Paul is afraid, lest this
should befall him. The graces conferred by God are, indeed, to be acknowledged,
that we may be aroused, — first, to gratitude for them, and
secondly, to the right improvement of them; but to take occasion from
them to boast — that is what cannot be done without great
danger.
For I will come
f695 to visions. “I
shall not creep on the ground, but will be constrained to mount aloft. Hence I
am afraid, lest the height of my gifts should hurry me on, so as to lead me to
forget myself.” And certainly, if Paul had gloried ambitiously, he would
have fallen headlong from a lofty eminence; for it is humility alone, that can
give stability to our greatness in the sight of God.
Between
visions
and
revelations
there is this distinction — that a revelation is often made
either in a dream, or by an oracle, without any thing being presented to the
eye, while a
vision is scarcely ever afforded without
a
revelation,
or in other words, without the Lord’s discovering what is meant by it.
f696
2.
I knew a man in
Christ. As he was desirous to restrain
himself within bounds, he merely singles out one instance, and that, too,
he handles in such a way as to show, that it is not from inclination that he
brings it forward; for why does he speak in the person of another rather than in
his own? It is as though he had said, “I should have preferred to be
silent, I should have preferred to keep the whole matter suppressed within my
own mind, but those persons
f697
will not allow me. I shall mention it, therefore, as it were in a stammering
way, that it may be seen that I speak through constraint.” Some
think that the clause in
Christ is introduced for the purpose of
confirming what he says. I view it rather as referring to the disposition, so as
to intimate that Paul has not here an eye to himself, but looks to Christ
exclusively.
When he confesses, that he does not know whether he
was in the
body, or out of the body, he
expresses thereby the more distinctly the greatness of the revelation. For he
means, that God dealt with him in such a way,
f698
that he did not himself understand the manner of it. Nor should this appear to
us incredible, inasmuch as he sometimes manifests himself to us in such a way,
that the manner of his doing so is, nevertheless, hid from our view.
f699
At the same time, this does not, in any degree, detract from the assurance of
faith, which rests simply on this single point — that we are aware that
God speaks to us. Nay more, let us learn from this, that we must seek the
knowledge of those things only that are necessary to be known, and leave other
things to God.
(<052929>Deuteronomy
29:29.) He says, then, that he does not know, whether he was wholly taken up
— soul and body — into heaven, or whether it was his soul only, that
was caught
up.
Fourteen years
ago. Some
f700
enquire, also, as to the place, but it does not belong to us to satisfy their
curiosity.
f701
The Lord manifested himself to Paul in the beginning by a vision, when he
designed to convert him from Judaism to the faith of the gospel, but he was not
then admitted as yet into those secrets, as he needed even to be instructed by
Ananias in the first rudiments.
f702
(<440912>Acts
9:12.) That vision, therefore, was nothing but a preparation, with the view of
rendering him teachable. It may be, that, in this instance, lie refers to that
vision, of which he makes mention also, according to Luke’s narrative.
(<442217>Acts
22:17.) There is no occasion, however, for our giving ourselves much trouble as
to these conjectures, as we see that Paul himself kept silence respecting it for
fourteen years,
f703
and would not have said one word in reference to it, had not the
unreasonableness of malignant persons constrained him.
Even to the third
heaven. He does not here distinguish
between the different heavens in the manner of the philosophers, so as to assign
to each planet its own heaven. On the other hand, the number three is
made use of (kat
ejzoch<n) by way of eminence, to denote
what is highest and most complete. Nay more, the term heaven, taken by
itself, denotes here the blessed and glorious kingdom of God, which is above all
the spheres,
f704
and the firmament itself, and even the entire frame-work of the world. Paul,
however, not contenting himself with the simple term,
f705
adds, that he had reached even the greatest height, and the innermost
recesses. For our faith scales heaven and enters it, and those that are
superior to others in knowledge get higher in degree and elevation, but to reach
the third heavens has been granted to very few.
4.
In
paradise.
f706
As every region that is peculiarly agreeable and delightful
f707
is called in the Scriptures the garden of God, it came from this to be
customary among the Greeks to employ the term
paradise
to denote the heavenly glory, even previously
to Christ’s advent, as appears from Ecclesiasticus. (Sirach, 40, 17, 27.)
It is also used in this sense in
<422343>Luke
23:43, in Christ’s answer to the robber — “To-day shalt thou
be with me in paradise,” that is, “Thou shalt
enjoy the presence of God, in the condition and life of the
blessed.”
Heard unspeakable
words. By
words
here I do not understand things, as the term is wont to be made use
of after the manner of the Hebrews;
f708
for the word heard would not correspond with this. Now if any one
inquires, what they were, the answer is easy — that it is not without good
reason that they are called
unspeakable
f709 words, and such as it
is unlawful to utter. Some one, however, will reply, that what Paul heard was,
consequently, needless and useless, for what. purpose did it serve to hear, what
was to be buried in perpetual silence? I answer, that this took place for the
sake of Paul himself, for one who had such arduous difficulties awaiting him,
enough to break a thousand hearts, required to be strengthened by special means,
that he might not give way, but might persevere undaunted.
f710
Let us consider for a little, how many adversaries his doctrine had, and of what
sort they were; and farther, with what a variety of artifices it was assailed,
and then we shall wonder no longer, why he heard more than it
was lawful for him to
utter.
From this, too, we may gather a most useful
admonition as to setting bounds to knowledge. We are naturally prone to
curiosity. Hence, neglecting altogether, or tasting but slightly, and
carelessly, doctrine that tends to edification, we are hurried on to frivolous
questions. Then there follow upon this — boldness and rashness, so that we
do not hesitate to decide on matters unknown, and concealed.
From these two sources has sprung up a great part
f711
of scholastic theology, and every thing, which that trifler Dionysius
f712
has been so daring as to contrive in reference to the Heavenly Hierarchies, It
becomes us so much the more to keep within bounds,
f713
so as not to seek to know any thing, but what the Lord has seen it good to
reveal to his Church. Let this be the limit of our knowledge.
5.
Of such a
man. It is as though he had said
“I have just ground for glorying, but I do not willingly avail
myself of it. For it is more in accordance with my design, to
glory in my
infirmities. If, however, those
malicious persons harass me any farther, and constrain me to boast more than I
am inclined to do, they shall feel that they have to do with a man, whom God has
illustriously honored, and raised up on high, with a view to his exposing their
follies.
|
2 CORINTHIANS
12:6-10
|
|
6. For though I would desire to glory, I shall
not be a fool; for I will say the truth: but now I forbear, lest any man should
think of me above that which he seeth me to be, or that he heareth of
me.
|
6. Nam si voluero gloriari, non ero insipiens:
veritatem enim dicam: sed supersedeo: ne quis de me cogitet supra id quod videt
esse me, aut quod audit ex me.
|
|
7. And lest I should be exalted above measure
through the abundance of the revelations, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me, lest I should be exalted above
measure.
|
7. Et en exellentia revelationum suppra modum
efferrer, datus mihi fuit stimulus carni, nuntius Satanae qui me colaphis
caederet, ne supra modum efferrer.
|
|
8. For this thing I besought the Lord thrice,
that it might depart from me.
|
8. Supra hoc ter Dominum rogavi, ut discederet
a me:
|
|
9. And he said unto me, My grace is sufficient
for thee; for my strength is made perfect in weakness. Most gladly therefore
will I rather glory my infirmities, that the power of Christ may rest upon
me.
|
9. Et dixit mihi: Sufficit tibi gratia mea:
nam virtus mea in infirmitate perficitur: libentissime igitur gloriabor super
infirmitatibus meis, ut inhabitet in me virtus Christi.
|
|
10. Therefore I take pleasure in infirmities, in reproaches, in
necessities, in persecutions, in distresses, for Christ’s sake: for when I
am weak, then am I strong.
|
10. Quamobrem placeo nihi in infirmitatibus,
in contumeliis, in necessitatibus, in persequutionibus, in anxietatibus pro
Christo: quum enim infirmus sum, tinc robustus sum.
|
6.
For if I should
desire. Lest what he had said, as to his
having no inclination to glory, should be turned into an occasion of calumny,
and malevolent persons should reply — “You are not inclined for it,
because it is not in your power, he anticipates such a reply. “I
would have it quite in my power,” says he, “on good
grounds; nor would I be justly accused of vanity, for I have ground to go upon,
but I refrain from it.” He employs the term folly here in a
different sense from what he had done previously, for even those that boast on
good grounds act a silly and disgusting part, if there appears any thing of
boasting or ambition. The folly, however, is more offensive and insufferable, if
any one boasts groundlessly, or, in other words, pretends to be what he is not;
for in that case there is impudence in addition to silliness. The Apostle here
proceeded upon it as a set, tied matter, that his glorying was as humble as it
was well founded. Erasmus has rendered it — “I spare you,”
f714
but I prefer to understand it as meaning — “I refrain,” or, as
I have rendered it, “I forbear.”
Lest any one should think of
me. He adds the reason — because
he is contented to occupy the station, which God has assigned him. “My
appearance,” says he, “and speech do not give promise of
any thing illustrious in me: I have no objection, therefore, to be lightly
esteemed.” Here we perceive what great modesty there was in this man,
inasmuch as he was not at all concerned on account of his meanness, which he
discovered in his appearance and speech, while he was replenished with
such a superiority of gifts. There would, however, be no. inconsistency in
explaining it in this way, that satisfied with the reality itself, he says
nothing respecting himself, that he may thus reprove indirectly the false
Apostles, who gloried in themselves as to many things, none of which were to be
seen. What I mentioned first, however, is what I rather approve
of.
7.
And lest through the
superiority of revelations. Here we have a
second reason — that. God, designing to repress in him every
approach to insolence, subdued him with a rod. That rod he calls a goad,
by a metaphor taken from oxen. The word
flesh
is, in the Greek, in the dative
f715
Hence Erasmus has rendered it “by the flesh.” I prefer,
however, to understand him as meaning, that the prickings of this goad
were in his flesh.
Now it is asked, what this goad was. Those act
a ridiculous part, who think that Paul was tempted to lust. We must therefore
repudiate that fancy
f716
Some have supposed, that he was harassed with frequent pains in the head.
Chrysostom is rather inclined to think, that the reference is to Hymeneus and
Alexander, and the like, because, instigated by the devil, they occasioned Paul
very much annoyance. My opinion is, that under this term is comprehended every
kind of temptation, with which Paul was exercised. For flesh here, in my
opinion, denotes — not the body, but that part of the soul which has not
yet been regenerated. “There was given to me a goad that my flesh
might be spurred up by it, for I am not yet so spiritual, as not to be exposed
to temptations according to the flesh.”
He calls it farther the
messenger of
Satan on this ground, that as all
temptations are sent by Satan, so, whenever they assail us, they warn us that
Satan is at hand. Hence, at every apprehension of temptation, it becomes us to
arouse ourselves, and arm ourselves with promptitude for repelling Satan’s
assaults. It was most profitable for Paul to think of this, because this
consideration did not allow him to exult like a man that was off his guard.
f717
For the man, who is as yet beset with dangers, and dreads the enemy, is not
prepared to celebrate a triumph. “The Lord, says he, has provided me with
an admirable remedy, against being unduly elated; for, while I am employed in
taking care that Satan may not take advantage of me, I am kept back from
pride.”
At the same time, God did not cure him by this means
exclusively, but also by humbling him. For he
adds, to buffet
me; by which expression he elegantly
expresses this idea. — that he has been brought under control.
f718
For to be buffeted is a severe kind of indignity. Accordingly, if any one
has had his face made black and blue,
f719
he does not, from a feeling of shame, venture to expose himself openly in the
view of men. In like manner, whatever be the infirmity under which we labor, let
us bear in mind, that we are, as it were,
buffeted by the
Lord, with the view of making us
ashamed, that we may learn humility. Let this be carefully reflected upon by
those, especially, who are otherwise distinguished by illustrious virtues, if
they have any mixture of defects, if they are persecuted by any with hatred, if
they are assailed by any revilings — that these things are not merely
rods of the Heavenly Master, but buffetings, to fill them with
shame, and beat down all forwardness.
f720
Now let all the pious take notice as to this, that they may see
f721
how dangerous a thing the “poison of pride” is, as Augustine speaks
in his third sermon “On the words of the Apostle,” inasmuch as it
“cannot be cured except by poison.”
f722
And unquestionably, as it was the cause of
man’s ruin, so it is the last vice with which we have to contend, for
other vices have a connection with evil deeds, but this is to be dreaded
in connection with the best actions; and farther, it naturally clings to us so
obstinately, and is so deeply rooted, that it is extremely difficult to
extirpate it.
Let us carefully consider, who it is that here speaks
— He had overcome so many dangers, tortures, and other evils — had
triumphed over all the enemies of Christ — had driven away the fear of
death — had, in fine, renounced the world; and yet he had not altogether
subdued pride. Nay more, there awaited him a conflict so doubtful, that he could
not overcome without being buffeted. Instructed by his example, let us
wage war with other vices in such a way, as to lay out our main efforts for the
subduing of this one.
But what does this mean — that Satan, who was
a
man-slayer
f723
from the beginning,
(<430844>John
8:44,)
was a physician to Paul, and that too, not merely in
the cure of the body, but — what is of greater importance — in the
cure of the soul? I answer, that Satan, in accordance with his disposition and
custom, had nothing else in view than to kill and to destroy,
(<431010>John
10:10,) and that the goad, that Paul makes mention of, was dipt in deadly
poison; but that it was a special kindness from the Lord, to render medicinal
what was in its own nature deadly.
8.
For this thing I besought the
Lord thrice. Here, also,
f724
the number three is employed to denote
frequent repetition.
f725
He means, however, to intimate, that this annoyance had been felt by him
distressing, inasmuch as he had so frequently prayed to be exempted from it. For
if it had been slight, or easy to be endured, he would not have been so
desirous to be freed from it; and yet he says that he had not obtained this:
hence it appears, how much need he had of being humbled. He confirms, therefore,
what he had said previously — that he had, by means of this bridle, been
held back from being haughty; for if relief from it had been for his advantage,
he would never have met with a refusal.
It may seem, however, to follow from this, that Paul
had not. by any means prayed in faith, if we would not make void all the
promises of God.
f726
“We read everywhere in Scripture, that we shall obtain whatever we
ask in faith: Paul prays, and does not obtain.” I answer, that as there
are different ways of asking, so there are different ways of obtaining. We ask
in simple terms those things as to which we have an express promise — as,
for example, the perfecting of God’s kingdom, and the hallowing of his
name,
(<400609>Matthew
6:9,) the remission of our sins, and every thing that is advantageous to
us; but, when we think that the kingdom of God can, nay must be
advanced, in this particular manner, or in that, and that this thing, or that,
is necessary for the hallowing of his name, we are often mistaken in our
opinion. In like manner, we often fall into a serious mistake as to what tends
to promote our own welfare. Hence we ask those former things confidently,
and without any reservation, while it does not belong to us to prescribe the
means. If, however, we specify the means, there is always a condition implied,
though not expressed. Now Paul was not so ignorant as not to know this. Hence,
as to the object of his prayer, there can be no doubt that he was heard,
although he met with a refusal as to the express form. By this we are
admonished not to give way to despondency, as if our prayers had been lost
labor, when God does not gratify or comply with our wishes, but that we must be
satisfied with his
grace, that is, in respect of our not
being forsaken by him. For the reason, why he sometimes mercifully refuses to
his own people, what, in his wrath, he grants to the wicked, is this —
that he foresees better what is expedient for us, than our understanding is able
to apprehend.
9.
He said to
me. It is not certain, whether he had
this answer by a special revelation, and it is not of great importance.
f727
For God answers us, when he strengthens us inwardly by his Spirit, and sustains
us by his consolation, so that we do not give up hope and patience. He bids Paul
be satisfied with his
grace, and, in the mean time, not refuse
chastisement. Hence we must bear up under evil of ever so long continuance,
because we are admirably well dealt with, when we have the grace of God to be
our support.
f728
The term grace, here, does not mean here, as it does elsewhere, the favor
of God, but by metonymy, the aid of the Holy Spirit, which comes to us
from the unmerited favor of God; and it ought to be sufficient for the
pious, inasmuch as it is a sure and invincible support against their ever giving
way.
For my
strength. Our weakness may seem, as if
it were an obstacle in the way of God’s perfecting his strength in us.
Paul does not merely deny this, but maintains, on the other hand, that it is
only when our weakness becomes apparent, that
God’s
strength is duly perfected. To
understand this more distinctly, we must distinguish between God’s
strength and ours; for the word
my
is emphatic. “My strength,” says the Lord,
(meaning that which helps man’s need — which raises them up when
they have fallen down, and refreshes them when they are faint,) “is
perfected in the weakness of men;” that is, it has occasion to
exert itself, when the weakness of men becomes manifest; and not only so, but it
is more distinctly recognized as it ought to be. For the word perfected
has a reference to the perception and apprehension of mankind, because it is
not perfected unless it openly shines forth, so as to receive its due
praise. For mankind have no taste of it, unless they are first convinced of the
need of it, and they quickly lose sight of its value, if they are not constantly
exercised with a feeling of their own weakness.
Most gladly,
therefore. This latter statement
confirms the exposition that I have given. I will glory, says
he, in my infirmities, that the
power of Christ may dwell in me.
f729
Hence, the man that is ashamed of this glorying, shuts the door upon
Christ’s grace, and, in a manner, puts it away from him. For then
do we make room for Christ’s grace, when in true humility of mind, we
feel and confess our own weakness. The valleys are watered with rain to
make them fruitful, while in the mean time, the high summits of the lofty
mountains remain dry.
f730
Let that man, therefore, become a valley, who is desirous to receive the
heavenly rain of God’s spiritual
grace.f731
He
adds most gladly,
to show that he is influenced by such an
eager desire for the grace of Christ, that he refuses nothing for the sake of
obtaining it. For we see very many yielding, indeed, submission to God, as being
afraid of incurring sacrilege in coveting his glory, but, at the same time, not
without reluctance, or at least, less cheerfully than were becoming.
f732
10.
I take pleasure in
infirmities. There can be no doubt, that
he employs the term weakness in different senses; for he formerly applied
this name to the punctures that he experienced in the flesh. He now employs it
to denote those external qualities, which occasion contempt in the view of the
world. Having spoken, however, in a general way,
of
infirmities of every kind, he now
returns to that particular description of them, that had given occasion for his
turning aside into this general discourse. Let us take notice, then, that
infirmity is a general term, and that under it is comprehended the
weakness of our nature, as well as all tokens of abasement. Now the point in
question was Paul’s outward abasement. He proceeded farther, for the
purpose of showing, that the Lord humbled him in every way, that, in his
defects, the glory of God might shine forth the more resplendently, which is, in
a manner, concealed and buried, when a man is in an elevated position. He now
again returns to speak of his excellences, which, at the same time, made him
contemptible in public view, instead of procuring for him esteem and
commendation.
For when I am
weak, that is — “The more
deficiency there is in me, so much the more liberally does the Lord, from his
strength, supply me with whatever he sees to be needful for me.”
For the fortitude of philosophers is nothing else than contumacy, or rather
a mad enthusiasm, such as fanatics are accustomed to have. “If a
man is desirous to be truly
strong,
let him not refuse to be at the same time
weak.
Let him,” I say, “be weak in himself that he may be
strong in the Lord.”
(<490610>Ephesians
6:10.) Should any one object, that Paul speaks here, not of a failure of
strength, but of poverty, and other afflictions, I answer, that all these things
are exercises for discovering to us our own weakness; for if God had not
exercised Paul with such trials, he would never have perceived so clearly his
weakness. Hence, he has in view not merely poverty, and hardships of every kind,
but also those effects that arise from them, as, for example, a feeling of our
own weakness, self-distrust, and humility.
|
2 CORINTHIANS
12:11-15
|
|
11. I am become a fool in glorying; ye have
compelled me: for I ought to have been commended of you; for in nothing am I
behind the very chiefest apostles, though I be nothing.
|
11. Factus sum insipiens gloriando: vos me
coegistis: nam ego debueram a vobis commendari: nulla enim in er inferior fui
summis Apostolis, tametsi nihil sum.
|
|
12. Truly the signs of an apostle were wrought
among you in all patience, in signs, and wonders, and mighty
deeds.
|
12. Signa quidem apostoli peracta fuerunt
inter vos, in omni patientia, et signis, et prodigiis, et
virtutibus.
|
|
13. For what is it wherein you were inferior
to other churches, except it be that I myself was not burdensome to you.;
forgive me this wrong.
|
13. Nam quid est, in quo fueritis inferiores
caeteris Ecclesiis, nisi quod ego ipse non fui vobis onerosus? Condonate mihi
hanc iniuriam.
|
|
14. Behold, the third time I am ready to come
to you; and I will not be burdensome to you: for I seek not yours, but you: for
the children ought not to lay up for the parents, but the parents for the
children.
|
14. Ecce, tertio propensus animo sum, ut
veniam ad vos, neque vobis ero oneri: non enim quaero quae vestra sunt, sed vos:
etenim non esd parentes filiis.
|
|
15. And I will very gladly spend and be spent for you; though the
more abundantly I love you, the less I be loved.
|
15. Ego vero libentissime impendam et expendar
pro animabus vestris: licet uberius bos diligens, minus
diligar.
|
11.
I have become a
fool. Hitherto he had, by various
apologies, solicited their forgiveness for what was contrary to his own custom
and manner of acting, and contrary, also, to propriety, and what. was due to his
office as an Apostle — the publishing of his own praises. Now,
instead of soliciting, he upbraids, throwing the blame upon the Corinthians,
who ought to have been beforehand in this.
f733
For when the false Apostles calumniated Paul, they should have set themselves
vigorously in opposition to them, and should have faithfully borne the testimony
that was due to his excellences. He chides them, however, thus early, lest
those, who were unfavorably disposed towards them, should put a wrong
construction upon the defense which he brought forward, in consequence-of his
being constrained to it by their ingratitude,
f734
or should persist in calumniating him.
For in
nothing. We are ungrateful to God, if we
allow his gifts, of which we are witnesses, to be disparaged, or contemned. He
charges the Corinthians with this fault, for they knew him to be equal to the
chiefest
Apostles, and yet they lent an ear to
calumniators, when they slandered him.
By the
chiefest
Apostles some understand his rivals, who
arrogated to themselves the precedence.
f735
I understand it, however, as meaning — those that were chief among the
twelve. “Let me be compared with any one of the Apostles,
f736
I have no fear, that I shall be found inferior.” For, although Paul was on
the best of terms with all the Apostles, so that he was prepared to extol them
above himself, he, nevertheless, contended against their names when falsely
assumed
f737
For the false Apostles abused this pretext, that they had been in the company of
the twelve — that they were in possession of all their views
f738
— that they were fully acquainted with all their institutions, and the
like. Hence Paul, perceiving that they falsely gloried in these masks and
counterfeit titles, and were successful, to some extent, among unlearned
persons,
f739
reckoned it necessary to enter upon a comparison of that nature.
f740
The correction that he adds — though I am
nothing, means, that Paul was not disposed to claim any thing as his own,
but simply gloried in the Lord,
(<471017>2
Corinthians 10:17,) unless, perhaps, you prefer to consider this as a
concession, in which he makes mention of what is thrown out against him by
adversaries and slanderers.
f741
12.
The signs of an
Apostle. By the
signs of an
Apostle he means — the seals, that
tend to confirm the evidence of his Apostleship, or, at least, for the proofs
and evidences of it. “God has confirmed my Apostleship among you to
such a degree, that it stands in no need of proof being adduced.” The
first sign he makes mention of is
patience
— either because he had remained invincible,
f742
by nobly withstanding all the assaults of Satan and his enemies, and on no
occasion giving way; or because, regardless of his own distinction, he suffered
all injuries patiently, endured in silence countless grievances,
f743
and, by patience, overcame indignities.
f744
For a virtue so heroic is, as it were, a heavenly seal, by which the Lord marks
out his Apostles.
He assigns the second place to miracles,
for while he makes mention of
signs
and
wonders
and mighty
deeds, he makes use of three
terms, as he does elsewhere,
(<530209>2
Thessalonians 2:9,) for expressing one and the same thing. Now he calls them
signs, because they are not empty shows, but are appointed for the
instruction of mankind — wonders, because they ought, by their
novelty, to arouse men, and strike them with astonishment — and powers
or mighty
deeds, because they are more signal
tokens of Divine power,
f745
than what we behold in the ordinary course of nature. Farther, we know that this
was the main design of miracles, when the gospel began to be preached —
that its doctrine might have greater authority given to it. Hence, the more that
any one was endowed with the power of working miracles, so much the more was his
ministry confirmed, as has been stated in the fifteenth chapter of the Epistle
to the Romans.
f746
13.
What is there in
which. Here is an aggravation of their
ingratitude — that he had been distinguished, that they might receive
benefit — that they had derived advantage from the attestation furnished
of his Apostleship, and had, notwithstanding, given their concurrence to the
slanders
f747
of the false Apostles. He subjoins one exception — that he
had not been burdensome to
them; and this, by way of irony,
for in reality this was over and above so many acts of kindness, which he
had conferred upon them — that he had served them gratuitously. To busy
themselves after this, as they did, in pouring contempt upon him, what was this
but to insult his modesty? Nay, what cruelty there was in it! Hence, it is not
without good reason, that he sharply reproves pride so frantic.
Forgive me this
wrong, says he. For they were doubly
ungrateful, inasmuch as they not only contemned the man, by whose acts of
kindness they had been brought under obligation, but even turned his kind
disposition into an occasion of reproach. Chrysostom is of opinion, that there
is no irony implied, and that, instead of this, there is an expression of
apology; but, if any one examines the entire context more narrowly, he will
easily perceive, that this gloss is quite foreign to Paul’s
intention.
14.
Behold, this third
time. He commends his own deed, for
which he had received a very poor requital from the Corinthians. For he
says, that he refrained from taking their worldly substance for two reasons
first, because he sought them, not their wealth; and
secondly, because he was desirous to act the part of a father towards
them. From this it appears, what commendation was due to his modesty, which
occasioned him contempt among the Corinthians.
I seek not
yours. It is the part of a genuine and
upright pastor, not to seek to derive gain from his sheep, but to endeavor to
promote their welfare; though, at the same time, it is to be observed, that men
are not to be sought with the view of having
f748
every one his own particular followers. It is a bad thing, to be devoted to
gain, or to undertake the office of a pastor with the view of making a trade of
it; but for a person to draw away disciples after him,
(<442030>Acts
20:30,) for purposes of ambition, is greatly worse. Paul, however, means, that
he is not greedy of hire, but is concerned only for the welfare of souls. There
is, however, still more of elegance in what he says, for it is as though he had
said: “I am in quest of a larger hire than you think of. I am not
contented with your wealth, but I seek to have you wholly, that I may present a
sacrifice to the Lord of the fruits of my ministry.” But, what if one is
supported by his labors? Will he in that case seek the worldly substance of the
people.
f749
Unquestionably, if he is a faithful Pastor, lie will always seek the welfare of
the sheep — nothing else. His pay will, it is true, be an additional
thing; but he ought to have no other aim, than what we have mentioned. Woe to
those, that have an eye to any thing else!
Parents for their
children. Was he then no father
to the Philippians, who supported him even when absent from them?
(<500415>Philippians
4:15, 16.) Was there no one of the other Apostles that was a father,
inasmuch as the Churches ministered to their support? He did not by any
means intend this; for it is no new thing for even parents to be supported by
their children in their old age. Hence, those are not necessarily unworthy of
the honor due to fathers, who live at the expense of the Church; but Paul
simply wished to show from the common law of nature, that what he had done
proceeded from fatherly affection. This argument, therefore, ought not to be
turned in a contrary direction. For he did this as a father; but, though
he had acted otherwise, he would, notwithstanding, have been a father
still.
15.
And I will most gladly
spend. This, certainly, was an evidence
of a more than fatherly affection — that he was prepared to lay out in
their behalf not merely his endeavors, and everything in his power to do, but
even life itself. Nay more, while he is regarded by them with coldness, he
continues, nevertheless, to cherish this affection. What heart, though even as
hard as iron, would such ardor of love not soften or break, especially in
connection with such constancy? Paul, however, does not here speak of himself,
merely that we may admire him, but that we may, also, imitate him. Let all
Pastors, therefore, learn from this, what they owe to their
Churches.
|
2 CORINTHIANS
12:16-21
|
|
16. But be it so, I did not burden you:
nevertheless, being crafty, I caught you with guile.
|
16. Sed esto: ipse non gravavi vos: verum quum
essem astutus, dolo vos cepi.
|
|
17. Did I make a gain of you by any of them
whom I sent unto you?
|
17. Num per quenquam eorum, quos nisi ad vos,
expilavi vos?
F750
|
|
18. I desired Titus, and with him I sent a
brother: did Titus make a gain of you? walked we not in the same spirit? walked
we not in the same steps?
|
18. Rogavi Titume, et una cum illo misi
fratrem: num quid a vobis extorsit Titus? An non eodem spirtu ambulavimus? An
non iisdem vestigiis?
|
|
19. Again, think ye that we excuse ourselves
unto you? we speak before God in Christ: but we do all things, dearly beloved,
for your edifying.
|
19. Rursum arbitramini, quod nos vobis
excusemus? In conspectu Dei in christo loquimur: sed omnia, carissimi, pro
vestra aedificatione.
|
|
20. For I fear, lest, when I come, I shall not
find you such as I would, and that I shall be found unto you such as ye would
not; lest there be debates, envyings, wraths, strifes, backbitings, whisperings,
swellings, tumults:
|
20. Nam metuo, ne qua fiat, ut, si venero, non
quales velim reperiam vos: et ego reperiar a vobis, qualem nolitis: ne quo modo
sint contentiones, obtrectationes, susurri, tumores,
seditiones.
|
|
21. And lest, when I come again, my God will humble me among you,
and that I shall bewail many which have sinned already, and have not repented of
the uncleanness, and fornication, and lasciviousness, which they have
committed.
|
21. Ne iterum, ubi venero, humiliet me Deus
meus apud vosm et lugeam multos eorum qui ante peccaverumt, nec poenitentiam
egerunt immunditiae libidinis et impudicitiae quam patrarunt.
|
16.
But be it
so. These words intimate, that Paul had
been blamed by malevolent persons, as though he had in a clandestine way
procured, through means of hired persons, what he had refused to receive with
his own hands
f751
— not that he had done any such thing, but they “measure
others,” as they say, “by their own ell.”
f752
For it is customary for the wicked impudently to impute to the servants of
God, whatever they would themselves do, if they had it in their power. Hence,
Paul is constrained, with the view of clearing himself of a charge impudently
fabricated,
f753
to defend the integrity of those whom he sent, for if they had committed any
error, it would have been reckoned to his account. Now, who would be surprised
at his being so cautious as to alms, when he had been harassed by such unfair
judgments as to his conduct, after having made use of every precaution?
f754
Let his case, however, be a warning to us, not to look upon it as a thing that
is new and intolerable, if at any time we find occasion to answer similar
calumnies; but, more especially, let this be an admonition to us to use strict
caution, not to furnish any handle to revilers. For we see, that it is not
enough to give evidence of being ourselves upright, if those, whose
assistance we have made use of, are not, also, found to be so. Hence, our
choice of them must not be made lightly, or as a matter of mere form, but
with the utmost possible care.
19.
Do you again
think. As those that are conscious to
themselves of something wrong are sometimes more anxious than others to clear
themselves, it is probable, that this, also, was turned into a ground of calumny
— that Paul had in the former Epistle applied himself to a defense of his
ministry. Farther, it is a fault in the servants of Christ, to be too much
concerned as to their own reputation. With the view, therefore, of repelling
those calumnies, he declares in the first place, that he speaks in the
presence of God, whom evil consciences always dread. In the second place,
he maintains, that he has not so much a view to himself, as to them. He
was prepared to go through good report and bad report,
(<470608>2
Corinthians 6:8,) nay, even to be reduced to nothing; but it was of advantage to
the Corinthians, that he should retain the reputation that he deserved, that his
ministry might not be brought into contempt.
20.
For I
fear. He declares, in what way it tends
to their edification, that his integrity should be vindicated, for, on the
ground that he had come into contempt, many grew wanton, as it were, with
loosened reins. Now respect for him would have been a. means of leading them to
repentance, for they would have listened to his
admonitions.
I
fear, says he.
This
fear proceeded from love, for, unless he
had been concerned as to their welfare, he would very readily have overlooked
all this, from which he sought to obtain no personal advantage. For otherwise we
are afraid to give occasion of offense, when we foresee that it will be hurtful
to ourselves.
And I shall be found by
you. Here is a second ground of
fear — lest he should be constrained to act with greater severity. Now it
is a token not merely of love, but even of indulgence, to shun severity, and
have recourse to milder measures. “As to my striving at present to
maintain my authority, and endeavoring to bring you back to obedience, I do
this, lest I should find occasion to punish your obstinacy more severely, if I
come, and find among you nothing of amendment.” He teaches,
accordingly, by his example, that mild remedies must always be resorted to by
Pastors, for the correction of faults, before they have recourse to extreme
severity; and, at the same time, that we must, by admonitions and reproofs,
prevent the necessity of having recourse to the utmost rigor.
Lest, by any means, there be
contentions. He enumerates the vices,
which chiefly prevailed among the Corinthians; almost all of which proceeded
from the same source. For had not every one been devoted to self, they would
never have contended with each other — they would never have envied one
another — there would have been no slandering among them.
f755
Thus the sum and substance of the first catalogue
f756
is want of love, because
(filauti>a)
self- love,
f757
and ambition prevailed.
21.
Lest, when I come, my God
should humble me. His abasement was
reckoned to him as a. fault. The blame of it he throws back upon the
Corinthians, who, when they should have honored his Apostleship, loaded it, on
the contrary, with disgrace; for their proficiency
f758
would have been the glory and honor of Paul’s Apostleship. When,
therefore, they were, instead of this, overrun with many vices, they heaped
disgrace upon him to the utmost of their power. He does not, indeed, charge them
all with this crime, but only a few, who had impudently despised all his
admonitions. The meaning, then, is this: “They think contemptuously
of me, because I appear contemptible. Let them, then, give me no occasion of
abasement: nay more, let them, on the contrary, laying aside their forwardness,
begin to feel shame; and let them, confounded at their iniquities, prostrate
themselves on the ground, instead of looking down upon others with
disdain.”
In the mean time, he lets us know the disposition of
a true and genuine Past, or, when he says that he will look upon the sins of
others with grief. And, undoubtedly, the right way of acting is this —
that every Christian shall have his Church inclosed within his heart, and be
affected with its maladies, as if they were his own, — sympathize with its
sorrows, and bewail its sins. We see, how Jeremiah entreats, that there may be
given him a fountain of tears, (Jeremiah 9: l,) that he may bewail the
calamity of his people. We see, how pious kings and prophets, to whom the
government of the people was committed, were touched with similar feelings. It
is, indeed, a thing that is common to all the pious, to be grieved in every case
in which God is offended, and to bewail the ruin of brethren, and present
themselves before God in their room as in a manner guilty, but it is more
particularly requisite on the part of Pastors.
f759
Farther, Paul here brings forward a second catalogue of vices, which, however,
belong to one general head — unchastity.
CHAPTER 13
|
2 CORINTHIANS
13:1-4
|
|
1. This is the third time I am coming to you.
In the mouth of two or three witnesses shall every word be
established.
|
1. Hic tertius erit adventus meus ad vos. In
ore duorum aut trium testium stabilietur omne verbum. — (Dueteronomy
19:15;
<401816>Matthew
18:16;
<430817>John
8:17; Hebrew 10:28.)
|
|
2. I told you before, and foretell you, as if
I were present, the second time; and being absent, now I write to them which
heretofore have sinned, and to all other, that, if I come again, I will not
spare:
|
2. Praedixi et praedico, ut praesens quum
essem iterum, ita et absens nunc scribo iis, qui ante peccaverunt, et reliquis
omnibus: quod, si venero denuo, non parcam.
|
|
3. Since ye seek a proof of Christ speaking in me,
which to you-ward is not weak, but is mighty in you.
|
3. Quandoquidem esperimentum quaeritis in me
loquentis Christi: qui erga vos non est infirmus, sed potens est in
vobis.
|
|
4. For though he was crucified through weakness, yet he liveth by
the power of God: for we also are weak in him, but we shall live with him by the
power of God toward you.
|
4. Nam quamvis crucifixus fuit ex infirmitate,
vivit tamen ex virtute Dei: siquidem et nos infirmi sumus in illo, sed vivmus
cum illo ex virtute Dei erga vos.
|
1.
This will be the
third. He goes on to reprove still
farther the insolence of those of whom he had been speaking, some of whom living
in profligacy and licentiousness, and others, carrying on contentions and
strifes among them selves, cared nothing for his reproof. For his discourse did
not apply to the entire body of the Church, but to certain diseased and
half-rotten members of it. Hence he now, with greater freedom, uses sharpness,
because he has to do with particular individuals, not with the whole body of the
people, and besides this, it was with persons of such a stamp, that he
perceived, that he would do them no good by kindness, and mild remedies. After
having spent a year and a half among them,
(<441811>Acts
18:11,) he had visited them a second time. Now he forewarns them, that he
will come to them a third time, and he says, that his three comings to
them will be in the place of three witnesses. He quotes the law as to the
authority of witnesses; not in the natural and literal sense, as it is termed,
but by accommodation,
f760
or similitude, applying it to his particular purpose.
“The declaration of the
law,” says he, “is, that we must rest on the testimony of two or
three witnesses for putting an end to
disputes.”
f761
(<051915>Deuteronomy
19:15.)
For the word
established
means that a decision is pronounced respecting a matter, that the strife may
cease. “I, indeed, am but one individual, but coming a third
time I shall have the authority of three witnesses, or, my three
comings will be in the place of three testimonies.” For the threefold
effort that was made for their welfare, and perseverance, as made trial of on
three different occasions, might, with good reason, be held equivalent to three
persons.
2.
I told you before, and
foretell you. The friendly and agreeable
admonitions, that he had addressed to them so frequently, had been of no
advantage. He, accordingly, betakes himself to a more severe remedy, with which
he had previously threatened them in words when present with them. When we see
him act with so much strictness, we need have no doubt, that they were
surprisingly ungovernable and obstinate; for it appears from his writings, what
mildness, and what unwearied patience he was otherwise prepared to manifest. As,
however, it is the part of a good parent to forgive and bear with many things,
so it is the part of a foolish parent, and one that has no proper regard for the
welfare of his children, to neglect to use severity, when there is occasion for
it, and to mingle strictness with mildness. We are well aware, that nothing is
more hurtful than excessive indulgence
f762
Let us, therefore, use mildness, when we can safely do so, and that too,
dignified and properly regulated: let us act with greater severity, when
necessity requires.
It is asked, however, why it was, that the Apostle
allowed himself to expose the particular faults of individuals in so open a
manner, as in a manner to point his finger at the very persons? I answer, that
he would never have done so, if the sins had been hid, but as they were manifest
to all, and matter of notoriety, so as to furnish a pernicious example, it was
necessary that he should not spare the authors of a public scandal.
f763
It is asked, secondly, what kind of
chastisement he threatens to inflict upon them, as he could scarcely chastise
them more Severely in words. I have no doubt that he means, that he will inflict
punishment upon them by excommunication. For what is more to be dreaded, than
being cut off from the body of Christ, expelled from the kingdom of God, and
delivered over to Satan for destruction,
(<460505>1
Corinthians 5:5,) unless you repent?
3.
Since ye seek a
proof A twofold meaning may be drawn
from these words. The first is, “Since you wish to try me,
whether I speak of myself, or whether Christ speaks by me;” and in
this way Chrysostom, and Ambrose, explain it. I am rather inclined, however, to
understand him as declaring, that it does not so much concern himself as Christ,
when his authority is detracted from — that when his admonitions are
despised, Christ’s patience is tried. “It is Christ that
speaks by me; when therefore, you bring my doctrine under your lash, it is not
so much to me as to him that you do injury.”
Some one, however, will object thus: “What!
Will a man’s doctrine, then, be exempted from all investigation, so soon
as he makes it his boast, that he has Christ as his authority? And. what false
prophet will not make this his boast? What distinction, then, will there be
between truth and falsehood, and what will, in that case, become of that
injunction:
Try the spirits, whether
they are of God.”
(<620401>1
John 4:1.)
Every objection of this nature Paul anticipates, when
he says that Christ has wrought efficaciously in them by his ministry. For these
two clauses, Christ speaking in me, and, who is mighty in you, not
weak, must be read in connection, in this sense: “Christ, by
exercising his power towards you in my doctrine, has declared that he spoke by
my mouth, so that you have no excuse on the ground of
ignorance.
We see, that he does not merely boast in words, but
proves in reality that Christ speaks in him, and he convinces the Corinthians,
before requiring them to give him credit. Whoever, then, will speak in the
Church, whatever be the title that he claims for himself, it will be allowable
to inquire as to his doctrine, until Christ has manifested himself in him, and
thus it will not be of Christ that judgment will be formed, but of the man.
When, however, it is apparent, that it is the word of God that is advanced, what
Paul says holds good — that it is God himself who is not believed
f764
Moses spake with the same confidence.
(<041611>Numbers
16:11.)
What are we — I and
Aaron? You are tempting God.
In like manner, Isaiah:
Is it too small a thing
that you grieve men,
unless you
grieve my God also?
(<230713>Isaiah
7:13.)
For there is no more room for shuffling, when it has
been made apparent, that it is a minister of God that speaks, and that he
discharges his office faithfully. I return to Paul. As the confirmation of his
ministry had been so decided among the Corinthians, inasmuch as the Lord had
shown himself openly, it is not to be wondered, if he takes it so much amiss,
that he meets with resistance. On good grounds, truly,
f765
might he throw back upon them, as he does, the reproach, that they were rebels
against Christ.
4.
For though he was
crucified. He speaks, with particular
intention, of Christ’s abasement, with the view of intimating indirectly,
f766
that nothing was despised in him, but what they would have been prepared to
despise, also, in Christ himself, inasmuch as he
emptied himself, even to
the death of the
cross.
(<502308>Philippians
2:8.)
He shows, however, at the same time, how absurd it is
to despise in Christ
f767
the abasement of the cross, inasmuch as it is conjoined with the incomparable
glory of his resurrection. “Shall Christ be esteemed by you the
less, because he showed signs of weakness in his death, as if his heavenly life,
that he leads subsequently to his resurrection, were not a clear token of his
Divine power? For as the term flesh here means Christ’s human
nature,
f768
so the word
God
is taken here to denote his Divinity.
Here, however, a question arises — whether
Christ labored under such infirmity as to be subjected to necessity against his
will; for, what we suffer through
weakness, we suffer from constraint, and
not from our own choice. As the Arians of old abused this pretext for
effectually opposing the divinity of Christ, the orthodox Fathers gave this
explanation of it — that it was effected by appointment, inasmuch as
Christ so desired, and not from his being constrained by any necessity. This
answer is true, provided it be properly understood. There are some, however,
that mistakenly extend the appointment to Christ’s human will — as
if this were not the condition of his nature, but a permission contrary to his
nature. For example: “His dying,” they say, “did not happen
because his humanity was, properly speaking, liable to death, but by
appointment, because he chose to die.” I grant, indeed, that he died,
because he chose to do so; but, whence came this choice, but from this —
that he had, of his own accord, clothed himself with a mortal nature
f769
If, however, we make Christ’s human nature so unlike ours, the main
support of our faith is overturned. Let us, therefore, understand it in this way
— that Christ suffered by appointment, not by constraint, because,
being in the form of God. he could have exempted himself from this
necessity, but, nevertheless, he suffered through weakness, because he
emptied himself
(<501706>Philippians
2:6.)
We are weak in
him. To be weak in Christ means
here to be a partaker of Christ’s weakness. Thus he makes his own weakness
glorious, because in it he is conformed to Christ, and he no longer shrinks back
from the disgrace, that he has in common with the Son of God; but, in the mean
time, he says that he will live towards them after Christ’s
example. “I also,” says he, “will be a partaker
of Christ’s life, after I shall have been exempted from weakness.”
f770
To weakness he opposes life, and, accordingly, he understands by
this term a condition that is flourishing, and full of honor.
f771
The clause towards you may also be taken in connection with the power
of God, but it is of no importance, as the meaning always remains the same
— that the Corinthians, when they began to judge aright, would have
respectful and honorable views of the power of God, which was in Paul, and would
no longer despise outward infirmity.
|
2 CORINTHIANS
13:5-9
|
|
5. Examine yourselves, whether ye be in the
faith; prove your own selves: know ye not your own selves, how that Jesus Christ
is in you, except ye be reprobates?
|
5. Vosmet iposo tentate, num sitis in fide:
vos ipsos probate. Annon cognoscitis vosmet ipsos, quod I esus Christus in vobis
est, nisi si cubi reprobi estis?
|
|
6. But I trust that ye shall know that we are
not reprobates.
|
6. At spero vos cognituros, quod nos non simus
reprobi.
|
|
7. Now I pray to God that ye do no evil; not
that we should appear approved, but that ye should do that which is honest,
though we be as reprobates.
|
7. Opto autem apud Deum, ne quid male
faciatis; non quo nos probati appareamus, sed ut vos quod honestum est faciatis,
nos vero veluti reprobi sumus.
|
|
8. For we can do nothing against the truth,
but for the truth.
|
8. Non enim possumus quicquam adversus
veritatem, sed pro veritate.
|
|
9. For we are glad, when we are weak, and ye are strong: and this
also we wish, even your perfection.
|
9. Gaudemus enim, quum nos infirmi fuerimus,
vos autem validi fueritis: hoc vero etiam optamus, vestram
integritatem.
|
5.
Try
yourselves. He confirms, what he had
stated previously-that Christ’s power showed itself openly in his
ministry. For he makes them the judges of this matter, provided they descend, as
it were, into themselves, and acknowledge what they had received from him. In
the first place, as there is but one Christ, it must be of necessity, that the
same Christ must dwell alike in minister and people. Now, dwelling in the
people, how will lie deny himself in the minister.
f772
Farther, he had shown his power in Paul’s preaching, in such a manner that
it could be no longer doubtful or obscure to the Corinthians, if they were not
altogether stupid.
f773
For, whence had they faith? whence had they Christ? whence, in fine, had they
every thing? It, is with good reason, therefore, that they are called to look
into themselves, that they may discover there, what they despise as a
thing unknown. Then only has a minister a true and well grounded
assurance for the approbation of his doctrine, when he can appeal to the
consciences of those whom he has taught, that, if they have any thing of Christ,
and of sincere piety, they may be constrained to acknowledge his fidelity. We
are now in possession of Paul’s object.
This passage, however, is deserving of particular
observation on two accounts. For, in the first place, it shows the
relation,
f774
which subsists between the faith of the people, and the preaching of the
minister — that the one is the mother, that produces and brings forth, and
the other is the daughter, that ought not to forget her origin
f775
In the second place, it serves to prove the assurance of faith, as to
which the Sorbonnic sophists have made us stagger, nay more, have altogether
rooted out from the minds of men. They charge with rashness all that are
persuaded that they are the members of Christ, and have Him remaining in them,
for they bid us be satisfied with a “moral conjecture,”
f776
as they call it — that is, with a mere opinion
f777
so that our consciences remain constantly in suspense, and in a state of
perplexity. But what does Paul say here? He declares, that all are
reprobates,
who doubt whether they profess Christ and are a part of His body. Let us,
therefore, reckon that alone to be right faith, which leads us to repose
in safety in the favor of God, with no wavering opinion, but with a firm and
steadfast assurance.
Unless by any means you are
reprobates. He gives them in a manner
their choice, whether they would rather be
reprobates,
than give due testimony to his ministry; for he leaves them no alternative,
but either to show respect to his Apostleship, or to allow that they are
reprobates.
For, unquestionably, their faith had been founded upon his doctrine, and
(,hey had no other Christ, than they had received from him, and no other gospel
than what they had embraced, as delivered to them by him, so that it were vain
for them to attempt to separate any part of their salvation from his
praise.
6.
I hope that you shall
know. He presses them still more
urgently, while indulging this confident persuasion — that he will not be
rejected by the Corinthians. One of two things was necessary — that they
should either assign to Paul the honor due to an Apostle, or condemn themselves
for unbelief, and acknowledge that they have no Church. He softens, however, the
severity of the statement, by making use of the expression — I hope;
but in such a manner as to remind them the better of their duty; for to
disappoint the hopes that have been entertained as to our integrity, is
excessively cruel. “I hope,” says he, “that you
shall know — when you have been restored to a sound mind.” He
prudently, however, says nothing as to himself in this second clause, calling
them to consider God’s benefits, by which they had been distinguished; nay
more, tie puts their salvation in the place of his authority.
7.
I desire before
God. Again he declares, that he
cares nothing for his own honor, but is simply desirous of promoting their
advantage. For nothing was so undesirable for them, as to deprive themselves of
advantage from his doctrine-as they had begun to do, through their pride and
contempt. “As to myself,” says he, “or my reputation
among men, I am not concerned. My only fear is, lest you should offend God. Nay
more, I am prepared to be as a
reprobate,
provided you are free from all blame.” “I am a
reprobate,”
says he, “in the judgment of mankind, who very frequently reject those
who are deserving of the highest honor.”
f778
At the same time, the particle as is not superfluous. For it corresponds
with what he says elsewhere — is deceivers and yet true.
(<470608>2
Corinthians 6:8.) And this, certainly, is the true rule — that the Pastor,
having no regard to himself, should be devoted exclusively to the edification of
the Church. Let him be concerned as to his own reputation, in so far as he sees
it to be conducive to the public advantage. Let him be prepared to feel
indifferent to it, whenever he may do so, without public
disadvantage.
8.
For we can do
nothing: That is — “I do not
seek, or desire any other power, than what the Lord has conferred upon me, that
I may promote the truth. To false Apostles it is all one, provided they have
power; and they feel no concern to make use of their power for the promotion of
what is good.” In short, he defends and maintains the honor of his
ministry, in so far as it is connected with the truth of God. “What does
it matter to me? For unless I have in view to promote the truth, all the power
that I shall claim will be false and groundless. If, however, I lay out,
whatever I have, for the promotion of the truth, I, in that case, do not consult
my own interest. Now, when the authority of doctrine is safe, and truth is
uninjured, I have what I desire. In contending, therefore, so keenly, I am not
influenced by any exclusive regard for myself personally.” By this
consideration, however, he intimates, that the man, who fights and labors for
the truth alone will not take it amiss, should occasion require it, to be
regarded in the judgment of men as a reprobate, provided this does not
interfere with the glory of God, the edification of the Church, and the
authority of sound doctrine.
This passage must be carefully observed, because it
limits the power, which the Pastors of the Church should have, and fixes its
proper bounds — that they be ministers of the truth. Papists loudly tell
us, that it is said,
He that heareth you,
heareth me;
he that despiseth you,
despiseth me,
(<421016>Luke
10:16);
and likewise:
Obey them that are set
over you,
(<581317>Hebrews
13:17);
and under this pretext they take to themselves the
utmost liberty, so as to usurp unbounded dominion, while they are, at the same
time, the avowed and sworn enemies of the truth, and aim at its destruction by
every means in their power. For exposing such impudence, this one statement of
Paul will suffice — which declares, that they must themselves be in
subjection to the truth.
f779
9.
For, we
rejoice. Either the causal particle
ga<r,
(for,) must be taken as meaning — therefore; or it is
a second reason, why he does not refuse to be regarded as a
reprobate
— for their sake, and with a view to their advantage. Let the reader
select whichever he may choose, for it is of no consequence.
f780
When he says, Provided you are
strong, I shall willingly submit to be reckoned
weak, there is an antithesis in the
words — not in the meaning; for weakness means here, as formerly,
(<471304>2
Corinthians 13:4,) contempt. On the other hand, he means that the
Corinthians will be
strong,
if they are full of the power and grace of God.
And this
also, He now again repeats, what he had
already stated several times, that he was from necessity — not from his
own inclination, more severe than they would have wished; and farther, that by
this means, too,
f781
he spared them, that he might
not-be constrained to resort to severer measures, when he was present with
them.
The
perfection,
of which he speaks, consists in a fit proportion, and sound condition, of
all the members. Now
f782
he alludes to good physicians, who cure particular diseases in such a way as not
in any part to mutilate the body;
f783
and, as he is concerned to secure a perfection of this nature, he says, that,
for that reason, he provides against the necessity of having recourse to severer
measures.
f784
For we see, that those, who at first shrink back from the slight pain, or uneasy
feeling of a plaster, are at length constrained to endure the torture of
burning, or amputating, and that, too, where the issue is extremely doubtful.
f785
|
2 CORINTHIANS
13:10-14
|
|
10. Therefore I write these things being
absent, lest being present I should use sharpness, according to the power which
the Lord hath given me to edification, and not to in
destruction.
|
10. Propterea haec absens scribo: ne quum
praesens fuero, rigidus sim iuxta potestatem, quam dedit mihi Dominus in
aedificationem, et non in destructionem.
|
|
11. Finally, brethren, farewell. Be perfect,
be of good comfort, be of one mind, live in peace; and the God of love and peace
shall be with you.
|
11. Quod superest, fratres, valete, integri
estote,
F786
consolationem habete, unanimes sitis, in pace agite: et Keus caritatis ac pacis
erit vobiscum.
|
|
12. Greet one another with an holy
kiss.
|
12. Salutate vos mutuo in osculo
sancto.
|
|
13. All the saints salute
you.
|
13. Salutant vos sacti omnes.
|
|
14. The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all. Amen.
|
14. Gratia Domini Iesu Christi, et caritas
Dei, et communicatio Spiritus sancti sit cum omuibus vobis.
Amen.
|
|
The second epistle to the Corinthians was written
from Philippi, a city of Macedonia, by Titus and Lucas.
|
Ad Corinthios secumda missa fuit a Philippis
Macedoniae — per Titum et Lucam.
|
10.
According to the
power. In the first place, he
arms the strictness of which he speaks, with the authority of God, that it may
not appear to be thunder without lightning, or a rashly excited onset.
f787
Farther, he lets them know, that he would rather employ his power to another
purpose, for which it was peculiarly designed — the promoting of their
edification. “I shall not rashly have recourse to cruel remedies,
nor will I give indulgence to my passion, but will simply execute the commission
that the Lord has given me.”
When he speaks of
power given him for edification,
and not for destruction, he employs
these terms for a somewhat different purpose from what he had done previously in
<471008>2
Corinthians 10:8. For in that passage there was a commendation of the Gospel
from the advantage it yields — because what is for our advantage is wont
to be agreeable, and is willingly received by us. Here, however, he
simply means to declare, that although he might justly inflict upon the
Corinthians a severe blow, yet it was much more his inclination to exercise his
power for their advantage, than for their
destruction
— the former being its proper design. For as the Gospel, in its own
nature, is the power of God unto salvation,
(<450116>Romans
1:16,) and an odor of life unto life,
(<470215>2
Corinthians 2:15, 16,) but in a way of contingency, is an odor of death;
so the authority, which is conferred upon the Ministers of it, ought to be
salutary to the hearers. If, on the other hand, it turns out to their
condemnation, that. is contrary to its nature. The meaning, therefore, is this:
“Do not., through your own fault, allow that to turn to your
destruction, which God has appointed for salvation.” In the mean time, the
Apostle admonishes all pastors by his example, in what manner they should limit
the use of their power.
11.
Finally,
brethren. He qualifies whatever there
has been of sharpness throughout the whole of the epistle, as he did not wish to
leave their minds in an exasperated state,
f788
but rather to soothe them. For then only are reproofs beneficial, when
they are in a manner seasoned with honey, that the hearer may, if possible,
receive them in an agreeable spirit. At the same time, he appears to turn from a
few diseased persons
f789
to the entire Church. Hence he declares, that he aims at promoting its
perfection, and desires its consolation.
To be
of one mind, and to
live in
peace, are expressions which mean two
different things; for the one takes its rise from the other. The former
relates to agreement of sentiment; the latter denotes benevolence,
and union of hearts.
And the God of
peace. This he adds, that his
exhortation may have more weight with them, but, at the same time, he intimates
that God will be with us, if we cultivate peace among ourselves; but that those
that are at variance with each other are at a distance from him.
f790
For where there are strifes and contentions, there, it is certain, the
devil reigns.
Now what agreement is
there between light and
darkness?
(2 Corinthians 6.
14.)
He calls him the
God of peace and
love, because he has recommended to us
peace and love, because he loves them, and is the author of them. Of the
kiss
here mentioned we have spoken hi the two preceding
Epistles.
14.
The grace of the Lord
Jesus. He closes the Epistle with a
prayer, which contains three clauses, in which the sum of our salvation
consists. In the first place, he desires for them the
grace of
Christ; secondly, the
love of
God; and, thirdly, the
communion of the
Spirit. The term
grace
does not here mean unmerited favor, but is taken by metonymy, to denote the
whole benefit of redemption. The order, however, may appear to be here inverted,
because the love of
God is placed second, while it is
the source of that grace, and hence it is first in order. I answer, that
the arrangement of terms in the Scriptures is not always so very exact; but, at
the same time, this order, too, corresponds with the common form of doctrine,
which is contained in the Scriptures-that
when we were enemies to
God,
we were reconciled by the
death of his Son,
(<450510>Romans
5:10,)
though the Scripture is wont to speak of this in two
ways. For it sometimes declares what I have quoted from Paul — that there
was enmity between us and God, before we were reconciled through Christ. On the
other hand, we hear what John says — that
God so loved the world,
that he gave his only-begotten Son, etc.
(<430316>John
3:16.)
The statements are apparently opposite; but it is
easy to reconcile them; because in the one case we look to God, and in the other
to ourselves. For God, viewed in himself, loved us before the creation of the
world, and redeemed us for no other reason than this — because he loved
us. As for us, on the other hand, as we see in ourselves nothing but occasion of
wrath, that is, sin, we cannot apprehend any love of God towards us without a
Mediator. Hence it is that, with respect to us, the beginning of love is from
the grace of Christ. According to the former view of the matter, Paul would have
expressed himself improperly, had he put the love of God before the grace of
Christ, or, in other words, the cause before the effect; but according to the
latter, it were a suitable arrangement to begin with the grace of Christ, which
was the procuring cause of God’s adopting us into the number of his sons,
and honoring us with his love, whom previously he regarded with hatred and
abhorrence on account of sin.
The
fellowship of the Holy
Spirit is added, because it is only
under his guidance, that we come to possess Christ, and all his benefits. He
seems, however, at the same time, to allude to the diversity of gifts, of which
he had made mention elsewhere,
(<471211>2
Corinthians 12:11;) because God does not give the Spirit to every one in a
detached way, but distributes to each according to the measure of grace, that
the members of the Church, by mutually participating, one with another, may
cherish
unity.
FOOTNOTES
ft794
“Sont viuans ;” — ” Are alive.”
ft795 “Iusques a Corinthe
;” — ” As far as Corinth.”
Ft796
Possedez d’autres diables ;” — ” Possessed by other
devils.”
Ft797
“The Libertines of Geneva were rather a cabal of rakes than a set
of fanatics; for they made no pretense to any religious system, but only pleaded
for the liberty of leading voluptuous ‘and immoral lives. This cabal was
composed of a certain number of licentious citizens, who could not bear the
severe discipline of CALVIN, who punished with rigour, not only dissolute
manners, but Also whatever carried the aspect of irreligion and
impiety.” — Paterson’s History of the Church,
volume 2. — Ed.
Ft798
“Par quelque opinion
fantastique;” — ” By some fantastic
notion.”
Ft799
“Vne ie ne scay quelle resurrection allegorique;” — ” An
allegorical resurrection, I know not of what sort.”
Ft800
“Si soudainement seduits ;” — ” So suddenly
seduced.”
ft801 It is remarked by Bloomfield, that
“in
ejsth>kate
(which means ‘ ye have persevered, and do persevere,’) there is an
agonistic metaphor, (as in
<490613>Ephesians
6:13,) or an architectural one, like
eJdrai~oi
gi>nesqe, (be steadfast,) in
<461558>1
Corinthians 15:58.” — Ed.
Ft802
“Our version does not express intelligibly the sense of
ejkto<v eij mh< eijkh~
ejposteu>sate by rendering it so literally
— unless ye have believed in vain. To believe in vain, according to
the use of ancient languages, is to believe without just reason and
authority, giving credit to idle reports as true and authentic. Thus
Plutarch, speaking of some story which passed current, says,
tou~to hJmei~v ejji]pomen ejn
ti> tw~n eijkh~ pepisteu>menwn —
”this I said was one of those tales which are believed without any
good authority.” (Sympos. lib. 1:quaest. 6.) The Latins used credere
frustra — to believe in vain, or temere — (rashly.)....
Kypke.... takes notice that
ejkto<v eij
mh<, for except or unless, which
has long been a suspected phrase, is used more than ten times by Lucian.
It is also used by Plutarch in the Life of Demosthenes, volume
4.” — Alexander’s Paraphrase on 1 Corinthians 15.
(London, 1766,). — Ed.
Ft803
“Ce principal poinct de la foy ;” —
” This main article of faith.”
Ft804
“Que le Seigneur mesme luy auoit enseignee et commandee
;” —
“What the Lord himself had taught and
commanded him.’:
ft805 “Le mot de receuoir
;” — ” The word
receive.”
Ft806
The Reader will find our Author making use of the same proverbial expression
when commenting on
<460401>1
Corinthians 4:1, and
<461123>1
Corinthians 11:23. See volume 1:pages 150, 373. — Ed.
ft807 “I1 n’y en a point de plus
expres, et ou il en soit traitte plus apertement;” — “There
are none of them that are more explicit, or where it is treated of more
plainly”
ft808 Granville Penn supposes that the
common reading ei+ta toi~v
dw>deka then to the twelve, is a
corruption for ei+ta toi~v de
deka — and then to the ten,
understanding the Apostle as meaning, that Christ appeared first to Cephas,
and then to the other ten. Dr. Adam Clarke, after stating that
“instead of
dw>deka,
twelve,
e{ndeka,
eleven is the reading of D* E F G, Syriac in the margin, some of the
Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,”
and that “this reading is supported by Mark 16:14,”
remarks: “Perhaps the term twelve is used here merely to
point out the society of the Apostles. who, though at this time they were
only eleven, were still called the twelve, because this was their
original number, and a number which was afterwards filled up.”
“The twelve was a name,·not of number, but of office.
— M’Knight. — Ed.
Ft809
C’est a dire, les Cents ;” — ” That is to say,
the Hundred.”
Ft810
The reader will find the same term referred to by CALVIN when commenting
on 1 Corinthians 10:8. (See CALVIN on the Corinthians, vol. 1. p. 324, n. 3.)
— Ed.
Ft811
“This peculiar use of
ejpa>nw
for
plwi~on,
(which seems to have been popular or provincial, not being found in the
Classical writers,) occurs also in
<411405>Mark
14:5, but with a genitive. Perhaps, however, it has properly no regimen, but :is
used parenthetically, like the Latin plus trecentos, 300 and more.”
— Bloomfield. The word
wjpa>nw
is used in a similar way in the Septuagint. Thus in
<023014>Exodus
30:14 ajpo< eijkosaetou~v kai
ejpa>nw — from twenty years old and
above, and in
<032707>Leviticus
27:7, ajpo< eJxh>konta
ejtw~n kai ejpa>nw — .from sixty years
old and above. — Ed.
ft812 CALVIN’S view accords with that
of Chrysostom, who says, h+san
ga<r kai< a]lloi ajpo>stoloi wJv oJi
eJibdomh>konta “for there were also other
Apostles, such as the seventy.” — Ed.
Ft813
“En sa vie et gloire immortelle;” — ” In his life and
immortal glory.”
Ft814
“Elle estoit suffisante et receuable;” — ” It was
sufficient and admissible.”
Ft815
In accordance with the view taken by CALVIN, Bloomfield considers the
original term.
e]ktrwma
to mean, a child born before the due time, (in which sense the term
abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle
“calling himself so as being an Apostle not formed and matured by previous
preparation and instruction.” Penn, after quoting the definition
given by Eustathius of the term
e]ktrwma
—
to< mh>pw
tetupw>menon — an unformed foetus,
remarks: “To all the other Apostles our Lord appeared after his
resurrection, when they had attained their adult form in his ministry;
but to St. Paul he appeared at the first moment of his spiritual
conception,’ and before he was formed or moulded.” The same
view, in substance, is given by M’Knight. “Although he (Paul)
“calls himself an abortive Apostle, it was not on account of his
being sensible of any imperfection in his commission, or of any weakness in his
qualifications as an Apostle; for he affirms,
<471105>2
Corinthians 11:5, that he was in nothing behind the very greatest of the
Apostles; but he called himself an abortive Apostle, because, as he
tells us
(<461509>1
Corinthians 15:9,) he had persecuited the Church of God, and because he
was made an Apostle without that previous course of instruction and preparation,
which the other Apostles enjoyed who had attended Jesus Christ during his
ministry on earth; so that, in the proper sense of the word, he was
e]ktrwma
— born before he was brought to maturity. That want, however, was
abundantly supplied by the many revelations which his master gave him after he
made him an Apostle.” — Ed.
Ft816
“C’est a dire qui est nay apres la mort de son pete ;”
— “That is to say, one that is born after the death of his
father.”
ft817 “Estre estime moins
que rien;” — “To be esteemed less than
nothing.”
Ft818
“Par ma petite et basse condition;” — “By my little and
low condition.”
ft819 “Thrasones.” See CALVIN on
the Corinthians, vol. 1. p. 98, n. 1.
Ft820
“Dieu donnoit plus heureuse issue a ses labeurs, et les faisoit prou-fiter
plus amplement;” — “God gave to his labors a more prosperous
issue, and made them much more successful.”
Ft821
In the Alexandrine MS. the reading is: But not I, but the grace of God with
me. — Corresponding to this is the rendering of Wiclif, (1380,)
— But not I, but the grace of God with me. —
Ed.
ft822 See Institutes, volume
1.
Ft823
Heideggerus seems to have had CALVIN’S exposition here in his view in
the following observations on the expression made use of by the Apostle:
“Non Gratia Dei meoum, uti vetus Itala vertit, quasi effectus inter
Gra-tiam Dei, et Pauli arbitrium distribueretur; nihil enim habuit
ipse, quod non acceperit; sed Oujk
ejgw< de, ajll j hJ ca>riv tou~ Qeou~ su<n
ejmoi> mecum, ut totum et in solidum omne
gratiae soli acceptum feratur. Neque ita loquitur solius humilitatis et
modestiae explieandae ergo, quanquam et hanc testari voluit; sed quia po-tens
illa gratia demonstratio et testimonium irrefragabile erat resurrec-tionis
Domini.” — “:Not the grace of God with me, as the old
Italic version renders it, as though the effect were divided between God’s
grace and Paul’s free-will; for he has nothing that he has not received,
but hJ su<n
ejmoi>, which with me, that every thing
may be wholly and entirely ascribed to grace alone. Nor does he speak thus,
merely for the purpose of showing humility and modesty, though he had it also in
view to testify this, but because that grace was a powerful demonstration and
irrefragable testimony of our Lord’s resurrection.” —
Heideggeri Labores Exegetici in Cor. (Tiguri. 1700). —
Ed.
ft824 “Perseuerance a enseigner ceste
mesme chose;” — “Perseverance in teaching this same
thing.”
ft825 “La substance et le
fondement de la nostre;” — ” The substance and foundation of
ours.”
Ft826
“Si ce fondement est oste, nostre resurrection ne pourra
consister;” — “If this foundation is taken away,
our resurrection cannot possibly stand.”
Ft827
Billroth, when quoting the above statement of CALVIN, remarks, that
“CALVIN seems to have deceived himself with the double meaning of the
words which he uses — ’nulla ejus resurrectio foret ;’ —
these may mean either ‘ejus resurrectio non est,’ or ‘ ejus
resurrectio non est vera resurrec-tio,’ his resurrection is no real
ressurection, and indeed only the latter suits his view of Paul’s
argument.” It is justly observed, however, by Dr. Alexander, in his
translation of Billroth, that CALVIN may be considered to have “used the
word nulla here in the sense of our null, void, useless,”
his assertion being to this effect — that “if we rise not, then
Christ’s resurrection becomes null.” See Biblical Cabinet,
volume 23. — .Ed.
ft828 “C’est a dire, sans la
resurrection ;” — “That is to say, apart from his
resurrection.”
ft829 “Et aussi il auoit desia parle du
deshonneur qui en reuindroit aux hommes, c’est a dire aux Apostres et
autres prescheurs ;” — “And besides, he had spoken previously
of the dishonor that resulted from it to men — that is to say, to the
Apostles and other preachers.”
Ft830
“Comme subornez ;” — “As it were
hired.”
Ft831
In accordance with this Wiclif (1380) renders the words thus — “We
haw seide witnessynge agens God.” — Ed.
ft832 Raphelius adduces two instances
of Tau~ta me<n dh< kata
pa>ntwn Persw~n e]comen le>gein — being
employed by classical writers in the sense of concerning. “ And
these are things that we may affirm concerning all the Persians.”
— (Xen. Cyrop., Book 1 page 6, line 33.)
‘ JO kata tw~n tecnw~n
kai< ejposthme~n le>gein eijw>qamen tauto<n kai< kata th~v
ajreth~v fate>on ejsti>n “What we are
accustomed to say in reference to the arts and sciences, may also be said
in reference to virtue.” — (Plutarch, chapter 4 .)
Bloomfield suggests that the Apostle probably employed
kata
in the “very rare” sense of concerning, “as wishing to
include the sense — to the prejudice of — which falsification
would occasion, inasmuch as it would almost imply a want of power in God
to raise the dead, for the Gentile philosophers denied it.” —
Ed.
Ft832A
See p. 19.
Ft833
“La profession de Chrestiente;”
— “The profession of Christianity.”
ft834 It is mentioned by Beza in his life of
CALVIN, that before leaving France in 1534, he “published his admirable
treatise, entitled Psychopannychia, against the error of those who, reviving a
doctrine which had been held in the earliest ages, taught that the soul, when
separated from the body, falls asleep.” — CALVIN’S
Tracts, volume 1 page 26. — Ed.
Ft835
This statement as to the resurrection is strikingly in contrast with the
celebrated sentiment of Horace. (Epist. 1:16, 79.) “Mors est
ultima linea rerum; — “Death is thee ultmate limit of things.”
Heathen philosophers denied the possibility of a resurrection. Thus
Pliny, Hist. Nat. L. 2:c. 7, says — “Revocare defunctos ne
Deus qidem potest ;” — “To call back the dead is what God
himself cannot do.”
Ft836
Pareus, in commenting on this passage, adverts in the following terms to the
tenet above referred to — “Nequaquam vero hinc sequitur, quod
Psychopannychitae finxerunt: animas post mortem dormire, aut in nihilum cum
corporibus redigi. Perire enim dicuntur infideles quoad animas, non
physice, quod corruptae intercant; sed theologice, quod viventes felicitatern
coelestem non consequantur; sed in tartara ad paenas solae vel cum corporibus
tandem detrudantur;” — “By no means, however, does it follow
from this, according to the contrivance of the soul-sleepers, that souls sleep
after death, or are reduced to nothing along with the body. For unbelievers are
said to perish as to their souls, not physically, as though they
corrupted, and died,, but theologically, because., while living they do not
attain heavenly felicity, but are at length thrust down to hell for punishment,
alone, or along with the body.” — Ed.
Ft837
Described at great length by Virgil.
(AEn. 6, 637-703.) — Ed.
Ft838
CALVIN, in commenting on 1 Peter 4:17, when speaking of judgment beginning at
the house of God, says: “Ideo dicit Paulus,
(<461519>1
Corinthians 15:19,) Christianos sublata fide resurrectionis, omnium hominum
miserrimos fore: et merito, quia dum alii absque metu sibi indulgent, assidue
ingemiscunt fideles: dum aliorum peccata dissimulat Deus, et altos torpore
sinit, suos sub cruets disciplina multo rigidins exercet;” —
“Hence Paul says, and justly,
(<461519>1
Corinthians 15:19,) that Christians, if the hope of a resurrection were taken
away, would be of all men the most miserable, because, while others
indulge themselves without fear, believers incessantly groan: while God seems to
let the sins of others pass unnoticed, and allows others to be in a torpid
state, he exercises his own people more strictly under the discipline of the
cross.” — Ed.
Ft839
“Es voluptez et delices de ce monde;” — “With the
pleasures and delights of this world.”
ft840 “Although the resurrection of
Christ, compared with first-fruits of any kind, has very good harmony
with them, yet it more especially agrees with the offering of the sheaf,
commonly called
rmw[,
omer, not only as the thing itself, but also as to the circumstances of
the time. For first there was the passover, and the day following
was a sabbatic day, and on the day following that, the
first-fruits were offered. So Christ, our passover, was crucified: the
day following his crucifixion was the Sabbath, and the day following
that, he, the first:fruits of then that slept, rose again, All who
died before Christ, and were raised again to life, died afterwards; but Christ
is the first-fruits of all who shall be raised from the dead to die no
more.” — Lightfoot. — Ed.
ft841 “The first-fruits were by
the command of God presented to him at a stated season, not only as a token of
the gratitude of the Israelites for his bounty, but as an earnest of the
approaching harvest. In this sense he is called the first-fruits of the
dead. He was the first in order of time, for although some were restored to life
by the Prophets, and by himself during his personal ministry, none came out of
their graves to return to them no more till after his resurrection; and as he
was the first in respect of time, so he was the first in order of succession;
all the saints following him as the harvest followed the presentation of the
first-fruits of the temple. The interval is long, and the dreary
sterility of the grave might justify the thought, that the seed committed to it
has perished for ever. But our hope rests upon his power, which can make the
wilderness blossom as the rose; and we wait till heavenly influences descend as
the dew of herbs, when the barren soil shall display all the luxuriance of
vegetation, and death itself shall teem with life.” —
Dick’s Theology, volume 4. — Ed.
Ft842
“Le premier patron de la resurrection pour opposer a la mort d’
Adam;” — “The first pattern of the resurrection, in opposition
to the death of Adam.”
Ft843
“Les premices de la resurrection;” — “The first-fruits
of the resurrection.”
Ft844
“Quand il viendra en jugement;” — “When he will come to
judgment.”
Ft845
“C’est a dire, de la resurrection;” — “That is to
say, of the resurrec. tion.”
ft846
“It may not be improper to
remark that there is an inaccuracy in our common version, which so vitiates its
application that it does not seem to sustain the conclusion to which the Apostle
had arrived. It was his purpose to establish the perfection of our
Savior’s conquest, the advancement of his triumphs, and the prostration of
all enemies whatever beneath his power. Now to say that ‘ the last enemy
that shall be destroyed is death,’ by no means affords a proof of this
position. Though death might be destroyed, and be the last enemy that shall be
destroyed, it would not thence appear but that other enemies might remain not
destroyed. But the proper rendering is, ‘ Death, the last enemy, should be
destroyed.’” — R. Hall’s Works, (Loud. 1846,)
volume 6. — Ed.
ft847
“Ultimum vero seu novissimum
hostem cur vocat? Chrysostomus putat, quia ultimo accessit. Primus
fuit Satan, solicitaris hominem ad pecca-tum. Alter voluntas hominis,
sponte se a Deo avertens. Tentius pecca-tum. Quartus denique mors,
superveniens peccato. Sed baud dubie Apostolus novissimum vocat duratione,
respectu aliorum externorum hos-tium Ecclesiae, quos Christus in fine abolebit
omnes. Postremo et mor-tem corporalem pellet, suscitando omnes ex monte: ut hoc
mortale induat immortalitatem;” — “But why does he call
it (death), the latest or last enemy? Chrysostom thinks, because
it came last. The first was Satan tempting man to sin. The second
— man’s will, voluntarily turning aside from God. The third
— sin. Then at length the fourth — death, following in the train
of sin. There can be no doubt, however, that the Apostle calls it the last
in respect of duration, in relation to the other external enemies of the
Church, all of which Christ will in the end abolish. Last of all, he will drive
away the death of the body, by raising up all from death, that this mortal may
put on immortality.” Fareus in loc. — Ed.
Ft848
“Mais c’est sans danger de
mort;” — “But it is without danger of
death.”
ft849
The reader will find the same difficulties
solved by CALVIN in his Commentary on the Psalms, vol. 1. pp. 106, 108. —
Ed.
ft850 “Mais que nous fichions les yeux
de nostre entendement en luy seul;” — “But that we may fix the
eyes of our understanding on him alone.”
Ft851
“The mediatorial kingdom of Christ will end when its design is
accomplished; he will cease to exercise an authority which has no longer an
object. When all the elect are converted by the truth, and, being collected into
one body, are presented to the Father ‘ a glorious Church, not having
spot, or wrinkle, or any such thing;’ when idolatry, superstition, and
heresy are overthrown, and all evil is expelled from the kingdom of God; when
the plans and efforts of wicked spirits are defeated, and they are shut up in
their prison, from which there is no escape; when death has yielded up his
spoils, and laid his scepter at the feet of his Conqueror; when the grand assize
has been held, his impartial sentence has pronounced the doom of the human race,
and their everlasting abodes are allotted to the righteous and the ungodly,
nothing will remain to be done by the power with which our Savior was invested
at his ascension; and his work being finished, his commission will expire. On
this subject we cannot speak with certainty, and are in great danger of error,
because the event is future, and our information is imperfect. Here analogy
fails, and the utmost caution is necessary in borrowing an illustration from
human affairs; but without insinuating that the two cases are exactly similar,
may we not say, that as a regent or vicegerent of a King to whom the royal
authority has been intrusted for a time, resigns it at the close, and the
sovereign himself resumes the reins of government; so our Redeemer, who now
sways the scepter of the universe, will return his delegated power to him from
whom he received it, and a new order of things will commence under which the
dependence of men upon the Godhead will be immediate; and Father, Son, and Holy
Ghost, one in essence, counsel, and operation, will reign for ever over the
inhabitants of heaven. This is the probable meaning of the words, Then shall
the Son himself be subject unto him that put all things under him.”
— DickTheology, volume 3. — Ed.
ft852
“Nous contemplerons nostre Dieu
face a face, regnant en sa maieste;” — “We shall behold our
God face to face, reigning in his majesty.”
Ft853
“Pour nous empescher de veoir de pres la maieste de Dieu;” —
“To keep us back from a near view of the majesty of
God.”
Ft854
“Ce sens contient doctrine saincte;” — “This view
contains sacred doctrine.”
ft855 “This,” it is stated by
Barnes, “was the opinion of Grotius, Michaelis, Tertullian,
and Ambrose.” — Ed.
ft856 “De ce seul argument;”
— “With this single argument.”
Ft857
“Mats ie ne voy rien qui me puisse amener a suyure ceste
coniecture;” — “But I see nothing that could induce me to
follow that conjecture.”
ft858 “Ce sacrilege horrible;”
— “This horrible sacrilege.”
Ft859
The form of expression referred to is made use of by Cicero. (Art. 8.1.)
— Ed.
Ft860
“Proufite apres la mort, et non pas la vie durant;” —
“Profits after death, and not during life.”
Ft861
“Estans encore sur la premiere instruction de la doctrine
Chrestienne;” — “Being as yet in the first rudiments of
Christian doctrine.”
Ft862
“Quelque maladie dangereuse; — “Some dangerous
malady.”
ft863
Cornelius a Lapide, in his Commentary on the
Canonical Epistles, (Paris, 1631,) adverts in the fbllowing terms to the custom
referred to by CALVIN: “Inter conversos olim multi erant qui
Baptismum diu differebant, etiam usque ad mortem, adeoque aegri in lecto
baptizabantur, ut per Baptismum expiati ab omni culpa et poena illico puri
evolarent in coelum:” — “Among the converted there were
anciently many who deferred baptism for a long time, even up to the time of
their death, and were accordingly baptized when sick in bed, that cleared by
baptism from all fault and punishment, they might fly up to heaven pure.”
Milner, in his Church History, (volume 2,) when treating of Gregory Nazianzen,
says, “In another discourse, he protests against the too common practice
of delaying baptism, which, from the example of Constantine, had grown very.
fashionable, for reasons equally corrupt and superstitious. Men lived in sin as
long as they thought they could safely, and deferred baptism till their near
approach to death, under a groundless hope of washing away all their guilt at
once.” See also Turretine’s Theology, (Geneva, 1690,) volume 3.
— Ed.
Ft864
“Si celuy qui n’ estoit pas encore parfaitement instruit en la
doctrine Chrestienne, et toutesfois auoit desia de vraye affection embrasse la
foy;” — ”If one, that had not as yet been fully instructed in
Christian doctrine, but yet had already embraced the faith with true
affection.”
Ft865
“Baptism,” says Dr. Dick, in his Lectures on Theology, (volume 4)
“imports our interest in the resurrection of Christ and its consequences.
It was called by the ancients ‘ the earnest of good things to come,’
and ‘the type of the future resurrection.’ May not this be the
meaning of that passage in the fifteenth chapter of the first Epistle to the
Corinthians, concerning which there has been such a diversity of opinion?
‘ Else what shall they do which are baptized for the dead, if the dead
rise not? why are they then baptized for the dead?’
(<461529>1
Corinthians 15:29.) Some of the Fathers understood the expression,
uJpe<r tw~n
nekrw~n, to mean to be baptized into the hope of
the resurrection of the dead; or, what amounts to the same thing, to submit
to baptism that they might fill up the places of those who had died, thus
declaring their belief that they had not perished, but were alive in a better
world, and their hope that, through Jesus Christ, to whom they dedicated
themselves in baptism, they also should be raised again to enjoy the
same glorious recompense. According to this view of the passage, a resurrection
to life is one of the blessings signified and sealed by this institution. It
assures us of a triumph over death and the grave, through the redeeming blood of
Christ, with which we are sprinkled; and of admission into heaven, for which we
are qualified by the washing of regeneration.” —
Ed.
Ft866
“Quand quelques fois les mondaines
s’exposent a la mort seulement pour acquerir vn bruit immortel;”
— “When worldly persons in some cases expose themselves to death,
merely to acquire an immortal fame.”
ft867 The rendering in Wiclif (1380) is
— for youre glorie. — Ed.
Ft868
The particle
nh<, made use of in solemn protestation. —
Ed.
Ft869
“Veu qu’il parloit a bon escient, ayant luy-mesme les mains a la
besongne, ainsi qu’ on dit;” — “Inasmuch as he spoke in
good earnest, having himself his hands in the work, as they
say.”
Ft870
“Quelque Philosophe qui triomphe de dire, estant loin de la
prattique;” — “Some Philosopher, that talks loftily, while far
from the scene of action.”
Ft871
“Lequel Quintilian allegue;” — “Which Quintilian
quotes.”
Ft872
“Quid denique Demosthenes? non illud jusjurandum per caesos in Marathone
ac Salamine propugnatores reipublicae, satis manifesto docet, praeceptorem ejus
Platonem fuisse?” — “What in fine as to Demosthenes? Does not
that celebrated oath by these defenders of the Republic who were slain at
Marathon and Salamis, afford ample evidence, that Plato was his
preceptor?” Quinctilian, (Edin. 1810,) volume 2. The celebrated
oath of the Grecian orator referred to, was in these terms —
nh< tou<v ejn Mara>qwni
peptwkotav “ By those who fell at
Marathon.” — Ed.
ft873
“Et mesme comme il y auoit le ieu de
l’escrime pour duire des gens h combatre les vns contre les nutres, pour
donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des
gens a combatre contre les bestes es spectacles publiques;” —
“Nay more, as there was a game of fencing for training persons for
fighting with each other, to afford ammuse-ment to the people, so there was a
game in which they made persons fight with wild beasts in the public
shows.”
Ft874
“N’ estoit pas quitte, mais il luy faloit retourner au combat contre
la seconde.” — “He was not let go, but had to return to fight
with a second.”
ft875 “Sometimes freemen, of
desperate circumstances, sought a precarious subsistence by hazarding their
-lives in this profession; but it was chiefly exercised by slaves, and prisoners
of war, whom their masters or conquerors devoted to it; or by condemned persons,
to whom was thus afforded an uncertain prolongation of existence, dependent upon
their own prowess, activity, or skill.” — Illustrated Commentary.
— Ed.
Ft876
“What was called venatio,” (hunting,)” or the fighting
of wild beasts with one another, or with men called bestiarii, (fighters with
wild beasts,) who were either forced to this by way of punishment, as the
primitive Christians often were; or fought voluntarily, either from a natural
ferocity of disposition, or induced by hire, (auctoramento,) Cic. Tusc.
Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of
animals of various kinds were brought from all quarters, for the entertainment
of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept
in inclosures, called vivaria, till the day of exhibition. Pompey in his
second consulship exhibited at once 500 lions, who were all dispatched in five
days; also 18 elephants. Dio. 39. 38. Plin. 8.7. Adam’s Roman
Antiquities, (Edin. 1792,). — Ed.
Ft877
“Ie retourne maintenant a parler de Sainct Paul;” — “I
now return to speak of St. Paul.”
Ft878
“Sainct Luc aux Actes;” — “St. Luke in the
Acts.”
Ft879
“De ruine et perdition;” — “With ruin and
perdition.”
Ft880
“Car quant a ce qui on trouue entre les histoires ancicnnes que
quelqu’vn disoit aux soldats;” — “For as to its being
recorded in ancient histories, that one said to his
soldiers.”
ft881
The allusion is to Leonidas, king of Sparta,
when addressing 300 Spartans, at the Pass of Thermopyhe, who “by an act of
intrepidity, rarely paralleled in history, set themselves to defend that Pass,
in opposition to 20,000 Persian troops, and during the night spread dreadful
havoc and consternation among the Persians, but the morning light at length
discovering their small number, they were immediately surrounded and
slaughtered.” — Robertson’s History of Greece, page 151.
— Ed.
Ft882
The following instances may be quoted as a
specimen : —
“O beate
Sesti !
Vitae summa
brevis nos vetat inchoare
longam,
Jam to premet
nox, fabulaeque
Manes
Et domus exilis
Plutonia:
O happy Sestius! the brief span of human life forbids
us to indulge a distant hope. Soon will night descend upon thee, and the
fabulous Manes, and the shadowy mansion of Pluto.” — Hor. Carm.
I. 4, 13-17.
“Sapias, vina
liques, et spatio
brevi
Spem longam
reseces. Dum loquimur, fugerit
invida
Aetas. Carpe
diem, quam minimum credula postero.
Be wise; rack off your wines; and abridge your
distant hopes in adaptation to the brevity of life. While we speak, envious age
has been flying. Seize the present day, depending as little as possible on any
future one.” — Hor. Carre. I. 11.6-8.
Ft883
“De douter et s’enquerir;” — “Of doubting and
inquiring.”
Ft884
“Les bonnes moeurs;” — “Good
manners.”
Ft885
“Menander was a celebrated comic poet of Athens, educated under
Theophrastus. His writings were replete with elegance, refined wit, and
judicious observations. Of one hundred and eight comedies which he wrote,
nothing remains but a few fragments. He is said to have drowned himself’
in the fifty-second year of his age, B. C. 293, because the compositions of his
rival Philemon obtained more applause than his own.” — Barnes.
— Ed.
ft886 “Pour nous seduire;”
— “To draw us aside.”
Ft887
“De la simplicite de la foy;”
— “From the simplicity of the faith.”
Ft888
“The connection is not that in which we should have expected such a maxim
to be inserted. It is in the midst of a very affecting and instructive view of
the resurrection of the dead and the life everlasting; but the occasion of it
was this: the Corinthians had received, from the intrusion of false teachers,
principles which militated against that great doctrine. They had been taught to
explain it away, and to resolve it merely into a moral process which takes place
in the present world’; interpreting what is said of the resurrection of
the dead in a mystical and figurative manner. The apostle insinuates, that it
was by a mixture of the corrupt comnmnications of these men with the Christian
Church, and the intimate contact into which they had permitted themselves to
come with them, that they had been led off from the fundamental doctrine of the
gospel, and rejected a primary part of the apostolic testimony.
‘For if there be no resurrection of the dead, then,’ as he
observed, ‘is Christ not risen, and if Christ be not risen, then is our
preaching vain, and your faith is also vain; ye are yet in your sins.’ We
see, that notwithstanding the apostle had planted pure Christianity among the
Corinthians, and had confirmed it by the most extraordinary miracles and
supernatural operations, yet such was the contagion of evil example and corrupt
communication, that the members of the Corinthian Church, in a very short time,
departed from the fundamental article of the truth as it is in Jesus Christ; and
hence we may learn the importance, nay, the necessity, of being on our guard in
this respect, and of avoiding such confidence in ourselves as might induce us to
neglect the caution here so forcibly expressed — ’ Be not deceived;
evil communications corrupt good manners.’” — R.
Hall’s Works, (Lond. 1846,) volume 6:pages 273, 274. —
Ed.
Ft889
The original word
ejknh>yate,
properly signifies to awake sober out of a drunken sleepage It is used in
this sense in stone instances in the Septuagint. Thus in
<290105>Joel
1:5, Eknhyate oiJ
mequntev Awake, ye drunkards. See also
<010924>Genesis
9:24, and
<092537>1
Samuel 25:37. It is used in the same sense by classical writers.
“‘ Awake to righteousness and sin not, for some have not the
knowledge of God. I speak this to your shame;’ that is, shake off the
mental delusion and stupor in which the intoxication of error has
involved you, that, with clear and exerted faculties, you may attend to the most
important subject.” — Brown’s Expository Discourses on
Peter, volume in. page 8. The expression
ejknh>yate dikai>wv
, (awake righteously,) is rendered by
Luther machet recht aui — ”Wake right up.” It is,
however, generally considered to be elliptical. Some supply
zhsotev
— “Awake, that ye may live righteously. Others understand
dikai>wv,
as equivalent to wJv dikai>wv
dei~ “as it is fit you should.”
“Arrian and Menander,” says Parkhurst, “use
dikaiwv
in this sense, as may be seen in Alberti on the text.” To the two
authorities quoted by Alberti, Alexander in his Paraphrase on 1 Corinthians xv.,
adds one from Ocellus Lucanus —
JO de diamacomenov
dikaiwv, but the man who stands up for his own
authority as he ought to do.” — Apud Gale, page 533, I. 20.
Ed. 1688. — Ed.
ft890See CALVIN on the Corinthians, vol. 1.
p. 167.
ft891“Comme la plus grande absux, dite
du monde;” — “As the greatest absurdity in the
world.”
Ft892
See CALVIN on the Corinthians, vol. 1. p. 281, n. 1.
ft893 “Nearly allied to these are the
examples of peculiar transformations undergone by various insects, and the state
of rest and insensibility which precede those transformations; such as the
chrysalis or aurelia state of butterflies, moths, and silkworms. The myrmeleon
forniicaleo, of whose larva, and its extraordinary history, Reaumur and Roesel
have given accurate descriptions, continues in its insensible or chrysalis state
about four weeks. The libellula, or dragon-fly, continues still longer in its
state of inaction. Naturalists tell us that the worm repairs to the margin of
its pond, in quest of a convenient place of abode, during its insensible state.
It attaches itself to a plant, or piece of dry wood, and the skin, which
gradually becomes parched and brittle, at last splits opposite to the upper part
of the thorax: through this aperture the insect, now become winged, quickly
pushes its way, and being thus extricated front confinement, begins to expand
its wings, to flutter, and, finally, to launch into the air with that
gracefulness and ease which are peculiar to this majestic tribe. Now who that
saw, for the first time, the little pendant coffin in which the insect lay
entombed, and was ignorant of the transformation of which we are now speaking,
would ever predict that, in a few weeks, perhaps in a few days or hours, it
would become one of the most elegant and active of winged insects? And
who that contemplates, with the mind of a philosopher, this current
transformation, and knows that two years before the insect mounts into the air,
even while it is living in water, it has the rudiments of wings, can deny that
the body of a dead man may, at some future period, be again invested with vigor
and activity, and soar to regions for which some latent organization may have
peculiarly fitted it?” — Olythus Gregory’s Letters on
the Evidences of the Christian Religion, page 225. — Ed.
ft894“Ceste dinersite de qualite se
monstre;” — “This difference of quality shows
itself.”
Ft895“
En l’application de ceste similitude;” — “In the
application of this similitude.”
Ft896
“Comment different nos corps que nons auons maintenant de ceux que nons
aurons apres;” — “In what respect our bodies, which we have
now, will differ from those that we shall have
afterwards.”
Ft897
“Qu’il n’ha maintenant;” — “Than it has
now.”
Ft898
“Au propos precedent;” — “In the foregoing
statement.”
ft899
“It is generally agreed on by
the best expositors, that
yuciko<v
here, as being opposed to
peumatiko<v,
(spiritual,) especially as the expression is used with a reference to the
words of Moses respecting the body of Adam,
ejge>neto eijv yuch<n zw~san
(became a living soul,) must signify
animal, (literally that which draws in the breath of life, necessary to
the existence of all animal bodies,) that which is endowed with faculties of
sense, and has need of food, drink, and sleep for its support.” —
Bloomfield. “‘
Yuciko<n
not
fusiko<n.
(says Granville Penn,) and therefore not ‘ naturale’
but ‘animale,’ as rendered in the Latin. Wiclif,”
(he adds,) “strangely rendered, from the Vulg., ‘ a
beastli bodi,’ in correcting whom, our revisers would have done well
to prefer ‘animal’ to ‘ natural.” —
Ed.
Ft900
“Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au
plus pres du Grec, Animal: c’est a dire, gouuerne et viuifie de
l’ame. Voyla donc que signifie Le corps sensuel. Le corps spirituel est
celuy qui est viuifie de l’Esprit;” — “But what
we translate sensual, might be rendered, more closely to the Greek,
animal: that is to say, governed and quickened by the soul. Mark then
what is meant by the sensual body. The spiritual body is that which is
quickened by the Spirit.”
Ft901
“Sera vne chose beaucoup plus excellente;” — “Will
be a thing much more excellent.”
Ft902
“La substance du corps sera tousiours vne;” —
“The substance of the body will always be the
same.”
Ft903“Animation,
qui est nom descendant de ce mot Ame;” — ”Animation,
which is a name derived from this word Soul.”
Ft904
“Vne nouuelle imagination qu’il ait forgee;” — “A
new fancy that he had contrived.”
ft905 “Ceci n’est point trouue en
lieu quelconque de l’Escriture;” — “This is not found in
any passage of Scripture.”
Ft906
“As it is said, Adam was at first a living soul, (‘ So God
breathed into him the breath of life,’ — that pure, divine, and
heavenly breath,) ‘ and he became a living soul;’ so, then to
have asked the question, ‘ What is man?’ must have been to receive
the answer, ‘ He is a living soul: he is all soul, and that soul
all life.’ But now is this living soul buried in flesh, a lost thing to
all the true, and great, and noble ends and purposes of that life which was at
first given it. It is true, indeed, that this is a thing much less than what is
said of the second Adam, in
<461545>1
Corinthians 15:45. ‘ The first man Adam was made a living soul; the second
Adam was a quickening Spirit.’ This latter is a great deal more. A
living soul signified him to live himself; but a quickening spirit
signifies a power to make others live. That the first Adam could not do;
the more excellent kind of life which he had (for there was a complication of
lives in the first creation of this man) he could not lose: but he could
not give. He could not lose it from himself; but he could
never have giver, it, by any power or immediate efficiency of his
own, to another. -Here the second Adam — the constitution of the second
Adam — was far above that of the first, in that he could quicken others
— a quickening spirit, not only quickened passively, but quickened
actively, such a spirit as could give spirit, and diffuse life.” —
Howe’s Works, (Lond. 1834,) page 1209. — Ed.
Ft907
The views held by Apollinaris were as follows: “Christum corpus
assumpsisse sine anima, quod pro anima ei fuerit deitas illudque corpus
consubstantiale fuisse deitati, nec ex substantia Martin efformatum;”
— ”That Christ assumed a body without a stud, because Deity was to
him in place of a stud, and that body was co-essential with Deity, and was not
formed from the substance of Mary.” — See Mastrieht’s
Theology, (1698,) volume it. page 975. “Apollinaris, or Apollinarius,
taught that the Son of God assumed manhood without a soul,
(yuchv
aneu,) as Socrates relates; but afterwards,
changing his mind, he said that he assumed a soul, but that it did not
possess the intelligent or rational principle,
(noun de ouk exeiv
authn) and that the
logov
(word) was instead of that principle,
(antivou)”
— Dick’s Lectures on Theology volume in. page 22. —
Ed.
Ft908
“Le poure mal-heureux par sa
transgression;” — “The poor miserable creature by his
transgression.”
Ft909
“Adam done et Christ;” —
“Adam and Christ, therefore.”
ft910
“La vie sensuelle, ou animale,
c’est a dire, que nous auons par le moyen de l’ame, precede;”
— “The sensual or animal life, that is to say, what we have by means
of the soul, comes first.”
Ft911
“Plus haute et excellente que la
terre;” — “Higher and more excellent than the
earth.”
Ft912
“La nature de l’antithese et comparison;” — “The
nature of the contrast and comparison.”
ft913
“La meschante imagination;”
— “The wicked fancy.”
Ft914
“Afin que Fuse du terme commun;” — “To use the common
phrase.”
Ft915
“Pourtant en lieu de Nous porterons, aucuns ont traduit Portons.
Et mesme aucuns liures Grecs le lisent ainsi;” — “Hence
instead of We shall bear, some have rendered it, Let us bear. And
even some Greek manuscripts read it thus.”
Ft916
The Alexandrine manuscript, with some others,
reads
fore>swmen,
let us bear. The rendering of the Vulgate is portemus — (let us
bear.) Wiclif (1380) following the Vulgate, as he is wont, renders as
follows: bere we also the ymage of the heuenli. —
Ed.
Ft917
“Car nons ne faisons encore que
commencer a porter l’image de Jesus Christ;” — “For as
yet we do but begin to bear the image of Jesus Christ.”
ft918 “Par maniere de passe-temps, et
tout a leur aise;” — “By way of pastime, and quite at
their ease.”
Ft919
This is the reading of the Vulgate. Wiclif
(1380) translates the verse as follows: Lo, I seie to you pryuyte (secret) of
holi things, and alle we schulen rise agen, but not alle we schulen be chaungid.
— Ed.
ft920 “Qui leur estoit plus
probable;” — “Which appeared to them more
probable.”
Ft921
“I1 y auoit sur ceci vne question qu’on prouuolt faire;”
— “There was a question as to this, which might be
proposed”
ft922 It is stated by Semlr, that some
in the times of Jerome preferred
rJoph|,
but Jerome himself preferred
rJiph|
is derived from
rJe>pw,
to tend or incline to. It means force or impetus. It is used by
Thucydides (v. 103) to mean the preponderance of a scale. In connection
with
ojfqalmou~,
(the eye,) it would probably mean, a cast or inclination of
the eye.
JRiph|, (the common reading,) is derived from
rJi>ptw,
to throw. Jriph|
ojfqalmou~ is explained by Nyssenus, (as
stated by Parkhurst,) to mean —
epimu>siv—
the shutting or twinkling of the eyelids.
Ft923
“Pour ce que quand on se resueille, on
cleigne ainsi des yeux;” — “Because, when persons awake, the).
twinkle in this way with their eyes.”
Ft924
“The trumpet shall sound,
(<461552>1
Corinthians 15:52,) says the prophetic teacher. And how startling, how
stupendous the summons! Nothing equal to it, nothing like it, was ever heard
through all the regions of the universe, or all the revolutions of time. When
conflicting armies have discharged the bellowing artillery of war, or when
victorious armies have shouted for joy of the conquest, the seas and shores have
rung, the mountains and plains have echoed. But the shout of the archangel, and
the trump of God, will resound from pole to poles — will pierce the center
and shake the pillars of heaven. Stronger — stronger still — it will
penetrate even the deepest recesses of the tomb! It will pour its amazing
thunder into all those abodes of silence. The dead, the very dead, shall
hear.” — Hervey’s Theron and Aspasio, volume 2:page
66. — Ed.
Ft925
“Voyla donc ques les viuans et les morts;” — .” Mark
then how it will be as to the living and the dead.”
Ft926
“Non pus le dormir, c’est a dire la mort;” — “Not
sleep, that is to say, death.”
Ft927“La
dissipation horrible;” — “The dreadful
scattering.”
ft928 “Vne declaration ou
amplification;” — “A declaration or
amplification.”
Ft929
“The words, as alleged by Paul,” (from
<232508>Isaiah
25:8,) “are found in the version of Theodotion, with. which the Targum and
Syriac agree, in reading the verb as a passive,
[lk
in Piel, as here, commonly signifies to
destroy, destroy utterly; in Kal., the more usual signification is that
of swallowing, which most of the versions have unhappily adopted,
jxnl
the Greek translators render by;
ijscu>sav, eijv te>lov, eijv
ni~kov; attaching to the terra the idea of what is
overpowering, durable, complete. The significations of the Hebrew root
jxn,
used only in Niphal and Piel, are — to shine, lead, lead on, be
complete; in Chald. to surpass; excel, vanquish; hence the idea of
victory, eternity, etc., attaching to
jxn,
and of completely, entirely, for ever, etc., to
jxn
jxnl. The words are therefore equivalent to
oJ qa>natov ojuk ejstai
ejti — (Death shall be no lounger,)
<662104>Revelation
21:4, where there seems to be an evident allusion to our text; and where the
subject is, as here, not the millennial state of the Church, but the state of
glory after the resurrection of the body. It will be then only, that a period
shall be put to the reproachful persecutions of the righteous, which Isaiah
likewise predicts.” — Henderson on Isaiah. —
Ed.
Ft930“Ie
les eusse rachetez — ie les eusse deliurez;” — “I could
have ransomed them — I could have rescued them.”
Ft931
“Lors vrayement et a bon escient il sauue les fideles;” —
“He then truly and effectually saves believers.”
Ft932
“This victory will not be gradual only, but total and entire. Every thing
of mortality, that was hanging about these glorious victors, shall be
swallowed up in perfect and endless life. Death is unstung first —
disarmed — and then easily overcome. Its sting is said to be sin —
the deadliest thing in death. A plata farther proof, by the way, the Apostle in
tended death also in the moral sense. And the insulting inquiry, ‘ where
is it?’ implies ‘tis not any where to be found; and signifies a
total abolition of it, and, by consequence, must infer that every thing of death
besides must, as to them, for ever cease and be no more. Which also the phrase
of swallowing up doth with great emphasis express.” —
Howe’s Works, (Lond. 1834,) page 1035. —
Ed.
Ft933
“En sorte que nons aurons plene et
parfaite victoire a Pencontre d’elle;” — “So that
we shall have a full and complete victory over it.”
Ft934
“Ou est ton plaid, c’est a dire, le proces que tu intentes contre
nons, o mort?” — “O death, where is thy suit — that is
to say, the process that thou cattiest on against us?”
ft935 “The passage (says Dr.
Bloomfield) is from Hosed 13:14, and the Apostle’s words differ only by
the transposition of
ni~kov
(victory)
andke>ntron,
(sting,) from the ancient versions; except that for
ni~kov
the Sept. has
di>kn
(law-suit.)” It is noticed, however, by Granville Penn, that
“in the most ancient of all the existing MSS. (Vat. and Ephr.)
there is no transposition of
qanatov
(death) and
kentron,
(sting;) and the Apostle’s sentence preserves the same order as in
the Greek of Hosea; so that the transposition lies wholly at the door of those
MSS. which are more recent than those ancient copies.” The Vat.
version has
neikov;
instead of
nikov,
but from the circumstance that in that version
neikov
is used in the 54th verse manifestly instead of
nikov,
it abundantly appears that it is a mere difference of spelling. The words to
which CALVIN refers, as having been mistaken for each other from their near
resemblance, are,
dikh(law-suit)
and
nikov,
(or
nikh.)
victory. — Ed.
Ft936“Car
en lieu du mot diki, qui signifie plaid ou proces, il a mis
nicos, qui signifie victoire;” — “For in place
of the word
di>kh,
which signifies an action or law-suit, they have
used
ni~kov, which signifies
victory.”
ft937A
“Bonne et saincte;” —
“Good and holy,”
ft937
“D’autant que ceste esperance
enest le fondement;” — “Inasmuch as that hope is the
foundation of it.”
Ft938A
“C’est qu’en vn des
Sabbaths (ou, que chacun premier iour de la sep maine) chacun de vous metre a
part par deueres soy, thesaurizant de ce qu’il aura prospere, afin que
(ou, serrant ce qu’il pourra par la benignite de Dieu, afin) lors
que ie viendray, les collectes ne se facent point;” — “It is,
that on one of the Sabbaths (or, that every first day of the week)
every one of you lay apart by himself, treasuring up according as he has
prospered, (or, laying up what he shall be able to do through the kindness of
God,) that there may be no collections made when I come.”
Ft938
“D’inciter les Gentiles a
subuenir a la pourete qui y estoit;” — “To stir up the
Gentiles to relieve the poverty that existed there.”
ft939
See CALVIN’S Institutes, volume
1.
Ft940
“Quand on le fait pour deuotion, comme
cela estant vn seruice de Dieu, et non pas pour la police externe;”
— “When it is done for the sake of devotion, as though it were a
service done to God, and not with a view to external
polity’.”
Ft941
“On a par ci deuant traduit, amassant; mais i’ay mieux aired
retenir la propriete du mot Grec;” — “The word before us has
been rendered laying up; but I have preferred to retain the peculiar
force of the Greek word.”
Ft942
“Quas dederis, solas semper habebis opes.” (Martial. Epage
5:42.) A similar sentiment occurs in the writings of the poet Rabirius.
“Hoc habeo, luodeunque dedi;” — “I have
whatever I have given away.” (See Seneca, ib. 6:de Beneft)
Alexander the Great, (as stated by -Plutarch,) when asked where he had
laid up his treasures, answered, “Apud amicos;”
— ”Among my friends.” — Ed.
Ft943
“S’abusant a
l’affinite des deux mots Grecs;” — “Misled by the
resemblance between two Greek words.” CALVIN’S meaning seems to be
that the verb
eujodo>omai,
(to be prospered,) made use of here by Paul, had been confounded with
eujdoke>w.
(to seem good.) Wiclif (1380) in accordance with the Vulgate, renders as
follows — Kepynge that that plesith to hym. —
Ed.
Ft944“C’est
a dire, selon sa commodite;” — “That is to say, according to
his convenience.”
Ft945“St.
Paul was now at Ephesus; for almost all allow, in opposition to the
subscription at the end of this epistle, that states it to have been
written from Philippi, that it was written from Ephesus; and this
is supported by many. strong arguments; and the 8th verse here seems to put it
past all question: I will tarry at Ephesus; i.e., I am in Ephesus, and
here I purpose to remain until Pentecost.” — Dr. Adam
Clarke.nEd.
ft946 “The Churches of Asia salute
you, i.e., the Churches in Asia Minor. Ephesus was in this Asia, and
it is clear from this that the Apostle was not at Philippi. Had he been
at Philippi, as the subscription states, he would have said, The Churches of
MACEDONIA, not the Churches of ASIA, salute you.” — Dr. Adam
Clarke. — Ed.
ft947
“Ils le conduiront par tout ou il
ira;” — “They will conduct him forward wherever he may
go.”
Ft948
“Tout ce que nous entreprenons et
consultons;” — “Everything that we undertake and resolve
upon.”
Ft949
“De remettre a la volonte de Dieu tout ce que nous entreprendrons pour le
temps aduenir;” — “So as to give up to the will of God
everything that we shall undertake for the time to come.
ft950 “Et, ou mais, il y a;”
— “And, or but, there are.”
Ft951
“En paix (ou, seurete);” — “In peace (or,
safety.)”
ft952 “En passant de Philippes par
Macedone;” — “In passing from Philippi through
Macedonia.”
ft953 “Ce sainct Apostre;”
— “This holy Apostle.”
Ft954
“En Ephese;” — “In Ephesus.”
ft955
“Beaucoup d’ennemis de
Christ;” — “Many enemies of Christ.”
Ft956
“Que sainct Paul se sentant offense par les Corinthiens, auoit attitre
cela tout expres, qu’ Apollos n’allast point vers eux;”
— “That St. Paul feeling offended with the Corinthians, had
intentionally brought it about, that Apollos should not go to
them.”
ft957
It appears from Hug (in his treatise
on the antiquity of the Vatican version) that the subscription to this epistle
in that version is as follows —
prov Korinqiouv a> enrafh apo
Efesou — The first to the Corinthians was
written from Ephesus. This, it will be observed, favors the view taken by
CALVIN of the statement made by Paul in
<461608>1
Corinthians 16:8. — Ed.
Ft958
“Sont comme vne yurongnerie spirituelle, qui assopit et estourdit
l’entendement;” — “Are like a spiritual drunkenness,
which makes the mind drowsy and stupid.”
ft959 The Alex. and Copt. MSS. read
— and Fortunatus. The Vulgate reads — Fortunatum et Achaicum;
in accordance with which the rendering in Wiclif (1380) is, Ye knowen the
hous of stephart and of fortunati, and acacie. The Rheims version (1582)
reads — You know the house of Ste-phanas and of Fortunatus. —
Ed.
Ft960
“Selon que chacun estoit plus homme de bien et vertueux;” —
“In proportion as an individual was an honorable and virtuous
man.”
ft961 “That the Apostle,” says
Dr. Brown in his Commentary on 1st Peter, “meant the members of the
Churches, on receiving this Epistle, to salute one another is certain; that he
meant, that at all their religious meetings they should do so, is not
improbable. That he meant to make this an everlasting ordinance in all
Christian Churches, though it has sometimes been asserted, has never been
proved, and is by no means likely. That the practice prevailed extensively,
perhaps universally, in the earlier ages, is established on satisfactory
evidence. ‘After the prayers,’ says Justin Martyr, who lived in the
earlier part of the second century, giving an account in his Apology of the
religious customs of the Christians — ’ after the prayers, we
embrace each other with a kiss.’ Tertullian speaks of it as an ordinary
part of the religious services of the Lord’s day; and in the Apostolical
Constitutions, as they are termed, the manner in which it was performed
is particularly described. ‘ Then let the men apart, and the women apart,
salute each other with a kiss in the Lord.’ Origen’s Note on
<451616>Romans
16:16, is: ‘From this passage the custom was delivered to the Churches,
that, after prayer, the brethren should salute one another with a kiss.’
This token of love was generally given at the Holy Supper. It was likely, from
the prevalence of this custom, that the calumny of Christians indulging in
licentiousness at their religious meetings originated; and it is not improbable
that, in order to remove everything like an occasion to calumniators, the
practice which, though in itself innocent, had become not for the use of
edifying, was discontinued.” — Brown’s Exposi-tory
Discourses on 1st Peter, volume in. pages 309, 310. “It is remarkable
that, by the testimony of Suetonius, an edict was published by one of the Roman
Emperors, for the abolition of this practice among his subjects, — perhaps
in order to check abuses, for the prevention of which our Apostle enjoins that
it shall be a holy salutation.” — Chalmers on the Romans,
volume in. page 428. — Ed.
Ft962
By the patine or paten, is
meant the plate or salver on which the wafer or bread was placed
in the observance of the mass. The term is made use of by .Dr. Stillingfleet
in his “Preservative from Popery,” (title 7:chapter 5,) in
speaking of the practice of the Church of Rome in the adoration of the host:
“The priest in every mass, as soon as he has consecrated the bread and
wine, with bended knees, he adores the sacrament; that which he has consecrated,
that very thing which is before him, upon the patine, and in the chalice;
and gives the same worship and subjection, both of body and mind, to it as he
could to God or Christ himself.” In Young’s Lectures on
Popery, (Loud. 1836,) page 140, the following account is given of the sacrifice
of the mass: “Upon the altar is the chalice, or cup, which is to contain
the wine, mixed with a little water; and covering the cup is the paten,
or plate, intended to hold the cake or wafer. After an almost endless
variety of movements, and forms, and prayers, and readings, the priest goes to
the altar, and, taking the cup containing wine and water, with the wafer upon
the cover, — these having been before consecrated and
transubstantiated into the body and blood of Christ, — he raises his eyes
and says, ‘Take, O Holy Trinity, this oblation, which I, unworthy sinner,
offer in honor of thee, of the blessed Virgin Mary, and of all the saints, for
the salvation of the living, and for the rest and quiet of all the faithful that
are dead.’ Then, setting down the chalice, he says, ‘ Let this
sacrifice be acceptable to Almighty God.’“ The name paten
is preserved in the English Liturgy to this day. In the prayer of
consecration, in the communion service — in connection with the words,
“who, in the same night that he was betrayed, took bread,” it
is said, “here the priest is to take the paten into his
hands.” CALVIN, when commenting upon
<451616>Romans
16:16, after having stated that it was customary among the primitive Christians,
before partaking of the Lord’s Supper, to kiss each other in token of
sacred friendship, and afterwards to give alms, says, “Hinc fluxit
ritus ille, qui hodie est apud Papistas, osculandoe patents, et
conferendse oblationis. Quorum alterum merae est superstitionis, sine ullo
fructu: alterum non alto facit, nisi ad explendam sacerdotum avari-tiam, si
tamen expleri posset;” — “From this has sprung that
ceremony which is at this day among Papists, of kissing the patine, and
making an offering. The former is mere superstition without any advantage: the
latter serves no purpose, except to satisfy the greed of the priests, if
satisfied it can be.” -Poole, in his Annotations on
<451616>Romans
16:16, says, “The primitive Christians did use it” (the holy
kiss) “in their assemblies; so Tertullian testifieth, (Lib.
Dec.,) and they did it especially in receiving the Eucharist. So Chrysostom
witnesseth, (Hom. 77 in John 16,) ‘we do well,’ saith he, ‘ to
kiss in the mysteries, that we may become one.’ This custom
for good reasons is laid down, and the Romanists in room of it, keep up a
foolish and superstitious ceremony, which is to kiss the pax in the
mass.” — Ed.
Ft963
“Par affection interieure;”
— “By inward affection.”
Ft964
“Ou consistast en mine
seulement;” — “Or consisted in mere
appearance.”
Ft965
“Ne cherehans que le proufit de lents ventres, et leur propre
gloire;” . Seeking only the profit of their bellies, and their own
glory.”
Ft966
CALVIN, when commenting on Galatians 1:8, remarks that the original term there
employed, anathema, denotes cursing, and answers to the Hebrew
word
µrj;
and he explains the expression — “let him be accursed,” as
meaning, “Let him be held by you as accursed.”
Ft967
“Car si nous aimons Christ purement, et a bon escient, ce nous sera vne
bride qui nons retiendra de donner scandale a nos fieres;” —
.” For if we love Christ sincerely and in good earnest, this will be a
bridle to restrain us from giving offense to our
brethren.”
Ft968
“Que ce sont mots empruntez de
la langue Syrienne;” — “That they are words borrowed from the
Syriac language.”
Ft969
Beza, in his poems, has recorded the following tribute to the memory of this
distinguished man —
“HENRICI BULLINGERI, Ecclesiastae Tigurini,
spectatisa, doctrine, pictaris, et eximii candoris viri, memoriae;”
— (To the memory of HENRY BULLINGER, ecclesiastick of Tigurum, a man most
distinguished for learning and piety, and extraordinary
candour.)
“Doctrina si
interire, si Pietas
mori,
Occidere si
Candor
potest:
Doctrina,
Pietas, Candor, hoc tumulo
iacent,
Henrice,
tecum condita.
Mori
sed absit ilia posse
dixerim;
Quae viuere
jubent mortnos,
Immo
interire forsan ilia si
queant
Subireque
tumuli specum,
Tu tu,
illa doctis, tu piis, tu
candidis,
Et non mori
certissimis,
Edaci ab
ipsa morte chartis
asseras,
Ipso
approbante Numine.
Foedus beatum!
mortuum ilia to
excitant,
Et tu mori
ilia non sinis:
At
hunc, amici, cur fleamus
mortuum,
Qui viuat
aliis et
sibi?”
“If
Learning could expire, if Piety could
die,
If Candour could
sink down,
Learning,
Piety, Candour, are laid in this
mound,
O Henry,
buried along with
thee!
But forbid that
I should say that those things could
die,
Which command
the dead to
live.
Nay, if they
could possibly
expire,
And be
entombed,
Thou, by
thy writings learned, pious,
candid,
And perfectly
secured against
death,
Wouldst shield
them from devouring
death,
The Deity
himself
approving.
Blessed
agreement ! They raise thee up from
death,
And thou dost
not suffer them to
die!
But, my friends,
why should we weep for him, as
dead,
Who lives to
others and
himself?”
Beza’s
“Poemata Varia,” — Ed.
Ft970
Thus in
<112042>1
Kings 20:42, we have the expression,
ymrjAçya,
(ish che-remi,) the man of my curse, or the man whom I anathematize.
See also
<233405>Isaiah
34:5;
<381411>Zechariah
14:11. — Ed.
Ft971
CALVIN, when commenting on Philippians 3:5,
having occasion to speak of the etymology of the term Pharisees, says
that he considered it to be de-rived — not as was commonly supposed, from
a word signifying to separate — -but from a term denoting
interpretation, this having been the view given of it by Capito
— “sanctae memoriae viro,” — “a man of sacred
memory.” It is stated by Beza in his life of CALVIN, that when at Basle,
CALVIN lived on intimate terms with those two distinguished men, Simon Grynaeus
and Wolfgang Capito, and devoted himself to the study of Hebrew. —
CALVIN’S Tracts, volume 1. — Ed.
Ft972
“Ayant excommunie, et declare execrables ceux-la qui n’aiment
point Iesus Christ;” — “Having excommunicated, and pronounced
execrable those who do not love Jesus Christ.”
ft973
“Mara<n
ajqa< (Maran atha) is a Syro-Chaldee expression,
signifying ‘ the Lord is to come,’ i.e., will come, to take
vengeance on the disobedient and vicious. Hence with the words Anathema
Maranatha the Jews began their papers of excomunication.” —
Bloomfield.
ft1
Biblical Cabinet, volume 21.
ft2
Calvin’s Tracts, volume 1.
ft3
Hooker’s Ecclesiastical Polity, pref., p. 44 Folio. Lond.
1676.
ft4
Encyclopédie, Art. Génève.
ft5
Merits of Calvin, p. 26.
ft6
It is stated by Lemprière, in his Universal Dictionary, (Art.
Wolmar Melchior,) that Wolmar “wrote Commentaries on the two first
Books of the Iliad.” Beza’s meaning evidently is, that he did not
publish any original work. — Ed.
ft7
There is here, obviously, a play upon words, (common in that age,) founded on
the coincidence between the names of Melior and Margaret with
melior (Fr. meilleur) better, and margarita (Fr.
marguerite) a pearl. — Ed.
ft8
The original versions of the first and third Epigrams are given in
Beza’s “Poemata Varia,” (Genevae, 1614,) p. 47, as follows:
—
“Melioris Volmarii, patria Rotvillensis, viri
spectatiss. tum pietatis, tum doctrinae, praeceptoris perpetua memoria colendi,
et Margaritae ipsius coniugis: uno eodemque die fato functorum, et eodem tumulo
conditorum, Memoriae;” — “To the memory of Melchior
Wolmar, a native of Rotweil, a man most highly esteemed at once for piety and
learning, an instructor to be ever kept in remembrance, and Margaret, his
spouse, who died on one and the same day, and were buried in the same
tomb”
“Coniugii
exemplum rarum, certumque
beati
Spectate cuncti
coniuges:
Una dies
nobis Meliorem sustulit,
una
Et Margaritam
sustulit:
Sic uno
quos vita thoro coniunxerat,
uno
Mors una tumulo
condidit:
Una ambos
donec reddat lux unius
olim
Beatitatis
compotes.”
“Quum tumulo
lateat Melior Volmarius
isto,
Cui Margarita
adest comes,
Est illi
cur inuideas Mausole,
diuque
Celebrata
Pyramidum
strues,
Namque nihil
melius Meliore, nec India
quidquam
Fert
Margarita carius.”
In addition to the above, two Latin Epigrams by Beza,
in honor of Wolmar, are to be found in his “Poemata Varia:”
—
“In MELIOREM VOLMARUM praeceptorem summe
observandum, doctissime Homerum in Academia Bituricensi interpretantem, anno
Domini cloloXXXiv, quum ageret annum Beza 15
“Flacce, tibi
quandoque bonus dormitat
Homerus,
Sed num
propterea caecus Homerus
erat?
Immo oculis
captus quinam credatur
Homerus,
Quem
sequitur vaturn caetera turba
ducem?
Illius sed
enim splendorem longa
vetustas
Obruerat
densis, heu, nimium
tenebris.
Tu Melior,
donec fato meliora
renato
Dux ipsi
fieres, Volmare magne, duci.”
BEZA’s “Poemata
Varia,” p. 77.
“MELIORI VOLMARO praeceptori, summe
observando.
Ergo placet nostros
iterum vulgare
furores?
Ergo semel
non est desipuisse
satis?
Sic, Volmare,
iubes: et ego tibi (quaeso)
iubenti
Quid tandem
iusta cum ratione negem?
Quid facerem? quae
nos tibi consecrauimus
olim,
Eripere haec
eadem quo tibi iure
queam?
Adde, quod
ipse tuus quum sit quoque muneris
auctor
Haec quum dona
petis, tu tua dona
petis.
Fama igitur
valeat, nos iam nil fama
moratur
Fas, tibi quo
placeam, displicuisse mihi.”
Beza’s “Poemata
Varia,” p. 87.
ft9
CALVIN’S Tracts, volume 1.
ft10
CALVIN on the Psalms, vol. 4. p. 437.
ft11
Composé et dressé par moy, auec le plus grand soin et dexterite
qu’il m’a este possible;” — “Composed and
prepared by me with the utmost care and skill in my
power.”
ft12
“De quelle affection;” — “With what
affection.”
ft13
“Votre credit; “ — “Your
influence.”
ft14
“De vostre labeur ancien, duquel ie sens encore auiourd’huy le
proufit;” — “Of your ancient labor, of which I feel
even at this day the advantage.”
ft15
“N’auoit point este du tout inutile et sans fruit;” —
“Was not altogether useless and without fruit.”
ft16
“Afin que cela luy serue d’vn gage et nouueau lien pour entrer en
leur bonne grace;” — “That this may serve as a pledge
and new tie to establish them in their good graces.”
ft17
“Qu’il n’a point pretendu de les tromper, leur donnant
à entendre d’vn, et pensant d’autre;” —
“That he had not intended to deceive them, by giving them to
understand one thing while he was thinking of another.”
ft18
“De l’auancement de l’oeuure;” —
“From the advancement of the work.”
ft19
“Comme de faict il estoit contemptible au monde;” —
“As in fact he was contemptible in the view of the
world.”
ft20
The palm is one of the most beautiful trees in the vegetable kingdom; it is
upright, lofty, verdant, and embowering. It grows by the brook or well of living
water; and, resisting every attempt to press or bend it downwards, shoots
directly towards heaven. For this reason, perhaps, it was regarded by the
ancients as peculiarly sacred, and, therefore, most frequently used in adorning
their temples. The chosen symbol of constancy, fruitfulness, patience, and
victory; the more it is oppressed the more it flourishes, the higher it
grows, and the stronger and broader the top expands. —
Paxton’s Illustrations, (Edin. 1842,) volume 2. —
Ed.
ft21
“Pour ce que ce qu’il en auoit fait, estoit tourné à
leur grand proufit;” — “Because, what he had done had
turned out to their great advantage.”
ft22
“Pour bataillier sous l’enseigne de Iesu Christ;” —
“For fighting under the banners of Jesus
Christ.”
ft23
“Finalement, faisant comparaison de sa personne auec telles gens, il
monstre que c’est folie à eux de s’esleuer et vanter ainsi,
sans auoir dequoy;” — “Lastly, by drawing a comparison
between himself and such persons, he shows that it is folly in them to exalt
themselves and vaunt, as they did, without having any ground for doing
so.”
ft24
“Par vne eloquence de paroles ornees et magnifiques;” —
“By an eloquence of elegant and magnificent
words.”
ft25
Qui est vne façon de parler par ironie (c’est à dire par
maniere de moequerie);” — “Which is an instance of
irony, that is to say, by way of mockery.”
ft26
“Qu’enuers les autres Eglises;” — “Than to
the other Churches.”
ft27
“Que pour l’amour d’eux il est contraint de faire du
sot;” — “That it is from love to them, that he is
constrained to act the fool.”
ft28
“Ils se laissoyent manier et gouuerner à un tas
d’ambitieux;” — “They allowed themselves to be
directed and governed by a band of ambitious men.”
ft29
“Ne se contentans point de leurs fautes passees, sinon qu’ils
poursuyuissent de luy resister impudemment;” — “Not
contented with their previous faults, without persisting in impudently opposing
him.”
ft30
See CALVIN on the Corinthians, vol. 1. p. 48.
ft31
See CALVIN on the Corinthians, vol. 1. pp. 51, 52.
ft32
“A true child of God may have sad falls, as we see in Peter and David, yet
for all this not be quite excluded out of the covenant of grace: they did not
lose their sonship, even in those sad transgressions, and will God be more
severe to a whole Church than to one person?” — Burgesse on 2
Corinthians 1. (Lond. 1661 ) — Ed.
ft33
“Des martyres et afflictions des fideles;” — “The
martyrdoms and afflictions of believers.”
ft34
“Cherche matiere de mespris et diffamation aux enseignes magnifiques de
victoire, lesquelles Dieu dresse à ses enfans;” —
“Seeks matter of contempt and defamation in those splendid tokens of
victory, which God furnishes to His children.”
ft35
“Who is comforting (oJ
parakalw~n) — that doth never cease to
do it, that never withdraweth his consolations. It is his nature to be always
comforting — as the devil is called
oJ
peirazwn, because he is always
tempting.” — Burgesse on 2 Corinthians p. 157
— Ed.
ft36
“Ce mot, Qui, est mis pour Car, ou, Pource que;”
— “This word, Who, being used instead of For, or,
Because.”
ft37
“Pour son proufit particulier;” — “For his own
private advantage.”
ft38
“It is not enough for the ministers of the gospel to have devoured many
books of learning, to be able to decide polemical questions in divinity, to
convince gainsayers, to be doctors angelical, subtle or profound; to be
mallei hereticorum — the hammer of heretics. Unless also they have
the experimental works of God’s Spirit upon their own souls, they are not
able to apply themselves to the hearts of others. Paul had not been able to
comfort others, if the Lord had not practically acquainted him with
heavenly consolations.” — Burgesse on 2 Corinthians 1:p. 178
— Ed.
ft39
“Pour vostre consolation et salut, ou, C’est pour vostre;”
— “For your consolation and salvation, or, It is for your,”
etc.
ft40
“Nostre esperance est ferme de vous, ou, Et l’esperance que nous
auons de vous est ferme, scachans;” — “Our hope is firm
respecting you, or, And the hope which we have respecting you is firm.
Knowing.”
ft41
“Mesme, ou, Mais;” — “Nay more, or,
But.”
ft42
“Pour l’esgard de plusieurs personnes, ou, Par le moyen de plusieurs
personnes;” — “For the sake of many persons, or, By means of
many persons.”
ft43
Dr. Bloomfield, who gives to this reading of the passage his decided preference,
says of it: “The evidence in its favor is exceedingly strong; while that
for the common reading is exceedingly weak.” —
Ed.
ft44
“Qu’il ha certain espoir;” — “That he has a
sure hope.”
ft45
“qli>yiv”,
says Dr. Bloomfield, in his Notes on
<402409>Matthew
24:9, “properly signifies compression, and figuratively constraint,
oppression, affliction, and persecution.” —
Ed.
ft46
“Voyans les passions du sainct Apostre;” —
“Beholding the sufferings of the holy Apostle.”
ft47
“Afin d’oster aux Corinthiens ceste mauuaise fantasie;”
— “With the view of ridding the Corinthians of this wicked
fancy.”
ft48
“Iusques en la fin;” — “Until the
end.”
ft49
“Et ne pensons point estre assez forts;” — “And
do not think that we are sufficiently strong.”
ft50
“Les fideles recueilloyent de là, et s’asseuroyent;”
— “Believers inferred from this, and assured
themselves.”
ft51
“Traduisant, Qui oeuure ou besongne;” —
“Rendering it, Which works or labors.”
ft52
Dr. Bloomfield, in his Notes on Thessalonians 2:13, explains
ejnergei~tai,
to mean — “ is made effectual,” or “shews
itself in its effects,” and adds: “This view I find supported by the
opinion of Schott, who maintains that
ejnergei~sqai,
is never in the New Testament used as a middle form, with an active
sense; but always (especially in St. Paul’s writings) as a passive.
Indeed, BP. BULL, Exam. p. 9, goes yet farther, and asserts, that it is scarcely
ever so used, even in the Classical writers (I believe he might have said
never) but always in a passive sense.” — Ed.
ft53
The Corinthians . . . . were
koinwnoi>
partakers of, or in communion with him in his afflictions. What is
more humble and lowly (ti>
tapeinofrwne>steron) than Paul in this
expression? saith Chrysostom — they who had not in the least
measure shared with him in sufferings, yet he maketh them copartners with him.
They are, as Salmeron expresseth it, Copartners in the gain and it the loss
with Paul. They venture (as it were) in the ship together.” —
Burgesse. — Ed.
ft54
“Pressed above measure.
(kaq j uJperbolh<n
ejbarh>vqhmen.) The words bavro” and
bavroumai, are applied sometimes to the enduring of a burden,
(<402012>Matthew
20:12;
<480602>Galatians
6:2,) whether it be a temporal burden or spiritual... In this place it seemeth
to be taken from porters, who have a burden imposed upon them, more than they
are able to stand under; or as Chrysostom, from ships which are over much
burdened, and so are in danger of being lost. And as if there were not emphasis
enough in the word pressed, he addeth another to aggravate it —
(kaq j
uJperbolh>n) — above
measure....Above strength.
(uJpe<r
du>namin.) Chrysostom observeth this differeth
from the other. For a burden may be exceeding heavy, yet to some mighty man it
may not be above his strength. When Samson
(<071603>Judges
16:3) carried away the gates of the city Gaza, with the posts and barre upon his
shoulders, here was a burden out of measure heavy; no ordinary man could do so;
but yet to Samson it was not above his strength. Thus it was with Paul,
who may be called a spiritual Samson, for that heavenly might and power
which God had endowed him with; he is assaulted with a trouble that was not only
hyperbolically weighty, but also above his strength. Paul had no
more power to stand under it.” — Burgesse on 2 Corinthians
1:pp. 269, 270, 278. — Ed.
ft55
“Vn champion si preux et magnanime, perdoit — il courage attendant
la mort?” — “Did a champion so valiant and magnanimous
lose heart, looking for nothing but death?”
ft56
Exaporei~sqai
properly signifies to be utterly at a stand, not knowing how to proceed.
— In
<198808>Psalm
88:8, where David says — I am shut up, and I cannot come forth, the
Hebrew words axa alw
(velo etse,) are rendered in the
Septuagint — kai<
oujk ejxeporeuo>mhn — and I could
not come forth. It is worthy of notice that, in the metre version, the idea
expressed by CALVIN, as implied in the verb
ejxaporei~sqai,
is fully brought out — “find no evasion for me.”
— Ed.
ft57
“The Greek word is
ajpovkrima,
used here in this place only in the New Testament.... The most genuine
translation is sentence; for so Hesychius expounds the word
katakrivma
—
yh~fo”,
whom Favorinus followeth verbatim in this, as in many other
particulars.... The word then doth signifie a sentence passing upon him,
that he must die. This he had received, but from whom? Not from God, for
God delivered him; nor from the magistrate; there was no such decree that we
read of against him. Therefore it was onely from his own feares, his own
thoughts, which maketh him say — he had received it in himself....
God’s thoughts were other than Paul’s. Paul absolutely concluded he
should die, but God had purposed the contrary.” —
Burgesse. — Ed.
ft58
“Il se propose aux autres comme pour exemple, non pas qu’il en fust
ainsi quant à luy;” — “He sets himself forth, as
it were by way of example — not that it had been so as to
himself.”
ft59
“De peur qu’ils ne saisissent plenement son esprit et son
coeur;” — “That they might not take full possession of
his mind and his heart.”
ft60
“Sinon que nous tombions en telle extremite que nous ne voyons aucune
esperance en nous;” — “Except by our falling into such
an extremity, that we see no hope in ourselves.”
ft61
“Comme il nous est necessaire premierement de venir comme à
mourir;” — “As we need first to come as it were to
die”
ft62
“Il nous est necessaire pour estre amenez à Dieu, d’estre
reduits â telle extremite que nous voyons la mort presente deuant nos
yeux;” — “It is necessary, in order that we may be
brought back to God, that we should be brought to such an extremity, that we see
death presented before our eyes.”
ft63
Granville Penn reads the passage as follows: “Who hath delivered us
from so great a death; and will deliver us: in whom we hope that he will deliver
us.” — “The Vat. and Ephrem MSS.”
he observes, “read
rJu>setai,
not
rJu>etai, as in the rec. text. The latter
reading seems to have been substituted, because
rJu>setai,
occurs again in the following sentence; but the Apostle repeats the word, that
he may qualify it by
hjlpi>kamen,
(we hope.”) — Ed.
ft64
“Mais aussi auec bonne issue, d’autant qu’ils seront
exaucez;” — “But also with good success, inasmuch as
they will be heard.”
ft65
“L’aide, dit il, que vous me feriez par vos prieres, ne sera point
sans fruit;” — “The aid, he says, that you will afford
me by your prayers, will not be without advantage.”
ft66
“You also helping together by prayer for
us, (Sunupourgou>ntwn
kai< uJmw~n uJpe<r hJmw~n th~| deh>sei.)
The particle
kai>
is emphatical, You also — implying, that neither God’s
promise, nor his power, would procure this mercy alone without their prayer.
Besides the goodness of God on his part, there must be prayer on their part. The
word in the original for helping is emphatical, being twice compounded.
Jupourgou>ntwn
doth denote the service and ministry of those who are under
us; and so it doth imply, that the Church doth owe as a debt unto their
spiritual guides earnest prayer for them... Then there is the preposition
su>n
added, which doth denote not only their effectual prayers, but their
concord and agreement therein, and that in their public and solemn
assemblies. Again, the word signifying — to work, and
labor, doth denote what the nature of prayer is — that the
soul labors therein, is fervent, full of agonies; which showeth that the
customary formal prayers of most people are not worthy of the name: there is no
labor, or fervency of the soul therein. — They labored by
prayer. They did not labor by using friends to solicit the magistrate in
Paul’s behalf, for there was no hope from them, but they made their
addresses to God.” — Burgesse. —
Ed.
ft67
“Que Dieu auroit soin de son salut et proufit;” —
“That God would take care of his safety and
advantage.”
ft68
“Qui out leurs recours aux prieres des saincts trespassez;”
— “Who have recourse to the prayers of departed
saints.”
ft69
“Pour desguiser et farder leur superstition;” —
“To disguise and color over their
superstition.”
ft70
“Car à suyure l’ordre du texte Grec il y auroit ainsi mot
à mot, Afin que de plusieurs personnes, à nous le don
conferé, par plusieurs soit recognu en action de graces pour
nous;” — “For, following the order of the Greek text,
it would be literally thus: In order that from many persons the gift conferred
upon us, may by many be acknowledged with thanksgiving on our
account.”
ft71
“En lieu de quelque article aduersative qu’on appelle, comme
Toutesfois ou Neantmoins;” — “In place of some
adversative particle, as it is called, as for example, Notwithstanding or
Nevertheless.”
ft72
“De rapporter ce mot Par plusieurs, aux choses;” —
“To take this phrase, By means of many, as referring to
things.”
ft73
“Purete, ou, integrite;” — “Purity, or
integrity.”
ft74
“We have had our conversation
(ajnestra>fhmen.)
The verb
ajnastre>fw,
is compounded of
ajna<,
again, and
stre>fw,
to turn — a continual coming back again to the point from which he
set out — a circulation — beginning, continuing, and
ending everything to the glory of God; setting out with divine views, and still
maintaining them; beginning in the Spirit, and ending in the Spirit; acting in
reference to God, as the planets do in reference to the sun,
deriving all their light, heat, and motion from him; and incessantly and
regularly revolving round him. Thus acted Paul: thus acted the primitive
Christians; and thus must every Christian act who expects to see God in his
glory.” — Dr. Adam Clarke. —
Ed.
ft75
“Par les affections qu’ils portoyent à d’autres pour
des raisons friuoles, et quasi sans scauoir pourquoy;” —
“By attachments that they cherished towards others on trivial grounds,
and in a manner without knowing why.”
ft76
“Qui est celuy, tant pur et entier soit il?” —
“Where is the man, be he ever so pure and
perfect?”
ft77
“Et rapporte toutes choses a sa bonte;” — “And
ascribes everything to his goodness.”
ft78
“Arrestons nous et reposons du tout;” — “Let us
stay ourselves, and wholly repose.”
ft79
“Bonne et saincte;” — “Good and
holy.”
ft80
“The most ancient MSS. read
aJgiothti,
(holiness) — not
aJplothti,
(simplicity.)” — Penn.
ft81
“The word used here
eijlikrinei>a|
and rendered sincerity — denotes properly — clearness,
such as is judged of or discerned in sunshine,
(ei]lh,
sunshine, and
kri>nw,
to judge,) and thence pureness, integrity. It is most probable that the
phrase here denotes that sincerity which God produces and approves; and
the sentiment is, that pure religion, the religion of God, produces entire
sincerity in the heart. Its purposes and aims are open and manifest, as if
seen in the sunshine. The plans of the world are obscure, deceitful, and
dark, as if in the night.” — Barnes. The same term is
made use of by Paul in 1 Cor. 5:8, and in
<470217>2
Corinthians 2:17 On comparing the various instances in which this term is
employed by the Apostle, we have occasion to observe the admirable harmony
between his exhortations and practice. — Ed.
ft82
“Ce que disons Auouer: comme on dira Auouer vn
enfant;” — “What we express by the verb to own, as
when you speak of owning a child.”
ft83
The word
ajvnaginw>skete,
“properly means to know accurately, to distinguish. It is
probably used here in the sense of knowing accurately or surely, of
recognizing from their former acquaintance with him.”
jEpiginw>skein
“here means that they would fully recognize, or know entirely to
their satisfaction, that the sentiments which he here expressed were such as
accorded with his general manner of life.” — Barnes. Dr.
Bloomfield, who approves of the view taken by CALVIN of the meaning of the verb
ajnaginw>skete,
remarks, that the word is employed in the same sense by Xenophon. Anab., 5:8, 6,
as well as elsewhere in the Classical writers. —
Ed.
ft84
“C’est à dire, pour en iuger droitement;” —
“That is to say, to judge of it aright.”
ft85
“Que vous cognoistrez de plus en plus comme i’ay conversé
entre vous, et comme ie m’y suis gouuerné, et ainsi auouërez
ce que maintenant i’en di;” — “That you will
acknowledge more and more how I have conducted myself among you, and how I have
regulated myself, and thus you will assent to what I now
say.”
ft86
“Que c’est qu’il a entendu par le dernier des deux mots
desquels nous auons parler, lequel nous auons traduit Auouer;”
— “What it was that he meant by the last of the two words of
which we have spoken, which we have rendered —
Acknowledge.
ft87
“Obscurci et abbastardi en eux par les propos obliques des faux —
Apostres et autres malins;” — “Obscured and corrupted
by the unfair statements of the false Apostles, and other malicious
persons.”
ft88
“Vaines et caduques;” — “Empty and
fading.”
ft89
“Seconde, ou double;” — “Second, or
double.”
ft90
“Most modern Commentators explain the
ca>rin
gift or benefit; but the ancient Commentators, and some modern
ones, as Wolf and Schleus, gratification for
cara>n.
It should seem to mean benefit generally, every spiritual advantage, or
gratification from his society, imparted by his presence.” —
Bloomfield. One MS. reads
cara>n.
Kypke, who renders
ca>rin,
joy adduces instances in support of this meaning of
ca>ri”,
though acknowledged to be unusual, from Plutarch, Polybius, and
Euripides. The phrase is rendered in Tyndale’s version, (1534,) and
also in Cranmer’s, (1539,) and Geneva, (1557,) versions — one
pleasure moare. — Ed.
ft91
“Que nos deliberations et conseils soyent comme oracles et reuelations
Diuines;” — “That our purposes and plans shall be like
oracles and Divine revelations.”
ft92
“He (the apostle) anticipates and repels a reproach of
ijlafri>a,
or ‘lightness of purpose,’ in that change of mind, as if he
was ‘a yea and nay man,’ (SHAKSP.), on whose word no secure
reliance could be placed. In the next verse he calls God to witness that his
word to them was not, ‘both yea and nay;’ and in the
beginning of the following chapter, he explains to them, that it was for their
sakes that he abstained from executing his first intention.” —
Penn. — Ed.
ft93
The rendering of the Vulgate is as follows: “Ut sit apud me est et
non;” — “That with me there should be yea and
nay.” This reading —
to< nai< kai< to<
ou], (yea and nay), is found in one Greek MS., as
stated by Semler. Wiclif, (1380,) following the Vulgate, reads —
“that at me, be it is and it is not.” —
Ed.
ft94
“It was a proverbial manner among the Jews (see Wet.) of characterizing a
man of strict probity and good faith, by saying, ‘his yes is
yes, and his no is no’ — that is, you may
depend upon his word; as he declares, so it is; and as he promises, so he will
do. Our Lord is therefore to be considered here
(<400537>Matthew
5:37) not as prescribing the precise terms wherein we are to affirm or deny; in
which case it would have suited better the simplicity of his style to say barely
nai< kai<
ou] (yea and nay,) without doubling the
words; but as enjoining such an habitual and inflexible regard to truth, as
would render swearing unnecessary. That this manner of converting these adverbs
into nouns, is in the idiom of the sacred penmen, we have another instance,
(<470120>2
Corinthians 1:20,) ‘For all the promises of God in him are yea, and
in him Amen.’ (ejn
aujtw~| to< nai< kai< ejn aujtw~| to<
ajmh<n) — that is, certain
and infallible truths. It is indeed a common idiom of the Greek tongue,
to turn by means of the article any of the parts of speech ‘into a
noun.” — Campbell on the Gospels, volume 2. —
Ed.
ft95
“N’a point dit l’vn, puis l’autre;” —
“Does not say one thing and then another.”
ft96
“De là vient aussi que S. Paul est bien si hardi;” —
“Hence, too, it comes that St. Paul is so very
bold.”
ft97
“Et annonciateurs de la parolle de Dieu;” — “And
heralds of the word of God.”
ft98
“Il dit donc que sa parolle n’a point este oui et non, c’est
à dire variable; pource que sa predication,” etc.; —
“He says, then, that his word had not been yea and nay, that is to
say, variable; because his preaching,” etc.
ft99
“Et mensonges;” — “And
fallacies.”
ft100
“Des calomniateurs et mesdisans;” — “By
calumniators and slanderers.”
ft101
“En sorte qu’il l’ait transfiguré, maintenant en vne
sorte, tantost en vne autre, comme les Poëtes disent que Proteus se
transformoit en diuerses sortes;” — “So as to present
him in different shapes, now in one form, then in another, as the poets say that
Proteus transformed himself into different shapes.” The following poets
(among others) make mention of the “shape — changing”
Proteus: — Virgil, (Georg. 4:387); Ovid, (Met. 8:730);
Horace, (Sat. 2:3, 71, Ep. I. 1:90.) See CALVIN on John, vol. 2. p. 256,
n. 1. — Ed.
ft102
“En toutes manieres;” — “In every
way.”
ft103
“Celui de tous vrais et fideles ministres;” —
“That of all true and faithful ministers.”
ft104
“Le fondement et la fermete;” — “The foundation
and security.”
ft105
“Que celuy en qui toutes les promesses de Dieu sont establies et
ratifices, fust comme vn homme chancelant et inconstant;” —
“That he, in whom all the promises of God are established and
ratified, should be like a man that is wavering and
unsteady.”
ft106
“Il a presché le vray et pur Evangile, et sans y auoir lien
adiousté qu’il ait corrompu ou falsifié;” —
“He preached the true and pure gospel, and without having added to it
anything that had corrupted or adulterated it.”
ft107
“The most ancient MSS. and versions read the verse thus: —
o{sai ga<r ejpaggeli>ai
Qeou~ ejn aujtw~| to< nai< dio> kai< di j aujtou~ tou~ jAmh<n,
tw~| Qew~| pro<v” doxan di j
hJmw~n;” — “For all the
promises of God are in him yea; because they are, through him, who is the AMEN,
to the glory of God by us.” — Penn.
ft108
“Qu’il scache tousiours qu’il en faut tirer vne
exhortation;” — “Let him always know this —
that we must deduce from it an exhortation.”
ft109
“D’apporter de nostre costé vne correspondance mutuelle
à la vocation de Dieu en perseuerant constamment en la foy;”
— “To maintain on our part a mutual correspondence to the call
of God by persevering steadfastly in the faith.”
ft110
“Expressement afin de les gaigner et attirer a vraye vnite;”
— “Expressly for the purpose of gaining them over and drawing to
a true unity.”
ft111
“Par les deux mots qui sont dits par metaphore et similitude;”
— “By these two words which are employed by way of metaphor and
similitude.”
ft112
“ArjrjabwJn
and the Latin arrhabo are derived from the Hebrew
ˆwbr[
(gnarabon) — a pledge or earnest; i.e., a part of any price
agreed on, and paid down to ratify the engagement; German, Hand
— gift.” — Bloomfield. “The word appears to
have passed, probably as a commercial term, out of the Hebrew or Phenician into
the western languages.” — Gesenius. —
Ed.
ft113
“If God having once given this earnest, should not also give the
rest of the inheritance, he should undergoe the losse of his earnest, as
Chrysostome most elegantly and soundly argueth.” —
Leigh’s Annotations. — Ed.
ft114
“A seal was used for different purposes: to mark a person’s
property, to secure his treasures, or to authenticate a deed. In the
first sense, the Spirit distinguishes believers as the peculiar people of
God; in the second, he guards them as his precious jewels; in the
third, he confirms or ratifies their title to salvation . . . An
earnest is a part given as a security for the future possession of the
whole. The Holy Ghost is the earnest of the heavenly inheritance, because
he begins that holiness in the soul which will be perfected in heaven, and
imparts those joys which are foretastes of its blessedness.” —
Dick’s Theology, volume 3 — Ed.
ft115
“La correspondance mutuelle;” — “The mutual
correspondence.”
ft116
“Nous sommes adiuteurs de vostre ioye; ou, nous aidons a;”
— “We are helpers of your joy, or, we
aid.”
ft117
“De ne venir à vous derechef auec tristesse, ou, pour vous
apporter fascherie;” — “Not to come again to you in
sorrow, or, to cause you distress.”
ft118
“Remede plus aspre et rigoureux;” — “A harsher
and more rigorous remedy.”
ft119
“Moyennant que ce soit en chose iuste et raisonable;” —
“Provided it is in a matter that is just and
reasonable.”
ft120
“Es — tu si insupportable, et si orgueilleux?” —
“Are you so insufferable and so proud?”
ft121
“Il confesse franchement;” — “He frankly
confesses.”
ft122
The views here expressed by CALVIN are severely animadverted upon in the
following terms by the Romanists, in the Annotations appended to the Rheims
version of the New Testament: “CALVIN and his seditious sectaries with
other like which despise dominion, as St. Jude describeth such, would by
this place deliver themselves from all yoke of spiritual Magistrates and Rulers:
namely, that they be subject to no man touching their faith, or for the
examination and trial of their doctrine, but to God and his word only. And no
marvel that the malefactors and rebels of the Church would come to no tribunal
but God’s, that so they may remain unpunished at least during this life.
For though the Scriptures plainely condemne their heresies, yet they could
writhe themselves out by false glosses, constructions, corruptions, and denials
of the bookes to be canonical, if there were no lawes or judicial sentences of
men to rule and represse them.” To these statements Dr. Fulke in his
elaborate work in refutation of the errors of Popery, (Lond. 1601,) p. 559,
appropriately replies as follows: “This is nothing els but a lewd and
senselesse slander of CALVIN and vs, that we despise lordship, because we will
not be subject to the tyranny of Antichrist, that would be Lord of our faith,
and arrogateth vnto himselfe auctoritie to make new articles of fayth, which
have no ground or warrant in the word of God. But CALVIN did willingly
acknowledge all auctoritie of the ministers of the Church, which the Scripture
doth allow unto them, and both practiced, and submitted himselfe to the
discipline of the Church, and the lawful gouernours thereof, although he would
not yield unto the tyrannicall yoke of the Pope, who is neither soueraigne of
the Church, nor any true member of the same. Yea, CALVIN and we submit
ourselves, not only to the auctoritie of the Church, but also of the Ciuile
Magistrates to be punished, if we shall be found to teach or doe any thing
contrary to the doctrine of faith, receyued and approved by the Church, whereas
the Popish clergy, in causes of religion, will not be subject to the temporal
gouernors, judgement, and correction.” — Ed.
ft123
“Que les Pasteurs et Evesques n’ont point de iurisdiction propre sur
les consciences;” — “That Pastors and Bishops have no
peculiar jurisdiction over consciences.”
ft124
“Et les faux — apostres aussi;” — “And
false Apostles also.”
ft125
“Afin que nous demeurions fermes;” — “In order
that we may remain secure.”
ft126
“De se repentir et amender;” — “For repentance
and amendment.”
ft127
“Et de faict il faut necessairement traduire, l’auoye
delitere: non pas, l’ay deliberé;” —
“And indeed we must necessarily render it — I had
determined: not I have determined.”
ft128
“C’est à dire vne telle conuenance et conionction de nature
et d’affections, entre luy et les Corinthiens;” —
“That is to say, such an agreement and connection of nature and
affections between him and the Corinthians.”
ft129
“La seuerite trop grande et chagrin;” — “An
excessive severity and chagrin.”
ft130
“Il faut bien dire que l’amitie y est entiere;” —
“We cannot but say that there is entire
friendship.”
ft131
“Ils ne s’en soucient point, et n’en sont nullement
touchez;” — “They feel no concern as to it, and are in
no degree affected by it.”
ft132
“En criant;” — “In
crying.”
ft133
There can be little doubt that our author had here in his eye the celebrated
sentiment of Horace, in his “Ars Poetica,” 50:102 —
“Si vis me flere, dolendum primum ipsi tibi;” —
“If you would have me weep, weep first yourself.” —
Ed.
ft134
“Qui vouloyent apparoistre comme insensibles;” —
“Who wished to seem as if they were devoid of
feeling.”
ft135
“The words may be rendered: ‘But if any one (meaning the incestuous
person) have occasioned sorrow, he hath not so much grieved me, as, in
some measure (that I may not bear too hard upon him) all of you...
jEpibarw~’
must, with the Syr. version and Emmerling, be taken intransitively, in the
sense — ‘ne quid gravius dicam,’ (that I may not say
anything too severe,) i.e., ‘ne dicam nos solos,’ (that I may
not say — us alone.) Of this sense of
ejpibarei~n
tini, to bear hard upon, two examples are
adduced by Wetstein from Appian.” — Bloomfield. —
Ed.
ft136
“De ce qu’ils auoyent si longuement nourri ce mal — heureux en
son peche;” — “Because they had so long encouraged that
unhappy man in his sin.”
ft137
“Ou pour le moins;” — “Or at
least.”
ft138
“Plus qu’il est yci demonstré;” —
“Beyond what is here pointed out.”
ft139
“D’vn homme inconstant, et qui est mené de contraires
affections;” — “Of a man that is unsteady, and is
influenced by conflicting dispositions.”
ft140
“Ce poure homme le voyans bien confus et abbatu;” —
“This poor man, on seeing him much abashed and
overcome.”
ft141
“A ce pecheur;” — “To this
offender.”
ft142
“Aucuns aiment mieux dire, En la personne de Christ;” —
“Some prefer to say, In the person of Christ.”
ft143
“Estoit comme lieutenant de Christ;” — “Was as it
were Christ’s lieutenant.”
ft144
Raphelius, in his Semicent. Annot., quotes a passage from Eusebius, (Hist. Eccl.
lib. in. cap. 38,) in which he makes mention of the Epistle of Clement,
h{n ejk prosw>pou
th~v’” Rwmai>wn jEkklhsi>av” th~| Korinqi>wn
dietupw>sato — “which he
wrote in the name of the Church of the Romans to that of the
Corinthians.” — Ed.
ft145
“Tres dangereuse;” — “Very
dangerous.”
ft146
The reader will find the same sentiment expressed more fully by CALVIN, in the
Argument on the First Epistle to the Corinthians, vol. 1. p. 38. —
Ed.
ft147
The Hebrew term,
hmz,(zimmah,)
is used in a bad sense, (as meaning a wicked device,) in
<202127>Proverbs
21:27, and
<202409>Proverbs
24:9. The word employed by the apostle —
noh>mata
— is made use of by Homer, (Iliad 10:104, 18:328,) as meaning
schemes or devices. — Ed.
ft148
“Car nous ne sommes point comme plusieurs, corrompans la parolle de Dieu:
ains nous parlons comme en purete, et comme de par Dieu, deuant Dieu en Christ,
ou, Car nous ne faisons pas traffique de la parolle de Dieu, comme
font plusieurs, ains nous parlons touchant Christ, ou selon
Christ, comme en integrite, et comme de par Dieu, deuant Dieu;”
— “For we are not as many, corrupting the word of God; but we
speak, as in purity, and as from God, before God in Christ; or, For we do
not make traffic of the word of God, as many do; but we speak concerning Christ,
or according to Christ, as in integrity, and as from God, before
God.”
ft149
Elsner, when commenting on 1 Corinthains 16:9, “a great door and
effectual is opened,” after quoting a variety of passages from Latin
and Greek authors, in which a corresponding metaphor is employed, observes that
Rabbinical writers employ in the same sense the term
jtp,
(phethach,) a gate. Thus Raschi, when speaking of the question proposed to Hagar
by the angel, (Whence camest thou?
<011608>Genesis
16:8,) remarks: “Noverat id (angelus) sed (interrogavit) ut
jtp,
januam, ei daret colloquendi;” — “He (the angel) knew
this, but (he proposed the question) that he might afford her an opportunity of
speaking to him.” — Ed.
ft150
“Ne refusons point de nous employer en ce que nous pourrons seruir, quand
nous voyons que Dieu nous y inuite si liberalement;” —
“Let us not refuse to employ ourselves in rendering what service we
can, when we see that God invites us so kindly.”
ft151
“Fust aimee de luy d’vne affection singuliere et speciale;”
— “Should be loved by him with a singular and special
affection.”
ft152
“L’ouuerture que Dieu auoit faite;” — “The
opening that God had made.”
ft153
“Qui triomphe tousiours de nous;” — “Who always
triumpheth over us.”
ft154
“Qriambeu>ein
with the accusative is used here like the hiphil of the Hebrew in the same way
as
maqhteu>ein
(to make a disciple)
(<401352>Matthew
13:52.)
basileu>ein
(to make a king)
(<090822>1
Samuel 8:22) and others.” — Billroth on the Corinthians.
— Bib. Cab. No. 23:p. 181 The meaning is —
“maketh us to triumph.” — Ed.
ft155
On such occasions the legati (lieutenants) of the general, and military
tribunes, commonly rode by his side. (See Cic. Pis. 25.) —
Ed.
ft156
“A triumph among the Romans, to which the Apostle here alludes, was
a public and solemn honor conferred by them on a victorious general, by allowing
him a magnificent procession through the city. This was not granted by the
senate unless the general had gained a very signal and decisive victory;
conquered a province, etc... The people at Corinth were sufficiently
acquainted with the nature of a triumph: about two hundred years before
this, Lucius Mummius, the Roman consul, had conquered all Achaia,
destroyed Corinth, Thebes, and Chalcis; and, by order of the
senate, had a grand triumph, and was surnamed Achaicus.” —
Dr. A. Clarke. — Ed.
ft157
“C’est plustot au nom de Dieu, que en leur propre nom;”
— “It is in God’s name, rather than in their
own.”
ft158
“La benediction de Dieu continue sur son ministere comme on l’y
auoit apperceue au commencement;” — “The blessing of
God continues upon his ministry, as they had seen it do at the
beginning.”
ft159
“Elsner and many other commentators think, with sufficient reason, that
there is here an allusion to the perfumes that were usually censed during the
triumphal processions of Roman conquerors. Plutarch, on an occasion of this
kind, describes the streets and temples as being
qumiamatwn
plhrei” — ‘full of
incense,’ which might not improperly be called an odour of death to the
vanquished, and of life to the conquerors. It is possible that in the following
verses the Apostle further alludes to the different effects of strong perfumes,
to cheer some, and to throw others into various disorders, according to the
different dispositions they may be in to receive them. There is, perhaps, not
equal foundation for another conjecture which has been offered, that the
expression, causeth us to triumph in Christ, contains an allusion to the custom
of victorious generals, who, in their triumphal processions, were wont to carry
some of their relations with them in their chariot.” —
Illustrated Commentary. — Ed.
ft160
“‘We are unto God a sweet savor (or odour, rather, as
the word
ojsmh<
more properly signifies) of Christ in them that are saved and in them that
perish. To the one we are the odour of death unto death; to the other, the odour
of life unto life.’ And this lay with a mighty weight upon his spirit. O
that ever we should be the savor of death unto death to any! Who is sufficient
for these things! But whether of life or death, we are a sweet odour to God in
Christ, as to both; when he sees the sincerity of our hearts, and how fain we
would fetch souls out of the state of death into this life. So grateful and
pleasant to him is the work effected of saving souls, that the attempt and
desire of it is not ungrateful. “ — Howe’s Works,
(Lond. 1834,) p.999.
ft161
“We are the savor of death unto death. It is probable that the
language here used is borrowed from similar expressions which were common among
the Jews. Thus in Debarim Rabba, section. 1. fol. 248, it is said, ‘As the
bee brings some honey to the owner, but stings others; so it is with the words
of the law.’ ‘They (the words of the law) are a savor of
life to Israel, but savor of death to the people of this
world.’ Thus in Taarieth, fol. 7:1, ‘Whoever gives attention to the
law on account of the law itself, to him it becomes an aromatic of life,
µyyj
µs (sam chiim); but to him who does not
attend to the law on account of the law itself, to him it becomes an aromatic
of death, twm
µs,(sam maveth)’ —
the idea of which is, that as medicines skilfully applied will heal, but if
unskilfully applied will aggravate a disease, so it is with the words of the
law. Again, ‘The word of the law which proceeds out of the mouth of God is
an odour of life to the Israelites, but an odour of death to the
Gentiles.’” — Barnes. —
Ed.
ft162
“De scandale et achoppement;” — “Of offense and
stumbling.”
ft163
“Le propre et naturel office de l’Euangile;” —
“The proper and natural office of the Gospel.”
ft164
Among these is Chrysostom, who, when commenting upon this passage, says:
jEpeidh< mega>la
ejfqe>gxato, o{ti qusi>a ejsme<n tou~’ Cristou~’ kai<
eujwdi>a, kai< qriambeuo>meqa pantacou~ pa>lin metria>zei
tw~|’ qew~|’ pa>nta ajnati>qei dio< kai< fhsi<,
kai< pro<v” tau~ta ti>v” iJkano>v; to< ga<r pa~n
tou~’ Cristou~, fhsin, estin oujde<n hJme>teron
oJra~v’”ejpenanti>av” yeudaposto>loiv”
fqeggo>menon oiJ me<n ga<r kaucw~ntai wJv” par j eJautw~n
eijsfe>ronte>v” ti eijv” to< kh>rugma ou=tov”
de< dia< tou~to> fhsi kauca~sqai, ejpeidh< oujde<n
aujtou~’fhsin ei+nai. —
“Having uttered great things — that we are an offering,
and a sweet savor of Christ, and that we are made to triumph everywhere, he
again qualifies this by ascribing everything to God. Accordingly he says: And
who is sufficient for these things? For everything, says he, is
Christ’s — nothing is ours: you see that he expresses himself
in a manner directly opposite to that of the false apostles. For these, indeed,
boast, as if they of themselves contributed something towards their preaching,
while he, on the other hand, says, that he boasts on this ground —
because nothing, he says, is his.” — Ed.
ft165
“Loyale et fidele Apostre;” — “A loyal and
faithful Apostle.”
ft166
“C’est vne vertu excellente, et bien clair semee;” —
“It is a distinguished excellence, and very thin
sown.”
ft167
“Erasme l’a traduit par vn autre mot Latin que moy, qui vient
d’vn mot qui signifie tauernier;” — “Erasmus has
rendered it by a Latin word different from what I have used —
derived from a word that signifies a tavern —
keeper.”
ft168
Raphelius adduces a passage from Herodotus, (lib. in. page 225,) in
which, when speaking of Darius Hystaspes, who first exacted tribute from the
Persians, he says that the Persians said,
“wjv Dareiov mevn hjn
kavphlov, o{ti ekapeleue panta ta<
pravgmata,” — “that Darius
was a huckster, for he made gain of everything.” Herodian (lib.
6:cap. 11) uses the expression,
“Eijrh>nhn cru>iou
kaphleuontev,” — “Making
peace for money.” The phrase, Cauponari bellum, is employed in a
similar sense by Cicero (Off 1:12) as meaning, “to make war for
money. In
<230122>Isaiah
1:22, the Septuagint version reads as follows:
“OiJ ka>phloi> sou
misgou~’ton oijnon u[dati;” —
“Thy vintners mix the wine with water.” Kaphlo”, as Dr.
Bloomfield shows by two passages from Plato, properly means a retail —
dealer, one who deals at second hand. “The
ka>phloi,”
he observes, “were petty chapmen, (and that chiefly in eatables or
drinkables,) exactly corresponding to our hucksters.” —
Ed.
ft169
The reader will find this class of persons referred to at greater length by
CALVIN, when commenting on 2 Corinthians 1:19. —
Ed.
ft170
Thus in
<441714>Acts
17:14, we read that the brethren sent away Paul to go
(wJv” ejpi< thn
qalassan) as to the sea, where
wJv
(as) is redundant, in accordance with various instances cited by
Wetstein from Pausanias and Arrian of the very same expression.
— Ed.
ft171
See CALVIN on the Corinthians, vol. 1. pp. 150, 373, and vol. 2. p.
9.
ft172
The expression is rendered by Dr. Bloomfield, “In the name of Christ, as
his legates.” — Ed.
ft173
“Tables de cœur de chair; ou, tables charnelles du coeur;
ou, tables du cœur qui sont de chair;” —
“Tables of heart of flesh; or, fleshly tables of the heart;
or, tables of the heart which are of
flesh.”
ft174
“Mal sonnante aux aureilles;” — “Sounding
offensively to the ears.”
ft175
“Par la faueur et recommandation des hommes;” —
“By the favor and recommendation of men.”
ft176
“Letres recommandatoires;” — “Recommendatory
letters.”
ft177
“Enucleatum testimonium;” — “Vn vray tesmoignage
rendu d’vn iugement entier auec prudence et en verite;” —
“A true testimony, given with solid judgment, with prudence, and with
truth.” Cicero makes use of a similar expression, which CALVIN very
probably had in his eye — “Enucleata suffragia;”
— “Votes given judiciously, and with an unbiassed
judgment.” — (Cic. Planc. 4.) —
Ed.
ft178
CALVIN has had occasion to notice the double signification of this word when
commenting on 2 Corinthians 1:13. An instance of the ambiguity of the word
occurs in
<402415>Matthew
24:15, where the words oJ
ajnaginw>skwn noei>tw are understood by
Kypke as the words, not of the evangelist, but of Christ, and as
meaning — “He who recognises this, (that is, the
completion of Daniel’s prophecy by the ‘abomination of desolation
standing where it ought not,’) let him take notice and reflect, while most
other interpreters consider the words in question as an admonition of the
evangelist to the reader — “Let him that readeth
understand or take notice.” —
Ed.
ft179
“Celles qui sont attitrees et faites à plaisir;” —
“Such as are procured by unfair means, and are made to suit
convenience.”
ft180
“De son apostre;” — “Against his
apostle.”
ft181
“Le dernier membre de la sentence;” — “The last
clause of the sentence.”
ft182
“Vn cœur docile et ployable, ou aisé à
ranger;” — “A heart that is teachable and flexible, or
easy to manage.”
ft183
“Jusques à ce qu’il soit donté et amolli par le sainct
Esprit;” — “Until it has been tamed and softened by the
Holy Spirit.”
ft184
“Du nouueau Testament, ou, de la nouuelle alliance;”
— “Of the New Testament, or, of the new
covenant.”
ft185
“Non point que soyons suffisans;” — “Not that we
are sufficient.”
ft186
“Pour le moins;” — “At
least.”
ft187
See Institutes, volume 1. — Ed.
ft188
Wiclif (1380) following, as he is wont, the Vulgate, renders the verse as
follows: “Not that we ben sufficiente to thenke ony thing of us as of us:
but oure sufficience is of God.” — Ed.
ft189
“La disposition, preparation, et inclination;” —
“Disposition, preparation, and inclination.”
ft190
Charnock, in his “Discourse on the Efficient of Regeneration,” makes
an interesting allusion to CALVIN’S exposition of this verse.
“Thinking,” says he, “is the lowest step in the ladder of
preparation; ‘tis the first act of the creature in any rational
production; yet this the Apostle doth remove from man, as in every part of it
his own act,
(<470305>2
Corinthians 3:5)
Not that we are
sufficient of ourselves to think any thing as of ourselves, but our sufficiency
is of God.
The word signifies — reasoning: no
rational act can be done without reasoning; this is not purely our own. We have
no sufficiency of ourselves, as of ourselves, originally and radically of
ourselves, as if we were the author of that sufficiency, either naturally or
meritoriously. And CALVIN observes, that the word is not
aujta>rkeia,
but
iJkano>th”
— not a self ability, but an aptitude or
fitness to any gracious thought. How can we oblige him by any act, since,
in every part of it, it is from him, not from ourselves? For as thinking
is the first requisite, so it is perpetually requisite to the progress of any
rational act, so that every thought in any act, and the whole progress, wherein
there must be a whole flood of thoughts, is from the sufficiency of
God.” — Charnock’s Works, volume 2:p. 149. —
Ed.
ft191
“Lequel aussi nous a rendus suffisans ministres;” —
“Who also hath made us sufficient ministers.”
ft192
It is justly observed by Barnes, that the rendering in our authorized
version — “Who hath made us able ministers”
— “does not quite meet the force of the original,”
as it “would seem to imply that Paul regarded himself and his fellow
— laborers as men of talents, and of signal ability; and that he was
inclined to boast of it,” while instead of this “he did not esteem
himself sufficient for this work in his own strength,
(<470216>2
Corinthians 2:16;
<470305>2
Corinthians 3:5); and he here says, that God had made him sufficient: not
able, talented, learned, but sufficient,
(iJka>nwsen
hJma~v); he has supplied our deficiency; he has
rendered us competent or fit; — if a word may be coined after the
manner of the Greek here, ‘he has sufficienced us for this
work.’” The unhappy rendering referred to had originated (as is
shown by Granville Penn) in the circumstance, that the Vulgate
having rendered the expression — qui idoneos nos fecit ministros,
Wiclif translated it as follows: which made us also able mynystris, and
that, while Erasmus suggested that it should be rendered — qui idoneos
nos fecit ut essemus ministri, quasi dicas, idoneavit — who
fitted or qualified us to be ministers — and while,
besides, in the first translation from the original Greek, in 1526, Tyndale
rendered — made us able to minister, Wiclif’s original
version from the Latin was recalled, and is now the reading of our
authorized version. — Ed.
ft193
“Mauuais et inconsiderez;” — “Wicked and
reckless.”
ft194
“Il auoit affaire auec des gens qui sans zele preschoyent
l’Euangile, comme qui prononceroit vne harangue pour son plaisir, et
n’ayans que le babil, pourchassoyent par cela la faueur des
hommes;” — “He had to do with persons, who without zeal
preached the gospel, like one that makes a harangue according to his own liking,
and while they had nothing but mere talk, endeavored by this means to procure
the applause of men.”
ft195
“Es cœurs des auditeurs;” — “In the hearts
of the hearers.”
ft196
“Crient et gazouillent;” — “Cry and
chirp.”
ft197
“Il suffit, que ce n’estoit point par le moyen de la loy: car elle
n’auoit point cela de propre;” — “It is enough
that it was not by means of the law; for it did not belong peculiarly to
it.”
ft198
“Au ministere de l’homme qui enseigne;” —
“To the ministry of the man that teaches.”
ft199
“La doctrine de l’homme, c’est à dire, son
ministere;” — “The doctrine of the man, that is to say,
his ministry.”
ft200
The reader will find the same subject largely treated of by CALVIN, when
commenting on 1 Corinthians 3:6. See CALVIN on the Corinthians, vol. 1. pp.
128-9. — Ed.
ft201
“Dangereuse;” —
“Dangerous.”
ft202
“De corrompre et desguiser le vray et naturel sens de
l’Escriture:” — “Of corrupting and disguising the
true and natural meaning of Scripture.”
ft203
“Can you seriously think the Scriptures,” says Revelation Andrew
Fuller, in his Thoughts on Preaching, “to be a book of riddles and
conundrums, and that a Christian minister is properly employed in giving scope
to his fancy in order to discover their solution?.... All Scripture is
profitable in some way, some for doctrine, some for reproof, some for
correction, and some for instruction in righteousness, but all is not to be
turned into allegory. If we must play, let it be with things of less
consequence than the word of the eternal God.” — Fuller’s
Works, volume 4:p. 694. The attentive reader cannot fail to observe, how
very frequently our author exposes, in the strongest terms, the exercise of mere
fancy in the interpretation of the Holy Scriptures. See CALVIN on the
Corinthians, vol. 1. p. 294. — Ed.
ft204
“Vn propos et vn mot;” — “A passage and a
word.”
ft205
Piscator brings out the comparison here drawn by the Apostle between the
law and the gospel, as presenting eight points of contrast, as
follows: —
1. Novi Testamenti. (New Testament.)
1. Veteris Testamenti. (Old
Testament.)
2. Spiritus.
(Spirit.)
2. Literae. (Letter.)
3. Vitae. (Life.)
3.
Mortis. (Death.)
4. Inscriptum cordibus. (Written on men’s
hearts.)
4. Inscriptum lapidibus. (Written on
stones.)
5. Semper durans. (Everlasting.)
5. Abolendum. (To be done
away.)
6. Justitiae. (Righteousness.)
6. Damnationis. (Condemnation.)
7. Excellenter gloriosum. (Eminently
glorious.)
7. Illius Respectu a[doxon.
(Comparatively devoid of glory.)
8. Perspicuum. (Clear.)
8. Obscurum. (Obscure.)
Piscatoris Scholia in Epist. 2:ad Corinth.
— Ed.
ft206
The occasion of the ruin of unbelievers is explained by CALVIN at considerable
length in the Harmony, vol. 1. pp. 148, 149. — Ed.
ft207
“Elle ne nous pent apporter autre chose que condemnation;”
— “It can bring us nothing but
condemnation.”
ft208
Turretine, in his Institutes of Controversial Theology, (volume 2,) gives
a much similar view of the matter, of which CALVIN here treats. “Quando
lex vocatur litera occidens, et ministerium mortis et condemnationis,
(<470306>2
Corinthians 3:6, 7, 8, 9,) intelligenda est non per se et naturâ
suâ, sed per accidens, ob corruptionem hominis, non absolute et
simpliciter, sed secundum, quid quando spectatur ut fœdus operum, opposite
ad fœdus gratiae;” — “When the law is called a
killing letter, and the ministry of death and condemnation,
(<470306>2
Corinthians 3:6,7,8,9,) it must be understood to be so, not in itself and in its
own nature, but accidentally, in consequence of man’s corruption
— not absolutely and expressly, but relatively, when viewed as a
covenant of works, as contrasted with the covenant of grace.” —
Ed.
ft209
“Trop abiecte et contemptible:” — “Excessively
mean and contemptible.”
ft210
“Ne regardassent à la fin de ce qui deuoit prendre fin;” ou,
“ne veissent de bout de ce,” etc.; ou, “ne veissent
iusqu’au fons de ce qui,” etc.; — “Could not look
to the end of what required to be abolished;” or, “could not see to
the close of what,” etc.; or, “could not see to the bottom of
what,” etc.
ft211
“Aueuglez ou endurcis;” — “Blinded or
hardened.”
ft212
The Apostle says,
(<470314>2
Corinthians 3:14,) speaking of his countrymen — ‘Until this
day remaineth the veil untaken away in the reading of the Old Testament.’
(ejpi< th~|’
ajnagnw>sei th~v palaia~v diaqh>kh”.)
The word in this application is always rendered in our language
Testament. We have in this followed the Vulgate, as most modern
translators also have done. In the Geneva French, the word is rendered both ways
in the title, that the one may serve in explaining the other. ‘Le Nouveau
Testament, c’est à dire, La Nouvelle Alliance;’ —
(‘ The New Testament, that is to say, The New Covenant,’) in
which they copied Beza, who says — ‘Testamentum Novum, sive
Fœdus Novum;’ — (‘The New Testament, or the New
Covenant.’) That the second rendering of the word is the better version,
is unquestionable; but the title appropriated by custom to a particular book is
on the same footing with a proper name, which is hardly considered as a subject
for criticism. Thus we call Caesar’s Diary Caesar’s Commentaries,
from their Latin name, though very different in meaning from the English
word.” — Campbell on the Gospels, Dissertation 5:p. 3 section
3. — Ed.
ft213
“Pource qu’elle est abolie, ou, laquelle est;”
— “Because it is abolished, or, which
is.”
ft214
“D’vn abus accidental, et qui estoit venu
d’ailleurs;” — “Of an abuse that was accidental,
and that had come from another quarter.”
ft215
“De ce qu’ils reiettoyent Iesus Christ d’vne malice
endurcie;” — “Inasmuch as they rejected Christ with a
hardened malice.”
ft216
“Veu que le peuple esleu ne le recognoissoit point pour Sauueur;”
— “Inasmuch as the chosen people did not acknowledge him as a
Savior.”
ft217
“Ceux qui appliquent leur entendement à cognoistre
Christ;” — “Those who apply their understandings to the
knowledge of Christ.”
ft218
“Aimable, et attrayante;” — “Amiable, and
attractive.”
ft219
“We speak not only with all confidence, but with all imaginable
plainness; keeping back nothing; disguising nothing; concealing nothing;
and here we differ greatly from Jewish doctors, and from the Gentile
philosophers, who affect obscurity, and endeavor, by figures, metaphors,
and allegories, to hide everything from the vulgar. But we wish that all may
hear; and we speak so that all may understand.” — Dr.
Adam Clarke. — Ed.
ft220
“Figures et ombres;” — “Figures and
shadows.”
ft221
“The clause rendered in our authorized version — making wise
the simple, is rendered by CALVIN, instructing the babe in wisdom. In
Tyndale’s Bible the reading is, ‘And giveth wisdom even unto
babes.’ Babes is the word used in most of the versions.” —
CALVIN on the Psalms, vol. 1. p. 317, n. 2. —
Ed.
ft222
“La fin et l’accomplissement d’icelle;” —
“The end and accomplishment of it.”
ft223
“En lisant la Loy;” — “In reading the
Law.”
ft224
“Ils y trouuerout clairement la pure verité de Dieu;”
— “They will clearly discover in it the pure truth of
God.”
ft225
“C’est la destourner hops de son droit sens et du tout la
peruertir;” — “This is to turn it away from its right
meaning, and altogether to pervert it.”
ft226
“L’esprit de la Loy;” — “The spirit of the
law.”
ft227
“Tous mouuemens et operations de la vie;” — “All
the movements and operations of life.”
ft228
“Voici vn beau passage, et bien digne d’estre noté;”
— “Here is a beautiful passage, and well deserving to be
carefully noticed.”
ft229
“Quand l’ame luy est inspiree par Christ;” —
“When a soul is breathed into by Christ.”
ft230
“La vie et l’esprit de la Loy;” — “The life
and spirit of the Law.”
ft231
“Par l’efficace et viue vertu de son Sainct Esprit;”
— “By the efficacy and living influence of his Holy
Spirit.”
ft232
“It is made use of in the former sense by Plutarch, (2. 894. D.) It is
more frequently employed in the latter signification. Thus Plato says,
Toiv mequousi sunebouleue
katoptrizesqai — “He advised
drunken persons to look at themselves in a mirror.” So also Diogenes
Laert. (in Socrate) Hxiou de touv
neouv sunecwv katoptrizesqai. He thought that young
men should frequently look at themselves in a mirror. —
Ed.
ft233
Wiclif (1380) following, as he is wont to do, the Vulgate, renders as follows:
“And alle we that with open face seen the glorie of the Lord.”
CALVIN’S rendering, it will be observed, is — “In
speculo conspicientes;” — “beholding in a
mirror.” — Ed.
ft234
“Le proufit ou auancement que nous sentons en cela tous les
iours;” — “The profit or advancement, which we
experience in it every day.”
ft235
“Car là Dieu se descouure à nous face à
face;” — “For God there discovers Himself to us face to
face.”
ft236
Granville Penn renders the verse as follows: “And we all, looking,
as in a glass, at the glory of the Lord with his face unveiled,” and adds
the following note: “St. Paul contrasts the condition of the Jews, when
they could not fix their eyes on the glory of the unveiled face of Moses, with
the privilege of Christians, who are empowered to look, as in a mirror, on the
open and unveiled face of Christ; and in that gazing, to be transformed into the
same glorious image: The ‘unveiled face,’ therefore, is that of our
Lord, not that of the beholder.” — Ed.
ft237
“Tis not a change only into the image of God with slight colors, an image
drawn as with charcoal; but a glorious image even in the rough draught, which
grows up into greater beauty by the addition of brighter colors: Changed
(saith the Apostle,
<470318>2
Corinthians 3:18) into the same image from glory to glory: glory in the
first lineaments as well as glory in the last lines.” —
Charnock’s Works, volume 2:p. 209. — Ed.
ft240
Instead of oujk
ejkkakou~men, we faint not,
ejgkakou~men,
we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks
it the genuine reading; it certainly makes a very good sense with what goes
before and what follows. If we follow this reading, the whole verse may be read
thus — ‘Wherefore, as we have obtained mercy, or been
graciously entrusted,
hjleh>qhmen,
with this ministry, we do not act wickedly, but have renounced the hidden things
of dishonesty.” — Dr. A. Clarke. —
Ed.
ft241
“Nous n’omettons rien de ce qui est de nostre office;” —
“We do not omit any thing of what belongs to our
office.”
ft242
“Sa droiture et syncerite;” — “His own uprightness and
sincerity.”
ft243
Ne pouuoyent pas estre excellens et en estime;” — “Could not
be eminent, and be held in estimation.”
ft244
“Ces couleurs fausses, et ces desguisemens;” — “Those
false colors, and those disguises.”
ft245
“Les faux apostres;” — “ The false
apostles.”
ft246
“Enuers les gens simples, et qui ne scauent pas iuger des
choses;” — “Among simple people, and those that do not
know how to judge of things.”
ft247
The verb
dolou~n
is applied by Lucian (in Hermot. 59) to vintners adulterating wine, in
which sense it is synonymous with
kaphle>uein,
made use of by Paul in
<470217>2
Corinthians 2:17. Beza’s rendering of the clause exactly corresponds with
the one to which CALVIN gives the preference — “Neque
falsantes sermonem Dei;” — “Nor falsifying the word of
God.” Tyndale (1534) renders the clause thus — “Nether
corrupte we the worde of God.” The rendering in the Rheims version (1582)
is — “Nor adulterating the word of God.” —
Ed.
ft248
“Et frippiers;” — “And
brokers.”
ft249
“Fardee et desguisee ;” — “Painted and
disguised”
ft250
“Il ne pourra mieux monstrer signe de sa reprobation, que par
la;” — “He could not give a clearer evidence of his
reprobation than this.”
ft251
“La syncerite et droiture que ie tien a enseigner;” —
“The sincerity and uprightness that I maintain in
teaching.”
ft252
See CALVIN on Corinthians, vol.1. p. 116. — Ed
ft253
“Vne lanterne ardente;” — “A lantern
burning.”
ft254
The Manicheans, so called from Manes their founder, held the doctrine of two
first principles, a good and an evil, thinking to account in this way for
the origin of evil. See CALVIN’S Institutes, volume 1 —
Ed.
ft255
“Les dieux des Gentils sont diables;” — “The gods
of the Gentiles are devils. CALVIN here, as in many other instances, quotes
according to the sense, not according to the words. The passage
referred to is rendered by CALVIN — “All the gods of the
nations are vanities,” (“ou, idoles,” “or idols,”)
the Hebrew word being, as he notices,
µylyla,
(elilim,) mere nothings,
(<460804>1
Corinthians 8:4,) instead of
µyhla,
(elohitn,) gods. (See CALVIN on the Psalms, vol. 4. pp. 50,51.) There can be no
doubt that CALVIN, in quoting this passage here, has an eye to what is stated by
Paul in
<461020>1
Corinthians 10:20. — Ed.
ft256
CALVIN, when commenting on the passage referred to, remarks, that “the
devil is called the prince of this world, not because he has a kingdom separated
from God, (as the Manicheans imagined,) but because, by God’s permission,
he exercises his tyranny over the world.” — CALVIN on John,
volume 2. — Ed.
ft257
“Tant qu’ils voudront;” — “As much as they
please”
ft258
CALVIN obviously means by this clause — without anything being
added having a tendency to qualify or limit the appellation. In accordance with
this he says in the lnstitutes, (volume 1,) that the “title,” God,
“is not conferred on any man without some addition, as when it is said
that Moses would be a god to Pharaoh.”
(<020701>Exodus
7:1.) — Ed.
ft259
A variety of animals, besides the dog, were worshipped by the Egyptians, and
even some vegetable substances, growing in their gardens, were adored by them as
deities! CALVIN, when commenting on
<460805>1
Corinthians 8:5, speaks of the Egyptians as having rendered divine homage to
“the ox, the serpent, the cat, the onion, the garlic.” —
CALVIN on Corinthians, vol. 1. p. 277. — Ed.
ft260
“Les reprouuez;” — “The
reprobate.”
ft261
“The god of this world. O that we could consider this, according to
what it doth import and carry in it of horror and detestableness! It is a thing
that we do not yet believe, that a world inhabited by reasonable creatures,
God’s own offspring, is universally fallen into a confederacy and
combination with another god, with an enemy — god, an adversary —
god, against the living and true God! Men have changed their God. And what a
fearful choice have they made! Fallen into a league with those wicked creatures
that were weary of his government before, and that were, thereupon, thrown down
into an abyss of darkness, and bound up in the chains thereof, unto the judgment
of the great day. But doth the Scripture say this in vain? or hath it not a
meaning when it calls the devil the god of this world? O with what
amazement should it strike our hearts, to think that so it is, that the whole
order of creatures is gone off from God, and fallen into a confederacy with the
devil and his angels, against their rightful sovereign Lord.” —
Howe’s Works. (London, 1834.) p. 1206. — Ed.
ft262
CALVIN manifestly refers to an expression made use of by the Council of Nice,
A.D. 325, to express unity of essence in the first and second persons of the
Trinity, the Son having been declared to be
oJmoou>siv tw~|
Patri< — co — essential with the
Father. “It had been used in the same sense by some writers before the
meeting of the Council. It is remarkable, however, that it had been rejected by
the Council of Antioch, A.D. 263, on account of the inference which Paul of
Samosata pretended to draw from it, namely, that if Christ and the Spirit were
consubstantial with the Father, it followed that there were three substances
— one prior and two posterior — derived from it. To guard
against this inference, the Council declared that the Son was not
oJmoou>siov tw~|
Patri< (consubstantial with the Father.)
“Paul” (of Samosata) “seems to have explained the term
as signifying specific, or of the same species; and it is certain
that this sense had sometimes been given to it. Thus Aristotle calls the stars
oJmoou>sia
meaning that they were all of the same nature. But in the creed of Nice it is
expressive of unity of essence, and was adopted, after considerable discussion,
as proper to be opposed to the Arians, who affirmed that the essence of the Son
was different and separate from the Father.” — Dick’s
Theology, volume 2. The reader will also find the same expression largely
treated of by CALVIN in the Institutes, volume 1 — 1. See also
Institutes, volume 2, and CALVIN on John, vol. 1. p. 417. —
Ed.
ft263
“Christ is the image of God, as a child is the image of his father;
not in regard of the individual property which the Father hath distinct from the
child, and the child from the father, but in respect of the same substance and
nature, derived from the father by generation. Christ is here called the
image of God,
(<470404>2
Corinthians 4:4,) ‘not so much,’ saith CALVIN, in relation to God,
as the Father is the exemplar of his beauty and excellency, as in relation to
us, as he represents the Father to us in the perfections of his nature, as they
respect us and our welfare, and renders him visible to the eyes of our
minds.” — Charnock’s Works, (Lond. 1684,)volume 2:p.
476. — Ed.
ft264
See on verse 6.
ft265
Three manuscripts (as stated by Poole in his Synopsis) have
ajora>tou
(invisible,) but it is generally believed to have been an interpolation
from
<510115>Colossians
1:15. — Ed.
ft266
Zeugma is a figure of speech, in which two subjects are used
jointly (the term being derived from
xeu>hnumi
to join) with the same predicate, which strictly belongs only to one.
— Ed.
ft267
“Auquel le Pere a baill(superintendance sur toutes choses;”
— “To whom the Father has given superintendence over all
things.”
ft268
“Comme ainsi soit que la facon de parler est de plus grand poids, et
s’estend plus loin;” — “As it is a form of
expression that has greater weight, and is more
extensive.”
ft269
“Plus heureuse que toutes les principautez du monde;” —
“Happier than all the principalities of the world.”
ft270
“N’estant nullement empesch(par l’ombre de quelque autre qui
luy seroit donne pour compagnon;” — “In no degree hindered by
the shadow of any other, that might be given him as a
companion.”
ft271
“Du profond des tenebres;” — “Out of the depth of
darkness.”
ft272
Anagoge. The Reader will find in the Harmony (vol. 1. p. 436, n.
1,) a lucid view of the import of the word anagoge, or rather
ajnagwgh<
as employed, on the one hand, by “divines of the allegorizing
school,” and on the other by CALVIN, whose reverence for the inspired
oracles would not permit him to give way to mere fancy in the interpretation of
them, even in a single instance. — Ed.
ft273
“La troisieme exposition;” — “The third
exposition.”
ft274
“Interieurement en nos coeurs;” — “Inwardly in our
hearts.”
ft275
“Ceux, qui ont la patience de venir de la croix ... la
resurrection;” — “Those, who have the patience to come
from the cross to the resurrection.”
ft276
The original expression is
prosw>pw| jIhsou~
Cristou~ — in the person of
Jesus Christ. — Ed.
ft277
“Ce qui est dit de Dieu, c’est pour le regard de nous;”
— “What is said respecting God, is in relation to
us.”
ft278
“Nous en viuant, or, nous qui viuons;” — “We,
while living, or, we, who live.”
ft279
“Soit aussi manifestee;” — “May also be
manifested”
ft280
“La vie en vous, ou, vous en reuient;” — “Life in you,
or, comes from it to you.”
ft281
“Ils le iugeoyent selon l’apparence de sa personne, qui estoit
petite et contemptible;” — “They judged of him according to
the appearance of his person, which was small and
contemptible.”
ft282
“The term
skeu~ov
(vessel), from
sce>w
to hold, has an allusion to the body’s being the depository
of the soul.
]Ostrakon
properly signifies a shell, (of which material, probably, the primitive
vessels were formed,) and, 2dly, a vessel, of baked earth. And as that is
proverbially brittle,
ojstra>kiov
denoted weak, fragile, both in a natural and a metaphorical sense; and
therefore was very applicable to the human body, both as frail, and as
mean.” — Bloomfield. —
Ed.
ft283
“De tous ornamens, de race, d’esprit, de richesses, et toutes autres
choses semblables;” — “With all ornaments of birth, intellect,
riches, and all other things of a like nature.”
ft284
“We are troubled on every side. In respect of the nature of it,
(the trouble,) it is plain it was external trouble. The very word there used,
Qlibo>menoi,
signifies dashing a thing from without. As the beating and allision of the waves
against a rock make no trouble in the rock, no commotion there, but a
great deal of noise, clamor, and tumult round about it. That is the sort of
trouble which that word in its primary signification holds forth to us, and
which the circumstances of the text declare to be the signification of the thing
here meant. . . . . . The word
stenocwrou>menoi
expresseth such a kind of straitening as doth infer a difficulty of drawing
breath; that a man is so compressed, that he cannot tell how to breathe. That is
the native import of the word. As if he had said, ‘We are not reduced to
that extremity by all the troubles that surround us, but we can breathe well
enough for all that.’ Probably there are meant by this thing desired, two
degrees or steps of inward trouble... Either it is a trouble that reacheth not
the heart, or if it doth, it does not oppress or overwhelm
it.” — Howe’s Works, (London, 1834,)p. 706. —
Ed.
ft285
“There is an allusion,” says Dr. Bloomfield, “to an army so
entirely surrounded and hemmed in
stenoi~v,
(in straits,) as the Roman army at the Caudinae Furc’, that there
is left no hope of escape.” — Ed.
ft286
“Pour le rendre contemptible;” — “To render him
contemptible.”
ft287
“Mortificationem.” — Such is CALVIN’S
rendering of the original term
ne>krwsin,
and it is evidently employed to convey the idea of putting to death, the
main idea intended to be expressed being, as our author shows, that the apostles
were, for the sake of Christ, subjected to humiliating and painful sufferings,
which gave them, in a manner, an outward conformity to their Divine Master in
the violent death inflicted upon him. The term mortification, when taken
in strict accordance with its etymology, in the sense of putting to death,
appears to bring out more fully the apostle’s meaning, than the word
“dying,” made use of in our authorized version. Beza, who gives the
same rendering as CALVIN, subjoins the following valuable observations:
— “Mortificationem.
th<n
ne>krwsin — Sic vocat Paulus
miseram illam conditionem fidelium, ac pr’sertim ministrorum (de his enim
proprie agitur) qui quotidie (ut ait David) occiduntur, quasi
destinationem ad coedem dicas: additurque Domini Iesu, vel, (ut
legit vetus interpres) Iesu Christi, tum ut declaretur causa propter quam
mundus illos ita persequitur; tum etiam quia hac quoque in parte Christo capiti
sunt conformes, Christusque adeo ipse quodammodo in iis morte afficitur.
Ambrosius maluit mortem interpretari, nempe quia in altero membro sit
mentio vitoe Christi. At ego, si libuisset a Pauli verbis discedere,
coedem potius exposuissem: quia non temere Paulus
ve>krwsin
maluit scribere quam
qa>naton,
quoniam etiam Christus hic considerandus nobis est non ut simpliciter mortuus,
sed ut interemptus. Verum ut modo dixi
ne>krwsiv
nec mortem nec coedem hic significat, sed conditionem illam
quotidianis mortibus obnoxiam, qualis etiam fuit Christi ad
tempus;” — “Mortifcation.
th<n
ne>krwsin This term Paul makes use of to denote
that miserable condition of believers, and more especially of ministers, (for it
is of them properly that he speaks,) who are, as David says, killed every day
— as though you should say a setting apart for slaughter; and
it is added — of the Lord Jesus, or (as the old interpreter renders
it) of Jesus Christ, partly with the view of explaining the reason why
the world thus persecutes them, and partly because in this respect also they are
conformed to Christ, the Head, and even Christ himself is, in them, in a manner
put to death. Ambrose has preferred to render it death, for this reason,
that in the other clause mention is made of the life of Christ. For my
own part, however, were I to depart from Paul’s words, I would rather
render it slaughter, inasmuch as Paul did not rashly make use of
ne>krwsin
rather than
qa>naton,
since Christ also is to be viewed by us here, not simply as having died, but as
having been put to death. But, as I said a little ago,
ne>krwsiv
here does not mean death nor slaughter, but a condition which
exposed every day to deaths, such as Christ’s, also, was for
a time.” — Ed.
ft288
By the “sufferings of Christ,” here, CALVIN obviously means
— not the sufferings of our Redeemer personally, but
sufferings endured for Christ in the persons of his members, as in
<510124>Colossians
1:24. — Ed.
ft289
“Matiere d’opprobre et deshonneur;” — “Matter of
reproach and dishonor.”
ft290
Wiclif (1380) renders the expression as follows: “euermore we beren aboute
the sleyng of Ihesus in oure bodi.” — Ed.
ft291
“Here we have a strong mode of expressing the mortal peril to which he was
continually exposed; (as in
<461531>1
Corinthians 15:31, kaq j
hJme>ran ajpoqnh>skw, I die daily,)
together with an indirect comparison of the sufferings endured by himself and
the other apostles, with those endured by the Lord Jesus even unto death.
The genitive tou~
Kuriou (of the Lord,) is, as Grotius
remarks, a genitive of likeness. The sense is — ‘bearing
about — continually sustaining, perils and sufferings, like those of
the Lord Jesus.’” — Bloomfield, —
Ed.
ft292
“La fin et l’issue de toutes miseres et calamitez;” —
“The end and issue of all miseries and calamities.”
ft293
CALVIN manifestly alludes to the expression which occurs in Psalms 23:4, the
valley of the shadow of death, which he explains in a metaphorical sense, as
denoting deep afflication. — See CALVIN on the Psalms, vol. 1. pp.
394-396. — Ed.
ft294
“Eust ... combatre contre tant de miseres et calamitez;” —
“Had to struggle against so many miseries and
calamities.”
ft295
“Comme eux;” — “As they.”
ft296
“Non est vivere, sed valere, vita.” —
Martial. Ep. 6:70. — Ed.
ft297
“Car nostre legere affliction qui est de peu de duree ... merueille, ou,
qui ne fait que passer;” — “For our light affliction,
which is of marvellously short duration, or, which does but pass
away.”
ft298
CALVIN adverts to this form of expression in the Institutes, (volume 2)
as an evidence that faith is implanted by the Divine Spirit. —
Ed.
ft299
“Que i’ay dit;” — “That I have mentioned.”
CALVIN refers to the mistake of supposing that Paul alludes to the Old Testament
believers. — Ed.
ft300
“The Septuagint, and some other ancient versions, make the latter part of
the 116th Psalm” (commencing with the
<19B610>Psalm
116:10 — I believed, therefore have I spoken) “a distinct
Psalm, separate from the former, and some have called it the Martyr’s
Psalm, I suppose for the sake of
<19B615>Psalm
116:15.” — Henry’s Commentary. —
Ed.
ft301
“Comme la mere;” — “As it were, the
mother.”
ft302
“S’accourageant ... imiter cest exemple de Dauid;” —
“Stirring himself up to imitate this example of
David”
ft303
“I believed, for I did speak,
(<19B610>Psalm
116:10) — which is a sure proof of the presence of faith.
Confession and faith are inseparably connected. Compare
<470413>2
Corinthians 4:13. The Apostle places, after the example of the Septuagint,
therefore instead of for: ‘I believed, therefore I
spake,’ without any material alteration of the sense.” —
Hengstenberg on the Psalms, (Edin. 1848,) volume 3 p. 372. —
Ed.
ft304
A faire confession de bouche;” — “In making confession with
the mouth.
ft305
“There were also at this time” (about the year 1540) “certain
persons who, having renounced the Protestant faith through dread of persecution,
flattered themselves, that there was no harm in remaining in the external
communion of the Church of Rome, provided they embraced the true religion in
their hearts. And because CALVIN who condemned so pernicious a sentiment was
considered by them as carrying his severity to an extreme, he showed clearly
that his opinion was in unison, not only with those of the fathers of the
Church, but also with the doctrine of the most learned theologians of the age,
such as Melancthon, Bucer, and Martyr, as well as the ministers of Zurich; and
so completely extinguished that error, that all pious persons censured the
Nicodemites — a name given to those who defended their
dissimulation by the example of Nicodemus.” —
Mackenzie’s Life of CALVIN, p. 59. See also CALVIN on John, vol. 1. p.
317, CALVIN on the Psalms, vol. 5. p.
481[This reference is to the entry for
Nicodemites in the index, which states "a class in the time of Calvin who
professed to have embraced the gospel, but who concealed their sentiments, and
joined in the superstitious observances of the
Papists."]; and CALVIN’S Tracts, volume 1:
— Ed.
ft306
“Ceste vnite et consentemente mutuel;” — “That unity and
mutual agreement.”
ft307
“De toutes sortes de maux desquels il estoit assailli;” —
“From all sorts of evils with which he was
assailed.”
ft308
“For which cause we faint not.
(oujk
ejkkakou~men) Here we have the same various
reading,” (as in verse 1,)
“oujk
ejgkakou~men — we do no wickedness;
and it is supported by BDEFG, and some others; but it is remarkable that Mr.
Wakefield follows the common reading here, though the various reading is
at least as well supported in this verse as in verse first. The common reading,
faint not, appears to agree best with the Apostle’s
meaning.” — Dr. A. Clarke. —
Ed.
ft309
“Autres aides et commoditez;” — “Other helps and
conveniences.”
ft310
“De iour en iour;” — “From day to
day.”
ft311
Il est vray que l’homme exterieur tend ... decadence aussi bien es
reprouuez et infideles;” — “It is true that the outward man
tends to decay quite as much in reprobates and
unbelievers.”
ft312
“En ce sentiment des maux qui passent tontesfois auec le temps;”
— “In this feeling of evils, which nevertheless pass away with the
occasion.”
ft313
A outrance par outrance;” — “From extreme to extreme.”
“It is not merely eminent, but it is eminent unto eminence; excess unto
excess; a hyperbole unto hyperbole — one hyperbole heaped on
another; and the expression means, that it is exceeding exceedingly glorious;
glorious in the highest possible degree. The expression is the Hebrew form of
denoting the highest superlative, and it means, that all hyperboles fail of
expressing that external glory which remains for the just. It is infinite and
boundless. You may pass from one degree to another; from one sublime height to
another; but still an infinity remains beyond. Nothing can describe the
uppermost height of that glory, nothing can express its infinitude.”
— Barnes. Chrysostom explains the words
kaq j uJperbolh<n eijv
uJperbolh<n to be equivalent to
me>geqov uJperbolikw~v
uJperboliko>n — a greatness
exceedingly exceeding. “The repetition having an intensitive force,
(like the Hebrew dam
dam) it may be rendered infinitely
exceeding.” — Bloomfield. — Ed.
ft314
The words of the Vulgate are, “Supra modum in sublimitate;” —
“Above measure in elevation.” The rendering of Erasmus is,
“Mire supra modum;” — “Wonderfully above
measure.” — Ed.
ft315
“C’est vn argument trop debile;” — “It is an
exceedingly weak argument.”
ft316
“Per multas tribulationes;” — “Par beaucoup de
tribulations;” — “By many tribulations.” This is the
literal rendering of the original words made use of,
dia< pollw~n
qli>yewn. Wiclif (1380) renders as follows,
“bi many tribulaciouns.” Rheims (1582) “by many
tribulations.” — Ed.
ft317
“St. Paul in this expression —
ba>rov
do>xhv— weight of glory, elegantly
joins together the two senses of the Hebrews
dwbk
which denotes both weight and glory, i.e., shining or being irradiated with
light.” — Parkhurst. — Ed.
ft318
“Que les afflictions sont oeuures meritoires;” — “That
afflictions are meritorious works.”
ft319
“L’heritage eternel;” — “The everlasting
inheritance.”
ft320
See Institutes, volume 2. — Ed.
ft321
“The word which is here rendered look signifies to take aim at,
(skopou~ntwn
hJmw~n) This is a very steady intuition, which a
man hath of the mark which he is aiming at, or the end which he designs; he must
always have it in his eye. And by this looking, saith the Apostle, we find that,
notwithstanding all the decays of the outward man, the inward man is
reviewed day by day — life, and vigor, and spirit continually
entering in at our eyes from that glorious aim which we have before us. This
will need a very steady determination of mind unto such objects by a commanding
light and glory that they carry with them, so that the soul feels not a
disposition in itself to direct or look off.” — Howe’s
Works, (Lond. 1834,) p. 543. — Ed.
ft322
“Si toutesfois nons sommes trouuez aussi vestus, et non point nuds, ou, Si
toutesfois nous sommes trouuez vestus, ou, Veu qu’ aussi nous serons
trouuez, etc., ou, Veu que mesmes apres auoir este despouillez, nous ne
serons trouuez nuds;” — “If, nevertheless, we are found also
clothed, and not naked — or, If, nevertheless, we are found
clothed — or, Since we shall also be found, etc., or, Since
even after having been stript, we shall not be found
naked.”
ft323
“Pource que nous desirons, ou, en laquelle nous desirons;” —
“Because we desire, or, in which we desire.”
ft324
“S’ ensuit vne declaration de la sentence precedente, plus ample et
comme enrichie;” — “There follows an. explanation of the
foregoing statement, more ample, and as it were
enriched.”
ft325
“Sont touchez plus au vif;” — “Are more touched to the
quick.”
ft326
Cicero, who argues at considerable length, and as it might seem most
convincingly, for the immortality of the soul, introduces one as complaining
that while, on reading the arguments in favor of this tenet, he thought himself
convinced, as soon as he laid aside the book and began to reason with himself,
his conviction was gone. “I know not,” says he, “how it
happens, that when I read, I assent, but when I have laid down the book, all
that assent vanishes.” Hence Seneca, (Ep. 102,)when speaking of the
reasonings of the ancient heathen philosophers on this important point, justly
observes, that “immortality, however desirable, was rather promised than
proved by those great men.” — Ed.
ft327
“Puissent parler ainsi;” — “Can speak thus”
— that is, with confidence.
ft328
“Et que cependant chacun d’eux ne fust point asseure de sa propre
felicit;” — “And as if each of them were not in the mean time
assured as to his own felicity.”
ft329
“Tabernacles ou loges;” — “Tabernacles or
huts.”
ft330
“Comme vne logette caduque;” — “As a frail little
hut.”
ft331
“La consommation et accomplissement;” — “The
consummation and accomplishment.”
ft332
“Par la fiance qu’ont les fideles;” — “By the
confidence which believers have.”
ft333
“Soit englouti par la vie;” — “May be swallowed up by
life.”
ft334
See CALVIN’S observations on the same point, when commenting on 1 Cor.
15:3, pp. 41, 42. — Ed.
ft335
“Nous viuous en paix, prenans tout en gre;” — “We live
in peace, taking everything favourably.”
ft336
“Ioyeusement;” — “Joyfully.”
ft337
“Espece, ainsi qu’on a accoustum(de traduire en Latin ce mot
Grec;” — “Species, as they have been accustomed to
render in Latin this Greek word.” Those interpreters who have rendered
ei]dov
species, (appearance,) employ the word species to mean what is
seen, as distinguished from what is invisible — what has a visible
form. The term, however, (as CALVIN hints,) is ambiguous, being frequently
employed to denote appearance, as distinguished from reality. —
Ed.
ft338
“Concerning the import of the original term
uJpo>stasiv,
translated substance,
(<581101>Hebrews
11:1,) there has been a good deal of discussion, and it has been understood to
signify confidence or subsistence. Faith is the confidence of
things hoped for; because it assures us, not only that there are such things,
but that, through the power and faithfulness of God, we shall enjoy them. It is
the subsistence of things hoped for; because it gives them, although
future, a present subsistence in the minds of believers, so that they are
influenced by them as if they were actually present. Thus the word was
understood by some of the Greek commentators, who were the most competent judges
of its meaning. ‘Since things which we hope for,’ says Chrysostom,
‘seem not to subsist, faith gives them subsistence, or rather it does not
give it, but is itself their substance. Thus the resurrection of the dead
is not past, nor does it subsist, but faith gives it subsistence in our
souls.’ ‘Faith,’ says another, ‘gives subsistence to the
resurrection of the dead, and places it before our eyes... The objects of faith
are not only future good, but invisible things, both good and evil, which are
made known by divine revelation; and of these it is the evidence,
e]legcov
the demonstration or conviction... Being past, and future, and
invisible on account of their distance from us, or the spirituality of their
nature, they cannot be discovered by our senses, but the conviction of their
reality is as strong in the mind of a believer, as if they were placed before
his eyes.” — Dick’s Theology, volume 3. —
Ed.
ft339
See p. 216.
ft339A
“C’est ... dire pour leur propre proufit et vtilite;” —
“That is to say, for their own profit and
advantage.”
ft340
“In this world,” says Howe, in a discourse on
<470508>2
Corinthians 5:8, “we find ourselves encompassed with objects that are
suitable, grateful, and entertaining to our bodily senses, and the several
principles, perceptions, and appetites that belong to the bodily life; and these
things familiarize and habituate us to this world, and make us, as it were, one
with it. There is particularly a bodily people, as is intimated in the
text, that we are associated with, by our being in the body. The words
ejndhmh~sai
and
ejkdhmh~sai,
in this verse, (and the same are used in
<470506>2
Corinthians 5:6 and 9,) signify there is such a people of which we are, and from
which we would be disassociated;
e]ndhmov
is civis, incola, or indigena — an inhabitant
or native among this or that people; an
e]kdhmov
is peregrinus, one that lives abroad, and is severed from the people he belonged
unto. The apostle considers himself, while in the body, as living among such a
sort of people as dwell in bodies, a like sort of people to himself, and would
be no longer a home — dweller with them, but travel away from them, to
join and be a dweller with another people. For also, on the other hand, he
considers, ‘with the Lord,’ an invisible world where he resides, and
an incorporeal people he presides over.” — Howe’s
Works, (Lond. 1834,) p. 1023. — Ed.
ft341
“Rassassi de iours, et sans regret;” — “Satisfied
with days and without regret.” “In the Hebrew,” says Poole in
his Annotations, “it is only full or satisfied; but you must understand
with days or years, as the phrase is fully expressed in
<013529>Genesis
35:29;
<132301>1
Chronicles 23:1;
<132928>1
Chronicles 29:28;
<184217>Job
42:17;
<240611>Jeremiah
6:11. When he (Abraham) had lived as long as he desired, being in some sort
weary of life, and desirous to be dissolved, or full of all good, as the
Chaldee renders it — satatisfied, as it is said of Naphtali,
(<053323>Deuteronomy
33:23,) with favor, and full with the blessing of the Lord upon himself and upon
his children.” — Ed.
ft342
“Vn esprit bien pose, et deliure de trouble;” — “A mind
well regulated, and free from alarm.”
ft343
“Estre manifestez, ou comparoir;” — “Be manifested or
appear.”
ft344
“Afin qu’vn chacun reporte les choses faites par son corps, selon
qu’il a fait, soit bien, soit mal,” ou, “reporte en son corps
selon qu’il aura fait, ou bien ou mal;” — “That every
one may give an account of the things, done in his body, according as he has
done, whether it be good, or whether it be evil,” or, “may give an
account in his body, according as he shall have done, whether good or
evil.”
ft345
“Nous induisons les hommes, ascauoir . . . la foy, ou, nous persuadons les
hommes;” — “We induce men, that is, to the faith, or, we
persuade men.”
ft346
“Afin qu’ayez de quoy respondre a ceux;” —
“That ye may have wherewith to answer
those.”
ft347
“Quelle constance et magnanimite doyuent auoir les Chrestiens en leurs
afflictions;” — “What constancy and magnanimity Christians
ought to have in their afflictions.”
ft348
“Nous deurions auoir incessamment deuant les yeux et en memoire;”
— “We ought to have unceasingly before our eyes and in our
remembrance.”
ft349
“Nous sommes yci estrangers;” — “We are strangers
here.”
ft350
“Se contentoyent d’auoir l’applaudissement des hommes, comme
feroyent ceux qui ioueroyent quelque rolle en vn theater;” —
“Reckoned it enough to have the applause of men, like persons who act some
part in a theater.”
ft352
See CALVIN on the Corinthians, vol. 1. pp. 303, 304; and CALVIN’S
Institutes, volume 2.
ft353
“Tout mespris et toute nonchalance;” — “All
contempt and all carelessness.”
ft354
“Vertueusement;” —
“Virtuously.”
ft355
“Sainct Paul afferme qu’il a eu vne telle affection, et en cela dit
verite;” — “Saint Paul affirms, that he has exercised
such a disposition, and in this he says truth.”
ft356
“Que les autres aduisent, quand . . . son exemple ils voudront parler
ainsi, que ce ne soit point . . . fausses enseignes;” — “Let
others take care, when they would wish to speak of themselves in this manner,
after his example, that it be not under false colors.”
ft357
“Sont morts, ou ont este morts;” — “Are dead, or have
been dead.”
ft358
“Si aucun donc est en Christ, qu’il soit nouuelle creature,
ou, Il est;” — “If any one, therefore, is in Christ,
let him be a new creature, or, He is.”
ft359
“Estoit bonne, et procedoit d’vn esprit prudent: ou si ainsi faut
parler, sa folie estoit d’vn sens rassis, et pleine de sagesse;”
— “Was good, or proceeded from a prudent mind; or, if we may speak
so, his folly was from a settled judgment, and full of
wisdom.”
ft360
“The Apostle, in these words —
For whether we be beside
ourselves, it is to God, or whether we be sober, it is for your cause,
(<470613>2
Corinthians 6:13,)
defends his speaking so much of his integrity. Though
some men would count him out of his wits for it, yet he regards not their
judgment; for if he were in an ecstasy, or beside himself, his purpose was to
serve God and his Church, and therefore he did not regard the opinion of men,
whether he were accounted mad or sober, so he might perform the end of his
Apostleship. The sense, therefore, of it, as CALVIN renders it, is this —
’Let men take it as they will, that I speak so much of my integrity, I do
it not upon my own account, but have respect to God and the Church in speaking
of it; for I am as ready to be silent as to speak, when my silence may glorify
God and advantage the Church as much as my speech.’” —
Charnock’s Works, (Lond. 1684,) volume 2:p. 65. —
Ed.
ft361
“Il y a vne metaphore et similitude;” — “There is a
metaphor and similitude.”
ft362
“Pource qu’il a tant fait pour nous, que nous sommes du tout ...
luy;” — “Because he has done so much for us, that we are
wholly his.”
ft363
The views held by Servetus respecting the Supreme Being, and a Trinity of
persons in the Godhead, “were obscure and chimerical beyond all measure,
and amounted, in general, to the following propositions: — That the
Deity, before the creation of the world, had produced within himself two
personal representations, or manners of existence, which were to be the medium
of intercourse between him and mortals, and by whom, consequently, he was to
reveal his will, and to display his mercy and beneficence to the children of
men; .... and that these two representations were to cease after the destruction
of this terrestrial globe, and to be absorbed into the substance of the
Deity, from whence they had been formed.” — Moshem’s
Ecclesiastical History, volume 4:pp. 475, 476. —
Ed.
ft364
“He (Paul) remembered the words of his Divine Master —
’Whosoever shall do the will of God, the same is my brother, and sister,
and mother;’ and he was taught by them, that though Christianity does not
burst asunder the ties of kindred, it requires of all its followers that they be
guided by higher considerations in advancing its interests. This may throw light
on the bold expression which we find him elsewhere using, when he is speaking of
the obligations which believers are under, ‘not to live to themselves, but
unto him which died for them, and rose again.’ ‘Henceforth know we
no man after the flesh; yea, though we have known CHRIST after the flesh, yet
now henceforth know we him no more.’ “ —
M’Crie’s Sermons, p. 21. — Ed.
ft365
“Comme il a souffert mort vne fois en icelle;” — “As he
has once suffered death in it.”
ft366
“Comme vne image et gage certain en la personne de Christ;” —
“As it were an image and sure pledge in the person of
Christ.”
ft367
CALVIN’S meaning plainly is — “If we do not recognize the
fact, that Christ is still a partaker of our nature. “ —
Ed.
ft368
“Et estre tenu pour membre de ceste saincte compagnie;” —
“And to be regarded as a member of that holy
society.”
ft369
“C’est ... dire, dont il falle faire cas;” —
“That is to say, that we must esteem.”
ft370
“Et comme pleges de sa bonne volonte enuers nous;” —
“And as it were pledges of his good will toward
us.”
ft371
“Car ce seroit improprement, de dire que la nature Diuine de Christ estoit
en Christ;” — “For it were to speak improperly, to say
that the Divine nature of Christ was in Christ.”
ft372
“De iustice et obeissance;” — “From righteousness
and obedience.”
ft373
“C’est d’ autant que Dieu ayant compassion d’eux, a
voulu que ceste mort fust le gage et le moyen par lequel il les receuroit en
grace;” — “It is, because God, having compassion upon them,
determined that this death should be the pledge and means, by which he would
receive them into favor.”
ft374
“Et en estre participantes;” — “And be partakers of
it.”
ft375
“Comme il a souffert la mort vne fois;” — “As he has
suffered death once.”
ft376
“Lequel il a voulu estre gard(et publi(au monde;” —
“Which he designed, should be maintained and published in the
world.”
ft377
See CALVIN on John, vol. 2. p. 272. — Ed
ft378
“Leur vanterie orgueilleuse;” — “Their haughty
boasting.”
ft379
“Vne singuliere et inestimable louange;” — “A singular
and inestimable commendation.”
ft380
“Vne ambassade et commission perpetuelle;” — “A
perpetual embassy and commission.”
ft381
The reader will find this tenet of Popery adverted to by CALVIN at considerable
length in the Institutes, volume 3 — Ed.
ft382
“La remission de nos pechez;” — “The remission of our
sins.”
ft383
The Latin term piaculum is sometimes employed to denote a crime
requiring expiation, and at other times, an expiatory victim.
— Ed
ft384
Thus in
<030506>Leviticus
5:6,
µça,
(asham,) denotes a trespass — offering; and in the verse immediately
following, it means an offense or trespass. See CALVIN’S
Institutes, volume 2. — Ed.
ft385
The force of the preposition
ejn
(in,) as made use of by the Apostle in this passage, is more fully
brought out by Beza in the following terms: “Justi apud Deum, et
quidem justitia non nobis inh’rente, sed qu’, quum in Christo sit,
nobis per fidem a Deo imputatur. Ideo enim additurn est:
ejn
aujtw~|. Sic ergo sumus justitia Dei in ipso, ut
ille est peccatum in nobis, nempe ex imputatione. Libet autem hic ex Augustino
locum insignem exscribere, velut istius commentarium plenissimum. Sic igitur
ille Serm. 5. de verbis Apostoli: Deus Pater eum, qui non noverat
peccatum (nempe Iesum Christum) peccatum effecit,ut nos simus justitia
Dei (non nostra) in ipso (non in nobis.) His adde
<500309>Philippians
3:9;” — “Righteous before God, and that by a righteousness
which is not inherent in us, but which, being in Christ, is imputed to us by God
through faith. For it is on this account that it is added:
ejn
aujtw~| (in him.) We are, therefore, the
righteousness of God in him in the same way as he is sin in us — by
imputation. I may here quote a remarkable passage from Augustine, as a most
complete commentary upon it. In Serm. 5 on the words of the Apostle he expresses
himself thus: God the Father made him sin who had not known sin, (Jesus
Christ,) that .we might be the righteousness of God (not our own) in
him (not in ourselves.) To these add
<500309>Philippians
3:9.” — Ed.
ft386
“Ainsi done en ouurant auec luy, ou, estans ses ouuriers;”
— “Thus then in working with him, or, being his
workmen.”
ft387
“Ne donnans aucun scandale, ou, donnons;” —
“Giving no offense, or, we give.”
ft388
“Mais nous rendans louables en toutes choses, ou., Mais rendons nous
louables;” — “But rendering ourselves approvable in all
things, or, We render ourselves approvable.”
ft389
“Qu’ils ayent lieu, et proufitent;” — “ That they
may have place, and may be profitable.”
ft390
“Les exhortations par chacun iour;” — “Exhortations
daily.”
ft391
“Les ministres auec leur mandement qu’ils ont en charge, de declarer
de par Dieu, conioignent aussi leur diligence, et affection ardente;”
— “Ministers, along with their commission which they have in charge
to declare, as from God, conjoin also their diligence, and ardent
desire.”
ft392
“The grace of God,” says Dr. Brown, when commenting on Peter
5:12, “properly signifies — the kindness, the free favor of
God, as a principle in the Divine mind; but is often employed to signify the
deeds of kindness, the gifts and benefits, in which the principle finds
expression. It has been common to interpret the phrase here as equivalent to the
gospel, the revelation of God’s grace; and the Apostle has been considered
as affirming that the doctrine which those he was writing to had embraced, and
to which they had adhered — to use the Apostle Paul’s phrase,
‘which they had received, and in which they stood,’ was the true
gospel. But I doubt if the gospel is ever called the grace of God in the New
Testament; and I equally doubt whether the words, thus understood, are an
accurate statement of what this Epistle actually contains. There are just two
other passages in the New Testament in which the grace of God has been supposed
to be a designation of the gospel. After stating the message of mercy, which the
ministers of reconciliation are called to deliver, the Apostle, in his Second
Epistle to the Corinthians, says — ’We beseech you that ye receive
not the grace, or this grace of God in vain,’
(<470601>2
Corinthians 6:1.) The reference here is, no doubt, to the gospel, but the
meaning of the phrase, the grace of God, is plainly just this divine
favor, this benefit which so expresses, and, as it were, embodies, the divine
grace. And in the Epistle to Titus, the same Apostle states, that ‘the
grace of God bringing salvation’ has been manifested, or has
‘appeared, teaching’ those who apprehend it, ‘to deny
ungodliness, and worldly lusts, and to live soberly, righteously, and godly in
the present world.’
(<560211>Titus
2:11, 12.) The grace of God is often said to mean here the gospel, but the
gospel is the manifestation, the revelation of this grace; and the truth, taught
in the passage is, that the free, sovereign mercy of God, when it is apprehended
by the sinner, is the true principle of holiness in the heart and
life.” — Brown’s Expository Discourses on First Peter,
volume 3 pp. 295, 296. — Ed.
ft393
Il ne faut point douter, que le Prophete ne parle du regne de Christ;”
— “There is no room to doubt, that the Prophet speaks of the kingdom
of Christ.”
ft394
“Quelle similitude et proportion ou conuenance;” — “What
a resemblance, and proportion, or correspondence.”
ft395
The precise word in the Septuagint version (with which the Apostle’s
quotation exactly corresponds) is
dektw|,
(acceptable.) CALVIN had probably been led to make use of the word
eujpro>sdekton
from the circumstance, that that adjective is employed by the Apostle in the
latter part of the verse, when commenting upon the passage quoted. —
Ed.
ft396
The Hebrew term referred to is employed in this sense in the following (among
other) instances:
<190501>Psalm
5:13; 30:7;
<201615>Proverbs
16:15; 19:12. — Ed.
ft397
CALVIN makes a similar observation when commenting on the expression here
referred to, in
<480404>Galatians
4:4. “Pergit in similitudine adducta, et suo instituto definitum a Patre
tempus accommodat: simul tamen ostendit, tempus illud, quod Dei providentia
ordinatum erat, maturum fuisse et opportunum. Ea igitur demum iusta est
opportunitas ac recta agendi dispensatio, qu’ providentia Dei
regitur;” — “He proceeds with the comparison which he had
brought forward, and applies to his purpose the expression which had been made
use of — the time appointed by the father, but still showing that
that time, which had been ordained by the providence of God, was proper and
suitable. That alone is the fit season, and that the right system of acting,
which is directed by the providence of God.” —
Ed.
ft398
“Tantost met en auaut la rondeur de sa conscience en la predication
d’iceluy;” — “Sometimes he brings into view the
uprightness of his conscience in the preaching of it.”
ft399
“Thrasones.” See CALVIN on the Corinthians, vol. 1. p. 98, n.
1.
ft400
“Ne faisans cas que de masques, c’est A dire, de l’apparence
externelle;” — “Setting no value on anything but masks; that
is to say, outward appearance.”
ft401
“Afin que sa fidelite fust tant plus notoire, et la certitude de son
ministere tant mieux approuvee;” — “In order that his
faithfulness might be so much the better known, and the stability of his
ministry so much the better approved.”
ft402
“The words ejn uJpomonh~|
pollh~|, (in much patience,) must be
connected with the following clauses up to
ejn
nhstei>aiv (in watchings,) and
denote patient endurance of the various afflictions specified in the words
following, which are not to be treated (with Rosenm.) as merely synonymes
denoting evils in general, but considered specially, and (as I
conceive the Apostle meant) in groups.” —
Bloomfield. — Ed.
ft403
“Entre les louanges temporelles et perpetuelles, c’est ... dire qui
doyuent tousiours estre es vrais ministres;” — “Between
occasional grounds of commendation and perpetual, that is to say, what ought to
be found invariably in true ministers.”
ft404
“D’vne courage magnanime;” — “With magnanimous
heroism.”
ft405
“Veu que cela est coustumier ... tous mutins de ne s’estonner point
quand seditions s’esmeuuent;” — “As it is
customary for all riotous persons to be thrown into no alarm when tumults break
out.”
ft406
A proverbial expression made use of by Virgil. ‘n. I. 133,134 —
Ed.
ft407
“L’incommodite de ce qu’il estoit souuent contraint de changer
de pays, pource qu’ on ne le laissoit en paix en quelque lieu qu’il
fust;” — “The inconvenience of being frequently under the
necessity of changing his country, because they did not allow him to be in peace
in any place in which he might be.”
ft408
Semler understands the term in the same sense — “ Quod
non licet diu manere et quiescere quasi uno in loco, sed semper periculorum
vitandorum causa locum et solum mutare. Iud’i autem faciunt jam infensi et
infesti hostes Pauli, ut vel ex actibus Luc’ satis patet; Paulus
ajkata>statov,
(Jacobi 1:8) dici potest, licet sine animi sui vitio;” —
(“As not being allowed to remain long at rest, as it were, in one
place, but always changing his place and soil (for the sake of avoiding
dangers.) The Jews were enemies to Paul, so exasperated and deadly, as appears
even from Luke’s narrative in the Acts, that Paul may be said to have been
unstable,
(<590108>James
1:8,) though without any fault on his part.” — “I
agree,” says Dr. Bloomfield, “with Theophyl., Schleus., and
Leun., that the term refers to that unsettled and wandering kind of
life, which, that the Apostle thought very miserable, is plain from his
connecting it at
<460411>1
Corinthians 4:11, with the endurance of hunger, thirst, and
nakedness,(Peinw~men kai<
diyw~men, kai< gumnhteu>omen, kai<
ajstatou~men) which passage, indeed, is the best
comment on the present, and shows that
ko>poiv
(labors) must be chiefly understood of his labors at his trade, and
nhstei>aiv,
(fastings,) of that insufficient support, which labors so interrupted by
his ministerial duties, could alone be expected to supply.
jAgrupni>aiv
(watchings) seems to refer to the abridgment of his rest by night, to
make up for the time expended by day on his ministerial labors.”
— Ed.
ft409
“ jEn pneu>mati
aJgi>w — ’In demonstration of
the Holy Spirit — so that I showed that the Holy Spirit wrought by
me.’ It is possible, that in these words, Paul makes an allusion to the
cari>smata,
(gifts,) but it seems better, nevertheless, to suppose with CALVIN, that
he sets genus and species over against each other.”
— Billroth. — Ed.
ft410
“Here the spiritual arms are not particularized; yet the terms
tw~n dexiw~n kai<
ajristerw~n, (on the right hand and the
left,) are very comprehensive, referring to the complete armor and
arms, on both sides, with which the
oJpli>thv,
or completely armed soldier was furnished, who was thus said to be
ajmfide>xiov
(ambidexter.) Thus the general sense is: ‘We employ no other arms
than the panoply of righteousness.’” —
Bloomfield. — Ed.
ft411
“Il y en a eu bien peu, qui estans irritez des iniures et mauuais
traittemens que on leur faisoit, ne se soyent descouragez, et n’ayent
laissez leur train de vertu;” — “There have been very few of
them, who have not, on being irritated by injuries and bad treatment shown them,
felt discouraged, and left off their virtuous career.”
ft412
“Du bruit qu’on fera courir de nous;” — “On
reports that may be circulated against us.”
ft413
“Voulant essayer si nous cheminons droit settlement pour l’amour de
luy, sans cercher autre recompense;” — “Wishing to try whether
we walk aright, purely from love to Him, without seeking any other
reward.”
ft414
“Gratuito;” — “gratuitously.”
— There can be no doubt, that CALVLN has here in his eye
<180109>Job
1:9. “Doth Job fear God .for nought?” The Hebrew word
µynjh
(HACHINNAM,) is rendered in the Septuagint
dwrea<n
— gratuitously.
ft415
“Mesme faisant violence ... tous empeschemens, est venu, comme par force,
jusques au bout;” — “Even breaking violently through all
impediments, came, as it were, by fource to the goal.”
ft416
“Qui to fournit et enrichit par son abundance;” — “Who
furnishes and enriches thee by his abundance.”
ft417
“En vos entrailles, ou, affections;” — “In your bowels,
or, affections.”
ft418
“Or ie requier de vous la pareille, comme de mes enfans, ou, Or pour nous
recompenser de mesmes (ie parle comme ... mes enfans ;)” —
“But I require the like from you — as from my children, or,
But for a recompense to us of the same, I speak as to my
children.”
ft419
God promised to Ezekiel that he would give him “the opening of the
mouth in the midst of the house of Israel,”
(<262921>Ezekiel
29:21,) which is explained by Gill to mean, “boldness and
courage of speech when he should see his prophecies fulfilled.”
Paul himself makes use of a similar expression in
<490619>Ephesians
6:19, “that utterance may be given unto me, that I may open my mouth
boldly.” — Ed.
ft420
The same view, in substance, is taken by Chrysostom. —
Kaqa>per ga<r to<
qermai~`non eujru>nein ei]wqen, ou{tw kai< th~v ajga>phv e]rgon to<
platu>nein ejsti>? qermn< ga>r ejstin hj ajreth<? kai<
ze>ousa au[th kai< to< sto>ma ajnepe>tase Pau>lou kai<
th<n kardi>an ejpla>tunen —
“For as heat is wont to expand, so it is the part of love to enlarge. For
virtue is warm and fervent. It was this that opened Paul’s mouth, and
enlarged his heart.” — Ed.
ft421
“From a tender and considerate regard to the good of the Christians at
Corinth, he” (Paul) “had determined not to revisit them, until their
unseemly heats and factions were allayed. How was he affected while he waited at
Ephesus to receive the tidings of this longed — for but protracted issue?
‘O ye Corinthians! our mouth is opened unto you; our heart is
enlarged!’ What a picture of a heart! We see him standing on the shore of
the ‘gean Sea, over against Corinth, with his arms extended towards that
city, and in the attitude of speaking. We hear the words by which he seeks to
relieve his overcharged breast, heaving and ready to burst with the fullness of
those desires which he had long felt to come among them, satisfy them of the
sincerity of his affection, and replenish their souls with the consolation with
which he himself had been comforted. ‘O ye Corinthians, our mouth is open
to you, our heart is enlarged! Ye are not straitened in us, but ye are
straitened in your own bowels. Now, for a recompense in the same, (I speak as
unto my children,) be ye also enlarged.’” —
M’Crie’s Sermons, p. 29. — Ed.
ft422
“Mon coeur mesme s’ouuriroit volontiers pour vous mettre deuant les
yeux l’affection que i’ ay enuers vous;” — “My
very heart would willingly open itself up, so as to place before your eyes the
affection which I entertain towards you.”
ft423
The term
ajntipelargi>a
is compounded of
anti
over against, and
largov,
a stork. It is employed to denote reciprocal affection, from an
interesting peculiarity in the disposition of the stork. “This
bird,” says Paxton, in his Illustrations of Scripture, (Edin. 1842,)
volume 2:p. 432, “has long been celebrated for her amiable and pious
dispositions, in which she has no rival among the feathered race. . . Her kind
benevolent temper she discovers in feeding her parents in the time of
incubation, when they have not leisure to seek their food, or when they have
become old, and unable to provide for themselves.” The English word
stork is derived from
storgh<,
affection, while the Hebrew name for this animal,
hdysj,
(chasidah,) is derived from
dsj
(chesed,) beneficence, because, says Bythner, “the
stork nourishes, supports, and carries on its back, when weary, its aged
parents.” See CALVIN on the Psalms, vol. 4. p. 158, n. 2. CALVIN, when
commenting on 1Timothy 5:4, says, “Ips’ quoque ciconi’
gratitudinem suo exemplo nos docent. Unde et nomen
ajntipelargi>a;”
— “The very storks, too, teach us gratitude by their example. Hence
the term
ajntipelargi>a
— affection in return.” — Ed.
ft424
The rendering of the Vulgate — “Eandem remunerationem
habentes;” — “Having the same reward,”
— is followed by. Wiclif, (1380,) ye that haw the same reward
and also in the Rheims version, (1582,) hauing the same reward.
— Ed.
ft425
Parlant comme en puissance et authorite de pere;” — “Speaking
as with the power and authority of a father.”
ft426
See vol. 1. p. 282.
ft427
“Aux infideles;” — “To
unbelievers.”
ft428
“Joachim Camerarius, in his Commentary on the New Testament,
(Cambridge 1642,) suggests, that
ejterozugou~ntev,
may have a reference to a balance, and that Paul — would not
have the Corinthians unequally balanced with unbelievers. The verb
zugostatein,
as he observes, is employed to denote the adjusting of scales in balance.
It seems more natural, however, to understand the word, as CALVIN and most other
interpreters do, as derived from
e{terov,
(Another,) and
zugo<v,
as meaning a yoke, and as employed by Paul to mean, drawing on the other
side of a yoke with another; or, as Beza explains it, “Qui cum sint
divers’ conditionis, tamen in eodem opere mutuam operam
pr’stant;” — “Those who, while in a different condition
from each other, do nevertheless take their corresponding part in the same
work.” — Ed.
ft429
Beza, when mentioning the different views which have been taken of the
etymology of the term Belial, remarks, that some derive it from
l[y
ylb beli jahal, (not profitable,) or
from ly[wm
ylb beli mohil, (worthless,) and that
the term, viewed as having this derivation, is peculiarly appropriate to Satan,
as being diametrically opposed to Christ, the Greatest and Best; while Jerome
derives it from
ylb
beli, (not) and
ly[
hol, (a yoke,) as though you should say — without a yoke,
not subject to the yoke. Beza gives the preference to the former
etymology, while he observes that the latter is also most appropriate to
Satan as an apostate spirit. — The original term
Belial is rendered in various instances in the Septuagint
para>nomov,
lawless. — There is here a slight variation in reading. The
Edit. Princ. and the Textus Receptus have
Beli>al.
The Erasmian, Stephanic, and other early editions have
Beli>ar,
which has been restored by Bengelius, Matthias, Griesbach, and Tittmann; and
justly, for both external and internal evidence are in its favor; it being found
in the majority of the MSS., in many early ecclesiastical writers, and Greek
Fathers.” — Bloomfield. — Ed
ft430
“Et assez notoire;” — “And is sufficiently well
known.”
ft431
Thus in
<051509>Deuteronomy
15:9, “Beware that there be not a thouqht in thy wicked heart.” The
expression made use of is l[ylb
˚bblAµ[ rbd hyjyA˚p “Lest
there be in thine heart a thing of Belial.” The same expression
occurs in Psalm 41:9, where David’s enemies represent him as suffering the
punishment of detestable
wickedness,l[ylb
rbd a thing of Belial.” —
See CALVIN on the Psalms, vol. 2. p. 120. —
Ed.
ft432
“Vne meschante et abominable parolle ou pensee;” — “A
wicked and abominable word or thought.”
ft433
“Souvent en l’Escriture;” — “Frequently in
Scripture.”
ft434
“Ce qui seul empeschoit que son enseignement ne proufitast enuers
eux;” — “What alone hindered his teaching from being of
advantage to them.”
ft435
“C’est vn profanation horrible, et vn sacrilege detestable;”
— “ It is a horrible profanation, and a detestable
sacrilege.”
ft436
“I will dwell in them. The words are very significant in the
original, ejnoikh>sw ejn
aujtoi~v, ‘I will indwell in them,’ so
the words are. There are two ins in the original, as if God could have never
enough communion with them.” — Leigh’s Annotatiots.
— Ed.
ft437
“C’est dire Dieu auce nous;” — “That is to say,
God with us.”
ft438
“Cependant qu’ils sont attendans auec ardent desir le iour de
deliuerance;” — “While they are waiting with eager desire for
the day of deliverance.”
ft439
O — ils estoyent;” — “Where they
were.”
ft440
Diodati, in his Annotations, explains the expression ye that bear the
vessels of the Lord,
(<235211>Isaiah
52:11,) to mean — “You sacred officers, to whom only it belongeth to
carry the vessels and ornaments of the temple; and thereby are spiritually meant
all believers, whereof every one beareth a vessel sacred to the Lord, viz.,
himself.” — Ed.
ft441
“Ceste condition est tacitement attachee a toutes les promesses;”
— “This condition is tacitly appended to all the
promises.”
ft442
“Appelez (purete et sainctete;” — “Called to purity and
holiness.”
ft443
“Afin qu’il n’apparoisse en nul endroit de nous ancune macule
ou souillure;” — “That there may not appear in any part of us
any spot or filth.”
ft444
“Combien sont impudens et deshontez;” — “How
impudent they are and unabashed.”
ft445
CALVIN manifestly refers here, as in a variety of other instances, to the
temporizing conduct of the Nicodemites. See CALVIN on the Corinthians,
vol. 1. pp. 286, 384. — Ed.
ft446
It is employed by Herodotus in the sense of perfecting or completing,
(see Herod. 1:51,) while in various instances it is made use of by him to
mean — discharging a religious service — in connection with
qrhskei>av,
(ceremonies,)
eujcwlav,
(vows,) and
qusi>av,
(sacrifices.) See Herod. 2:37, 63, 4:26. —
Ed.
ft447
“Indignum esset me surdis fabulam canere;” — “It
were unseemly that I should be like one that tells a story to the deaf.” A
similar expression is made use of by Horace, (Ep. 2, 1, 200,) —
“Scriptores autem narrare putaret asello fabellam surdo;” —
“But he would think that the writers were telling a story to a deaf
ass.” — Ed.
ft448
“Que ie perdisse mon temps en vous admonestant;” — “That
I should lose my time in admonishing you.”
ft449
“De luy ou de sa doctrine;” — “From him or from his
doctrine.”
ft450
“Les ministres et pasteurs;” — “Ministers and
pastors.”
ft451
“Quand on est arrogant, et on abuse de la puissance en se desbordant
et vsurpant plus qu’il ne faut;” — “When one is
presumptuous, and abuses his power by going beyond bounds and assuming more than
he ought.”
ft452
“Ceux qui aiment vn autre, ne prenent point plaisir ale poursuyure et
picquer;” — “Those who love another take no pleasure in
pursuing and stinging him.”
ft453
“Pasteurs et ministres;” —
“Pastors and ministers.”
ft454
“Timothy is despatched” (by Paul) “to Corinth, and
after him Titus is sent. In the mean time, ‘a door is opened of the
Lord’ to the Apostles to preach Christ’s gospel at Troas; but,
strange to relate! he who panted so earnestly for such opportunities, had
neither heart nor tongue to improve the present. The expected messenger from
Corinth had not arrived — he had ‘no rest in his spirit,’ and
abandoning the rich harvest which invited his labors, he wandered into
Macedonia. Nor yet did he find ease: ‘ For when we were come into
Macedonia, our flesh had no rest, but we were troubled on every side —
without were fightings; within were fears.’ At last Titus arrives with
tidings from Corinth. The Apostle’s letter had been well received; it had
produced the intended effects; a spirit of repentance had fallen upon the
Church; they had applied themselves vigorously to the correction of abuses; the
love which they bore to their spiritual father had revived with additional
strength. ‘Now! thanks be unto God, who always causeth us to triumph in
Christ, and maketh manifest the savour of his knowledge by us in every
place!’ ‘Great is my boldness of speech towards you, great is my
glorying of you; I am filled with comfort, I am exceeding joyful in all our
tribulation.’
(<470214>2
Corinthians 2:14;
<470704>2
Corinthians 7:4.) What a sudden change! what a wonderful transformation!
Formerly we saw him like a soldier, wounded, weak, disabled, dispirited, fallen
to the ground; now he is lifted up, victorious, and borne on the triumphant
car.” — M’Crie’s Sermons, p. 39. —
Ed.
ft455
“La mauuaise opinion ou le souspecon
qu’il auoit d’eux, et dont il estoit tourmente en son coeur;”
— “The bad opinion or suspicion that he had of them, and with which
he had been tormented in his heart.”
ft456
Calvin here has manifestly in his eye the
singularly emphatic word made use of by Paul in the preceding verse —
uJperperisseu>omai,
I am exceeding joyful. “The word here used occurs nowhere else in
the New Testament except in
<450520>Romans
5:20. It is not found in the classic writers, and is a word which Paul evidently
compounded, (from uJpe<r
and
perisseu>w,)
and means to superabound over, to superabound greatly, or exceedingly It
is a word which would be used only when the heart was full, and when it would be
difficult to find words to express its conceptions. Paul’s heart was full
of joy, and he pours forth his feelings in the most fervid and glowing language
— ‘I have joy which cannot be expressed.’” —
Barnes. — Ed.
ft457
“Je n’ay point eu de relasche ou soulagement;” —
“I had no relief or alleviation.”
ft458
“Pour les quelles chasser et y
remedier, ils n’osent pas sonner la trompette tout haut, comme on
dit:” — “For putting down which evils,.and remedying them,
they dare not sound the trumpet aloud, as they say.”
ft459
“Obstinez et endurcis;” — .” Obstinate and
obdurate.”
ft460
“Le Docteur et Ministre;” — “The Teacher and
Minister.”
ft461
“Tristitia secundum Deum;” — “La tristesse qui est selon
Dieu;” — “The sorrow which is according to God.”
“Kata<
Qeo<n, in such a way as God requires —
with reference to his will and glory, i.e., as Rosenm. explains, ‘
arising from causes out of which he would have it arise, and producing effects
such as he would approve.’” — Bloomfield.
—.Ed.
ft462
“Ne pensons pas que iamais il se convertisse au
Seigneur;” — “Let us not think that ever he will turn to the
Lord.”
ft463
“Nonchalance, ou paresse, ou asseurance qui procede de stupidite;”
— “Carelessness or indolence, or confidence arising from
stupidity.”
ft464
Wiclif, (1380,) following the Vulgate, reads, defendynge. —
Ed.
ft465
“Voire marrissement. Il y a proprement au Grec, Indignation ou
courroux;” — “Yea what concern. It is properly in the
Greek, Indignation or wrath.”
ft466
“Qui ont vn bon et sainct zele;” — “Who have a good and
holy zeal.”
ft467
“En quelque personne qu’ils soyent trouuez;” — “In
any person in whom they are found.”
ft468
“La peine qu’il leur pourroit iustement imposer;” —
“The punishment which lie could justly have inflicted upon
them.”
ft469
“Et autres affections yci nominees;” — “And other
dispositions here mentioned.”
ft470
“Il les absout quant a ce qu’on lent pouuoit obiecter qu’ils
auoyent consenti a ce mesfait;” — “He acquits them in so far
as it might be alleged that they had concurred in that
crime.”
ft471
“Some (as Newcome and Wakefield) would read, from several
MSS., and Versions, Fathers, and early editions, including that of R.
Stephens th<n spondh<n
uJper hJmw~n, (your care or us) But though
produces a sense, yet it is one far-fetched and jejune, which does not
arise naturally from the subject, and is not so agreeable to the context. The
external authority for the reading in question is but slender; the Ed.
Princ., and the great bulk of the MSS., having
hJmw~n uJper
uJmw~n, — our (care)for
you.” — Bloomfield. — Ed.
ft472
The rendering of the Vulgate is as follows: “Solicitudinem nostrum quam
habemus pro vobis;” — “Our anxiety which we have for
you.” Wiclif, (1380,)following, as usual, the Vulgate, renders it thus:
“Our busynesse which we haw for you bifor God.” —
Ed.
ft473
“Ne plus ne moins que s’il eust este deuant Dieu;” —
“Neither more nor less than if he had been in the presence of
God.”
ft474
“The word
spla>gcna,”
as is observed by Barnes in his Notes on
<470612>2
Corinthians 6:12, “commonly means in the Bible the tender affections. The
Greek word properly denotes the upper viscera — the heart, the
lungs, the liver. It is applied by Greek writers to denote those parts of
victims which were eaten during or after the sacrifice. Hence it is applied to
the heart, as the seat of the emotions and passions; and especially
the tender affections — compassion, pity, love, etc. Our word
bowels is applied usually to the lower viscera, and by no means
expresses the idea of the word which is used in Greek.” —
Ed.
ft475
“Simplicite ou promptitude;” — “Simplicity or
promptitude.”
ft476
“See CALVIN on the Corinthians, vol. 2. pp. 67-70.
ft477
“D’aussi bon coeur qu’ils eussent este bien riches;”
— “As heartily as if they had been very
rich.”
ft478
“Franchement et d’vne affection liberale;” —
“Cheerfully, and with a liberal spirit.”
ft479
CALVIN refers, it is probable, more
particularly to Paul’s statement in
<450828>Romans
8:28, And we know that all things shall work together for good, etc.; in
commenting upon which passage, our author observes: “Ex supradictis nunc
concludit, tantum abesse, quin salutem nostram remorentur hujus vitae aerumnae,
ut sint potius eius adminicula;” — “From what has been said
previously, he now draws this conclusion, that the distresses of this life are
so far from being hinderances to our salvation, that they are rather helps to
it.” — Ed.
ft480
“To their power, yea, and beyond their power This is a noble
hyperbole, like that of Demosthenes, ‘I have performed all, even with an
industry beyond my power.’” — Doddridge. —
Ed.
ft481
Poole, in his Annotations, observes that the metaphor” made use of in
the passage referred to,
(<200515>Proverbs
5:15,) “is to be understood either 1, of the free and lawful use of a
man’s estate, both for his own comfort and for the good of others, or 2,
of the honest use of matrimony.” “The latter meaning,” he
remarks, “better suits with the whole context, both foregoing and
following, and thus it is explained in the end of
<200518>Proverbs
5:18.” — Ed.
ft482
“Ont employe leur soin a secourir les autres plustost qu’a subuenir
a leur propre necessite;” — “Made it their care rather to
assist others, than to relieve their own necessities.”
ft483
“Le desir et la solicitation de tous par leur diligence et
promptitude;” — “The desire and solicitation of all by their
diligence and promptitude.”
ft484
“Quand ils oyent qu’on les somme nommeement et presentement de faire
leur droit;” — “When they hear that they summon them expressly
and presently to do their duty.”
ft485
“De laquelle les Corinthiens l’aimoyent et ses compagnons;”
“With which the Corinthians loved him and his
associates.”
ft486
“Combien nous leur deuons donner;” — “How much we ought
to give them.”
ft487
“Bien persuade et asseure;” — “Well persuaded and
assured.”
ft488
CALVIN, it is to be observed, quotes the same
sentiment, when commenting on 1 Corinthians 16:2, (see p. 69,) but in the
present instance he takes occasion, most appropriately to his particular
purpose, to notice the connection in which the poet introduces it, which is as
follows: —
“Callidus
effracta nummos fur auferet
arca;
Prosternet
patrios impia flamma
Lares.
Extra fortunam
est, quicquid donatur
amicis;
Quas dederis,
solas semper habebis opes.”
“The dexterous thief will break open your
chest, and carry off your money; a fire, raised by a base incendiary, will lay
in the dust your paternal mansion; but whatever has been given to friends is
placed beyond all risk. What you have given away is the only wealth that you
will always retain. — MARTIAL,
<490503>Ephesians
5:39-42.
It is mentioned by Dr. Bennett, in his
Lectures on Christ’s Preaching,.(p. 104,) that on the tomb of Robert of
Doncaster, there was the following inscription — “What I gave, I
have; what I kept I lost.” — Ed.
ft489
“Vne telle promptitude de s’auancer a faire sans estre incite ou
aduerti d’ailleurs, est plus que le faict mesme;” —
“Such promptitude in being forward to act, without requiring to be stirred
up or admonished by any one, is more than the deed
itself”
ft490
“Est vn relaschement de ce a quoy nous sommes tenus en rigueur de droict
comme on dit;” — “Is an abatement from what we are bound to by
strictness of right, as they say.”
ft491
“CALVIN alludes to the same class of persons, when commenting on
<440244>Acts
2:44 — had all things common. “Verum sana expositione indiget
hic locus propter spiritus fanaticos, qui bonorum
koinwni>an
fingunt, qua omnis politia evertatur;”
— “This passage, however, requires to be soundly interpreted —
for the sake of those fanatical spirits, who pretend
(koinwni>an)
— a community of goods, by which all civil government is
overturned.” — Ed.
ft492
Beza, when commenting on
<471001>2
Corinthians 10:1, observes, that
ejpieikei>av
means “an inclination to clemency and mercy,
as opposed to a disposition to follow out to the utmost one’s just
right.” “Aristotle,” he remarks, “contrasts
to< ejpieikev,
(mildness,) with
tw~|
ajkribodikai>w|, (rigorous justice,) and
Hermogenes contrasts it with tw~|
biai>w| (violence.)” —
Ed.
ft493
“Et ce d’vne gayete de coeur et franc courage;” —
“And that with cheerfulness of heart and frank
courage.”
ft494
“C’est a dire qui est compassee par proportion selon des qualitez
des personnes et autres circounstances;” — “That is to say,
which is regulated proportionally according to the stations of individuals, and
other circumstances.”
ft495
“Quaerenda omnino
ijso>thv
est, sed analogica qualis est membrorum in
corpore humano, qua quidem non omnia in eodem pretio et dignitate habentur, sed
omnia tamen, quae ornamento vel integumento indigent, ornantur et
teguntur;” — “Equality must by all means be aimed at,
but proportional, such as subsists among the members of the human body,
according to which they are not, indeed, all held in the same estimation and
dignity, but all of them notwithstanding, that require ornament or clothing, are
adorned and clothed.” — Heideggerus. —
Ed.
ft496
“Quelque tour Dieu leur donnera. moyen de vous recompenser;” —
“God will one day give them the means of requiting
you.”
ft497
“Fait vne proportion fort conuenable, et comme vne belle harmonie;”
— “Makes a very suitable proportion, and as it were a beautiful
harmony.”
ft498
“Combien qu’aucuns en amassassent plus qu’il ne leur estoit de
besoin pour la nourriture d’vn iour, et les autres moins (comme les vns
sont plus habiles que les autres;)” — “Though some gathered
more of it than was needed by them as the food of a day, and others less (as
some are more expert than others).”
ft499
“An omer was about three quarts English measure It is inferred by some
that, when any one had gathered more than his due share, he gave the overplus to
those who had gathered less. Others, however, suppose that the whole quantity
gathered by any one family was first put into a common mass, and then measured
out to the several individuals composing the household.” —
Bush’s Notes on Exodus. — Ed.
ft500
“Le secours et assistance;” — “The help and
assistance.”
ft501
“L’homer, c’est a dire la mesure des poures;” —
“The homer, that is to say, the measure of the
poor.”
ft502
See CALVIN’S Institutes, volume 1.
ft503
“Les pasteurs et ministres;” — “Pastors and
ministers.”
ft504
“Que Tite auoit receu ceste charge;” — “That Titus had
received this charge.”
ft505
Cestes aumone ou grace;” — “This alms or
grace.”
ft506
“Soit a cause de Tite qui est mon compagnon, et coadiuteur enuers vous:
soit aussi a cause des autres, qui sont nos freres Apostres des Eglises, la
gloire de Christ; ou, Ainsi done quant a Tite, il est mon compagnon et
coadiuteur enuers vous; et quant a nos freres,.ils sont ambassadors des Eglises,
et la gloire de Christ;” — “Be it on account of Titus, who is
my companion and fellow-helper towards you: be it also on account of the others,
who are our brethren, Apostles of the Churches, the glory of Christ; or,
Thus then, as to Titus, he is my companion and fellow-helper towards you;
and as to our brethren, they are the ambassadors of the Churches, and the glory
of Christ.”
ft507
“Par le commun accord des Eglises;” — “By the common
agreement of the Churches.”
ft508
“Laquelle les Grecs appellent d’vn nom qui signifie Eleuation
des mains;” — “Which the Greeks express by a term that
signifies a show of hands.”
ft509
“Les principaux ou gouerneurs;” — “The leaders or
governors.”
ft510
Beza, in his Annotations on
<441423>Acts
14:23, when commenting on the word
ceirotonh>santev
made use of in that passage in connection with the
ordaining of elders in every Church, remarks, that the word in this
application took its rise from the practice of the Greeks — “qui
porrectis manibus suffragia ferebant: unde illud Ciceronis pro L. Flacco,
Porrexerunt mantus: psephisma nature est;” — “Who gave
their votes by holding up their hands: hence that statement made by Cicero in
his Oration in behalf of L. Flaccus — They held up their hands —
a decree was passed.” Allusion is made to the same custom among
the Greeks in the writings of Xenophon,
Kai< o[tw| dokei~ e]fh
tau~ta aijre>tw th<n cei~ra ajne>teinan pa>ntev
— “Whoever is of this mind,” says
he, “let him lift up his hand — they all lifted up their
hands.” (Xen. deExped. Cyri. lib. v. p. 283.)”
Endoxe d ajnabale>sqai ejv
eJte>ran ejkklhsi>an to>te ga<r ojye< h+n kai< ta<v cei~rav
oujk a]n kaqew>rwn — “But it
seemed good to postpone the matter till another assembly, for it was then. late,
and they could not see the hands.” — (Xen. Hist. Grace. lib. 1. p.
350.) — Ed.
ft511
The original word,
stello>menoi,
sometimes signifies the furling or altering of the sails of a ship, to change
her course, that she may avoid rocks, or other dangers lying in her way. Here it
is used in a metaphorical sense for taking care, that no one should find
fault with the Apostle, as unfaithful in the management of the
collections.” — M’Knight. The verb is employed in
substantially the same sense by Plutarch:
oiJ kata< yuch<n ceimw~nev
baru>teroi stei>lasqai to<n a]nqrwpon oujk ejw~ntev oujde<
ejpisth~sai tetaragme>non to<n logismo<n
—”The tempests of the mind are more severe — not allowing a
man to shift his course, or to calm down troubled reason.” — (Plut.
tom. 2 p. 501.) — Ed.
ft512
“Aux reproches et calomnies;” — “To the reproaches and
calumnies.”
ft513
“Car le scandale qui procederoit de la, seroit beaucoup plus grand que si
cela estoit aduenu a vn autre;” — “For the offense that would
arise from that would be much greater than if this had happened to
another.”
ft514
“I1 n’estoit point si arrogant, qu’il ne voulust bien estre
admoneste et censure aussi bien que le plus petit de la bande;” —
“He was not so arrogant, as not to be quite willing to be admonished and
censured equally with the humblest of the band.”
ft515
“Le premier et le principal;” — “The first and the chief
thing.”
ft516
Ainsi c’est yci vn passage glissant; et pourtant il faut que chacun aduise
a soy;” — “Thus there is here a slippery passage; and hence
every one must take heed to himself.”
ft517
“Sainct Paul;” — “St. Paul.”
ft518
“Que les Corinthiens auisassent a ne defailler point de faire leur deuoir
de leur coste;” — “That the Corinthians should take care not
to fail of doing their duty on their part.”
ft519
“Qui estoyent enuoyez comme ambassadeurs vers les Corinthiens;”
— “Who had been sent as ambassadors to the
Corinthians.”
ft520
“Comme benediction, c’est a dire, son liberal, ou
beneficence;” — “As a blessing, that is to say, a liberal gift
or kindness.”
ft521
“Ou vous espargner en leur endroit;” — “Or to spare
yourselves as to what you owe them.”
ft522
“Vn titre plus magnifique et honorable;” — “A more
magnificent and honorable designation.”
ft523
“Ceux qui sont membres d’vn mesme corps auec eux;” —
“Those that are members of the same body with
themselves.”
ft524
“Le Sainct Apostre donc parloit de ceste promesse des Corinthiens;”
— “The holy Apostle, therefore, spoke of this promise of the
Corinthians.”
ft525
In Wiclif’s version, (1380,) the rendering is, “in this
substaunce;” Rheims (1582) has, “in this
substance.”
ft526
The expression here quoted from Polybius, (lib. 6: cap. 53, p. 691,) is made use
of by the historian in relating a heroic exploit of Publius Horatius Cocles,
who, on occasion of a sudden attempt being made upon the city of Rome by
Porsena, king of Clusium, the most powerful prince at that time in Italy, having
stationed himself, with singular intrepidity, on the Sublician bridge, along
with two others, withstood the attack of the enemy, and effectually obstructed
their progress, until the bridge was cut down from behind, after which he leaped
into the river, and swam across to his friends in safety, amidst the darts of
the enemy. In honor of this daring adventure, a statue of Cocles, as is stated
by Livy, (2:10,)was placed in the Comitium, and a grant of land was made
to him, as much as he could plow round in one day. Raphelius adduces
another instance in which Polybius employs
uJpo>stasiv
in the same sense — “When the
Rhodians,” says he, “perceive
th<n tw~n Buzantiw~n uJpostasai
— the intrepidity of the
Byzantians.” (Pol. lib. 6: p. 440.) — Ed.
ft527
The adjective uJpostatiko>v
is used in this sense by Aristotle, Eth. End. ii.
5, 5, and the adverb derived from it,
uJpostatikw~v,
has a corresponding signification in Polybius, (lib. 5: cap. 16, p. 508, line
1,) Tou~ de< basile>wv
uJpostatikw~v fh>santov “the king having
spoken with firmness.” — Ed.
ft528
“Qui signifie tant benediction, c’est a dire vn souhait ou priere
pour la prosperite d’autruy, que beneficence ou liberalite;” —
“Which denotes blessing — that is to say, a desire or prayer for the
prosperity of another,. as well as beneficence, or
liberality.”
ft529
“Ie pense que la raison de ceste derniere signification est, pource que ce
mot est en premier lieu et proprement attribue a Dieu;” — “I
think that the reason of this last signification is — because it is in the
first place and properly ascribed to God.”
ft530
“Par la seule et simple volonte;” — “By a mere simple
exercise of the will.”
ft531
“Que Dieu ha;” — “That God has.”
ft532
“God’s blessing of us, and our blessing of God, differ exceedingly.
For God blesseth us efficiently, by exhibiting his mercies to us. We bless God,
not by adding any good to him, but declaratively only. God’s betedicere
is benefacere — his words are works, but our blessing
(as Aquinas says) is only recognoscitium, and expressivum — an
acknowledgment only and celebration of that goodness.which God
hath.” — Burgesse on 2 Corinthians 1. —
Ed.
ft533
“Qui signifie tant couuoitise exccssiue, ou auarice, que chichete, et
quand on rogne quelque chose de ce qu’il faudroit donner;” —
“Which denotes excessive covetousness or avarice, as well as
niggardliness, and when one pares off something from what he should
give.”
ft534
“En benedictions, c’est a dire, a foison et abondamment, ou
liberalement;” — “In blessings, that is to say, in plenty and
abundantly, or liberally.”
ft535
“En benedictions, ou liberalement;” — “In blessings, or
liberally.”
ft536
“Or ie di ceci;” — “Now this I
say.”
ft537
“Auec regret et
tristesse;” — “With regret and
sadness.”
ft538
“Vne obeissance filiale, qui soit prompte et franche;” —
“A filial obedience, which is prompt and cheerful.”
ft539
“Our author, when commenting on the passage here referred to, remarks:
“This passage is quoted by Paul,
(<470909>2
Corinthians 9:9,) in which he informs us, that it is an easy matter for God to
bless us with plenty, so that we may exercise our bounty freely, deliberately,
and impartially, and this accords best with the design of the Prophet.”
— CALVIN on the Psalms, vol. 4. p. 329. — Ed.
ft540
“De ceste oblation;” — “Of this
offering.”
ft541
“The words oJ ejpicorhgw~n
brw~sin are a periphrasis of GOD (i.e., the
Good Being) ‘ who giveth us all things richly to enjoy.’ It
is formed on
<230401>Isaiah
4:10.” — Bloomfield. — Ed.
ft542
“The Vatican MS. reads with the futures —
corhgh>sei
(will
supply,)
plhqu>nei~, (will supply,)
and
aujxh>sei,
(will increase).” — Penn. —
Ed.
ft543
Our Author has here very probably in his eye a celebrated passage in Horace
— “Nos numerus sumus, et fruges consumere nati;” —
“We do but add to the numbers of mankind, and seem born only to consume
the fruits of the earth.” (Hot. Ep. 1:2, 27.) — Ed.
ft544
“L’assistance laquelle on fait par charite;” “The
assistance which one gives in love.”
ft545
“Comme a la verite s’en est vne des prineipales;” —
“As in truth it is one of the chief’.”
ft546
“Or yci il nous remonstre et donne a entendre;” — “Now
here he shows us and gives us to understand.”
ft547
The term leitourgi>a
is very frequently made use of in the Septuagint,
in connection with the sacrifices and other services of the priests and Levites.
See
<023821>Exodus
38:21;
<040424>Numbers
4:24, and
<040822>Numbers
8:22.) It is commonly employed by the Greek writers to denote a public service,
more especially at Athens, discharged by the richer citizens at their own
expense, and usually in rotation. The
leitourgoi<,
says Potter, in his Grecian Antiquities, (volume 1,) were “persons
of considerable estates, who, by their own tribe, or the whole people, were
ordered to perform some public duty, or supply the commonwealth with necessaries
at their own expenses. Of these there were diverse sorts, all of which were
elected out of twelve hundred of the richest citizens, who were appointed by the
people to undergo, when they should be required, all the burdensome and
chargeable offices in the commonwealth, every tribe electing an hundred and
twenty out of their own body, though this was contrary to Solon’s
constitution, by which every man, of what quality soever, was obliged to serve
the public according to his ability, with this exception only, that two offices
should not be imposed on the same person at once, as we are informed by
Demosthenes, in his oration against Leptines, where he likewise mentions an
ancient law, requiring every man to undergo some
leitourgi>a
every second year.” —
Ed.
ft548
“Les charges estans distribuees, en vne ville entre les citoyens
d’icelle;” “Offices being distributed in a town among the
citizens of it.”
ft549
“Ainsi en l’Eglise la communication consiste en ce que chacun
s’acquitte enuers ses prochains de ce qu’il leur doit en
charite;” — “So in the Church, imparting to others consists in
every one’s discharging to his neighbours, what he owes them, in
love.”
ft550
“Tesmoignage, enseignement, ou experience;” — “Proof,
voucher, or trial.”
ft551
“Leur obeissance qu’ils rendoyent tons d’vn accord a
l’euangile;” — “Their obedience which they rendered, all
with one accord, to the gospel.”
ft552
“qui puisse seruir a esmouuoir et encourager les Corinthtens.”
— “That may serve to stir up and encourage the
Corinthians.”
ft553
“Procedante de la recognoissance du benefice qu’ils auoyent receu
des Corinthtens;” — “Proceeding from an acknowledgment of the
kindness that they had received from the Corinthians.”
ft554
“D’vne grande affection;” — “With treat
ardour.”
ft555
“Je vous exhorte, ou prie;”
— “I exhort or entreat you.”
ft556
“Et reduisons en captiuite toute intelligence, ou, amenans conme
prisonnier, toute,” etc.; — “And we bring into captivity every
thought, or, leading forth as a prisoner every,” etc.
ft557
“L’insolence et audace;” — “The insolence and
audacity.”
ft558
“Vne hardiesse d’vn vanterau;” — “The boldness of
a braggadocio.”
Qrasodeili>a
is a compound of
qra>sov
(boldness) and
dei>lia
(timidity.)
ft559
“Qu’il pense auoir toute
authorite sur nous;” — “That he thinks he has entire authority
over us.”
ft560
“Auoit bien peu de dignite et maieste en apparence;” —
“Had very little dignity and majesty in appearance”
ft561
“I1 n’est pas nouueau a la pratiquer;” — “He is no
stranger to the practice of it.”
ft562
“En contrefaisant les propos qu’ils tenoyent de luy;” —
“By imitating the speeches that they uttered respecting him.”
— See volume 1.
ft563
“Et le sens seroit, Ie vous prie, afin qu’il ne faille point vser de
hardiesse;” — “And the meaning would be, I beseech you, in
order that I may not have occasion to use boldness.”
ft564
“Docile et traittable;” — “Teachable and
tractable.”
ft565
“Aux rebelles et obstinez;” — “The rebellious and
obstinate.”
ft566
“Couardice ou nonchalance;” — “Cowardice or
indifference.”
ft567
Wiclif (1380) renders it: “that demen” (i.e., judge)
“us as if we wandren aftir the fleisch. Tyndale (1534,) Cranmer
(1539,) and Geneva (1557,) read as follows: “which repute us as though we
walked carnally.” Rheims (1582) — “which thinke us as though
we walke according to the flesh.” — Ed.
ft568
“The sense is, ‘I entreat, I say, that I may not have to be bold
when I am present, with that confidence, wherewith I intend to be bold
against certain, who regard me as walking after the flesh,’ i.e.,
guided by worldly principles. There seems to be a paraniomasia in
logi>zomai
and
logizome>nouv,
which, if introduced into English, may perhaps be best expressed by
reckon.” — Bloomfield. — Ed.
ft569
“Nec satis recte (ut opinor)
Chrysostomus kata< sa>rka
perinde exposuit, acsi accusaretur Apostolus eo
nomine quod Spiritu Dei non duceretur, sed pravis carnis affectibus;”
— “Nor is it altogether with propriety, in my opinion, that
Chrysostom has explained kata<
sa>rka, as if the Apostle were accused on this
ground — that he was not led by the Spirit of God, but by the depraved
affections of the flesh.” — Beza — Ed.
ft570
“Mais qui estoyent ceux qui le mesprisoyent ainsi?” —
“But who are those that despised him thus?”
ft571
“Tous vrais seruiteurs et ministres de Jesus Christ;” —
“All true servants and ministers of Jesus Christ.”
ft572
“Par vn argument prins (comme on appelle) des choses contraires;”
— “By an argument taken (as the expression is) from things
contrary.”
ft573
“Qu’il s’attribue tant
qu’il voudra le titre de dignite Apostolique;” — “Let
him assume to himself, as much as he pleases, the title of Apostolic
dignity.”
ft574
“Aiusi le sens seroit, que laissant la tousles jugemens des hommes, il se
retireroit vers Dieu pour auoir approbation de sa force;” —
“Thus the meaning would be, that, disregarding all the judgments of men,
he would direct his view God-ward to have approbation of his
fortitude.”
ft575
“The word here rendered strongholds
(ojcurw>mata)
means properly — fastnesses, fortresses, or strong fortifications. It is
here beautifully used to denote the various obstacles, resembling a fortress,
which exist, and which are designed and adapted to oppose the truth and the
triumph of the Christian’s cause. All these obstacles are strongly
fortified. . .The whole world is fortified against Christianity;
and the nations of the earth have been engaged in little else, than in raising
and strengthening such strongholds for the space of six thousand years. The
Christian religion goes forth against all the combined and concentrated powers
of resistance of the whole world; and the warfare is to be waged against every
strongly fortified place of error and of sin. These strong
fortifications of error and of sin are to be battered down and laid in
ruins by our spiritual weapons.” — Barnes. —
Ed.
ft576
“Des-rebelles et obstinez;”
— “Upon the rebellious and obstinate.”
ft577
“Pour faire peur (comme on dit) aux
petits enfans;” — “To frighten (as they say) little
children.”
ft578
“Ferme et stable;” — “Firm and
stable.”
ft579
“Auant qu’entrer a les menacer, et leur denoncer la peine de
rebellion;” — “Before proceeding to threaten them, and
denounce upon them the punishment of rebellion.”
ft580
“Et pour ceste cause Jesus Christ luy-mesme;” — “And for
this reason Jesus Christ himself.”
ft581
“CALVIN manifestly alludes here to
<432023>John
20:23, in commenting on which he says, “As the embassy of salvation and of
eternal life has been committed to the Apostles, so, on the other hand, they
have been armed with vengeance against all the ungodly, who reject the
salvation offered to them, as Paul teaches. (2 Cor. 10:6.) But this is placed in
last order, because it was proper that the true and real design of preaching the
gospel should be first exhibited. That we are reconciled to God belongs to the
nature of the gospel; that believers are adjudged to eternal life may be said to
be accidentally connected with it. For this reason, Paul, in the passage which I
lately quoted, when he threatens vengeance against unbelievers, immediately adds
— after that your obedience shall have been fulfilled; (2 Cor
10:6;) for he means, that it belongs peculiarly to the gospel to invite all to
salvation, but that it is accidental to it that it brings destruction to
any.” — CALVIN on John, vol. 2. p. 273. —
Ed.
ft582
"La masque et apparence exterieure;" —
"An outward mask and appearance."
ft583
"Vn tas de garnement;" — "A band of
profligates."
ft584
"Pour fonder et batir;" — "For
founding and building up."
ft585
"Mais que fait-il? Quel tesmoignage en
rend-il, pour luy adiouster foy;" — "But what does he do? What proof does
he give of it, that credit may be given him?"
ft586
"Ils rendoyent ses ecrits contemptibles;"
— "They made his writings contemptible."
ft587
"Par laquelle on acquiert grace enuers les
hommes;" — "By which they acquire favor among men."
ft588
“Ne nous glorifians point outre mesure
es labeurs d’autres, ou, Ne nous glorifians point en ce qui
n’est point de nostre mesure, c’est d dire,”
etc.; — “:Not boasting beyond measure in the labors of others,
or, not boasting in what is not within our measure, that is to
say,” etc.
ft589
Thrasones. — See vol. 1. p. 98, n. 1.
ft590
“Car ceux qui estans vuides de toute ambition, desirent seulement de
seruir a Dieu auec fruit et proufit, ne regardent point a se priser
euxmesmes;” — “For those who being void of all ambition,
simply desire to serve God with advantage and profit, have no view to exalt
themselves.”
ft591
“The principal places in the public schools of learning were
filled very frequently by monks of the mendicant orders. This unhappy
circumstance prevented their emerging from that ignorance and darkness which had
so long enveloped them; and it also rendered them inaccessible to that
auspicious light of improved science, whose salutary beams had already been felt
in several of the European provinces. The instructors of youth, dignified with
the venerable titles of Artists, Grammarians, Physicians, and Dialecticians,
loaded the memories of their laborious pupils with a certain quantity of
barbarous terms, arid and senseless distinctions, and scholastic precepts
delivered in the most inelegant style, and all such that could repeat this
jargon with a certain readiness and rapidity were considered as men of uncommon
eloquence and erudition. The whole body of the philosophers extolled Aristotle
beyond all measure, while scarcely any studied him, and none understood
him.” — Mosheim’s Ecclesiastical History, (Lond. 1825,)
volume 4. — Ed.
ft592
“Laisser derriere ceste masque de frocs et coqueluches;” —
“To leave behind that mask of frocks and cowls.”
ft593
“Our author quotes the same proverb in vol. 1. p. 460; and also when
commenting on 1 Timothy 1:7. — Ed.
ft594
“Ceste arrogance intolerable des moines;” — “This
intolerable arrogance of the monks.”
ft595
“Pure barbaric et bestise;” — “Mere barbarism and
stupidity.”
ft596
“Laquelle ils appetent par moyens real propres;” —
“Which they aim at by improper means.”
ft597
“I1 oppose maintenant sa modestie a la sotte outrecuidance des faux
apostres;” — “He now contrasts his modesty with the foolish
presumption of the false Apostles.”
ft598
“Within the measured and determinate limits of the stadium, the athletae
were bound to contend for the prize, which they forfeited without hope of
recovery, if they deviated even a little from the appointed course. In allusion
to this inviolable arrangement, the Apostle tells the Corinthians: We will
not boast of things without our measure, etc. It may help very much to
understand this and the following verses, if, with Hammond, we consider the
terms used in them as agonistical. In this view of them, the
‘measure of the rule’
(to< me>tron tou~
kano>nov) alludes to the path marked out, and
bounded by a white line, for racers in the Isthmian games, celebrated among the
Corinthians; and so the Apostle represents his work in preaching the gospel as
his spiritual race, and the province to which he was appointed as the compass or
stage of ground, which God had distributed or measured out
(ejme>risen
aujtw|) for him to run in. Accordingly, ‘to
boast without his measure,’
(<471014>2
Corinthians 10:14, eijv ta<
a]metra) and to ‘stretch himself beyond his
measure,’
(uJperektei>nesqai)
refer to one that ran beyond or out of his line. ‘We are come as far
as to you’
(<471014>2
Corinthians 10:14, a]cri uJmw~n
ejfqa>samen) alludes to him that came foremost
to the goal; and ‘ in another man’s line’
(<471016>2
Corinthians 10:16, ejn
ajllotri>w| kano>ni) signifies —
’ in the province that was marked out for somebody else,’ in
allusion to the line by which the race was bounded, each of the racers having
the path which he ought to run chalked out to him, and if one stepped over into
the other’s path he extended himself over his line.” —
Paxton’s Illustrations (“ Manners and Customs,” volume 2.)
— Ed.
ft599
“Afin que nons luy facions hommage de tout ce que nons avons, confessans
le tenir de luy;” — “That we may make acknowledgment to him as
to every thing that we have, confessing that we hold it from
him.”
ft600
“Or en parlant ainsi, il taxe (modestement toutesfois) leur
ingratitude;” — “But by speaking thus he reproves, (modestly,
however,) their ingratitude.”
ft601
“Ektei>nw
is to extend, to stretch himselfe to the full of
his measure:
uJperektei>nw,
to stretch himselfe beyond it, — to tenter himself far beyond his
scantling.” — Leigh’s Critica Sacra. —
Ed.
ft602
“Courent a bride auallee, et sont comme transportez a pour chasser quelque
couleur de re glorifier;” — “They run with a loose bridle, and
are, as it were, hurried forward with the view of obtaining some pretext for
glorying.”
ft603
“Vuide ne despourueu;” — “Empty nor
unprovided.”
ft604
“Selon la regle et mesure de la vocation Diuine;” —
“According to the rule and measure of the Divine
calling.”
ft605
“Car combien que S. Paul eust guerroye, toutesfois les autres
triomphoyent; c’est t dire, combien qu’il eust soustenu tout le fais
et la peine, les autres en raportoyent la gloire;” — “For
although Paul had fought the battle, yet others enjoyed the triumph: that is to
say, though he had borne all the burden and trouble, others carried off the
glory.”
ft606
“Eta ce qu’il en iugera;” — “And according as he
will judge of it.”
ft607
“The heathens, though they could never attain to a true, spiritually
sanctified, conscience, yet to live according to the natural dictates thereof,
they accounted the only happiness, Nil conscire sibi. (To be conscious
to one’s self of no crime, Hor. Ep. 1:1, 61,) was the only thing that
made happy Pindar called it, the good nurse in our old age. So great a
matter is it to have the testimony of a good conscience, void of offense, for
that is mille testes — more than all the testimonies in the
world.” — Burgesse on 2 Corinthians 1. —
Ed.
ft608
The expression referred to occurs in the writings of Cicero. “Plato mihi
unus est instar omnium;” — “Plato, even singly, is to me equal
to all.” — (Cic. Brut. 51.) Cicero says elsewhere, that “he
would rather err with Plato than think rightly with others.” — (Cic.
Tusc. 1:17.) — Ed.
ft609
“Mesme aussi supportez moy, ou, et certes vous me
supportez;” — “Even so bear with me, or,
and certainly you do bear with me.”
ft610
“Des propos des faux apostres;” — “By the speeches of
the false apostles.”
ft611
“Ceux ausquels ilsont affaire;” — “Those with whom they
have to do.”
ft612
The rendering of the Vulgate is as follows:
“Sed supportate me.” (“But bare with me.”) Wiclif (1380)
reads: “But also supporte ye me.” Tyndale (1534) also renders in the
imperative, as follows: “Yee, and I pray you forbeare me.” —
Ed.
ft613
“Vne equalite et moderation;” — “An evenness and
moderation.”
ft614
“De laquelle nous sommes esmeus pour l’amour de nostre Dieu;”
— “By which we are influenced out of love to our
God.”
ft615
“Et les faire perseuerer en saincte conionction auec luy;” —
“And to lead them to persevere in holy connection with
him.”
ft616
“Quiconque est froid et lasche;” — “Whoever is cold and
indolent.”
ft617
“Paranymphos;” — “Friends of the bridegroom.” The
reader will find the office and duties of paranymph detailed at
considerable length by Dr. Adam Clarke, when commenting on
<430329>John
3:29. — .Ed.
ft618
The rendering of Erasmus, as stated by Beza, (who, like CALVIN, disapproves of
it,) is “ut exhiberctis;” — “that ye may
present.” — Ed.
ft619
Tabuloe. — Juvenal makes use of this term in the same sense:
“Signatae tabuloe;” — “The marriage contract
is signed.” — (Juv. 2 119.) See also Juv. 9:75. —
Ed.
ft620
“Est conferme et establi par
l’Euangile, comme par vn instrument authentique;” — “Is
confirmed and established by the gospel, as by an authentic
instrument.”
ft621
Beza, while, like CALVIN, he views the expression
eijv to<n
Cristo>n, as meaning “in Christ,”
makes mention of the rendering of Erasmus, adding a note of explanation,
“Quoe erat erga Christum, nempe quia pure ac simpliciter illi
obtemperabatis;” — “Which was towards Christ; that is,
inasmuch as you obeyed him in purity and simplicity.” Cranmer (1539)
renders as follows: “Euen so youre wyttes shuld be corrupte from the
singlenes that ye had toward Christ. — Ed.
ft622
The rendering of the Vulgate is the same as
that adopted by CALVIN, “A simplicitate quae est in Christo;”
— “From the simplicity which is in Christ.” —
Ed.
ft623
“Corruptions et desguisemens venans
d’ailleurs:” — “Corruptions and disguises springing from
some other sources.”
ft624
“S’abbastardissent, corrompent, et debauchent;” —
“Are adulterated, corrupted, and debauched.”
ft625
“Trop chagrins, difficiles, mal-aises a
contenter, et faciles a estre irritez;” — “Excessively
fretful, hard to please, not easily satisfied, and very readily
provoked.”
ft626
“Entreprenent et vsurpent;”
— “Assume and usurp.”
ft627
“Leur dure et insupportable
tyrannie;” — “Their harsh and intolerable
tyranny.”
ft628
“Mais de Christ, il ne leur en chaut, et ne font point de conscience de
l’auoir en mespris;” But as for Christ, they do not care for him,
and they make no scruple to hold him in contempt.”
ft629
“Monstroyent bien en cela leur ingratitude;” — “Showed
clearly in this their ingratitude.”
ft630
“En quelque lieu que nous apperceuerons
les dons de Dieu, il faut que la il soit honore de nous, et que nous luy
portions reuerence;” — “Wherever we recognise the gifts of
God, he must there be honored by us, and we must give him
reverence.”
ft631
“I1 n’y auoit que ceci
seul;” — “There was only this one
thing.”
ft632
“Ce fol iugement;” — “This foolish
judgment.”
ft633
“La faculte de bien parler et auec grace;” — “The power
of speaking well and gracefully.”
ft634
“La substance de la chose;” — “The substance of the
thing.”
Ft635
See CALVIN on the Corinthians, vol. 1. pp.
75-77.
Ft636
“Et afin que i’vse d’vn
prouerbe des Latins barbare, commun toutesfois — ‘Que les autres
scachent les mots, mais que nous ayons bonne cognoissance de la
chose;’” — “And to use a proverb of the Latins,
barbarous, indeed, but common — ‘Let others know the words, but let
us have a good acquaintance with the reality.’” Tymme, in his
translation of CALVIN on the Corinthians, (1573,) renders this proverb as
follows: “Let other haue the shell, so we may haue the kernell.”
— Ed.
Ft637
“Monstrent audoigttout ce qu’il en pourroit dire;” —
“Show with the finger every thing that he might be prepared to say as to
it.”
Ft638
“En ce que ie me suis humilie moy mesme, ou, abbaisse;” —
“Because I have humbled or abased myself.”
ft639
“Je n’ay foulle personne, ou, ne
suis point deuenu lasche en besongne au dommage de quelqu’vn;”
— “I was not burdensome to any one, or, I did not become remiss in
labor to the hurt of any one.”
ft640
“Car ce sainct Apostre estoit tellement
embrasse du desir.” “For this holy Apostle was to such a degree
inflamed with desire.”
ft641
“See CALVIN on the Corinthians, vol. 1.
p. 288.
ft642
“The word
ejsu>lhsa,
rendered in our:authorized version robbed, is derived from
su>lh,
spoils, and comes originally from the Hebrew verb
llç
(shalal), which is frequently employed to denote spoiling,
or making booty. (See
<231006>Isaiah
10:6;
<262919>Ezekiel
29:19.) — “The word
ejsu>lhsa,”
says Barnes, “means properly, ‘ I spoiled, plundered,
robbed,’ but the idea of Paul here is, that he, as it were, robbed
them, because he did not render an equivalent for what they gave him. They
supported him, when he was labouring for another people. A conqueror who
plunders a country gives no equivalent for what he takes. In this sense
only could Paul say, that he had plundered the Church at Philippi. His general
principle was, that’ the labourer was worthy of his hire;’ and that
a man was to receive his support from the people for whom he labored, (See
<460907>1
Corinthians 9:7-14,) but this rule he had not observed in this case.”
— Ed.
ft643
“I1 ne dit pas que les Macedoniens luy eussent donne tout ce qui luy
estoit necessaire;” — “He does not say that the Macedonians
had given him every thing that was necessary.”
ft644
“See CALVIN on the Corinthians, vol. 1. p. 37.
ft645
“Pour repoudre &
l’objection;” — “With the view of replying to the
objection.” — See CALVIN on the Corinthians, volume
1.
ft646
“Ces trois lignes;” — “These three
lines.”
ft647
“An oath is to be used, when other
means are deficient; and more particularly, we are then only to swear, when the
honor of God is concerned, or Religion and Christianity is falsely accused; and
these are public grounds. To which we may add the good of the Commonwealth: or
we are to swear upon a particular occasion to clear ourselves from false
accusations and crimes charged upon us, if otherwise our innocency cannot
appear; or in the behalf of others, when they shall suffer either in name, life,
or estate, and we are required thereunto by the Magistrate, that so justice may
proceed.” — Burgesse on 2 Corinthians 1. — See CALVIN’S
Harmony, volume 1. — Ed.
ft648
“C’estoit vne fausse monstre de
quelque zele excellent, de seruir sans rien prendre;” — “It
was a false show of eminent zeal, to serve without taking any
thing.”
ft649
“De la resolution qu’il a prinse
en cest endroit;” — “Of the resolution that he had taken as to
this matter.”
ft650
“Par nostre imprudence et
inconsideration;” — “By our imprudence and
inconsideration.”
ft651
“S’insinuent finement sans qu’on y prene garde;” —
“They artfully insinuate themselves, unless one be on his guard against
them.”
ft652
“Comme porte le prouerbe des Latins;” — “As the proverb
in use among the Latins runs.”
ft653
Beza takes the same view of this
expression: “Nec enim illi dicuntur sese transfigurare in Satanam, sed in
ministros propos et integros, quibus opponuntur
do>lioi.
Hoc enim declarat epitheton justitiae ex Hebraeorum idiotismo;”
— “For they are not said to transform themselves into Satan, but
into ministers, who are honest and upright, as contrasted with those who are
(do>lioi)
deceitful. For this is the import of the epithet, of righteousness,
according to the Hebrew idiom.” Another instance of the same Hebrew
idiom is noticed by CALVIN in p. 196. — Ed.
ft654
The term
pare>rgon
denotes — a matter of mere secondary
importance. Thus Thucydides (6:58) says,
oJv oujk ejk pare>rgou to<n
po>lemon ejpoiei~to — who did not make the
war a secondary consideration. — Ed.
ft655
“La facon exterieure en laquelle il procede;” — “The
outward manner in which he goes to work.”
ft656
“C’est plustos afin de lea condemner es faux-Apostres;”
— “It is rather with the view of condemning them in the false
Apostles.”
ft657
“Afin de leur abbaisser le
coquet:” “With the view of bringing down their
talk.”
ft658
CALVIN refers here to the rendering of
Erasmus, and of the Vulgate. The term employed by Erasmus is argumenturm
(subject-matter.) In accordance with this, Cranmer’s
version (1539) reads, “in this matter of boastinge.” The
Vulgate makes use of the term substantia, (substance.)
Wiclif (1380) reads, “in this substance of glorie” The Rheims
version (1582), “in this substance of glorying.” —
Ed.
ft659
“Certes il ne conueniendroit pas
bien yci de traduire matiere ou substance, combien que le mot
signifie quelque fois cela;” — “Certainly it would not be
suitable here to render it subject-matter or substance, though the
word sometimes bears that meaning.”
ft660
“D’vne merueilleuse
arrogance;” — “With an amazing
arrogance.”
ft661
“Enuers luy;” — “Towards
him.”
ft662
“Ce que malicieusement on disoit de luy pour le rendre odieux;”
— “What they said of him maliciously, with the view of
making him odious.”
ft663
“De resister et contredire opiniastrement;” — “To
resist and contradict obstinately.”
ft664
“Se corroucer aigrement
contr’ eux a la moindre occasion;” — “To be
fiercely enraged against them on the least occasion.”
ft665
“Se plaindre de leur seuerite,
en disant qu’elle est excessiue;” — “To complain
of their strictness, by saying that it is excessive.”
ft666
“Ils tempestent et grincent les
dents;” — “They storm and gnash their
teeth.”
ft667
“Toutes sortes d injures et outrages
horribles que les moines leur faisoyent;” — “All sorts of
horrible injuries and insults that the monks could inflict upon
them.”
ft668
“La pesanteur ordinaire des affaires que i’ay; ou, il y a ce
qui m’assiege de tour en tour;” — “The ordinary burden
of affairs which I have; or, there is that which besieges me from day to
day.”
ft669
“Proram et puppim;” — “The prow and
stern.”
ft670
“Vne chose si vaine, et de si petite
consequence;” — “A thing so empty, and of so small
importance.”
ft671
“Qu’il estoit descendu
d’Heber de pere en fils;” — “That he was descended from
Heber, from father to son.”
ft672
“Vray est que la coniecture de ceux qui
disent qu’ils sont ainsi appelez comme habitants outre la riuiere,
n’est pas du tout sans eouleur;” — “It is true, that
the conjecture of those who say that they are so called, as dwelling beyond
the river, is not without some appearance of truth.”
ft673
“The word Hebrew signified properly
one who was from beyond,
(yrk[
from
rk[
to pass, to pass over,) hence applied to Abraham, because
he had come from a foreign land; and the word denoted properly a foreigner
— a man from the land or country beyond
(rk[)
the Euphrates. he name Israelite denoted properly one descended from Israel or
Jacob, and the difference between them was, that the name Israelite,
being a patronymic derived from one of the founders of their nation, was in
use among themselves; the name Hebrew was applied by the Canaanite to
them, as having come from beyond the river, and was the current name
among foreign tribes and nations.” — Barnes. —
Ed.
ft674
“Car quant a leurs gloires charnelles,
qui n’estoyent que choses vaines, iusques yci il les a fait esuanoir comme
en soufflant dessus.” “For as to theft carnal glories, which were
but vain things, he has hitherto made them vanish by, as it were, blowing upon
them.”
ft675
The custom of excepting one stripe
from the forty is made mention of by Josephus:
plhga<v mi>av leipou>shv
tessara>konta, “forty stripes save
one.” (Joseph. Antiq. lib. 4. cap. 8. sect. 21.) It is noticed by
Wolfius, that the Jews in modern times make use of the same number of
stripes — thirty-nine — in punishing offenders, there being evidence
of this from what is stated by Uriel Acosta, who, in his Life, subjoined by
Limborch to his Conversation with a learned Jew, declares that he had in
punishment of his departure from the Jews, received stripes up to that number.
— Ed.
ft676
“Plusieurs semblables pouruoyances et
remedes inuentez par los Rab-bins:” — “Many similar provisions
and remedies, invented by the Rab-bins.”
ft677
“The Mishna gives this as a rule, (MISH. Maccoth. fol. 22:10,)
‘How often shall he, the culprit, be smitten? ‘Ans.
Dja rsj
ˆy[kla, forty stripes, wanting one, i.e.,
with the number which is nighest to forty.’ .·. ‘They also
thought it right to stop under forty, lest the person who counted should make a
mistake, and the criminal get more than forty stripes, which would be
injustice, as the law required only forty.’” — Dr.
A. Clarke. “As the whip was formed of three cords, and every stroke
was allowed to count for three stripes, the number of strokes never exceeded
thirteen, which made thirty-nine stripes.” — Bloomfield. —
Ed.
ft678
“Once was I stoned.” Paley remarks in his “Horae
Paulinae,” that this clause, “when confronted with the
history,” (contained in the Acts of the Apostles,) “furnishes the
nearest approach to a contradiction, without a contradiction being actually
incurred, of any that he remembers to have met with.” While the narrative
contained in the Acts of the Apostles gives an account of only one instance in
which Paul was actually stoned,
(<441419>Acts
14:19,) there was, previously to that, “an assault” made upon
Paul and Barnabas at Iconium, “both of the Gentiles, and also of the Jews,
with their rulers, to use them despitefully, and to stone them, but they were
ware of it, and fled unto Lystra and Derbe.”
(<441405>Acts
14:5, 6.) “Now had the ‘ assault,’” says Paley,
“been completed; had the history related that a stone was thrown,
as it relates that preparations were made both by Jews and Gentiles to stone
Paul and his companions; or even had the account of this transaction stopped,
without going on to inform us that Paul and his companions were aware of
their danger and fled, a contradiction between the history and the Apostle
would have ensued. Truth is necessarily consistent; but it is scarcely possible
that independent accounts, not having truth to guide them, should thus advance
to the very brink of contradiction without falling into it.”
— Ed.
ft679
“Thrasones.” — See CALVIN on the Corinthians, vol. 1. p. 98,
n. 1.
ft680
“I1 n’est pas necessairement requis que tous vniversellement
endurent toutes telles fascheries;” — “It is not indispensably
requisite that all universally endure all such
vexations.”
ft681
“Des mercenaires;”. —
“Hirelings.”
ft682
The word
(ejpisu>stasiv)
is translated or rather paraphrased by Beza as follows:
“Agmen illud in me consurgens;” — “That troop which
rises up. together against me.” He adds by way of explanation:
“Certum est enim
ejpisu>stasin
dici multitudinem quae adversus aliquem coierit,
idque non semel, sed repetitis vicibus. Quia igitur multiplices erant curae,
quarum tanquam agmine magis ac magis veluti obruebatur, Apostolus usus est
translatitie hoc vocabulo, admodum significanter;” — “For it
is certain that ejpisu>stasin
denotes a multitude that has come together against
any one, and that not once merely, but in repeated instances. As, therefore,
there were manifold cares, by which rushing upon him like a troop, more and
more, he was in a manner overwhelmed, the Apostle, by way of metaphor, made use
of this term very significantly.” Raphelius considers the term to
be synonymous with an expression made use of by Cicero: “concursus
occupationum;” — “a crowding together of engagements.”
— (Cic. Fam. 7:33.) — Ed.
ft683
“Car le gouernement de l’Eglise n’est pas vne occupation
ioyeuse pour nous exercer tout doucement, et par manicrc de passe-temps et
exercice gracieux pour recreer nos esprits;” — “For the
government of the Church is not a pleasant occupation for exercising ourselves
quite agreeably, and by way of pass-time, and an agreeable exercise for
refreshing our minds.”
ft684
See CALVIN’S Harmony, vol. 2. p.
232.
ft685
“Prend en soy les afflictions de
tous;” — “Take upon himself the afflictions of
all.”
ft686
“De toutes lesquelles nous
n’avons point de honte coustumierement, que si nous estions vileinement
diffamez;” — “Of all which we feel ordinarily as much ashamed,
as if we had been shockingly defamed.”
ft687
“Vn acte singulier de vray champion de
guerre;” — “A singular feat of a true champion of
war.”
ft688
“De iurement sainete et lieitc;” — “Of a holy and lawful
oath.”
ft689
CALVIN, when commenting on the passage referred to,
(<440923>Acts
9:23-25,) makes use of a similar expression: “Hoc tiroeinio ad erueem
ferendam mature assuefaetus fuit;” — “By this apprenticeship
he was early inured to the endurance of the cross.” —
Ed.
ft690
“Et qu’ils n’auoyent point
conceu telle fureur pour vne chose leger et de petite consequence;”
— “And that they had not conceived such a rage for a slight matter,
and one of small consequence.”
ft691
CALVIN seems to have here in his eye a passage expressly alluded to by him, when
commenting on
<440923>Acts
9:23-25, from the writings of Cicero, to the following effect: “Etiamsi
peregrinum lex arceat a muri accessu, minime tamen peccat, qui murum conscendit
servandae urbis causa, quia leges semper ad aequitatem flectendae sunt;”
— “Although the law forbids a foreigner to approach the wall, no
offense is committed by the man, who scales the wall with a view to the defense
of the city; for the laws must always be made to bend towards equity.”
— Ed.
ft692
“Parolles inenarrables, ou, qui ne se
doyuent dire;” — “Words unutterable, or, that ought not
to be spoken.”
Ft693
“I1 n’est possible, ou loisible;” — “It is not
possible, or lawful.”
Ft694
“Ses dons et graces;” —
“His gifts and graces.”
ft695
“I will come Marg ‘For I will’ Our
Translators have omitted
(ga<r),
for, in the text, evidently supposing that it is a mere expletive.
Doddridge renders it ‘ nevertheless.’ But it seems to me that it
contains an important sense, and that it should be rendered by then.
‘ Since it is not fit that I should glory, then I will refer to
visions, etc. I will turn away, then, from that subject, and come to
another.’ Thus the word
(ga<r),
for, is used in
<430741>John
7:41, ‘ Shall then
(mh<
ga<r) Christ come out of Galilee?’
<440831>Acts
8:31, ‘ How can I then
(tw~v
ga<r) except some man should guide
me?’” — Barnes. Granville Penn renders the passage as
follows: “Must I needs boast? it is not good indeed, yet I will come to
visions and revelations of the Lord.” This rendering he adopts, as
corresponding with the reading of the Vat. and most ancient MS.
Kauca~sqai dei~ ouj sumfe>ron
me<n ejleu>somai de< eijv ojptasi>av kai< ajpokalu>yeiv
Kuri>ou — Ed.
ft696
“C’est qu’il sign/fie en ce
qui s’est presente a nous;” — “What he intends in what
is presented to our view.”
“Visions”
(ojptasi>av)
— symbolical representations of spiritual and celestial things, in
which matters of the deepest importance are exhibited to the eve of the mind by
a variety of emblems, the nature and properties of which serve to illustrate
those spiritual things. — Revelations
(ajpokalu>yeiv)
— a manifestation of things not before known, and such as God alone
can make known, because they are a part of his own inscrutable counsels.”
— Dr. A. Clarke. — Ed.
ft697
“Ces opiniastres ambitieux;”
— “Those ambitious, obstinate persons.”
ft698
“Que Dieu a tellement besongne et
precede enuers luy;” — That God had in such a manner wrought and
acted towards him.”
ft699
“Est incomprehensible a nostre
sens;” — “Is incomprehensible to our
mind.”
ft700
“Ne se contentans point de ceci;”
— “Not contenting themselves with this.”
ft701
“Mais nous n’auons point
delibere, et aussi il n’est pas en nous de satisfaire a leur
curiosite;” — “But we have not determined as to this, and it
does not belong to us to satisfy their curiosity.”
ft702
“Es premiers commencemens de la religion;” — “In the
first elements of religion.”
ft703
“This vision Paul had kept secret for
fourteen years. He had doubtless often thought of it; and the remembrance
of that glorious hour was doubtless one of the reasons why he bore trials so
patiently, and was willing to endure so much. But before this he had had no
occasion to mention it. He had other proofs in abundance that he was called to
the work of an Apostle; and to mention this would savour of pride and
ostentation. It was only when he was compelled to refer to the evidences
of his apostolic mission that he refers to it here.” — Barnes.
— Ed.
ft704
“Par dessus tons les cieux;”
— “Above all the heavens.”
ft705
“Non content de nommer simplement le
ciel;” — “Not contented with simply employing the term
heaven.”
ft706
“The word paradise
(para>deisov)
occurs but three times in the:New Testament,
(<422343>Luke
23:43,
<471204>2
Corinthians 12:4, and
<660207>Revelation
2:7.) It occurs often in the Septuagint, as the translation of the word garden,
(ˆg)
gan; and of the word
(sdrp)
pardes, in
<160208>Nehemiah
2:8,
<210205>Ecclesiastes
2:5, Cant. 2:13. It is a word which had its origin in the language of Eastern
Asia, and which has been adopted in the Greek, the Roman, and other western
languages. In Sanscrit, the word paradesha means a land elevated and
cultivated; in Armenian, pardes denotes a garden around the house,
planted with trees, shrubs, grass:for use and ornament. In Persia, the word
denotes the pleasure-gardens, and parks with wild animals, around
the country residences of the monarchs and princes. Hence it denotes, in
general, a garden of pleasure; and in the New Testament is applied to the abodes
of the blessed after death, the dwelling-place of God, and of happy spirits; or
to heaven as a place of blessedness.” — Barnes. —
Ed.
ft707
“Toute region delectable et excellente
en fertilite et abundance de biens de la terre;” — “Every
region that is delightful and distinguished by fertility and abundance of the
good things of the earth.”
ft708
CALVIN’S meaning evidently is, that
rJh>mata,
here rendered words, is often made use of, like the corresponding Hebrew
word,
ˆyrbd
(dabarim,) to mean things. Accordingly
rbd,
(dabar,) when employed to denote thing, is very
frequently rendered in the Septuagint by
rJh>ma,
as, for example, in
<011814>Genesis
18:14,
<021817>Exodus
18:17,
<051701>Deuteronomy
17:1. Calvin, when commenting on the expression — with.God nothing
shall be impossible,
(<420137>Luke
1:37,) remarks that “a word often means a thing in the idiom
of the Hebrew language, which the Evangelists followed, though they wrote in
Greek.” — CALVIN’S Harmony, vol. 1. p. 45.—
Ed.
ft709
“Secretes, ou impossibles a
dire;” — “Secret, or such as it is impossible to
utter.”
ft710
“Mais qu’il perseuerast
constamment, sans se laisser vainere;” — “But might persevere
steadfastly, without allowing himself to be overcome.”
ft711
“La plus grande partie;” —
“The greatest part.”
ft712
CALVIN refers here to one Dionysius, whose writings appear to have been looked
upon by many in CALVIN’S times, as having been composed by Dionysius the
Areopagite, who was converted by Paul at Athens.
(<441734>Acts
17:34.) A copy of the work referred to, printed at Paris in 1555, bears the
following title: “S. Dionysii Areopagitae, Martyris Inclyti, Athenarum
Episcopi, et Galliarum Apostoli, opera-Translatio Noua Ambrosii
Florentini,” etc.; — “The works of St. Dionysius the
Areopagite, the renowned Martyr, Bishop of Athens, and Apostle of the Gauls
— a New Translation by Ambrosius Florentine,” etc. — CALVIN,
in his Institutes, (volume 1,) when treating of angels, adverts to the writings
of Dionysius, in the following terms: “None can deny that Dionysius
(whoever he may have been) has many shrewd and subtle disquisitions in his
Celestial Hierarchy, but on looking at them more closely, every one must see
that they are merely idle talk. The duty of a theologian, however, is not to
tickle the ear, but confirm the conscience, by teaching what is true, certain,
and useful. When you read the work of Dionysius, you would think that the man
had come down from heaven, and was relating, not what he had learned, but what
he had actually seen. Paul, however, though he was carried to the third heaven,
so far from delivering any thing of the kind positively, declares, that it was
not lawful for man to speak the secrets which he had seen. Bidding adieu,
therefore, to that nugatory wisdom, let us endeavor to ascertain from the simple
doctrine of Scripture, what it is the Lord’s pleasure that we should know
concerning angels.” — Beza, in his Annotations on
<460315>1
Corinthians 3:15, when expounding the expression — “he himself shall
be saved, yet so as by fire,” makes mention of Dionysius, as having been,
in his opinion, Bishop of Corinth, and speaks of him as having devoted himself
to unprofitable speculations, and as harassing himself, for the most part in
vain, in describing the Celestial Hierarchy. — The Rhemish Translators,
when commenting on
<441734>Acts
17:34, contend for the genuineness of the writings referred to.
“Dionysius Areopaita. This is that famous Denys that first
converted France, and wrote those notable and divine works — ’ De
Ecclesiastica et Caelesti Hierarchia, de diuinis nominibus,’ and others;
in which he confirmeth, and proveth plainely, almost all things that the Church
now useth in the ministration of the Holy Sacrament, and affirmeth that he
learned them of the Apostles, giving also testimony for the Catholike faith in
most things now controuersed, so plainely that our adversaries have no shift but
to deny this Denys to have been the author of them, raining that they be
another’s of later age.” To these statements Dr. Fulke, in his
elaborate work in refutation of the errors of the Rhemish Translators, (p. 403,)
replies as follows: “That Dionysius Areopagita was author of those bookes
which now beare his name, you bring no proofe at all. We alleage that Eusebius,
Hierome, Gennadius, neuer heard of his writings, for if they had heard,
Dionysius Areopagita should have been registered by them among ecclesiasticall
writers.” — It is stated by Mosheim in his Ecclesiastical
History, (London 1825,) volume 2, n. (u), that
“the spuriousness of these works is now universally granted by the
most learned and impartial of the Roman Catholic writers, as they contain
accounts of many events that happened several ages after the time of Dionysius,
and were not at all mentioned until after the fifth century.” Turretine
in his Theology brings forward, at considerable length, evidence to show,
that the work referred to was not, as pretended, the production of Dionysius the
Areopagite, who was “
su>gcronov Apostolis,” (“a
contemporary of the Apostles,”) but was written by an author of much later
date — born in the fifth century. — Turretini Theologia,
(Genevae, 1690,) tom. 3. pp. 233, 234. — Ed.
ft713
“I1 faut que nous soyons d’autant
plus sobres et modestes;” — “It is necessary, that we
should be so much the more sober and modest.”
ft714
The same rendering is given in Cranmer’s version, (1539,)
“Neuerthelesse I spare you.” The Vulgate reads: “Parco
autem;” — (“ But I spare.”) This rendering is followed
in Wiclif’s version, (1380,) Tyndale’s (1534,) and the Rheims
version, (1582.) The Geneva version (1557) has: “but I
refraine.” — Joachim Camerarius remarks, that
fei>domai,
is elliptical, as being used instead of
fei>domai tou~
ejrei~n, or,
tou~
megalaucei~n; — “I refrain from
speaking, or from boasting.” — Ed.
ft715
“Selon le Grec il faudroit dire A la
chair;” — “According to the Greek, we would require to
say, To the flesh.”
ft716
“Il faut reietter loin ce songe;”
— “We must put far away from us that dream.”
ft717
“Ceste consideration ne luy donnoit
point le loisir de s’egayer, comme vn homme sans souci, mais
l’admonestoit de se tenir sur ses gardes;” — “This
consideration did not allow him leisure to sport himself, like a man that is
devoid of care, but warned him to be upon his guard.”
ft718
“Qu’il a este reprime et range a humilite;” —
“That he has been restrained and brought down to
subjection.”
ft719
“Si quelq’vn a este tellement
frappe au visage, que les taches noires y demeurent;” — “If
any one has been struck on the face, in such a way, as to leave black marks upon
it.”
ft720
“Toute orgueil et insolence;”
— “All pride and insolence.”
ft721
“Or ie prie maintenant sur cepassage tous fideles, qu’ils
auisent;” — “But I entreat now in connection with this passage
all believers to take notice.”
ft722
“Veu qu’il ne pent estre guari
que par d’autre poison;” — “Inasmuch as it cannot be
cured except by another poison.
ft723
Dr. Campbell, in his Translation of the
Gospels, makes use of the term manslayer, as CALVIN does here, and makes
the following observations in support of this rendering: “The common term
for murderer in the New Testament is
foneu<v.
I have here made choice of a less usual name, not from any disposition to trace
etymologies, but because I think it is not without intention, that the devil, as
being not of earthly extraction, is rather called
ajnqrwpokto>nov
than
foneu<v,
as marking, with greater precision, his ancient enmity to the human race. When
the name murderer is applied to a rational being of a species different
from ours, it naturally suggests, that the being so denominated is a destroyer
of others of his own species. As this is not meant here, the Evangelist’s
term is peculiarly apposite. At the same time, I am sensible, that our word
manslaughter means, in the language of the law, such killing as is,
indeed, criminal, though not so atrocious as murder. But, in common use, it is
not so limited. Heylyn says, to the same purpose — a slayer of
men.” — Campbell on the Gospels, (Edin. 1807,) volume 2.
— Ed.
ft724
CALVIN alludes to what he had said as to the
number three, when commenting on an expression, which occurs in
<471202>2
Corinthians 12:2 — third heavens. See p. 368. —
Ed.
ft725
“Tri<v;
is considered by the commentators as a certain for an uncertain, but large
number, (i.e., oftentimes.) To the passages cited by them I add
Eurip. Hippol. 46; and
<183329>Job
33:29, which I would render — ‘So all these things doth God work
with man unto three times,’ namely, by divinely sent disorders, by
nocturnal visions, and by divine messengers.” — Bloomfield.
— Ed.
ft726
“Si nous ne voulons faire toutes les promesses de Dieu vaines et in
u-tiles;” — “If we would not make all the promises of God vain
and useless.”
ft727
“Et aussi il n’est pas fort
requis de la scauoir;” — “And besides, it is not greatly
requisite to know it.”
Ft728
“Et c’est assez;” —
“And that is enough.”
ft729
The original word,
ejpiskhnw>sh|,
properly means, to pitch a tent, or tabernacle, upon. Raphelius quotes
two passages from Polybius, in which the verb is used as meaning — to
enter into, and dwell in.
To< de< teleutasi~on
ejpiswkhnw>santev ejpi< ta<v oijki>av
“and at last, having entered in, and taken
possession of the houses.”
Meta< de< tau~ta tai~v
oijki>aiv ejpiskhnw>santev katei~con th<n po>lin
— “And after these things, having
entered into the houses, they took possession of the city.” —
CEcumenius, cited by Parkhurst, considers
ejpi>skhnw>sh|,
as employed by the Apostle here, to be equivalent to
oJlh ejn oJlw katoikh>sh|
— “may entirely take possession
of,me, and dwell in me.” — It is admirably well observed
by Dr. Adam Clarke, that “the same Eternal WORD,” (of whom it
is said in
<430114>John
1:14, that he “was made flesh, and made his tabernacle among us,
(ejskh>nwsen ejn
hJmi~n,) full of grace and truth,”)
“promised to make his tabernacle with the Apostle, and gives him a
proof that he was still the same — full of grace and truth, by
assuring him that his grace should be sufficient for him.”
— Ed.
ft730
“Sees et steriles;”
— “Dry and barren.”
ft731
Much in accordance with this beautiful
sentiment is Bunyan’s description of the “Valley of
Humiliation,” in the second part of his
“Pilgrim’s Progress.” “It is the best and most
fruitful piece of ground in all these parts. It is fat ground, and, as you see,
consisteth much in meadows; and if a man was to come here in the summer-time, as
we do now, if he knew not any thing before thereof, and if he also delighted
himself in the sight of his eyes, he might see that which would be delightful to
him.
‘Behold how green
this valley is! also how beautiful with lilies!’
(Song of Solomon
2:1.)
I have known many labouring men that have got good
estates in this Valley of Humiliation.
(<600505>1
Peter 5:5.) ‘For God resisteth the proud, but giveth grace unto the
humble.’
(<590406>James
4:6.) For indeed it is a very fruitful soil, and doth bring forth by
handfuls.” — Bunyan’s Allegorical Works,
(Glasgow, 1843,) p. 164. — Ed.
ft732
“Ce n’est point si nayfuement
et franchement qu’il faloit;” — “It is not so
ingenuously and frankly, as it ought to be.”
ft733
“Qui deuoyent les premiers faire cet
office — ascauoir de le loyer;” — “Who ought to have
been the first to discharge that office — that of praising
him.”
ft734
“The Apostle, in defending himself, was
aware how near he approached the language of a fool, that is, a
man desirous of vain glory, and how liable what he had written was to be
attributed to that motive. It is on this account that he obviates the charge
which he knew his adversaries would allege. ‘Yes,’ says he, ‘
I speak as a fool . . . . but ye have compelled me.” This was
owning that, as to his words, they might, indeed, be considered as vain
glorying, if the occasion were overlooked: but, if that were justly
considered, it would be found that they ought rather to be ashamed than
he, for having reduced him to the disagreeable necessity of speaking in
his own behalf. — Fuller s Works, volume 3. —
Ed.
ft735
“Qui s’attribuoyent le premier
lieu et souuerain degre;” — “Who claimed for themselves the
first place and highest rank.”
ft736
“qu’on m’accompare auec
lequel qu’on voudra des Apostres;” — “Let them compare
me with whom they choose among the Apostles.”
ft737
“Faussement vsurpez et
controuuez;” — “When falsely claimed and
counterfeited.”
ft738
“Qu’ils entendoyent bien toute
leur intention;” — “That they understood well their entire
design.”
ft739
“Et par ce moyen ils acqueroyent credit
enuers les simples et idiots” — “And by this means they gamed
credit among the simple and unlearned.”
ft740
“Ne pouuoit faire autrement qu’il
ne veinst a faire ceste comparaison de soy et des plus excellens
Apostres;” — “Could not do otherwise than enter upon this
comparison between himself and the most eminent of the
Apostles.”
ft741
“Ce que les malueillans et detracteurs
gazouilloyent de luy;” — “What malevolent persons and
slanderers chirped respecting him.”
ft742
“I1 a tousiours demure inuincible, et
ferme sans se reculer;” — “He has always remained invincible
and firm, without shrinking back.”
ft743
“I1 a laisse passer beaucoup de fascheries sans en faire semblant de
rien;” — “He has allowed many grievances to pass,
without seeming to take any notice of them.”
ft744
“Beaucoup de lasches tours;”
— “Many base tricks.”
ft745
“Ce sont exemples et tesmoignages
plus excellent et euidens de la vertu Diuine;” — “Those are
signal and manifest instances and evidences of Divine
power.”
ft746
CALVIN seems to refer here more particularly to the observations made by him,
when commenting on
<451518>Romans
15:18. “Hie nobilis est locus de miraculorum usu: nempe ut
reverentiam obedientiamque Deo apud homines comparent. Sic apud Marcum
(<411620>Mark
16:20,) legis, Dominum confirmasse doetrinam subsequentibus signis. Sic
Lucas in Actis
(<441403>Acts
14:3,) narrat, Dominum per miracula testimonium reddidisse sermoni gratiae
suoe;” — “This is an admirable passage in reference
to the use of miracles — that they may secure among men reverence and
obedience towards God. Thus you read in
<411620>Mark
16:20, that the Lord confirmed their doctrine by signs following. So also
Luke, in
<441403>Acts
14:3, relates that the Lord by miracles gave testimony to the word.of his
grace.” — Ed.
ft747
“Aux injures et detractions;”
— “The insults and slanders.”
ft748
“Que les Ministres ne doyuent pas
cercher les hommes a ceste intention d’auoir, chacun des disciples a soy
en particulier;” — “That Ministers ought not to seek men with
the intention of having, each one, disciples to himself
peculiarly.”
ft749
“Est-ce pourtant a dire que vn tel
cerche la substance du peuple?” — “Must we then say, that such
a man seeks the worldly substance of the people?”
ft750
“Vous ay-ie affrontez, ou,
pillez?” — “Did I take advantage of you, or plunder
you?”
ft751
“This passage is so far from being
friendly to the exercise of guile, that it is a manifest disavowal of it. It is
an irony. The Apostle does not describe what had actually been his
conduct, but that of which he stood accused by the Corinthian teachers. They
insinuated, that he was a sly, crafty man, going about preaching, persuading,
and catching people with guile. Paul acknowledges, that he and his colleagues
did, indeed, ‘persuade men,’ and could not do otherwise, for ‘
the love of Christ constrained them.’
(<470511>2
Corinthians 5:11, 14.) But he indignantly repels the insinuation of its being
from mercenary motives. ‘We have wronged no man,’ says he, ‘we
have corrupted no man; we have defrauded no man.’
(<470702>2
Corinthians 7:2.) Having denied the charge, he shows the absurdity of it.
Mercenary men, who wish to draw people after them, have an end to answer:
and ‘ what end, says Paul, could I have in view, in persuading you
to embrace the gospel? Have I gained any thing by you? When I was with you, was
I burdensome to you? No: nor, as things are, will I be burdensome. Yet being
crafty, forsooth, I caught you with guile.’” —
Fuller’ s Works, volume 3. — Ed.
ft752
The reader will find the same proverb made
use of by CALVIN, when commenting on 1 Corinthians 7:36. (See vol. 1. p. 265.)
He probably alludes, in both instances, to a sentiment of Horace: “Metiri
se quenquam suo modulo ac pede verum est;” — “It is proper,
that every one should measure himself by his own measure and foot.” (Hor.
Epist. 1.7. 98.) — Ed.
ft753
“Pour refuter et repousser loin de soy le blasme qu’on auoit
controuue impudemment;” — “With the view of repelling, and
putting far away from himself the blame which they had inpudently
contrived.”
ft754
“Veu qu’on semoit de luy des
souspectons et iugemens si iniques, apres qu’il auoit si diligemment
pourueu a toutes choses?” — “Inasmuch as they propagated such
unfair surmises and judgments respecting him, after he had so carefully used
precaution as to every thing?”
ft755
“Ils n’eussent iamais mesdit
l’vn de l’autre;” — “They would never have
slandered one another.”
ft756
“Du premier denombrement de leur vices
qu’il fait yci;” — “Of the first enumeration that he
makes here of their vices.”
ft757
CALVIN has here very probably in his eye
<550302>2
Timothy 3:2, in commenting on which, he calls his readers to remark, that the
vice first noticed by the Apostle in that passage — self-love
(filauti>a),
may be considered to be the fountain, as it were, of all the other vices
there enumerated by him — avarice, boasting, pride, etc. — See
CALVIN’S Harmony, vol. 2. p. 69, and vol. 3. p. 60; also
CALVIN’S Institutes, volume 1.
ft758
“Qu’ils eussent proufite en
sainctete de vie;” — “That they had made progress in holiness
of life.”
ft759
“Des Pasteurs et Ministres;”
— “Of Pastors and Ministers.”
ft760
“Anagogen.”
ft761
“This is only an allusion: it is taken,
with a trifling abridgement, from the Alexandrine copy of the Septusgint, which
is an exact translation of the Hebrew.” — Horne’s
Introduction, (Lond. 1823,) volume 2. — Ed.
ft762
“Vn abandon desmesure, et douceur trop
grande;” — “Excessive indulgence, and too great
sweetness.”
ft763
It might almost seem as if Baxter must have had this passage of CALVIN in his
eye, when penning his celebrated apology for animadverting so freely on the
faults of the ministers of religion in his times. “If it should be
objected, that I should not have spoken so plainly and sharply against the sins
of the ministry, or that I should not have published it to the view of the
world, or, at least, that I should have done it in another tongue, and not in
the ears of the vulgar. when the sin is open in the sight of the world, it is in
vain to attempt to hide it; and when the sin is public, the confession should
also be public. If the ministers of England had sinned only in Latin, I would
have made shift to have admonished them in Latin, or else should have said
nothing to them. But if they will sin in English, they must hear of it in
English.” — Baxter’s Reformed Pastor, (Glasgow,
1829,) pp. 60, 61. — Ed.
ft764
“Que si on ne la recoit, cest oster a
Dieu son authorite;” — “That if this is not received, that is
to take from God the authority, which belongs to him.”
ft765
“Tant y a qu’il auoit bonne
occasion et droict;” — “To such an extent had he good occasion
and right.”
ft766
“Afin de donner taeitement &
entendre;” — “That he may tacitly give them to
understand.”
ft767
“En nostre Seigneur Iesus;”
— “In our Lord Jesus.”
ft768
“Car comme que par infirmite,
est yet signifiee l’humanite de Christ;” — “For as
by weakness is here meant the humanity of Christ.”
ft769
“Nostre nature mortelle;” —
“Our mortal nature.”
ft770
“Apres que mon infirmite aura comme
fait son temps;” — “After my weakness shall have, as it were,
served its time.”
ft771
“Ascauoir quand vn homme est en estime
et reputation;” — “That is, when a man is held in esteem and
reputation.”
ft772
“En la personne du Ministre;”
— “In the person of the Minister.”
ft773
“Du tout stupides et abbrutis;” — “Altogether stupid and
besotted.”
ft774
“La relation et correspondance
mutuelle;” — “The relation and mutual
correspondence.”
ft775
“Que ne doit point oublier le lieu
d’ou elle a prins la naissance;” — “Which ought not to
forget the place, from which she has taken her birth.”
ft776
See CALVIN on the Corinthians, vol. 1. p.
112.
ft777
“D’vne opinion et vn
cuider;” — “With an opinion and an imagination.” —
The Rhemish Translators, when commenting on this very passage, take
occasion to oppose the idea of the attainableness of assurance of faith.
“The Heretiques,” say they, “argue hereupon, that every one
may know himself certainly to be in grace; where the Apostle speaketh expressly
and onely of faith, the act whereof a man may know and feele to be in himself,
because it is an act of understanding, though he cannot be assured that he hath
his sinnes remitted, and that he is in all pointes in a state of grace and
salvation; because euery man that is of the Catholike faith is not alwaies of
good life and agreeable thereunto, nor the acts of our will so subject to
understanding, that we can knowe certainely whether we be good or euill.”
Dr. Fulke, in his Refutation of the errors of the Rhemish Doctors, (Loud.
1601,)p. 584, after furnishing suitable replies to the arguments thus advanced,
concludes by remarking, that “our certeintie dependeth not upon our will
or workes, but upon the promise of God through faith, that Christ is in us, and
we in him, therefore we shall not misse of the performance of his
promises.” — Ed.
ft778
“Qui estoyent dignes d’honneur
sur tous autres;” — “Who were worthy of honor above all
others.”
ft779
“Qu’il faut que ceux qui ont le
gouernement en l’Eglise, seruent la verite;” — “That it
is necessary that those, who have the government of the Church, be subject to
the truth.”
ft780
“Car c’est tout vn;”
— “For it is all one.”
ft781
“Mesme en ce faisant;” —
“Even in doing this.”
ft782
“Or en parlant ainsi;” —
“Now in speaking thus.”
ft783
The same view, in substance, is taken by
Beza, of the meaning of the term
kata>rtisin,
which he renders — integram concinnationem (complete
adjustment.) “Varia enim est et multiplex
verbi, katarti>zein
significatio. Mihi veto proximum versiculum cure
isto comparanti videtur Apostolus nilhil aliud hoc nomine significare, quam suum
hoc csse consilium ut Corinthiacae Ecolesiae membris, quae luxata fuerant,
rursus in locum suum veluti repositis, totum illud corpus mutuo connexis membris
instauretur, Galatians 6, 1. Itaque licebat etiam reconcinnationem
interpretari;” — “For the meaning of the word
katarti>zein
is various and manifold. On comparing, however,
this verse with a subsequent one, I am of opinion that Paul by this term simply
means, that it was his design, that those members of the Corinthian Church which
had been dislocated, as it were, having been restored to their proper place, the
entire body should be renovated by the members being mutually connected
together, (as in
<480601>Galatians
6:1.) Hence we might even render the term — readjustment.”
See CALVIN on the Corinthians, vol. 1. p. 63, n. 2. —
Ed.
ft784
“Plus facheux et aspres;” —
“More irksome and: severe.”
ft785
“Voire sans asseurance de guarir pour
cela;” — “Even where there is no confidence as to effecting a
cure by that means.”
ft786
“Soyez enticrs, ou, Auanccz-vous t vous
parfaire;” — “Be perfect, or Go on to perfect
yourselves.”
ft787
“Vne escarmouche d’vn homme qui
se soit cnflambe sans raison;” — “A skirmishing on the part of
a man who has kindled himself up without any just cause.”
ft788
“Il ne vouloit point laisser leurs
coeurs offenses ou saisis d’amertume;” — “He did not
wish to leave their minds exasperated, or under the influence of
bitterness.”
ft789
“Combien qu’il semble que
d’vn propos qu’il addressoit a aucuns qui estoyent commc brebis
rogneuses en la compagnie il reuient maintenant route l’Eglise;”
— “At the same time, it appears as if, from a discourse which he
addressed to some who were like diseased sheep in the herd, he now turns to the
entire Church.”
ft790
“Que tous ceux qui ont debars en
sont eslongnez, et n’ont point d’accointance auec luy;”
— “That all those who have contentions are at a distance from him,
and have no acquaintance with him.”