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THE SIXTEENTH CENTURY was distinguished by a large and valuable accession of Expositors of the Sacred Volume. Mosheim reckons up not fewer than fifty-five writers, who, in the course of that century, devoted their labors, to a greater or less extent, to the interpretation or illustration of the inspired writings — a circumstance which at once indicated the progress of the principles of the Reformation, and contributed most materially to their diffusion. Nor were exository treatises, in illustrations of the Sacred Scriptures, simply increased in number; they were marked by a decided improvement in point of intrinsic value. It is to the honor of a large proportion of the Interpreters of that age, that, rejecting the practice so well exposed by BISHOP HORSLEY, of “drawing I know not what mystical meanings, by a certain cabalistic alchemy, from the simplest expressions of holy writ,” they made it their endeavor, in every case, to ascertain the true meaning of the Spirit of God, by a careful examination of the text and context.

In unbending integrity of purpose in the investigation of the Inspired Oracles — which must be regarded as one of the primary excellences of an Expositor — JOHN CALVIN is surpassed by none in his own, or indeed in any age. His readers, even where they may not be prepared to adopt his interpretation of a passage, cannot fail to perceive that it is his sincere desire and honest endeavor to ascertain its true meaning. His uprightness of design is more especially observable in connection with passages bearing on controverted points. In such cases the candid reader will discover no disposition to wrest a single expression for the purpose of enlisting it on the side of a particular system of opinion; but, on the contrary, the utmost fairness of interpretation is uniformly apparent.

Every one that is acquainted with CALVIN’S history, and considers the trying scenes through which he was called to pass, must feel astonished that he should have found leisure to prepare, in addition to all his other writings, Commentaries on nearly the whole of the Sacred Scriptures. That he wrote so much, and more especially as an Expositor, appears to have been chiefly owing to the frequent and urgent solicitations of his intimate and beloved FAREL, who “not merely entreated CALVIN, but frequently urged him with great vehemence to write one Commentary after another, from a conviction that he possessed the gifts requisite for exposition in a very extraordinary manner, and that, with the blessing of God, his works of this kind would be extensively useful. ‘Being an inconsiderable man myself,’ said he, ‘I am wont to require very much from those that possess the greatest excellence, and often press them hard to labor beyond their strength.’ It was his conviction that every one who had received superior talents was bound to devote them to the advancement of the kingdom of God.”^f1

THE EPISTLES OF PAUL TO THE CORINTHIANS form a most important part of the Sacred Writings. Though not so systematic as the Epistle to the ROMANS, they contain many passages, bearing directly on the fundamentally important doctrines of the Christian system, while they are of the highest utility in connection with Practical Theology. The disorders that had unhappily crept into the Church at Corinth, gave occasion for the Apostle’s handling at greater length than in any of his other Epistles various important points as to doctrine and worship; while the relaxed state of discipline that had begun to prevail among them rendered it necessary to exhibit more fully the principles which ought to regulate the administration of the Christian Church. In this the overruling hand of Him who brings good out of evil is strikingly apparent.

While in the selection of the particular places into which the Gospel was first introduced, and in which Christian Churches were first planted, there is a display of Divine sovereignty which it is beyond our power for fathom, this at least is abundantly manifest, that the places selected were not those in which the triumphs of the Gospel were likely to be most easily affected, but quite the reverse. As the skill of the workman appears so much the more strikingly, when the tools employed by him are few and simple, and the materials to be wrought upon are hard and unyielding; so the wonders achieved in the first ages of the Church, through the foolishness of preaching. (^<460121>1 Corinthians 1:21) excite so much the more our astonishment, when we take into view the peculiarly formidable obstacles that opposed its progress in the places that were selected as the scenes of its triumphs. Of this the inspired narrative furnished in the Acts of the Apostles presents numerous and striking illustrations; and when we observe the particular Churches to which Paul’s Epistles are addressed — in the order in which they are presented to our view in the New Testament — it might almost seem as if the order of arrangement had been designed for the very purpose of calling our particular attention to the fact that the triumphs of the Gospel had been most signal in those places in which its success might have appeared most unlikely. It is a remarkable circumstance, and, assuredly, it is not to be looked upon as merely accidental, that the Christian Church to which the first of Paul’s Epistles — in the order in which they stand — is addressed, is one that had been planted, not in some city of secondary importance, but in ROME itself, the metropolis of the then known world; while the second of the Churches to whom Paul’s Epistles are addressed is that of CORINTH, a city that was proverbial among Heathens themselves for its extraordinary profligacy, and consequently the most unlikely place of all to be the scene of the triumphs of a religion that will allow of no compromise with iniquity.

When PAUL first visited CORINTH, appearances were most unpromising; but, having received special encouragement from his Divine Master, he continued to labor at Corinth for a year and six months, (^<441811>Acts 18:11;) and such was the success of his labors in that profligate city, that after enumerating some of the worst descriptions of character, he says to the Corinthian converts, — “And such were some of you,” (^<460611>1 Corinthians 6:11). While, however, the notorious wickedness that prevailed at Corinth was the occasion of illustrating so much the more clearly the power of Christianity in subduing human depravity, that extreme dissoluteness of manners to which the Corinthian Christians had been addicted previously to their conversion, and which was daily witnessed by them in the unconverted around them, was fitted to exert a most injurious influence; and while the disorders that prevailed in the Corinthians Church after Paul left them, were in part attributable to the insidious efforts of false teachers, there seems every reason to believe that they were, in a very considerable degree, owing to the contagion of corrupt manners around them. It is to this that we must trace their preference of the ornaments of speech to the plain unadorned doctrine of the cross — their party jealousies — their vexatious lawsuits — their unseemly fellowship with heathens in their idol-feasts; and their philosophical speculations, leading them to question the possibility of a resurrection from the dead; while the flagrant case of incest, fallen into by one of their number, and connived at by the others, must still more manifestly be ascribed, in part, to the contagion of evil example. Yet even in this we have occasion still farther to mark the overruling hand of God in making evil subservient to good — the disordered state of the Corinthian Church having given occasion for exhortations and reproofs that are fraught with invaluable instruction to the Church of Christ in every successive age.

In the course of the same year (as is stated by BEZA) one of the members of the senate, “instigated, it is supposed, by two ministers of the Consistory, both of them given to drunkenness, and not less afraid than others of the rigor of the law, accused CALVIN of preaching false doctrine.” It may well appear surprising that in such circumstances he should have found leisure for preparing this valuable portion of his Expository Works. This, however, is not peculiar to this portion of his Commentaries; for the greater part of them were prepared amidst numerous engagements and harassing occurrences. Yet they do not bear the marks of haste, but might seem to have been prepared in quiet retirement.

The reader will observe that THE DEDICATION, which is prefixed to the Commentary on the First Epistle to the Corinthians in all the ordinary editions of CALVIN’S works, bears date in 1556. It is however stated, at the same time, by CALVIN in the close of the Dedication, that the Commentary to which it is prefixed had been originally published by him ten years previously. It will father be observed that in the commencement of the Dedication, CALVIN alludes to an individual to whom he had originally dedicated the Commentary, but whose name he had been under the painful necessity — contrary to his usual manner — of erasing from his writings. The individual alluded to is JAMES OF BURGUNDY. The original Dedication, which is exceedingly rare, is contained in “Lettres de Calvin a Jaque de Bourgogne,” kindly allowed to the Translator by Mr. Laing, Edinburgh, from the Library of Writers to the Signet. A translation of that Dedication, as well as of the one that was subsequently prefixed by Calvin to this part of his Commentaries, will be found below.

The circumstances connected with the case of James of Burgundy, are briefly stated by BAYLE in his Dictionary, (Art. Philip of Burgundy,) in the following terms: — “James of Burgundy, Lord of Fallaix, grandson, I suppose, of Baldwin, another natural son of Duke Philip, professed the Protestant religion, but being scandalized at the disputes which arose at Geneva between BOLSEC and CALVIN in the year 1551, he and his wife turned aside from the doctrine of the Reformed. He had carried it fair in the Church several years. CALVIN dedicated to him his Commentary on the First Epistle of St. Paul to the Corinthians, but afterwards he suppressed that Dedication, and prefixed another to THE MARQUIS OF VIC.”

The editor of “Lettres de Calvin,” states that, after much fruitless search in many quarters for two documents referred to in CALVIN’S Letters, viz. the Dedication of Calvin’s Commentary on the First Epistle to the Corinthians, and an Apology for the Masters of Falais, presented to the Emperor Charles the Fifth, and composed by CALVIN, he had at length obtained them from one of the librarians of Geneva. The Dedication, he states, had been “transcribed from a copy that is at present at Strasburg.” “These pieces,” he adds, “arrived just in time for being printed in the last sheet of the Letters, to which I have not failed to append them, as being absolutely necessary to render them intelligible. I flatter myself that the public will receive them with delight, as an authentic document,^f3 hitherto wanting in the ecclesiastical history of this country. Even those who have neither interest nor inclination for knowing this history to the bottom, will admire the beauty of CALVIN’S genius, the insinuating turns of the Dedication, and the liberty and modesty that reign equally in the Apology; and they will agree with me in thinking, that CALVIN was no less expert, in the art of pleading, than he had been in the art of preaching.”

JAMES OF BURGUNDY was the grandson of Baldwin, a natural son of Philip, Duke of Burgundy, whom the Emperor Maximilian, in 1501, put in possession of Falais, a “Manor of Brabant, situated on the borders of the county of Namur, upon the river Mohaine, between the towns of Huy and Henneguy.” He was “elevated to the court of the Emperor Charles the Fifth. He embraced the views of the Protestants at the age of fifteen. He afterwards married Jolande of Brederode, a descendant of the ancient Counts of Holland, and aunt to Henry of Brederode.” “This marriage increased the suspicions that he had conceived as to the religions in which he was brought up, so that he adopted the resolution of leaving his native country, where he reckoned his life no longer safe. His withdrawment led to a law-suit, before the court of Malines, for the confiscation of his lands. During his exile, the Master of Falais changed his abode from time to time, having taken refuge first at Cologne, afterwards at Strasbourg, and at Basle, and, last of all, at Geneva. There is ground to believe that he was a person of merit, upon the testimony of CALVIN himself, who, after pronouncing upon him the highest eulogiums in his Dedication to the First Epistle to the Corinthians, carried on a familiar correspondence with him for nearly ten years, and takes pleasure in subscribing himself vary frequently his friend unreservedly forever.^f4

“It is true that this friendship did not always continue, but, on the contrary, changed into irreconcilable aversion. It may at first view be thought, that the fault was altogether on the side of the Master of Falais, and that CALVIN must have had sufficient reasons for carrying matters so far. We must, however, beware of forming a rash judgment. We often see the greatest animosities between the best friends arise out of nothing. Frequently the two parties are equally in the wrong; and in many cases the fault is found to have been on the side of the one that had been least suspected.”... The reader who peruses superficially the statement of Beza, quoted by Bayle, might imagine not merely that the Master of Falais had approved of all that Bolsec had done or said, but also that he entirely abandoned the side of the Protestants, and entered again the communion of the Romish Church. He might, therefore, fall into a mistake on all these points.

“Nor is there any better proof that the Master of Falais was of Bolsec’s opinion on the subject of predestination. CALVIN, Beza, and Castalio himself, (who would not have failed to mention it,) say no such thing. Besides this, the Confession of the Master of Falais, such as he had published in his Apology, is quite in unison with CALVIN’S sentiments; and it may be presumed that the had not renounced these views in three years afterwards, while experience tells us, that they have once imbibed. What was then, properly, the ground of quarrel between CALVIN and the Master of Falais? In my opinion it was this: After Bolsec had been put in prison, on the 16th October 1551, for having contradicted the doctrine of CALVIN, and given occasion of offense in the Church, CALVIN was disposed to punish him with all possible severity. To accomplish his purpose in accordance with forms, he asked the opinion of the Churches of Switzerland, hinting to them at the same time what he desired from them.”

The Master of Falais was of another mind; whether it was that he was influenced by a regard to his own interest, and that, being sickly, he imagined that his life depended on that of his physician; or whether it was that, from a principle of humanity and Christianity forbearance, he reckoned that Bolsec’s imprudence did not merit so severe a punishment, he wrote to the clergy of the Cantons, or to his friends in that quarters, and thereby defeated the design of CALVIN, who received replies less full and distinct, and much more moderate, than he had expected and desired. CALVIN finding himself thwarted by the Master of Falais, got into a passion, broke entirely with him, and roused up against him so many enemies at Geneva, that he was obliged to retire into the district of Vaud.

“Judge, now, which of the two was in the right — CALVIN or the Master of Falais.” “I do not know what became of the Master of Falais after this time, nor when he died, nor where, nor in what communion. I cannot, however, subscribe to the views of Mr. Bayle, who says that the Master of Falais turned aside from the doctrine of the Reformed, and that he renounced the Reformed Church. I am of opinion that Beza, on whose authority Mr. Bayle proceeds, means nothing more than this, that the Master of Falais left the Church of Geneva, on quarreling with CALVIN. This does not mean that he renounced the Reformed Church, or abandoned the Protestant party. For it was possible to quarrel with Calvin, to reject his views on predestination and on persecution, and spurn the discipline of the Church of Geneva, and yet, after all, be as good a Protestant, and member of the Reformed Church, as CALVIN himself.”

From the extracts furnished above form an introductory notice by the editor^f5of the work already referred to, (“Lettres de Calvin a Jaque de Bourgogne,”) it will abundantly appear that the writer is desirous to present as favorable a view of James of Burgundy as the circumstances of the case will at all admit of. His attempt to show that James of Burgundy may have, after all, remained in connection with the Reformed Church, appears to be more ingenious than solid, and seems directly at variance with a statement by CALVIN in his second Dedication to this part of his Commentaries, to this effect, that the individual to whom the former Dedication was addressed “has intentionally made it his object, not merely to withdraw as much as possible from me personally, but also to have no connection with our Church.”^f6This expression naturally conveys the idea that he had not simply left the Church of Geneva, but had withdrawn entirely from the Reformed Church. But however matters may have been as to this, the case, as a whole, was of such a nature as could not fail to be painful in the extreme to the mind of CALVIN. In proportion, however, to the pain excited in his mind by this distressing case, must have been the happiness afforded him by an occurrence of an opposite nature, which took place about the same time.

THE CHURCH OF GENEVA, which had suffered from the defection of James of Burgundy, was strengthened by the accession of an Italian nobleman, GALEAZUS CARACCIOLUS, who, having been led to espouse the Protestant faith, took up his residence at Geneva in the year 1551, with a view to enjoy the society of Calvin, and have opportunity of attending upon his ministry. The particulars of his history, and more especially of his conversion from Popery, are interestingly narrated in a work entitled — “THE ITALIAN CONVERT — NEWES FROM ITALY OF A SECOND MOSES — THE LIFE OF GALEACIUS CARACCIOLUS, THE NOBLE MARQUESSE OF VICO,” etc. London, 1635.

“I present you with as strange a story as, out of the holy stories, afore it be laid down at large? Thus it is: — Galeacius Caracciolus, son and heir-apparent to Calantonius, Marquesse of Vicum in Naples, bred, borne and brought up in Popery — a courtier to the Emperor Charles the Fifth, nephew to the Pope, Paul the Fourth, being married to the Duke of Nucerne’s daughter, and having by her six goodly children, at a sermon of Peter Martyr’s was first untouched, — after reading Scripture, and other good means, was fully converted — labored with his lady, but could not persuade her; therefore, that he might enjoy Christ and serve Him with a good conscience, he left his lands, livings and honors of a Marquesdome, the comforts of his lady and children, the pleasures of Italy, his credit with the Emperor, his kindred with the Pope, and forsaking all for the love of Jesus Christ, came to Geneva, and there lived a poor and mean, yet an honorable and a holy life for forty years; and though his father, his lady, his kinsmen, yea, the Emperor and Pope did all they could to reclaim him, yet continued he constant to the end, and lived and died the blessed servant of God, leaving behind him a rare examples to all ages.”^f8

Caracciolus was born at Naples in January 1517. His father’s name was Calantonius, who was descended from the ancient and noble family of the Caracciolies in the district of Capua, and was elevated by Charles the Fifth to the rank of Vico. His mother was descended from the noble family of the Caraffi, and was sister to Pope Paul the Fourth. His wife, Victoria, was daughter to the Duke of Nuceria, one of the principal noblemen of Italy. She brought him a large fortune. He had by her six children — four sons and two daughters. His mind was first influenced in favor of the Protestant religion by repeated conversations held by him with a nobleman nearly related to him, who had, along with various persons of distinction in Italy, been induced to renounce Popery, chiefly through the instrumentality of a Spanish nobleman, who at that time resided at Naples — Joannes Waldesius. The more immediate instrument, however, of his conversion, was the celebrated Peter Martyr Vermilius. Caracciolus having from curiousity gone to hear him, was savingly impressed by what he heard; and it is to be noticed as an interesting coincidence, that the means of his conversion was a discourse on a passage in the First Epistle to the Corinthians.

“At that time PETER MARTYR was in hand with Paul’s First Epistle to the Corinthians, and as he was showing the weakness and deceitfulness of the judgment of man’s reason in spiritual things, as likewise the power and efficacy of the Word of God in those men in whom the Lord worketh by His Spirit — amongst other things he used this simile or comparison: If a man, walking in a large place, see afar off men and women dancing together, and hear no sound of instrument, he will judge them mad, or at least foolish; but if he come nearer them, and perceive their order and hear their music, and mark their measures and their courses, he will then be of another mind, and not only take delight in seeing them, but feel a desire in himself to bear them company and dance with them. Even the same (said Martyr) betides many men, who, when they behold in others a sudden and great change of their looks, apparel, behavior, and whole course of life, at the first sight they impute to melancholy, or some other foolish humor; but if they look more narrowly into the matter, and begin to hear and perceive the harmony and sweet consent of God’s Spirit, and His word in them, by the joint power of which two this change was made and wrought, (which afore they counted folly,) then they change their opinion of them, and first of all begin to like them, and that change in them, and afterwards feel in themselves a motion and desire to imitate them, and to be of the number of such men, who, forsaking the world and his vanities, do think that they ought to reform their lives by the rule of the gospel, that so they may come to true and sound holiness. This comparison, by the grace of God’s Spirit, wrought so wonderfully with Galeacius, as himself hath often told more carefully to restrain his affections from following the world and his pleasures, as before they did, and to set his mind about seeking out the truths of religion and the way to true happiness... And thus far, in this short time, had the Lord wrought with him by that sermon: — as first, to consider with himself seriously whether he were right or no: secondly, to take up an exercise continual of reading Scripture: thirdly, to change his former company and make choice of better. And this time was done in the year 1541, and in the four and twentieth year of his age.”

Caracciolus having thus had his eyes opened to the errors of Popery, and being fully satisfied that it was his duty to embrace the Protestant faith, found himself placed in peculiarly trying circumstances. Even those of his countrymen who were personally inclined towards the Protestant cause could not be persuaded to hold meetings in private for their mutual edification, but were prepared no merely to conceal their real sentiments, but even to practice occasional conformity to the rites of Popery. In these circumstances he was called to consider whether he would be prepared to spend the remainder of his life in daily violation of the dictates of conscience, or forsake all for Christ.

“The sacrifice of his secular dignities and possessions did not cost him a sigh, but as often as he reflected on the distress which his departure would inflict on his aged father, who, with parental pride, regarded him as the heir of his titles and the stay of his family, — or his wife whom he loved, and by whom he was loved tenderly, and on the dear pledges of their union, he was thrown into a state of unutterable anguish, and started back with horror from the resolution to which conscience had brought him. At length, by an heroic effort of zeal, which few can imitate and many will condemn, he came to the determination of bursting the tenderest ties which perhaps ever bound man to country and kindred.”^f9

“I may say much rather than Jacob — Few and evil have my days been; yet in these few days of mine something have I seen, more have I read, more have I heard; yet never saw I, heard I, or read I any example (all things laid together) more nearly seconding the examples of Moses than this of the most renowned Marquesse Galeacius. Moses was the adopted son of a king’s daughter; Galeacius the natural son and heir apparent to a Marquesse; Moses a courtier in the court of Pharoah, Galeacius in the court of the emperor Charles the Fifth; Moses by adoption a kin to a Queen, Galeacius by marriage to a Duke, by blood son to a Marquesse, nephew to a Pope; Moses in possibility of a kingdom, he in possession of a Marquesdome; Moses in his youth brought up in the heathenism of Egypt, Galeacius noozeled in the superstition of Popery; Moses at last saw the truth and embraced it, so did Galeacius; Moses openly fell from the heathenism of Egypt, so did Galeacius from the superstition of Popery. But all this is nothing to that which they both suffered for their conscience. What Moses suffered Saint Paul tells us — ‘Moses, when he was come to years, refused to be called the son of Pharoah’s daughter, and chose rather to suffer adversities with the people of God, than to enjoy the pleasures of sin for a season; esteeming the rebuke of Christ greater riches than the treasures of Egypt.’ Nay, Moses had rather be a base brick maker amongst the oppressed Israelites, being true Christians, than to be the son of a king’s daughter in the court of Pharaoh amongst idolaters. In like case noble Galeacius, when he was come to years and knowledge of Christ, refused to be called son and heir to a Marquesse, cup-bearer to an Emperor, nephew to a Pope, and chose rather to suffer affliction, persecution, banishment, losse of lands, livings, wife, children, honors and preferments, than to enjoy the sinful pleasures of Italy for a season, esteeming the rebuke of Christ greater riches than the honors of a Marquesdome without Christ, and therefore, seeing he must either want Christ or want them, he despoiled himself of all these to gain Christ. So excellent was the fact of Moses, and so heroical, that the Holy Ghost vouchsafes it remembrance both in the Old and New Testament, that so the Church in all ages might know it and admire it, and doth chronicle it in the epistle to the Hebrews almost two thousand years after it was done. If God himself did so to Moses, shall not God’s Church be careful to commend to posterity this second Moses, whose love to Christ Jesus was so zealous, and so inflamed by the heavenly fire of God’s Spirit, that no earthly temptations could either quench or abate it; but to win Christ, and to enjoy Him in the liberty of His Word and Sacraments, he delicately contemned the honors and pleasures of the Marquesdome of Vicum — Vicum, one of the paradises of Naples, Naples, the paradise of Italy — Italy of Europe — Europe of the earth; yet all these paradises were nothing to him in comparison of attaining the celestial paradise, there to live with Jesus Christ.”

“And for my part I freely and truly profess, I have been often ravished with admiration of this noble example — to see an Italian so excellent a Christian — one so near the Pope so near to Jesus Christ, and such blessed fruit to blossom in the Pope’s own garden; and to see a nobleman of Italy forsake that for Christ, for which I fear many amongst us would forsake Christ Himself. And surely (I confess truth) the serious consideration of this so late, so true, so strange an example hath been a spur to my slowness, and whetted my dull spirits, and made me to esteem more highly of religion than I did before. I know it is an accusation of myself, and a disclosing of my own shame to confess thus much; but it is a glory to God, an honor to religion, a credit to the truth, and a praise to this noble Marquesse, and therefore I will not hide it. And why should I shame to confess it, when that famous and renowned man of God, holy Calvin, freely confesseth,^f10as in the sequel of this story you shall hear, that this nobleman’s example did greatly confirm him in his religion, and did revive and strengthen his faith, and cheer up all the holy graces of God in him.”

On his refusing to do so, “sentence was passed against him, and he was deprived of all the property which he inherited from his mother.” “In the following year... an offer was made to him in the name of his uncle now POPE PAUL IV.,^f11that he should have a protection against the Inquisition, provided he would take up his residence within the Venetian States; a proposal to which neither his safety nor the dictates of his conscience would permit him to acceded.” He went repeatedly to Italy, and had interviews with his aged father, but was refused the privilege of seeing his wife and family, until about six years after he had quitted Naples. His wife, VICTORIA, then wrote to him, earnestly requesting an interview with him, and fixing the place of meeting. This she did on two different occasions, but in both instances, on his arrival at the appointed place, after a fatiguing and dangerous journey, he had the disappointment of finding that she did not make her appearance. At length, impatient of delay, he went once more to Italy, and at his father’s house had an interview with Victoria, when he entreated her to accompany him to Geneva, “promising that no restraint should be laid on her conscience, and that she should be at liberty to practice her religion under his roof. After many protestations of affection, she finally replied, that she could not reside out of Italy, nor in a place where any other religion than that of the Church of Rome was professed, and farther, that she could not live with him as her husband so long as he was infected with heresy.” The scene at their final parting was peculiarly tender. “Bursting into tears, and embracing her husband, Victoria besought him not to leave her a widow, and her babies fatherless. The children joined in the entreaties of their mother, and the eldest daughter, a fine girl of thirteen, grasping his knees, refused to part with him. How he disengaged himself, he knew not; for the first thing which brought him to recollection was the noise made by the sailors on reaching the opposite shore of the Gulf.” (of Venice.) “He used often to relate to his intimate friends, that the parting scene continued long to haunt his mind; and that not only in dreams, but also in reveries into which he fell during the day; he thought he heard the angry voice of his father, saw Victoria in tears, and felt his daughter dragging at his heels.”^f12

Caracciolus spent the remainder of his days at Geneva, with the exception of five years spent by him at Nion and Lausanne, for the sake of economy in his living, and continued steadfast in his attachment to the Protestant faith. He was on terms of intimate friendship with CALVIN, which continued unbroken until the death of the Reformer in 1564 — thirteen years subsequent to the time when Carcciolus went to reside at Geneva. One step taken by him during his exile must be regarded as (to say the least) of greatly questionable propriety — that of contracting a second marriage, about nine years after he went to reside at Geneva. CALVIN, on being consulted by him as to the propriety of such a step, “felt great scruples as to the expediency” of it, but “ultimately gave his approbation to it, after he had consulted the divines of Switzerland and the Grisons.”^f13Accordingly, the courts of Geneva having legally pronounced a sentence of divorce against Victoria, on the ground of her obstinate refusal to live with her husband, he married Anne Fremejere, the widow of a French refugee from Rouen, with whom he continued to live happily in a state of dignified frugality.^f14He was held, deservedly, by the Church of Geneva, and wherever he was known, in the greatest esteem, as one whose piety was of a very high order. Matthew Henry, in one part of his Writings,^f15makes mention of “a noble saying of the Marquis of Vico, ‘Let their money perish with them, who esteem all the wealth of this world worth one hour’s communion with God in Jesus Christ,’” and assuredly the devotedness manifested by him to the cause of Christ affords ample evidence that the sentiment was deeply inwrought into his mind. He died at Geneva in 1568, in the sixty-eighth year of his age.

CALVIN’S Commentary on Paul’s Epistles to the CORINTHIANS having, (in common with a large portion of his Commentaries on other parts of the Scriptures) been translated by himself into French for the benefit of his countrymen, the Latin original and French version have been carefully collated, and any additional terms or clauses that occur in the latter, tending to bring out more fully the Author’s meaning, will be found given at the bottom of the page. “CALVIN,” says Pasquier (Biographia Evangelica) “was a good writer, both in Latin and French, and our French tongue is highly obliged to him for enriching it with so great a number of fine expressions.” D’AUBIGNE, when speaking of CALVIN’S early education, states that “he made great progress in Latin literature. He became familiar with Cicero, and learned from this great master to employ the language of the Romans with a facility, purity, and ease that excite the admiration even of his enemies. But at the same time, he found riches in this language which he afterwards transferred to his own.” “CALVIN when called upon to discuss and to prove, enriched his mother-tongue with modes of connection and dependence, with shadows, transitions, and dialectic forms, that it did not as yet possess.”^f16

The OLD ENGLISH TRANSLATION of this part of CALVIN’S Commentaries having been published in black letter in 1573, about thirty years after the Commentary itself was first published by CALVIN, it is not to be wondered that it abounds with obsolete terms and phrases, fitted to render it unpalatable to modern taste. In addition to this, the Author’s meaning has, in not a few instances, been manifestly misapprehended, and in almost all cases CALVIN’S critical observations are entirely omitted. The Translator, Mr. Thomas Timme, was the author of various works, one of which more particularly — quaintly entitled “A Silver Bell,” appears to have gained much celebrity. It has been thought proper to subjoin to this Preface, a fac-simile of the title-page to this old English version, with a copy of “The Epistle Dedicatorie” to the ARCHBISHOP OF CANTERBURY.

In preparing the present Translation of this part of CALVIN’S COMMENTARIES, care has been taken to bring out as fully as possible the Author’s meaning, while the reader will find in a variety of instances in the Notes some additional light thrown on some important but difficult passages — derived chiefly from the labors of interpreters that have appeared subsequently to the times of CALVIN. The Translator is fully persuaded that CALVIN’S Commentaries on both of Paul’s Epistles to the Corinthians will be found, in so far at least as the Author’s meaning is properly brought out in the Translation, to justify most amply the confident expectation of the Author himself, (as expressed in his first Dedication to the Commentary on the First Epistle) — that it would “furnish no ordinary assistance for thoroughly understanding PAUL’S mind.”

AFTER long exercise in translating such Latine Commentaries uppon the holy Scriptures, as I though most like to further my country men, which understand not that tongue, to the soud knowledg of true Religion: at last I tooke in hand M. Caluin’s exposition upon Saint Paul’s Epistles to the Corinthias. And, as in my poor judgment, the writer is a most excellent instrument of God, for the simple setting foorth of his trueth, so in making my choyse ( most reverend Father) I could not devise with my selfe, a more fyt personage, to whom I might dedicate his trauayle, by my willing paynes translated, than to your Grace: So much the rather, for that as your selfe can skillfully iudge, so they, for whom I have taken this labor upon me, by your allowance (whereon they may and will rest) shalbe the more encouraged to lyke, and with greater diligence to reade, and to take the profite ment them thereby. And although my part herein by the least, and in respect thereof, unwoorthye to be presented to your hands, your worthines in eche condition considered: yet calling to mynde the benefites, which long ago in Cambridge, and els where since, I haue receyued by your Graces preferment: I thought it better nowe at the last, to aduenture the offer of this simple gift, being such as I haue, than utterly to shewe myself unthankeful for that I have receyued. Most humbly therefore beseeching your Grace, that as heretofore it hath pleased you to encourage me in this exercise, by licensing the first booke which I translated to passe the Englishe presse, so now you will vouchsafe to take in good part M. Caluin’s present, offered you by me. I ceasse to trouble you further, recommending your Grace, and all your godly affayres to almighty God, whom I heartely beseeche to direct in all heauenly wisdome, grace, and knowledge, now and euer.

WOULD that this my Commentary, in which I have attempted to expound an Epistle not less obscure than useful, published, as it now is, in accordance with the earnest solicitations of many for a long time past, and even reiterated demands, may be correspondingly answerable to the hopes and wishes of all! I say this, not with the view of earning from this work any need of praise — an ambition that ought to be quite away from the minds of Christ’s servants — but from a desire that it may do good at all, which it cannot do, if it does meet with acceptance. I have, for my part, labored with the utmost faithfulness, and with no less diligence, that it may, without any show, be of the greatest service to the Church of God. How far I have succeeded, my readers will judge for themselves.

In dedicating my Work to you,^f17however, I have not been influenced solely by the hope of its being acceptable to you, but by various other considerations; and more especially this, that your personal character corresponded admirably with the argument of Paul’s Epistle. For while too many in the present day convert the Gospel into a cold and shadowy philosophy, imagining that they have sufficiently discharged their duty, if they simply give a nod of assent to what they hear, you, on the other hand, are an illustrious pattern of that living efficacy,^f18which Paul testifies, ought to breathe in the Gospel. This, assuredly, I do not mention on your account, but because I consider it to be of great importance by way of example.

It would have been an important point gained, though there had been nothing more than this, that, in the first order of nobility, in the elevated station of honor which you had obtained, and amidst a large abundance of fortune and wealth, (situations in life that are all of them at the present day overrun with so many corruptions,) you have yourself lived moderately and temperately, and have regulated your household in a chaste and honorable discipline. You have done both admirably. For you have conducted yourself in such a manner, as to lead all to perceive, by clear tokens, that you are altogether free from ambition. While retaining your splendor, as was necessary, it has been in such a manner, that, moderate as has been your style of living, no symptom of meanness was to be seen; while, at the same time, it was abundantly apparent that you avoided magnificence rather than courted it. You have shown yourself affable and kind to all, so that all were constrained to commend your moderation, while there was not even the slightest token of haughtiness or insolence to give offense to any one. As to your household, suffice it to say, in one word, that is has been regulated in such a manner, as to reflect the mind and manners of the Lord, as a mirror does the person. Even this would have been an illustrious and rare pattern of virtue for imitation.

I reckon it, however, of much greater importance, that while you have been groundlessly charged before the Emperor, through the calumnies of wicked men, and that, too, simply because Christ’s kingdom, whenever it begins to flourish in any quarter, drives them to madness and fury, you bear up with unconquerable magnanimity, and are now in exile from your native country, with no less credit than you had when adorning it previously with your presence. Other things I pass over, because it were tedious to enlarge. It ought indeed to be more than simply common and customary among Christians, not merely to leave contentedly behind them estates, castles, and princely domains, for Christ’s sake, but even cheerfully and willingly to despise in comparison with Him every thing that is most valued under heaven. In consequence, however, of the backwardness and indifference, too, of almost all of us, as the virtue itself is worthy of special admiration, so when it is seen in you so conspicuously, I do most earnestly desire that it may stir up many to a desire of emulation, that they may not in future be always lurking idly in their nests, but may at length discover openly some spark, if they have any, of Christian spirit.

As to your being assaulted from time to time with fresh accusations by those who are manifestly the infuriated enemies of piety, they will gain nothing by this, except to make themselves more and more odious by their gross indulgence in falsehood. At least every man in his senses, perceives that they are mad dogs, that would fain tear you in pieces, and when they cannot bite, take revenge upon themselves by barking. It is well that they do so at a distance, so as to be perfectly harmless. From the injuries of the wicked, however, much as they have diminished your pecuniary resources, there has accrued to you no less glory among the pious. You, however, as becomes a Christian, look beyond this. For you rest satisfied with nothing short of the heavenly glory, which is laid up for us with God, and will be manifested, so soon as “our outward man perishes.” — (^<470416>2 Corinthians 4:16.)

WOULD that when this Commentary first saw the light, I had either not known at all, or else had known thoroughly the individual whose name, hitherto inscribed upon this page, I am now under the necessity of erasing! I have, it is true, no fear of his upbraiding me with fickleness, or complaining that I have taken from him what I had previously given, for having intentionally made it his object, not merely to withdraw as much as possible from me personally, but also to have no connection with our Church, he has left himself no just ground of complaint. It is, however, with reluctance that I deviate from my custom, so as to erase any one’s name from my writings, and it grieves me that that individual should have quitted the lofty eminence that I had assigned him,^f19 so as not to hold out a light to others, as it was my desire that he should.^f20 As, however, it is not in my power to remedy this evil, let him, so far as I am concerned, remain buried, as I am desirous even now of sparing his credit by not mentioning his name.

To you, however, most illustrious Sir, I should have had to look out for some apology, for now putting you in his place, did I not freely take this liberty, from the confidence that I have in your incredible kindness of disposition, and your affection towards me personally, which is well known to all our friends. To return again to wishes, would that I had known you ten years sooner, for I should not have had occasion at present for making any change. So far as an example to the Church generally is concerned, it is a fortunate circumstance; because there will not only be no loss incurred by burying in oblivion the individual who has withdrawn from us, but in place of him we shall have in you a compensation^f21 much more abundant and every way superior. For although you do not court public applause — satisfied to have God alone as your witness — and though it is not my design to herald your praises, yet it were not proper to conceal altogether from my readers what is useful and profitable to be known: — that a man, sprung from a family of the first rank,^f22 prosperous in honors and wealth, blest with a spouse of the noblest descent and strictest virtue, a numerous offspring, domestic quiet and harmony, and happy in his entire condition in life, has, of his own accord, with the view of joining the camp of Christ, quitted his native country, has left behind him a fertile and lovely domain, a splendid patrimony, and a residence not less commodious than delightful, has stript himself of domestic splendor, has left father, wife, children, relatives, and connections, and after bidding farewell to so many worldly allurements, satisfied with our mean style, adopts our frugal and homely way of living, just as if he were one of ourselves.^f23 I make mention, however, of these things to others, in such a way as not to overlook at the same time my own individual advantage; for if I hold up here, as in a mirror, your virtues before the eyes of my readers, in order that they may set themselves to imitate them, it were a shame if I, who have a nearer view of them, were not more keenly affected by a daily and distinct contemplation of them. As, however, I for my part know by experience the tendency of your example to strengthen my faith and piety, and all the children of God that live here acknowledge, as I do, that they have derived from this source no ordinary advantage, I have thought that it might be of importance, that, by my publishing it, the like benefit were made to flow out to a still greater distance. But for this,^f24 it were utter folly to expatiate in the praises of a man, whose nature and disposition are at the farthest distance possible from ostentation, and that, too, before persons who are in foreign and far distant regions. Hence, if any considerable number to whom, in consequence of distance, you have been hitherto unknown, shall, on this admirable example being presented to them, prepare to imitate it, by leaving the nests to which they too fondly cling, I shall have obtained an ample reward for what I have written.

It ought, indeed, to have been more than simply common and customary among Christians, not simply to leave contentedly behind them estates, castles, and princely domains, where Christ cannot be followed otherwise, but even cheerfully and willingly to despise, in comparison with Him, everything that is most valued under heaven.^f25 Such, however, is the backwardness or rather indifference that pervades all of us, that, while many give a cold assent^f26 to the doctrine of the gospel, scarcely one in a hundred will, for the sake of it, if he possesses the most insignificant little farm, allow himself to be torn from it. Scarcely one is induced, without the greatest difficulty, to renounce the smallest conveniences: so very far are they from being prepared to abandon, as were befitting, life itself.^f27 Above all things, I should wish that all resembled you in that first of all excellences — self-denial. For you are well prepared to bear witness to me, and I in like manner to you, how little pleasure we feel in cultivating the society of those, who, after leaving their native country, come at length to manifest, that they have not left their old dispositions behind them.

As, however, it were better that my readers should revolve in their minds, more than I can express in words, I now turn to entreat, that God, who has encouraged you hitherto by the wonderful efficacy of His Spirit, may furnish you with an unconquerable perseverance unto the end. For I am well aware with what arduous conflicts God has exercised you, and from which, in accordance with your singular prudence, you conclude, that a hard and laborious warfare is still awaiting you. Well knowing, however, from ample experience, how necessary it is for us to have a hand held out to us from heaven, you will, of your own accord, unite with me in imploring from that source the gift of perseverance. As for myself, I will entreat Christ our King, to whom supreme power has been given by the Father, and in whose hands all the treasures of spiritual blessings have been deposited, that He may long preserve you safely to us for the spread of His kingdom; and that He may in you accomplish farther triumphs over Satan and his bands.

Corinth, as every one knows, was a wealthy and celebrated city of Achaia. While it was destroyed by L. Mummius for no other reason than that the advantageousness of its situation excited his suspicions, posterity afterwards rebuilt it for the same reason that Mummius had for destroying it.^f29 The convenience of the situation, too, occasioned its being restored again in a short time. For as it had the Aegean Sea contiguous on the one side, and the Ionian on the other, and as it was a thoroughfare between Attica and the Peloponnesus, it was very conveniently situated for imports and exports. Paul, after teaching there for a year and a half, as Luke mentions in the Acts, constrained at length by the wickedness of the Jews, sailed thence into Syria (^<441811>Acts 18:11, 18.) During Paul’s absence false apostles had crept in, not, in my opinion, to disturb the Church openly with wicked doctrines, or designedly to undermine sound doctrine; but, priding themselves in the splendor and magnificence of their address, or rather, being puffed up with an empty loftiness of speech, they looked upon Paul’s simplicity, and even the Gospel itself, with contempt. They afterwards, by their ambition, gave occasion for the Church being split into various parties; and, last of all, reckless as to every thing, provided only they were themselves held in estimation, made it their aim to promote their own honor, rather than Christ’s kingdom and the people’s welfare.

On the other hand, as those vices prevailed at Corinth with which mercantile cities are wont to be particularly infested, — luxury, pride, vanity, effeminacy, insatiable covetousness, and ambition; so they had found their way even into the Church itself, so that discipline was greatly relaxed. Nay more, purity of doctrine had already begun to decline, so that the main article of religion — the resurrection of the dead — was called in question. Yet amidst this great corruption in every department, they were satisfied with themselves, equally as though every thing had been on the best possible footing. Such are Satan’s usual artifices. If he cannot prevent the progress of doctrine, he creeps forward secretly to make an attack upon it: if lie cannot by direct falsehoods suppress it, so as to prevent it from coming forth to light, he digs secret mines for its overthrow; and in fine, if he cannot alienate men’s minds from it, he leads them by little and little to deviate from it.

As to those worthless persons, however, who had disturbed the Corinthian Church, it is not without good ground that I conclude that they were not open enemies of the truth. We see that Paul nowhere else spares false doctrines. The Epistles to the Galatians, to the Colossians, to the Philippians, and to Timothy, are short; yet in all of them lie does not merely censure the false apostles, but also points out at the same time in what respects they injured the Church. Nor is it without good reason; for believers must not merely be admonished as to the persons whom they ought to shun, they must also be shown the evil against which they should be on their guard. I cannot therefore believe that, in this comparatively long Epistle, he was prepared to pass over in silence what he carefully insists upon in others that are much shorter. In addition to this, he makes mention of many faults of the Corinthians, and even some that are apparently trivial, so that he appears to have had no intention of passing over any thing in them that was deserving of reproof. Besides, he must, in any other view, be regarded as wasting many words in disputing against those absurd teachers and prating orators.^f30 He censures their ambition; he reproves them for transforming the gospel into human philosophy; he shows that they are destitute of the efficacy of the Spirit, inasmuch as they are taken up with mere ornaments of speech, and seek after a mere dead letter; but not a word is there as to a single false doctrine. Hence I conclude that they were persons who did not openly take away any thing from the substance of the gospel, but, as they burned with a misdirected eagerness for distinction, I am of opinion that, with the view of making themselves admired, they contrived a new method of teaching, at variance with the simplicity of Christ. This must necessarily be the case with all that have not as yet thrown off self, that they may engage unreservedly in the Lord’s work. The first step towards serving Christ is to lose sight of ourselves, and think only of the Lord’s glory and the salvation of men. Farther, no one will ever be qualified for teaching that has not first himself tasted the influence of the gospel, so as to speak not so much with the mouth, as with the dispositions of the heart. Hence, those that are not regenerated by the Spirit of God — not having felt inwardly the influence of the gospel, and know not what is meant when it is said that we must become new creatures, (^<430307>John 3:7) have a dead preaching, whereas it ought to be lively and efficacious; and, with the view of playing off their part, they disfigure the gospel by painting it over, so as to make it a sort of worldly philosophy.

Nor was it difficult for those of whom we are now speaking to accomplish this at Corinth. For merchants are usually led away with outward disguises, and they do not merely allow themselves to be imposed upon by the empty show with which they deceive others, but in a manner take delight in this. Besides, as they have delicate ears, so that they cannot bear to be rudely taken to task, so if they meet with teachers of the milder sort, that will handle them gently, they give them, as it were, a reward in turn by caressing them.^f31 It is so, I grant, everywhere; but it is more especially common ill wealthy and mercantile cities. Paul, who was in other respects a god-like man, and distinguished by admirable virtues, was, nevertheless, not adorned with outward elegance, and was not puffed up with show, with the view of setting himself off to advantage. In fine, as he was inwardly replenished with the genuine excellence of the Spirit, so he had nothing of outward show. He knew not to flatter, and was not concerned to please men. (^<480110>Galatians 1:10.) The one object that he had in view was, that Christ might reign, himself and all others being brought under subjection to him. As the Corinthians were desirous of doctrine that was ingenious, rather than useful, the gospel had no relish for them. As they were eager for new things, Christ had now become stale. Or if they had not as yet fallen into these vices, they were, nevertheless, already of their own accord predisposed to corruptions of that nature. Such were the facilities afforded to the false apostles for adulterating the doctrine of Christ among them; for adulterated it is, when its native simplicity is stained, and in a manner painted over, so as to differ nothing from worldly philosophy. Hence, to suit the taste of the Corinthians, they seasoned their preaching in such a way that the true savor of the gospel was destroyed. We are now in possession of the design that Paul had in view in writing this Epistle. I shall now take in the sum of the argument, by noting down briefly the particular heads of discourse.

He begins with an ascription of praise,^f32 that is in effect an exhortation, that they should go on as they have begun, and in this way he soothes them beforehand, that he may make them the more docile. Immediately afterwards, however, he proceeds to chide them, making mention of the dissensions with which their Church was infested. Being desirous to cure this evil, he calls upon them to exchange haughtiness for humility. For he overthrows all the wisdom of the world, that the preaching of the Cross may alone be exalted. He also at the same time abases them as individuals, in exhorting them to look around and see what class of persons chiefly the Lord has adopted as members of his flock.

In the second chapter he brings forward, by way of example, his own preaching, which, in the account of men, was base and contemptible, but had nevertheless been signalized by the influence of the Spirit. And in the meantime he unfolds at greater length the sentiment, that there is a heavenly and secret wisdom that is contained in the gospel, which cannot be apprehended by any acuteness or perspicacity of intellect, or by any perception of sense, and is not influenced by human reasonings, and needs no meretricious ornament of words or embellishment, but simply by the revelation of the Spirit comes to be known by the understandings of men, and is sealed upon their hearts. He at length comes to this conclusion, that the preaching of the gospel does not merely differ widely from the wisdom of the flesh, and consists in the abasement of the Cross, but cannot be estimated as to its true nature by the judgment of the flesh; and this he does, with the view of drawing them off from a mistaken confidence in their own judgment, by which they measured every thing amiss.

The beginning of the third chapter contains the application of this last department of the subject to their case. For Paul complains, that, being carnal, they were scarcely capable of learning the first rudiments of the gospel. He intimates in this way, that the distaste which they had contracted for the word, arose from no fault in the word itself, but from their ignorance; and at the same time he indirectly admonishes them, that they need to have their minds renewed, before they will begin to judge aright. He afterwards shows in what estimation the ministers of the gospel ought to be held — that it ought to be in such a way, that the honor given to them does not in any degree detract from the glory that is due to God — as there is one Lord, and all are his servants: all are mere instruments; he alone imparts efficacy, and from him proceeds the entire result. He shows them, at the same time, what they ought to have as their aim — to build up the Church. He takes occasion from this to point out the true and proper method of building aright. It is to have Christ alone as the foundation, and the entire structure harmonizing with the foundation. And here, having stated in passing that he is a wise master-builder, he admonishes those that come after him to make the end^f33 correspond with the beginning. He exhorts also the Corinthians not to allow their souls to be desecrated by corrupt doctrines, inasmuch as they are temples of God. Here he again brings to naught proud fleshly wisdom, that the knowledge of Christ may alone be in estimation among believers.

In the beginning of the fourth chapter he points out what is the office of a true apostle. And as it was their corrupt judgment that prevented them from recognizing him as such, putting it aside, he appeals to the day of the Lord. Farther, as he was contemptible in their view from an appearance of abasement, he teaches them that this ought to be regarded as an honor to him rather than a disgrace. He afterwards brings forward tokens, from which it might in reality appear that he had not consulted his own glory, or his own belly (^<451618>Romans 16:18), but had with faithfulness devoted himself exclusively to Christ’s work. He comes at length to infer what honor is due to him from the Corinthians. In the close of the chapter he recommends Timothy to them, until he shall come to them himself; and at the same time he forewarns them that, on his coming, he will openly discover how little account he makes of those empty boastings by which the false apostles endeavored to recommend themselves.

The seventh chapter contains a discussion in reference to virginity, marriage, and celibacy. So far as we may conjecture from Paul’s words, a superstitious notion had become prevalent among the Corinthians of this nature — that virginity was a distinguished, and in a manner angelic virtue, so that marriage was held by them in contempt, as though it had been a profane thing. With the view of removing this error, he teaches that every one must consider what his gift is, and not strive in this matter beyond his ability, inasmuch as all have not the same calling. Accordingly he shows who they are that may abstain from marriage, and what ought to be the design of abstaining from it; and on the other hand, who they are that ought to enter into the married state, and what is the true principle of Christian marriage.

In the ninth chapter he shows that he requires from them nothing more than he himself practiced, that he may not be reckoned so unreasonable as to impose upon others a law that he did not himself observe. For he puts them in mind how he had voluntarily refrained from availing himself of the liberty granted him by the Lord, lest he should give occasion of offense to any one, and how he had, in things indifferent, put on as it were various appearances, with the view of accommodating himself to all, that they may learn from his example that no one should be so devoted to self as not to endeavor to accommodate himself to his brethren for their edification.

Now as the Corinthians were highly satisfied with themselves, as we said in the outset, in the beginning of the tenth chapter he admonishes them, from the example of the Jews, not to deceive themselves by a mistaken confidence; for if they are puffed up on account of outward things and gifts of God, he shows that the Jews were not without similar ground of glorying, and yet all this availed them nothing, because they abused their privileges. After alarming them by this threatening he returns immediately to the subject on which he had previously entered, and shows how unseemly it is for those who partake of the Lord’s Supper to be participants in the “table of devils,” that being a shameful and insufferable pollution. He at length draws this conclusion, that all our actions should be regulated in such a manner as not to be an occasion of offense to any one.

As, however, many abused spiritual gifts for purposes of ambition, he enters into a discussion, in the twelfth chapter, as to the purpose for which they are conferred by God, and also as to what is the proper and genuine use of them, which is, that by contributing mutually to each other’s advantage, we may be united together in one body, that of Christ. This doctrine he illustrates by drawing a similitude from the human body, in which, although there are different members and various faculties, there is nevertheless such a symmetry and fellow-feeling, that what has been conferred on the members severally contributes to the advantage of the whole body — and hence love is the best directress in this matter. ^F34

In the fourteenth chapter he begins to point out more particularly in what respect the Corinthians had erred in the use of spiritual gifts; and as mere show bulked so much in their estimation, he teaches them that in all things edification alone should be looked to. For this reason he prefers prophecy to all other gifts, as being more useful, while the Corinthians set a higher value on tongues, purely from empty show. In addition to this, he lays down the right order of procedure, and at the same time reproves the fault of sounding forth in unknown tongues without any advantage, while in the meantime the doctrine and exhortations, which ought ever to hold the foremost place, were left in the background. He afterwards forbids women to teach publicly, as being a thing unseemly.

In the fifteenth chapter he inveighs against a very pernicious error, which, although we can scarcely suppose it to have spread generally among the Corinthians, had nevertheless taken possession of the minds of some of them to such a degree, that it was necessary that a remedy should be openly administered. He appears, however, to have intentionally delayed mentioning this matter until the close of the Epistle, for this reason — that if he had set out with this, or had entered upon it immediately after commencing, they might have thought that they were all reckoned to be in fault. The hope of a resurrection, accordingly, he shows to be so necessary, that, if it is taken away, the whole gospel falls to pieces. Having established the doctrine itself by powerful arguments, he subjoins also the principle and manner of it. In fine, he carefully draws out a full discussion of this point.

1 CORINTHIANS 1:1-3
1. Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,	1. Paulus, vocatus apostolus Jesu Christi per voluntatem Dei, et Sosthenes frater,
2. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:	2. Ecclesiae Dei quae est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis, una cum omnibus qui invocant nomen Domini nostri Jesu Christi in quovis loco tam sui quam nostri: ^f35
3. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.	3. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christi.

1. Paul, called to be an Apostle. In this manner does Paul proceed, in almost all the introductions to his Epistles, with the view of procuring for his doctrine authority and favor. The former he secures to himself from the station that had been assigned to him by God, as being an Apostle of Christ sent by God; the latter by testifying his affection towards those to whom he writes. We believe much more readily the man whom we look upon as regarding us with affection, and as faithfully endeavoring to promote our welfare. In this salutation, therefore, he claims for himself authority, when he speaks of himself as an Apostle of Christ, and that, too, as called by God, that is, set apart by the will of God. Now, two things are requisite in any one that would be listened to in the Church, and would occupy the place of a teacher; for he must be called by God to that office, and he must faithfully employ himself in the discharge of its duties. Paul here lays claim to both. For the name, Apostle, implies that the individual conscientiously acts the part of an ambassador for Christ (^<470519>2 Corinthians 5:19), and proclaims the pure doctrine of the gospel. But as no one ought to assume this honor to himself, unless he be called to it, he adds, that he had not rashly intruded into it, but had been appointed^f36 to it by God.

Let us learn, therefore, to take these two things together when we wish to ascertain what kind of persons we ought to esteem as ministers of Christ, — a call to the office, and faithfulness in the discharge of its duties. For as no man can lawfully assume the designation and rank of a minister, unless he be called, so it were not enough for any one to be called, if he does not also fulfill the duties of his office. For the Lord does not choose ministers that they may be dumb idols, or exercise tyranny under pretext of their calling, or make their own caprice their law; but. at the same time marks out what kind of persons they ought to be, and binds them by his laws, and in fine chooses them for the ministry, or, in other words, that in the first place they may not be idle, and, secondly, that they may confine themselves within the limits of their office. Hence, as the apostleship depends on the calling, so the man who would be reckoned an apostle, must show himself to be really such: nay more, so must every one who demands that credit be given him, or that his doctrine be listened to. For since Paul rests on these arguments for establishing his authority, worse than impudent were the conduct of that man who would think to have any standing without such proofs.

It ought, however, to be observed, that it is not enough for any one to hold out to view the title to a call to the office, along with faithfulness in discharging its duties, if he does not in reality give proof of both. For it often happens that none boast more haughtily of their titles than those that are destitute of the reality; as of old the false prophets, with lofty disdain, boasted that they had been sent by the Lord. Nay, at the present day, what else do the Romanists make a noise about, but “ordination from God, and an inviolably sacred succession even from the Apostles themselves,”^f37 while, after all, it appears that they are destitute of those things of which they vaunt? Here, therefore, it is not boasting that is required, but reality. Now, as the name is assumed by good and bad alike, we must come to the test, that we may ascertain who has a right to the name of Apostle, and who has not. As to Paul, God attested his calling by many revelations, and afterwards confirmed it by miracles. The faithfulness must be estimated by this, — whether or not he proclaimed the pure doctrine of Christ. As to the twofold call — that of God and that of the Church — see my Institutes.^f38

2. To the Church of God which is at Corinth. It may perhaps appear strange that he should give the name of a Church of God to a multitude of persons that were infested with so many distempers, that Satan might be said to reign among them rather than God. Certain it is, that he did not mean to flatter the Corinthians, for he speaks under the direction of the Spirit of God, who is not accustomed to flatter. But^f40 among so many pollutions, what appearance of a Church is any longer presented? I answer, the Lord having said to him, “Fear not: I have much people in this place” (^<441809>Acts 18:9, 10;) keeping this promise in mind, he conferred upon a godly few so much honor as to recognize them as a Church amidst a vast multitude of ungodly persons. Farther, notwithstanding that many vices had crept in, and various corruptions both of doctrine and manners, there were, nevertheless, certain tokens still remaining of a true Church. This is a passage that ought to be carefully observed, that we may not require that the Church, while in this world, should be free from every wrinkle and stain, or forthwith pronounce unworthy of such a title every society in which everything is not as we would wish it. For it is a dangerous temptation to think that there is no Church at all where perfect purity is not to be seen. For the man that is prepossessed with this notion, must necessarily in the end withdraw from all others, and look upon himself as the only saint in the world, or set up a peculiar sect in company with a few hypocrites.

What ground, then, had Paul for recognizing a Church at Corinth? It was this: that he saw among them the doctrine of the gospel, baptism, the Lord’s Supper — tokens by which a Church ought to be judged of. For although some had begun to have doubts as to the resurrection, the error not having spread over the entire body, the name of the Church and its reality are not thereby affected. Some faults had crept in among them in the administration of the Supper, discipline and propriety of conduct had very much declined: despising the simplicity of the gospel, they had given themselves up to show and pomp; and in consequence of the ambition of their ministers, they were split into various parties. Notwithstanding of this, however, inasmuch as they retained fundamental doctrine: as the one God was adored among them, and was invoked in the name of Christ: as they placed their dependence for salvation upon Christ, and, had a ministry not altogether corrupted: there was, on these accounts, a Church still existing among them. Accordingly, wherever the worship of God is preserved uninfringed, and that fundamental doctrine, of which I have spoken, remains, we must without hesitation conclude that in that case a Church exists.

Sanctified in Christ Jesus, called to be saints. He makes mention of the blessings with which God had adorned them, as if by way of upbraiding them, at least in the event of their showing no gratitude in return. For what could be more base than to reject an Apostle through whose instrumentality they had been set apart as God’s peculiar portion. Meanwhile, by these two epithets, he points out what sort of persons ought to be reckoned among the true members of the Church, and who they are that belong of right to her communion. For if you do not by holiness of life show yourself to be a Christian, you may indeed be in the Church, and pass undetected,^f41 but of it you cannot be. Hence all must be sanctified in Christ who would be reckoned among the people of God. Now the term sanctification denotes separation. This takes place in us when we are regenerated by the Spirit to newness of life, that we may serve God and not the world. For while by nature we are unholy, the Spirit consecrates us to God. As, however, this is effected when we are engrafted into the body of Christ, apart from whom there is nothing but pollution, and as it is also by Christ, and not from any other source that the Spirit is conferred, it is with good reason that he says that we are sanctified in Christ, inasmuch as it is by Him that we cleave to God, and in Him become new creatures.

What immediately follows — called to be saints — I understand to mean: As ye have been called unto holiness. It may, however, be taken in two senses. Either we may understand Paul to say, that the ground of sanctification is the call of God, inasmuch as God has chosen them; meaning, that this depends on his grace, not on the excellence of men; or we may understand him to mean, that, it accords with our profession that we be holy, this being the design of the doctrine of the gospel. The former interpretation appears to suit better with the context, but it is of no great consequence in which way you understand it, as there is an entire agreement between the two following positions — that our holiness flows from the fountain of divine election, and that it, is the end of our calling.

We must, therefore, carefully maintain, that it is not through our own efforts that we are holy, but by the call of God, because He alone sanctifies those who were by nature unclean. And certainly it appears to me probable, that, when Paul has pointed out as it were with his finger the fountain of holiness thrown wide open, he mounts up a step higher, to the good pleasure of God, in which also Christ’s mission to us originated. As, however, we are called by the gospel to harmlessness of life (^<504415>Philippians 2:15,) it is necessary that this be accomplished in us in reality, in order that our calling may be effectual. It will, however, be objected, that, there were not many such among the Corinthians. I answer, that the weak are not excluded from this number; for here God only begins his work in us, and by little and little carries it forward gradually and by successive steps. I answer farther, that Paul designedly looks rather to the grace of God in them than to their own defects, that he may put them to shame for their negligence, if they do not act a suitable part.

With all that call. This, too, is an epithet common to all the pious; for as it is one chief exercise of faith to call upon the name of God, so it is also by this duty chiefly that believers are to be estimated. Observe, also, that he says that Christ is called upon by believers, and this affords a proof of his divinity — invocation being one of the first expressions of Divine homage. Hence invocation here by synecdoche^f42 (kata< sunekdoch>n) denotes the entire profession of faith in Christ, as in many passages of Scripture it is taken generally for the whole of Divine worship. Some explain it as denoting mere profession, but this appears to be meager, and at variance with its usual acceptation in Scripture. The little words nostri (ours) and sui (theirs) I have put in the genitive, understanding them as referring to Christ, while others, understanding them as referring to place, render them in the ablative. In doing so I have followed Chrysostom. This will, perhaps, appear harsh, as the expression in every place is introduced in the middle, but in Paul’s Greek style there is nothing of harshness in this construction. My reason for preferring this rendering to that of the Vulgate is, that if you understand it as referring to place, the additional clause will be not merely superfluous, but inappropriate. For what place would Paul call his own? Judea they understand him to mean; but on what ground? And then, what place could he refer to as inhabited by others? “All other places of the world” (say they; ) but this, too, does not suit well. On the other hand, the meaning that I have given it suits most admirably; for, after making mention of all that in every place call upon the name of Christ our Lord, he adds, both theirs and ours, manifestly for the purpose of showing that Christ is the one common Lord, without distinction, of all that call upon him, whether they be Jews or Gentiles.

In every place. This Paul has added, contrary to his usual manner; for in his other Epistles he makes mention in the salutation of those only for whom they are designed. He seems, however, to have had it in view to anticipate the slanders of wicked men, that they might not have it to allege that, in addressing the Corinthians, he assumed a confident air, and claimed for himself an authority that he would not venture to assert in writing to other Churches. For we shall see by and by, that he was unjustly loaded with this reproach, too, as though he were preparing little nests^f43 for himself, with the view of shunning the light, or were withdrawing himself in a clandestine way from the rest of the Apostles. It appears, then, that expressly for the purpose of refuting this falsehood, he places himself in a commanding position, from which he may be heard afar off.

1 CORINTHIANS 1:4-9
4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;	4. Gratias ago Deo meo semper de vobis propter gratiam Dei, quae data vobis est in Christo Jesu.
5. That in every thing ye are enriched by him, in all utterance, and in all knowledge;	5. Quia in onmibus ditati estis in ipso, in omni sermone,^f44 et in omni cognitione.
6. Even as the testimony of Christ was confirmed in you:	6. Quemadmodum testimonium Christi confirmatum fuit in vobis.
7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:	7. Ut nullo in dono destituamini, exspectantes revelationem Domini nostri Jesu Christi.
8. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.	8. Qui etiam confirmabit vos usque in finem inculpatos, in diem Domini nostri Jesu Christi.
9. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.	9. Fidelis Deus, per quem vocati estis in communionem Filii ipsius Jesu Christi Domini nostri.

4. I give thanks to my God. Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for his doctrine, by expressing his affection for them. In this way he soothes their minds beforehand, that they may listen patiently to his reproofs.^f45 He persuades them of his affection for them by the following tokens — his discovering as much joy in the benefits bestowed upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion to be puffed up, as he traces up to God all the benefits that they possessed, that the entire praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said — “I congratulate you indeed, but it is in such a way as to ascribe the praise to God.” His meaning, when he calls God his God, I have explained in my Commentary upon the Epistle to the Romans (^<450108>Romans 1:8.) As Paul was not prepared to flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations, and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise, because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification of all, it is with good reason that he enumerates them as gifts common to the whole Church.^f46 But let us see what he commends in them.

For the grace, etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel. For the term grace denotes here not the favor of God, but by metonymy^f47 (metwnumikw~v), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says that they are enriched in all things, and specifies what those all things are — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase in ipso (in him) I have preferred to retain, rather than render it per ipsum (by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father.

6. Even as the testimony, etc. Erasmus gives a different rendering, to this effect, “that by these things the testimony of Christ was confirmed in them;” that is, by knowledge and by the word. The words, however, convey another meaning, and if they are not wrested, the meaning is easy — that God has sealed the truth of his gospel among the Corinthians, for the purpose of confirming it. Now, this might be done in two ways, either by miracles, or by the inward testimony of the Holy Spirit. Chrysostom seems to understand it of miracles, but I take it in a larger sense; and, first of all, it is certain, that the gospel is properly confirmed in our experience by faith, because it is only when we receive it by faith that we “set to our seal that God is true” (^<430333>John 3:33.) And though I admit that miracles ought to have weight for the confirmation of it, yet we must go higher in search of the origin, namely this, that the Spirit of God is the earnest and seal. Accordingly, I explain these words in this manner — that the Corinthians excelled in knowledge, inasmuch as God had from the beginning given efficacy to his gospel among them, and that not in one way merely, but had done so both by the internal influence of the Spirit, and by excellence and variety of gifts, by miracles, and by all other helps. He calls the gospel the testimony of Christ, or respecting Christ, because the entire sum of it tends to discover Christ to us,

If any one prefers to take it in an active sense, on the ground that Christ is the primary author of the gospel, so that the Apostles were nothing but secondary or inferior witnesses, I shall not much oppose it. I feel better satisfied, however, with the former exposition. It is true that a little afterwards (^<460201>1 Corinthians 2:1) the testimony of God must, beyond all controversy, be taken in an active sense, as a passive signification would not be at all suitable. Here, however, the case is different, and, what is more, that passage strengthens my view, as he immediately subjoins what it is^f48 — to know nothing but Christ. (^<460202>1 Corinthians 2:2.)

7. So that ye come behind in no gift. JUstereisqai means to be in want of what you would otherwise stand in need of.^f49 He means, therefore, that the Corinthians abound in all the gifts of God, so as not to be in want of anything, as if he had said, “The Lord has not merely honored you with the light of the gospel, but has eminently endowed you with all those graces that may be of service to the saints for helping them forward in the way of salvation.” For he gives the name of gifts (cari>smata) to those spiritual graces that are, as it were, means of salvation to the saints. But it is objected, on the other hand, that the saints are never in such abundance as not to feel in want of graces to some extent, so that they must always of necessity be “hungering and thirsting” (^<400506>Matthew 5:6.) For where is the man that does not come far short of perfection? I answer, “As they are sufficiently endowed with needful gifts, and are never in such destitution but that the Lord seasonably relieves their need; Paul on this ground ascribes to them such wealth.” For the same reason he adds: waiting for the manifestation, meaning, that he does not ascribe to them such abundance as to leave nothing to be desired; but merely as much as will suffice, until they shall have arrived at perfection. The participle waiting I understand in this sense, “In the meantime while you are waiting.” Thus the meaning will be, “So that ye are in want of no gift in the meantime while you are waiting for the day of perfected revelation, by which Christ our wisdom (^<460130>1 Corinthians 1:30) will be fully manifested.”

8. Who will also confirm you. The relative here refers not to Christ, but to God, though the word God is the remoter antecedent. For the Apostle is going on with his congratulation, and as he has told them previously what he thought of them, so he now lets them know what hope he has of them as to the future, and this partly for the purpose of assuring them still farther of his affection for them, and partly that he may exhort them by his own example to cherish the same hope. It is as if he had said — Though the expectation of a salvation to come keeps you still in suspense, you ought nevertheless to feel assured that the Lord will never forsake you, but will on the contrary increase what he has begun in you, that when that day comes on which

Blameless. In his Epistles to the Ephesians and Colossians (^<490104>Ephesians 1:4, and ^<510122>Colossians 1:22) he teaches that this is the end of our calling — that we may appear pure and unreproachable in the presence of Christ. It is, however, to be observed, that this glorious purity is not in the first instance perfected in us; nay, rather, it goes well with us if we are every day making progress in penitence, and are being purged from the sins (^<610109>2 Peter 1:9)that expose us to the displeasure of God, until at length we put off, along with the mortal body, all the offscourings of sin. Of the day of the Lord we shall have occasion to speak when we come to the fourth chapter.

9. God is faithful. When the Scripture speaks of God as faithful the meaning in many cases is, that in God there is steadfastness and evenness of tenor, so that what he begins he prosecutes to the end,^f50 as Paul himself says elsewhere, that the calling of God is without repentance (^<451129>Romans 11:29.) Hence, in my opinion, the meaning of this passage is, that God is steadfast in what he purposes. This being the case, he consequently does not make sport as to his calling, but will unceasingly take care of his work.^f51 From God’s past benefits we ought always to hope well as to the future. Paul, however, has something higher in view, for he argues that the Corinthians cannot be cast off, having been once, called by the Lord into Christ’s fellowship. To apprehend fully, however, the force of this argument, let us observe first of all, that every one ought to regard his calling as a token of his election. Farther, although one cannot judge with the same certainty as to another’s election, yet we must always in the judgment of charity conclude that all that are called are called to salvation; I mean efficaciously and fruitfully. Paul, however, directed his discourse to those in whom the word of the Lord had taken root, and in whom some fruits of it had been produced.

Should any one object that many who have once received the word afterwards fall away, I answer that the Spirit alone is to every one a faithful and sure witness of his election, upon which perseverance depends. This, however, did not stand in the way of Paul’s being persuaded, in the judgment of charity, that the calling of the Corinthians would prove firm and immovable, as being persons in whom he saw the tokens of God’s fatherly benevolence. These things, however, do not by any means tend to beget carnal security, to divest us of which the Scriptures frequently remind us of our weakness, but simply to confirm our confidence in the Lord. Now this was needful, in order that their minds might not be disheartened on discovering so many faults, as he comes afterwards to present before their view. The sum of all this may be stated thus, — that it is the part of Christian candor to hope well of all who have entered on the right way of salvation, and are still persevering in that course, notwithstanding that they are at the same time still beset with really distempers. Every one of us, too, from the time of his being illuminated (^<581032>Hebrews 10:32) by the Spirit of God in the knowledge of Christ, ought to conclude with certainty from this that he has been adopted by the Lord to an inheritance of eternal life. For effectual calling ought to be to believers an evidence of divine adoption; yet in the meantime we must all walk with fear and trembling (^<503512>Philippians 2:12.) On this point I shall touch again to some extent when we come to the tenth chapter.

Into the fellowship. Instead of this rendering Erasmus translates it into partnership. The old interpreter renders it society. I have preferred, however, to render it fellowship, as bringing out better the force of the Greek word koinwniav.^f52 For this is the design of the gospel, that Christ may become ours, and that we may be engrafted into his body. Now when the Father gives him to us hi possession, he also communicates himself to us in him; and hence arises a participation in every benefit. Paul’s argument, then, is this — “ Since you have, by means of the gospel which you have received by faith, been called into the fellowship of Christ, you have no reason to dread the danger of death,^f53 having been made partakers of him (^<580314>Hebrews 3:14) who rose a conqueror over death.” In fine, when the Christian looks to himself he finds only occasion for trembling, or rather for despair; but having been called into the fellowship of Christ, he ought, in so far as assurance of salvation is concerned, to think of himself no otherwise than as a member of Christ, so as to reckon all Christ’s benefits his own. Thus he will obtain an unwavering hope of final perseverance, (as it is called,) if he reckons himself a member of him who is beyond all hazard of falling away.

1 CORINTHIANS 1:10-13
10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.	10. Observo autem vos, fratres, per nomen Domini nostri Jesu Christi, ut idem loquamini omnes, et non sint inter vos dissidia: sed apte cohaereatis in una mente et in una sententia.^f54
11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.	11. Significatum enim mihi de vobis fuit, fratres mei, ab iis qui sunt Chloes, quod contentiones sint inter vos.
12. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.	12. Dico autem illud,^f55 quod unusquisque vestrum dicat, Ego quidem sum Pauli, ego autem Apollo, ego autem Cephae:, ego autem Christi.
13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?	13. Divisusne est Christus? numquid pro vobis crucifixus est Paulus? aut vos in nomen Pauli baptizati estis?

10. Now I beseech you, brethren. Hitherto he has handled the Corinthians mildly, because he knew that they were much too sensitive. Now, however, after preparing their minds for receiving correction, acting the part of a good and skillful surgeon, who soothes the wound when about to apply a painful remedy, he begins to handle them with more severity. Even here, however, as we shall still farther see, he uses great moderation. The sum is this: “It is my hope that the Lord has not in vain conferred upon you so many gifts, so as not to have it in view to bring you to salvation, but you ought at the same time to take heed lest graces so distinguished be polluted by your vices. See, then, that you be agreed among yourselves; and it is not without good reason that I call for agreement among yourselves, for I have been informed that you are in a state of disagreement, amounting even to hostility, and that there are parties and contentions raging among you, by which true unity of faith is torn asunder.” As, however, they might not perhaps be sufficiently aroused by mere exhortation, he uses earnest entreaty, for he adjures them, by the name of Christ, that, as they loved him, they should aim at promoting harmony.

That ye all speak the same thing. In exhorting them to harmony, he employs three different forms of expression: for, in the first place, he requires such agreement among them that all shall have one voice; secondly, he takes away the evil by which unity is broken and torn asunder; and, thirdly, he unfolds the nature of true harmony, which is, that they be agreed among themselves in mind and will. What he has placed second is first in order, — that we beware of strifes. For from this a second thing will naturally follow, — that we be in harmony; and then at length a third thing will follow, which is here mentioned first, — that we all speak, as it were, with one mouth; a thing exceedingly desirable as a fruit of Christian harmony. Let us then observe, that nothing is more inconsistent on the part of Christians than to be at variance among themselves, for it is the main article of our religion that we be in harmony among ourselves; and farther, on such agreement the safety of the Church rests and is dependent.

But let us see what he requires as to Christian unity. If any one is desirous of nice distinctions — he would have them first of all joined together in one mind; secondly, in one judgment; and, thirdly, he would have them declare in words that agreement. As, however, my rendering differs somewhat from that of Erasmus, I would, in passing, call my readers to observe, that Paul here makes use of a participle, which denotes things that are fitly and suitably joined together.^f56 For the verb katartizesqai itself (from which the participle kathrtisme>nov comes) properly signifies, to be fitted and adjusted, just as the members of the human body are connected together by a most admirable symmetry.^f57

For sententia (judgment) Paul has gnw>mhn: but I understand it here as denoting the will, so that there is a complete division of the soul, and the first clause refers to faith, the second to love. Then only will there be Christian unity among us, when there is not merely a good agreement as to doctrine, but we are also in harmony in our affections and dispositions, and are thus in all respects of one mind. Thus Luke bears witness to believers in the primitive Church, (^<440246>Acts 2:46,) that they had “one heart and one soul.” And without doubt this will be found wherever the Spirit of Christ reigns. When, however, he exhorts them to speak the same thing, he intimates still more fully from the effect, how complete the agreement ought to be — so that no diversity may appear even in words. It is difficult, indeed, of attainment, but still it is necessary among Christians, from whom there is required not merely one faith, but also one confession.

11. It has been declared. As general observations have usually little effect, he intimates, that what he had said was more particularly applicable to them. The application, therefore, is designed with the view of leading the Corinthians to perceive, that it was not without good reason that Paul had made mention of harmony. For he shows that they had not merely turned aside from a holy unity,^f58 but had even fallen into contentions, which are worse^f59 than jarrings of sentiment. And that he may not be charged with believing too readily what was said,^f60 as though he lightly lent his ear to false accusations, he speaks with commendation of his informants, who must have been in the highest esteem, as he did not hesitate to adduce them as competent witnesses against an entire Church. It is not indeed altogether certain, whether Chloe is the name of a place or of a woman, but to me it appears more probable that it is the name of a woman.^f61 I am of opinion, therefore, that it was a well-regulated household that acquainted Paul with the distempered condition of the Corinthian Church, being desirous that it might be remedied by him. The idea entertained by many, in accordance with Chrysostom’s view, that he refrained from mentioning names, lest he should bring odium upon them, appears to me to be absurd. For he does not say that some of the household had reported this to him, but, on the contrary, makes mention of them all, and there is no doubt that they would willingly have allowed their names to be made use of. Farther, that he might not exasperate their minds by undue severity, he has modified the reproof by an engaging form of address; not as though he would make light of the distemper, but with the view of bringing them to a more teachable spirit, for perceiving the severity of the malady.

12. I say then, etc. Some think there is here an instance of mimhsiv, imitation, as if Paul were here repeating their expressions. Now, although the manuscripts differ as to the particle o[ti, I am of opinion that it is the conjunction (because) rather than the relative (which), so that there is simply an explanation of the preceding statement in this sense. “My reason for saying that there are contentions among you is, because every one of you glories in the name of some individual.” It will, however, be objected, that in these words there is no appearance as yet of contention. My answer is, that where there are jarrings in religion, it cannot but be that men’s minds will soon afterwards burst forth in open strife. For as nothing is more effectual for uniting us, and there is nothing that tends more to draw our minds together, and keep them in a state of peace, than agreement in religion, so, on the other hand, if any disagreement has arisen as to matters of this nature, the effect necessarily is, that men’s minds are straightway stirred up for combat, and in no other department are there more fierce contendings.^f62 Hence it is with good reason that Paul brings it forward as a sufficient evidence of contention, that the Corinthians were infested with sects and parties.

I am of Paul. He makes mention here of Christ’s faithful servants — Apollos, who had been his successor at Corinth, and Peter himself too, and then adds himself to their number, that he may appear to plead not so much his own cause as that of Christ. In any other point of view it is not likely that there were any parties that espoused the separate interests of ministers joined together by a sacred agreement.^f63 He has, however, as he afterwards mentions, transferred to himself and Apollos what was applicable to others; and this he has done, in order that they might more candidly consider the thing itself, viewing it apart from respect of persons. It will, however, be replied, that he makes mention here even of those who professed that they were of Christ. Was this, too, worthy of blame? I answer, that in this way he shows more fully what unseemly consequences result from those depraved affections, when we give ourselves up to men, as in that case Christ must be acknowledged merely in part, and the pious have no alternative left them, but to separate themselves from others, if they would not renounce Christ.

As, however, this passage is wrested in various ways, we must endeavor to ascertain more minutely what Paul intends here. His object is, to maintain Christ’s exclusive authority in the Church, so that we may all exercise dependence upon him, that he alone may be recognized among us as Lord and Master, and that the name of no individual be set in opposition to his. Those, therefore, that draw away disciples after them (^<442030>Acts 20:30,) with the view of splitting the Church into parties, he condemns as most destructive enemies of our faith. Thus then he does not, suffer men to have such pre-eminence in the Church as to usurp Christ’s supremacy. He does not allow them to be held in such honor as to derogate even in the slightest degree from Christ’s dignity. There is, it is true, a certain degree of honor that is due to Christ’s ministers, and they are also themselves masters in their own place, but this exception must always be kept in view, that Christ must have without any infringement what belongs to him — that. he shall nevertheless be the sole Master, and looked upon as such. Hence the aim of good ministers is this, that they may all in common serve Christ, and claim for him exclusively power, authority, and glory — fight under his banner — obey him alone, and bring others in subjection to his sway. If any one is influenced by ambition, that man gathers disciples, not to Christ, but to himself. This then is the fountain of all evils — this the most hurtful of all plagues — this the deadly poison of all Churches, when ministers seek their own interests rather than those of Christ. In short, the unity of the Church consists more especially in this one thing — that we all depend upon Christ alone, and that men thus occupy an inferior place, so as not to detract in any degree from his pre-eminence.

13. Is Christ divided? This intolerable evil was consequent upon the divisions that prevailed among the Corinthians: for Christ alone must reign in the Church. And as the object of the gospel is, that we be reconciled to God through him, it is necessary, in the first place, that we should all be bound together in him. As, however, only a very few of the Corinthians, who were in a sounder condition than the others,^f64retained Christ as their Master, (while all made it their boast that they were Christians,) Christ was by this means torn asunder. For we must be one body, if we would be kept together under him as our head. If, on the other hand, we are split asunder into different bodies, we start aside from him also. Hence to glory in his name amidst strifes and parties is to tear him in pieces: which indeed is impossible, for never will he depart from unity and concord, because “He cannot deny himself” (^<550213>2 Timothy 2:13.) Paul, therefore, by setting before them this absurdity, designs to lead the Corinthians to perceive that they are estranged from Christ, inasmuch as they are divided, for then only does he reign in us, when we have him as the bond of an inviolably sacred unity.

Farther, this passage militates against the wicked contrivance of Papists, by which they attempt to bolster up their system of indulgences. For it is from the blood of Christ and the martyrs^f67 that they make up that imaginary treasure of the Church, which they tell us is dealt out by means of indulgences. Thus they pretend that the martyrs by their death merited something for us in the sight of God, that we may seek help from this source for obtaining the pardon of our sins. They will deny, indeed, that they are on that account our redeemers; but nothing is more manifest than that the one thing follows from the other. The question is as to the reconciling of sinners to God; the question is as to the obtaining of forgiveness; the question is as to the appeasing of the Lord’s anger; the question is as to redemption from our iniquities. This they boast is accomplished partly by the blood of Christ, and partly by that of the martyrs. They make, therefore, the martyrs partners with Christ in procuring our salvation. Here, however, Paul in strong terms denies that any one but Christ has been crucified for us. The martyrs, it is true, died for our benefit, but (as Leo^f68 observes) it was to furnish an example of perseverance, not to procure for us the gift of righteousness.

Or were ye baptized in the name of Paul? Here we have a second argument, which is taken from the profession of baptism; for we enlist ourselves under the banners of him in whose name we are baptized. We are, accordingly, bound^f69 to Christ, in whose name our baptism is celebrated. Hence it follows that the Corinthians are chargeable with perfidy and apostasy, if they place themselves under subjection to men. Observe here that the nature of baptism resembles a contract^f70 of mutual obligation; for as the Lord by that symbol receives us into his household, and introduces us among his people, so we pledge our fidelity to him, that we will never afterwards have any other spiritual Lord. Hence as it is on God’s part a covenant of grace that he contracts with us, in which he promises forgiveness of sins and a new life, so on our part it is an oath of spiritual warfare, in which we promise perpetual subjection to him. The former department Paul does not here touch upon, because the subject did not admit of it; but in treating of baptism it ought not to be omitted. Nor does Paul charge the Corinthians with apostasy simply on the ground of their forsaking Christ and betaking themselves to men; but he declares that if they do not adhere to Christ alone — that very thing would make them covenant-breakers.

It is asked, what it is to be baptized in the name of Christ? I answer that by this expression it is not simply intimated that baptism is founded on the authority of Christ, but depends also on his influence, and does in a manner consist in it; and, in fine, that the whole effect of it depends on this — that the name of Christ is therein invoked. It is asked farther, why it is that Paul says that the Corinthians were baptized in the name of Christ, while Christ himself commanded (^<402819>Matthew 28:19) the Apostles to baptize in the name of the Father, and of the Son, and of the Holy Spirit. I answer, that in baptism the first thing to be considered is, that God the Father, by planting us in his Church in unmerited goodness, receives us by adoption into the number of his sons. Secondly, as we cannot have any connection with him except by means of reconciliation, we have need of Christ to restore us to the Father’s favor by his blood. Thirdly, as we are by baptism consecrated to God, we need also the interposition of the Holy Spirit, whose office it is to make us new creatures. Nay farther, our being washed in the blood of Christ is peculiarly his work; but as we do not obtain the mercy of the Father, or the grace of the Spirit, otherwise than through Christ alone, it is on good grounds that we speak of him as the peculiar object in view in baptism, and more particularly inscribe his name upon baptism. At the same time this does not by any means exclude the name of the Father and of the Spirit; for when we wish to sum up in short compass the efficacy of baptism, we make mention of Christ alone; but when we are disposed to speak with greater minuteness, the name of the Father and that of the Spirit require to be expressly introduced.

1 CORINTHIANS 1:14-20
14. I thank God that I baptized none of you, but Crispus and Gaius;	14. Gratias ago Deo meo, quod neminem baptizaverim vestrum, nisi Crispurn et Gaium:
15. Lest any should say that I had baptized in mine own name.	15. Ne quis dieat, quod in meum nomen baptizaverim.
16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.	16. Baptizavi autem et Stephanae familiam; praeteterea nescio, num quem alium baptizaverim.
17. For Christ sent me not, to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.	17. Non enim misit me Christus ut baptizarem, sed ut evangelizarem: non in sapientia sermonis, ne inanis reddatur crux Christi.
18. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.	18. Nam sermo erucis iis, qui pereunt, stultitia est; at nobis qui salutem consequimur, potentia Dei est.
19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.	19. Scriptum est enim; (Ies. 29:14): perdam sapientiam sapientum, et intelligentiam intelligentum auferam e medio.
20. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?	20. Ubi sapiens? ubi scriba? ubi disputator hujus saeculi? nonne infatuavit Deus sapientiam mundi hujus?

14. I thank my God. In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a thing so sacred and honorable as that of the administration of baptism. Paul, indeed, would have acted with propriety, and in accordance with the nature of his office, though he had baptized ever so many. He rejoices, however, that it had happened otherwise, and acknowledges it as having been so ordered, in the providence of God, that they might not take occasion from that to glory in him, or that he might not bear any resemblance to those ambitious men who endeavored in this way to catch followers. But what if he had baptized many? There would have been no harm in it, but (as I have said) there is couched under this a heavy reproach against the Corinthians and their false apostles, inasmuch as a servant of the Lord found occasion to rejoice that he had refrained from a work, otherwise good and commendable, lest it should become an occasion of harm to them.

17. For Christ sent me not. He anticipates an objection that might, perhaps, be brought against him — that he had not discharged his duty, inasmuch as Christ commands his Apostles to baptize as well as teach. Accordingly he replies, that this was not the principal department of his office, for the duty of teaching had been principally enjoined upon him as that to which he should apply himself. For when Christ says to the Apostles, (^<402819>Matthew 28:19, ^<411615>Mark 16:15,) Go, preach and baptize, he connects baptism with teaching simply as an addition or appendage, so that teaching always holds the first place.

Two things, however, must be noticed here. The first is, that the Apostle does not here absolutely deny that he had a command to baptize, for this is applicable to all the Apostles: Go and baptize; and he would have acted rashly in baptizing even one, had he not been furnished with authority, but simply points out what was the chief thing in his calling. The second thing is, that he does not by any means detract here, as some think, from the dignity or utility of the sacrament. For the question here is, not as to the efficacy of baptism, and Paul does not institute this comparison with the view of detracting in any degree from that; but because it was given to few to teach, while many could baptize; and farther, as many could be taught at the same time, while baptism could only be administered to individuals successively, one by one, Paul, who excelled in the gift of teaching, applied himself to the work that was more especially needful for him, and left to others what they could more conveniently accomplish. Nay farther, if the reader considers minutely all the circumstances of the case, he will see that there is irony^f71 tacitly conveyed here, dexterously contrived for making those feel acutely, who, under color of administering a ceremony, endeavor to catch a little glory at the expense of another’s labor. Paul’s labors in building up that Church had been incredible. There had come after him certain effeminate masters, who had drawn over followers to their party by the sprinkling of water;^f72 Paul, then, giving up to them the title of honor, declares himself contented with having had the burden.^f73

Not with wisdom of words. There is here an instance of anticipation, by which a twofold objection is refuted. For these pretended teachers might reply that it was ludicrous to hear Paul, who was not endowed with eloquence, making it his boast that the department of teaching had been assigned to him. Hence he says, by way of concession, that he had not been formed to be an orator,^f74to set himself off by elegance of speech: but a minister of the Spirit, that he might, by plain and homely speech, bring to nothing the wisdom of the world. Now, lest any one should object that he hunted after glory by his preaching, as much as others did by baptism, he briefly replies, that as the method of teaching that he pursued was the farthest removed from show, and breathed nothing of ambition, it could give no ground of suspicion on that head. Hence, too, if I mistake not, it may readily be inferred what was the chief ground of the controversy that Paul had with the wicked and unfaithful ministers of the Corinthians. It was that, being puffed up with ambition, that they might secure for themselves the admiration of the people, they recommended themselves to them by a show of words and mask of human wisdom.

From this main evil two others necessarily followed — that by these disguises (so to speak) the simplicity of the gospel was disfigured, and Christ was, as it were, clothed in a new and foreign garb, so that the pure and unadulterated knowledge of him was not to be found. Farther, as men’s minds were turned aside to neatness and elegance of expression, to ingenious speculations, and to an empty show of superior sublimity of doctrine, the efficacy of the Spirit vanished, and nothing remained but the dead letter. The majesty of God, as it shines forth in the gospel, was not to be seen, but mere disguise and useless show. Paul, accordingly, with the view of exposing these corruptions of the gospel, makes a transition here to the manner of his preaching. This he declares to be right and proper, while at the same time it was diametrically opposed to the ambitious ostentation of those men.^f75 It is as though he had said — “ I am well aware how much your fastidious teachers delight themselves in their high-sounding phrases. As for myself, I do not simply confess that my preaching has been conducted in a rude, coarse, and unpolished style, but I even glory in it. For it. was right that it should be so, and this was the method that was divinely prescribed to me.” By the wisdom of words, he does not mean logodaidali>a,^f76 which is mere empty talk, but true eloquence, which consists in skillful contrivance of subjects, ingenious arrangement, and elegance of expression. He declares that he had nothing of this: nay more, that it was neither suitable to his preaching nor advantageous.

Lest the cross of Christ should be made of none effect. As he had so often previously presented the name of Christ in contrast with the arrogant wisdom of the flesh, so now, with the view of bringing down thereby all its pride and loftiness, he brings forward to view the cross of Christ. For all the wisdom of believers is comprehended in the cross of Christ, and what more contemptible than a cross? Whoever, therefore, would desire to be truly wise in God’s account, must of necessity stoop to this abasement of the cross, and this will not be accomplished otherwise than by his first of all renouncing his own judgment and all the wisdom of the world. Paul, however, shows here not merely what sort of persons Christ’s disciples ought to be, and what path of learning they ought to pursue, but also what is the method of teaching in Christ’s school. “The cross of Christ (says he) would have been made of none effect, if my preaching had been adorned with eloquence and show.” The cross of Christ he has put here for the benefit of redemption, which must be sought from Christ crucified. Now the doctrine of the gospel which calls us to this, should savor of the nature of the Cross, so as to be despised and contemptible, rather than glorious, in the eyes of the world. The meaning, therefore, is, that if Paul had made use of philosophical acuteness and studied address in the presence of the Corinthians, the efficacy of the cross of Christ, in which the salvation of men consists, would have been buried, because it cannot come to us in that way.

Here two questions are proposed: first, whether Paul here condemns in every respect the wisdom of words, as opposed to Christ; and secondly, whether he means that eloquence and the doctrine of the gospel are invariably opposed, so they cannot agree together, and that the preaching of the gospel is vitiated, if the slightest tincture of eloquence^f77 is made use of for adorning it. To the first of these I answer — that it were quite unreasonable to suppose, that Paul would utterly condemn those arts which, it is manifest, are excellent gifts of God, and which serve as instruments, as it were, to assist men in the accomplishment of important purposes. As for those arts, then, that have nothing of superstition, but contain solid learning,^f78 and are founded on just principles, as they are useful and suited to the common transactions of human life, so there can be no doubt that they have come forth from the Holy Spirit; and the advantage which is derived and experienced from them, ought to be ascribed exclusively to God. What Paul says here, therefore, ought not to be taken as throwing any disparagement upon the arts, as if they were unfavorable to piety.

The second question is somewhat more difficult, for he says, that the cross of Christ is made of none effect if there be any admixture of the wisdom of words. I answer, that we must consider who they are that Paul here addresses. The ears of the Corinthians were tickled with a silly fondness for high sounding style.^f79 Hence they needed more than others to be brought back to the abasement of the cross, that they might learn to embrace Christ as he is, unadorned, and the gospel in its simplicity, without any false ornament. I acknowledge, at the same time, that this sentiment in some respects holds invariably, that the cross of Christ is made of none effect, not merely by the wisdom of the world, but also by elegance of address. For the preaching of Christ crucified is simple and unadorned, and hence it ought not to be obscured by false ornaments of speech. It is the prerogative of the gospel to bring down the wisdom of the world in such a way that, stripped of our own understanding, we show ourselves to be simply docile, and do not think or even desire to know anything, but what the Lord himself teaches. As to the wisdom of the flesh, we shall have occasion to consider more at large ere long, in what respects it is opposed to Christ. As to eloquence, I shall advert to it here in a few words, in so far as the passage calls for.

We see that God from the beginning ordered matters so, that, the gospel should be administered in simplicity, without any aid from eloquence. Could not he who fashions the tongues of men for eloquence, be himself eloquent if he chose to be so? While he could be so, he did not choose to be so. Why it was that he did not choose this, I find two reasons more particularly. The first is, that in a plain and unpolished manner of address, the majesty of the truth might shine forth more conspicuously, and the simple efficacy of his Spirit, without external aids, might make its way into the hearts of men. The second is, that he might more effectually try our obedience and docility, and train us at the same time to true humility. For the Lord admits none into his school but little children.^f80 Hence those alone are capable of heavenly wisdom who, contenting themselves with the preaching of the cross, however contemptible it may be in appearance, feel no desire whatever to have Christ under a mask. Hence the doctrine of the gospel required to be regulated with this view, that believers should be drawn off from all pride and haughtiness.

But what if any one should at the present day, by discoursing with some degree of elegance, adorn the doctrine of the gospel by eloquence? Would he deserve to be on that account rejected, as though he either polluted it or obscured Christ’s glory. I answer in the first place, that eloquence is not at all at variance with the simplicity of the gospel, when it does not merely not disdain to give way to it, and be in subjection to it, but also yields service to it, as a handmaid to her mistress. For as Augustine says, “He who gave Peter a fisherman, gave also Cyprian an orator.” By this he means, that both are from God, notwithstanding that the one, who is much the superior of the other as to dignity, is utterly devoid of gracefulness of speech; while the other, who sits at his feet, is distinguished by the fame of his eloquence. That eloquence, therefore, is neither to be condemned nor despised, which has no tendency to lead Christians to be taken up with an outward glitter of words, or intoxicate them with empty delight, or tickle their ears with its tinkling sound, or cover over the cross of Christ with its empty show as with a veil;^f81 but, on the contrary, tends to call us back to the native simplicity of the gospel, tends to exalt the simple preaching of the cross by voluntarily abasing itself, and, in fine, acts the part of a herald^f82 to procure a hearing for those fishermen and illiterate persons, who have nothing to recommend them but the energy of the Spirit.

I answer secondly, that the Spirit of God, also, has an eloquence of his own, but of such a nature as to shine forth with a native luster peculiar to itself, or rather (as they say) intrinsic, more than with any adventitious ornaments. Such is the eloquence that the Prophets have, more particularly Isaiah, David, and Solomon. Moses, too, has a sprinkling of it. Nay farther, even in the writings of the Apostles, though they are more unpolished, there are notwithstanding some sparks of it occasionally emitted. Hence the eloquence that is suited to the Spirit of God is of such a nature that it does not swell with empty show, or spend itself in empty sound, but is solid and efficacious, and has more of substance than elegance.

18. For the preaching of the cross, etc. In this first clause a concession is made. For as it might very readily be objected, that the gospel is commonly held in contempt, if it be presented in so bare and abject a form, Paul of his own accord concedes this, but when he adds, that it is so in the estimation of them that perish, he intimates that no regard must be paid to their judgment. For who would choose to despise the gospel at the expense of perishing? This statement, therefore, must be understood in this way: “However the preaching of the cross, as having nothing of human wisdom to recommend it to esteem, is reckoned foolishness by them that perish; in our view, notwithstanding, the wisdom of God clearly shines forth in it.” He indirectly reproves, however, the perverted judgment of the Corinthians, who, while they were, through seduction of words, too easily allured by ambitious teachers, regarded with disdain an Apostle who was endowed with the power of God for their salvation, and that simply because he devoted himself to the preaching of Christ. In what way the preaching of the cross is the power of God unto salvation, we have explained in commenting upon ^<450116>Romans 1:16.

19. For it is written, etc. He shows still farther, from the testimony of Isaiah, how unreasonable a thing it is that the truth of the gospel should be regarded with prejudice on the ground that the wise of this world hold it in contempt, not to say derision. For it is evident from the words of the Prophet, that their opinion is regarded as nothing in the account of God. The passage is taken from ^<232914>Isaiah 29:14, where the Lord threatens that he will avenge himself upon the hypocrisy of the people by this kind of punishment, that wisdom will perish from the wise, etc. Now the application of this to the subject in hand is this: “It is nothing new or unusual for men to form utterly absurd judgments, who appear in other respects to be distinguished for wisdom. For in this manner the Lord has been wont to punish the arrogance of those who, depending on their own judgment, think to be leaders to themselves and others. In this manner did He, among the Israelitish people of old, destroy the wisdom of those who were the leaders of the people. If this happened among a people, whose wisdom the other nations had occasion to admire, what will become of others?”

It is proper, however, to compare the words of the Prophet with those of Paul, and to examine the whole matter still more closely. The Prophet, indeed, makes use of neuter verbs when he says, Wisdom will perish and prudence will vanish, while Paul turns them into the active form, by making them have a reference to God. They are, however, perfectly the same in meaning. For this is a great prodigy which God declares he will exhibit, so that all will be filled with astonishment. Wisdom, therefore, perishes, but it is by the Lord’s destroying it: wisdom vanishes, but it is by the Lord’s covering it over and effacing it. As to the second term aqetei~n, (which Erasmus renders reject,) as it is ambiguous, and is sometimes taken to mean efface, or expunge, or obliterate, I prefer to understand it in this sense here, so as to correspond with the Prophet’s word vanish, or be hid. At the same time, there is another reason that has weighed more with me,^f83 — that the word reject was not in accordance with the subject, as will appear ere long. Let us see, then, as to the meaning.

The Prophet’s meaning, without doubt, is precisely this, that they would no longer have governors that would rule well, because the Lord will deprive them of sound judgment and intelligence. For as he elsewhere threatens to send blindness upon the whole nation (^<230610>Isaiah 6:10,) so here, upon the leaders; which is just as though he were plucking the eyes out of the body. However this may be, a great difficulty arises from the circumstance, that the term wisdom or prudence was taken by Isaiah in a good sense, while Paul quotes it for an opposite purpose, as though the wisdom of men were condemned by God, as being perverted, and their prudence set aside as being mere vanity. I confess that it is commonly expounded in this way; but as it is certain that the oracles of the Holy Spirit are not perverted by the Apostles to meanings foreign to their real design, I choose rather to depart from the common opinion of interpreters than to charge Paul with falsehood. In other respects, too, the natural meaning of the Prophet’s words accords not ill with Paul’s intention; for if even the wisest become fools, when the Lord takes away a right spirit, what confidence is to be placed in the wisdom of men? Farther, as it is God’s usual way of punishing, to strike blind those who, following implicitly their own judgment, are wise in their own esteem, it is not to be wondered if carnal men, when they rise up against God, with the view of subjecting His eternal truth to their rashness, are turned into fools, and become vain in their imaginations. We now see with what appropriateness Paul makes use of this testimony. Isaiah declares that the vengeance of God upon all those that served God with their own inventions would be, that wisdom would vanish from their wise men. Paul, with the view of proving that the wisdom of this world is vain and worthless, when it exalts itself against God, adduces this testimony from Isaiah.

20. Where is the wise? where is the scribe? This expression of triumph is added for the purpose of illustrating the Prophet’s testimony. Paul has not taken this sentiment from Isaiah, as is commonly thought, but speaks in his own person. For the passage which they point to (^<233318>Isaiah 33:18) has nothing corresponding to the subject in hand, or nearly approaching to it. For in that passage, while he promises to the Jews deliverance from the yoke of Sennacherib, that he may magnify the more this great blessing from God, he shows how miserable is the condition of those that are oppressed by the tyranny of foreigners. He says, that they are in a constant fever of anxiety, from thinking themselves beset with scribes or questors, treasurers, and counters of towers. Nay more, he says, that the Jews were involved in such difficulties, that they were stirred up to gratitude by the very remembrance of them.^f84It is a mistake, therefore, to suppose that this sentence is taken from the Prophet.^f85 The term world, ought not to be taken in connection with the last term merely, but also with the other two. Now, by the wise of this world, he means those who do not derive their wisdom from illumination by the Spirit through means of the word of God, but, endowed with mere worldly sagacity, rest on the assurance which it affords.

It is generally agreed, that by the term scribes is meant teachers. For as rps, saphar, among the Hebrews, means to relate or recount, and the noun derived from it, rps, sepher,, is used by them to signify a book or volume, they employ the term myrpws, sopherim, to denote learned men, and those that are conversant with books; and, for the same reason, too, sopher regis is often used to denote a chancellor or secretary. The Greeks, following the etymology of the Hebrew term, have translated it grammateiv, scribes.^f86 He appropriately gives the name of investigators^f87 to those that show off their acuteness by starting difficult points and involved questions. Thus in a general way he brings to nothing man’s entire intellect, so as to give it no standing in the kingdom of God. Nor is it without good reason that he inveighs so vehemently against the wisdom of men, for it is impossible to express how difficult a thing it is to eradicate from men’s minds a misdirected confidence in the flesh, that they may not claim for themselves more than is reasonable. Now there is more than ought to be, if, depending even in the slightest degree upon their own wisdom, they venture of themselves to form a judgment.

Hath not God made foolish, etc. By wisdom here he means everything that man can comprehend either by the natural powers of his understanding, or as deriving aid from practice, from learning, or from a knowledge of the arts. For he contrasts the wisdom of the world with the wisdom of the Spirit. Hence, whatever knowledge a man rosy come to have without the illumination of the Holy Spirit, is included in the expression, the wisdom of this world. This he says God has utterly made foolish, that is, He has convicted it of folly. This you may understand to be effected in two ways; for whatever a man knows and understands, is mere vanity, if it is not grounded in true wisdom; and it is in no degree better fitted for the apprehension of spiritual doctrine than the eye of a blind man is for discriminating colors. We must carefully notice these two things — that a knowledge of all the sciences is mere smoke, where the heavenly science of Christ is wanting; and man, with all his acuteness, is as stupid for obtaining of himself a knowledge of the mysteries of God, as an ass is unqualified for understanding musical harmonies. For in this way he reproves the destructive pride of those who glory in the wisdom of the world so as to despise Christ, and the entire doctrine of salvation, thinking themselves happy when they are taken up with creatures; and he beats down the arrogance of those who, trusting to their own understanding, attempt to scale heaven itself.

There is also a solution furnished at the same time to the question, how it happens that Paul in this way throws down upon the ground every kind of knowledge that is apart from Christ, and tramples, as it were, under foot what is manifestly one of the chief gifts of God in this world. For what is more noble than man’s reason, in which man excels the other animals? How richly deserving of honor are the liberal sciences, which polish man, so as to give him the dignity of true humanity! Besides this, what distinguished and choice fruits they produce! Who would not extol with the highest commendations civil prudence^f88 (not to speak of other things,) by which governments, principalities, and kingdoms are maintained? A solution of this question, I say, is opened up to view from the circumstance, that Paul does not expressly condemn either man’s natural perspicacity, or wisdom acquired from practice and experience, or cultivation of mind attained by learning; but declares that all this is of no avail for acquiring spiritual wisdom. And, certainly, it is madness for any one, confiding either in his own acuteness, or the assistance of learning, to attempt to fly up to heaven, or, in other words, to judge of the secret mysteries of the kingdom of God,^f89or to break through (^<021921>Exodus 19:21) to a discovery of them, for they are hid from human view. Let us, then, take notice, that we must restrict to the specialities of the case in hand what Paul here teaches respecting the vanity of the wisdom of this world — that it rests in the mere elements of the world, and does not reach to heaven. In other respects, too, it holds true, that without Christ sciences in every department are vain, and that the man who knows not God is vain, though he should be conversant with every branch of learning. Nay more, we may affirm this, too, with truth, that these choice gifts of God — expertness of mind, acuteness of judgment, liberal sciences, and acquaintance with languages, are in a manner profaned in every instance in which they fall to the lot of wicked men.

1 CORINTHIANS 1:21-25
21. For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.	21. Quoniam enim in sapientia Dei non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes.
22. For the Jews require a sign, and the Greeks seek after wisdom:	22. Siquidem et Judaei signum petunt et Graeci sapientiam quaerunt.
23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;	23. Nos autem praedicamus Christum crucifixum, Judaeis quidem scandalum, Graecis autem stultitiam:
24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.	24. Ipsis autem vocatis, tam Judaeis, quam Graecis, Christum Dei potentiam, et Dei sapientiara.
25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.	25. Nam stultitia Dei sapientior est hominibus, et infirmitas Dei robustior est hominibus.

21. For since the world knew not. The right order of things was assuredly this, that man, contemplating the wisdom of God in his works, by the light of the understanding furnished him by nature, might arrive at an acquaintance with him. As, however, this order of things has been reversed through man’s depravity, God designs in the first place to make us see ourselves to be fools, before he makes us wise unto salvation, (^<550315>2 Timothy 3:15;) and secondly, as a token of his wisdom, he presents to us what has some appearance of folly. This inversion of the order of things the ingratitude of mankind deserved. By the wisdom of God he means the workmanship of the whole world, which is an illustrious token and clear manifestation of his wisdom: God therefore presents before us in his creatures a bright mirror of his admirable wisdom, so that every one that looks upon the world, and the other works of God, must of necessity break forth in admiration of him, if he has a single spark of sound judgment. If men were guided to a right knowledge of God by the contemplation of his works, they would know God in the exercise of wisdom, or by a natural and proper method of acquiring wisdom; but as the whole world gained nothing in point of instruction from the circumstance, that God had exhibited his wisdom in his creatures, he then resorted to another method for instructing men.^f90 Thus it must be reckoned as our own fault, that we do not attain a saving acquaintance with God, before we have been emptied of our own understanding.

He makes a concession when he calls the gospel the foolishness of preaching, having that appearance in the view of those foolish sages (mwroso>foiv) who, intoxicated with false confidence,^f91 fear not to subject God’s sacred truth to their senseless criticism. And indeed in another point of view nothing is more absurd in the view, of human reason than to hear that God has become mortal — that life has been subjected to death — that righteousness has been veiled under the appearance of sin — and that the source of blessing has been made subject to the curse, that by this means men might be redeemed from death, and become partakers of a blessed immortality — that they might obtain life — that, sin being destroyed, righteousness might reign — and that death and the curse might be swallowed up. We know, nevertheless, in the meantime, that the gospel is the hidden wisdom, (^<460207>1 Corinthians 2:7,) which in its height surmounts the heavens, and at which angels themselves stand amazed. Here we have a most beautiful passage, from which we may see how great is the blindness of the human mind, which in the midst of light discerns nothing. For it is true, that this world is like a theater, in which the Lord presents to us a clear manifestation of his glory, and yet, notwithstanding that we have such a spectacle placed before our eyes, we are stone-blind, not because the manifestation is furnished obscurely, but because we are alienated in mind, (^<510121>Colossians 1:21,)and for this matter we lack not merely inclination but ability. For notwithstanding that God shows himself openly, it is only with the eye of faith that. we can behold him, save only that we receive a slight perception of his divinity, sufficient to render us inexcusable.

Accordingly, when Paul here declares that God is not known through means of his creatures, you must understand him to mean that a pure knowledge of him is not attained. For that none may have any pretext for ignorance, mankind make proficiency in the universal school of nature; so far as to be affected with some perception of deity, but what God is, they know not, nay more, they straightway become vain in their imaginations, (^<450121>Romans 1:21.) Thus the light shineth in darkness, (^<430105>John 1:5.) It follows, then, that mankind do not err thus far through mere ignorance, so as not to be chargeable with contempt, negligence, and ingratitude. Thus it holds good, that all

and that, on the other hand, no one under the guidance of mere nature ever made such proficiency as to know God. Should any one bring forward the philosophers as exceptions, I answer, that in them more especially there is presented a signal token of this our weakness. For there will not be found one of them, that has not from that first principle of knowledge, which I have mentioned, straightway turned aside into wandering^f92 and erroneous speculations, and for the most part they betray a silliness worse than that of old wives. When he says, that those are saved that believe, this corresponds with the foregoing statement — that the gospel is the power of God unto salvation. Farther, by contrasting believers, whose number is small, with a blind and senseless world, he teaches us that we err if we stumble at the smallness of their number, inasmuch as they have been divinely set apart to salvation.

22. For the Jews require a sign. This is explanatory of the preceding statement — showing in what respects the preaching of the gospel is accounted foolishness. At the same time he does not simply explain, but even goes a step farther, by saying that the Jews do not merely despise the gospel, but even abhor it. “The Jews,” says he, “desire through means of miracles to have before their eyes an evidence of divine power: the Greeks are fond of what tends to gratify human intellect by the applause of acuteness. We, on the other hand, preach Christ crucified, wherein there appears at first view nothing but weakness and folly. He is, therefore, a stumblingblock to the Jews, when they see him as it were forsaken by God. To the Greeks it appears like a fable, to be told of such a method of redemption.” By the term Greeks here, in my opinion, he does not mean simply Gentiles, but has in view those who had the polish of the liberal sciences, or were distinguished by superior intelligence. At the same time by synecdoche, all the others come in like manner to be included. Between Jews and Greeks, however, he draws this distinction, that the former, striking against Christ by an unreasonable zeal for the law, raged against the gospel with unbounded fury, as hypocrites are wont to do, when contending for their superstitions; while the Greeks, on the other hand, puffed up with pride, regarded him with contempt as insipid.

When he ascribes it to the Jews as a fault, that they are eagerly desirous of signs, it is not on the ground of its being wrong in itself to demand signs, but he exposes their baseness in the following respects: — that by an incessant demand for miracles, they in a manner sought to bind God to their laws — that, in accordance with the dullness of their apprehension, they sought as it were to feel him out^f93 in manifest miracles — that they were taken up with the miracles themselves, and looked upon them with amazement — and, in fine, that no miracles satisfied them, but instead of this, they every day gaped incessantly for new ones. Hezekiah is not reproved for having of his own accord allowed himself to be confirmed by a sign, (^<121929>2 Kings 19:29, and ^<122008>2 Kings 20:8,) nor even Gideon for asking a two-fold sign, (^<070637>Judges 6:37, 39.) Nay, instead of this, Ahaz is condemned for refusing a sign that the Prophet had offered him, (^<230712>Isaiah 7:12.) What fault, then, was there on the part of the Jews in asking miracles? It lay in this, that they did not ask them for a good end, set no bounds to their desire, and did not make a right use of them. For while faith ought to be helped by miracles, their only concern was, how long they might persevere in their unbelief. While it is unlawful to prescribe laws to God, they wantoned with inordinate desire. While miracles should conduct us to an acquaintance with Christ, and the spiritual grace of God, they served as a hindrance in their way. On this account, too, Christ upbraids there, (^<410812>Mark 8:12.)

24. Both Greeks and Jews. He shows by this contrast, that the fact that Christ was so unfavorably received, was not owing to any fault on his part, nor to the natural disposition of mankind generally, but arose from the depravity of those who were not enlightened by God, inasmuch as the elect of God, whether Jews or Gentiles, are not hindered by any stumblingblock from coming to Christ, that they may find in him a sure salvation. He contrasts power with the stumblingblock, that was occasioned by abasement, and wisdom he contrasts with folly. The sum, then, is this: — “ I am aware that nothing except signs has effect upon the obstinacy of the Jews, and that nothing soothes down the haughtiness of the Greeks, except an empty show of wisdom. We ought, however, to make no account of this; because, however our Christ in connection with the abasement of his cross is a stumblingblock to the Jews, and is derided by the Greeks, he is, notwithstanding, to all the elect, of whatever nation they may be, at once the power of God unto salvation for surmounting these stumblingblocks, and the wisdom of God for throwing off that mask.”^f94

25. For the foolishness of God. While the Lord deals with us in such a way as to seem to act foolishly, because he does not exhibit his wisdom, what appears foolishness surpasses in wisdom all the ingenuity of men. Farther, while God appears to act with weakness, in consequence of his concealing his power, that weakness, as it is reckoned, is stronger than any power of men. We must, however, always keep it in view, that there is a concession, as I have noticed a little ago. For no one can but perceive, that in strict propriety neither foolishness nor weakness can be ascribed to God, but it was necessary, by such ironical expressions, to beat down the mad presumption of the flesh, which does not scruple to rob God of all his glory.

1 CORINTHIANS 1:26-31
26. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty,	26. Videte (vel, videtis) vocationem vestram, fratres, quod non multi ^f95 sapientes secundum carnem, non multi potentes, non multi nobiles:
27. But God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty;	27. Sed stulta mundi elegit Deus, ut sapientes pudefaciat: et infirma mundi elegit Deus, ut patifaciat fortia:
28. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are:	28. Et ignobilia mundi et contempta elegit Deus, et ea quae non erant, ut quae erant aboleret;
29. That no flesh should glory in his presence.	29. Ne glorietur ulla caro coram Deo.
30. But of him are ye in Christ Jesus, who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption:	30. Ex ipso vos estis ^f96 in Christo Jesu, qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio. ^f97
31. That, according as it is written, He that glorieth, let him glory in the Lord.	31. Ut (quemadmodum scriptum est) Qui gloriatur, in Domino glorietur (^<240924>Jeremiah 9:24.)

26. Behold your calling. As the mood of the Greek verb (ble>pete) is doubtful, and the indicative suits the context equally as well as the imperative, I leave it to the reader’s choice which of them he may prefer. The meaning is manifestly the same in either case, for supposing it to be the indicative (ye see,) he would in that case summon them as witnesses — as of a thing that is manifest, and call them forward as it were to a thing that is present. On the other hand, understanding it in the imperative, he stirs them up, as it were, from their drowsiness to a consideration of the matter itself. The term calling may be taken in a collective sense to mean the multitude of those that are called — in this sense: “Ye see what description of persons they are among you that the Lord has called.” I am, however, rather inclined to think, that he points out the manner of their calling, and it is a most forcible argument, because it follows from this, that, if they despise the abasement of the cross, they in a manner make void their calling, in which God had acted in such a manner, as to take away all merit from human wisdom, and power, and glory. Hence he tacitly accuses them of ingratitude, because, forgetful alike of God’s grace and of themselves, they regard the gospel of Christ with disdain.

Two things, however, must be observed here — that he was desirous from the example of the Corinthians to confirm the truth of what he had said: and farther, that he designed to admonish them, that they must be entirely divested of pride, if they duly considered the order of things that the Lord had observed in their calling. To put to shame, says he, the wise and noble, and to bring to naught things that are. Both expressions are appropriate, for fortitude and wisdom vanish when they are put to shame, but what has an existence requires to be brought to naught. By the choosing of the poor, and the foolish, and the ignoble, he means, that God has preferred them before the great, and the wise, and the noble. For it would not have sufficed, for beating down the arrogance of the flesh, if God had placed them all upon a level. Hence, those who appeared to excel he put in the background, in order that he might thoroughly abase them. That man, however, were an arrant fool, who would infer from this, that God has in this manner abased the glory of the flesh, in order that the great and noble might be shut out from the hope of salvation. There are some foolish persons that make this a pretext for not merely triumphing over the great, as if God had cast them off, but even despising them as far beneath them. Let us, however, bear in mind, that this is said to the Corinthians, who, though they had no great distinction in the world, were nevertheless, even without any occasion, puffed up. God, therefore, by confounding the mighty, and the wise, and the great, does not design to elate with pride the weak, the illiterate, and the abject, but brings down all of them together to one level. Let those, therefore, that are contemptible in the eyes of the world, think thus with themselves: “What modesty is called for on our part, when even those that have high honor in the view of the world have nothing left them?”^f98 If the effulgence of the sun is obscured, what must become of the stars? If the light of the stars is extinguished, what must become of opaque objects?” The design of these observations is, that those who have been called by the Lord, while of no estimation in the view of the world, may not abuse these words of Paul by pluming their crests, but, on the contrary, keeping in mind the exhortation —

Paul, however, does not say here, that there are none of the noble and mighty that have been called by God, but that there are few. He states the design of this — that the Lord might bring down the glory of the flesh, by preferring the contemptible before the great. God himself, however, by the mouth of David, exhorts kings to embrace Christ,^f99(^<190212>Psalm 2:12,) and by the mouth of Paul, too, he declares, that he will have all men to be saved, and that his Christ is offered alike to small and great, alike to kings and their subjects, (^<540201>1 Timothy 2:1-4.) He has himself furnished a token of this. Shepherds, in the first place, are called to Christ: then afterwards come philosophers: illiterate and despised fishermen hold the highest rank of honor; yet into their school there are received in process of time kings and their counselors, senators and orators.

28. Things that are not. He makes use of similar terms in ^<450417>Romans 4:17, but in a different sense. For in that passage, when describing the universal call of the pious, he says, that we are nothing previously to our being called, which must be understood as referring to reality in the sight of God, however we may appear to be something in the eyes of men. Here, the nothingness (oujdeneia) of which he speaks must be viewed as referring to the opinion of men, as is manifest from the corresponding clause, in which he says that this is done in order that the things that are may be brought to naught. For there is nothing except in appearance, because in reality we are all nothing. Things that are, therefore, you must explain to mean things that appear, so that this passage corresponds with such statements as these: —

29. That no flesh should glory. Though the term flesh here, and in many passages of Scripture, denotes all mankind, yet in this passage it carries with it a particular idea; for the Spirit, by speaking of mankind in terms of contempt, beats down their pride, as in ^<233103>Isaiah 31:3 — The Egyptian is flesh and not spirit. It is a sentiment that is worthy to be kept in remembrance — that there is nothing left us in which we may justly glory. With this view he adds the expression in God’s presence. For in the presence of the world many delight themselves for the moment in a false glorying, which, however, quickly vanishes like smoke. At the same time, by this expression all mankind are put to silence when they come into the presence of God; as Habakkuk says —

30. Of him are ye. Lest they should think that any of those things that he had said were inapplicable to them, he now shows the application of those things to them, inasmuch as they are not otherwise than of God. For the words ye are are emphatic, as though he had said — “You have your beginning from God, who calleth those things which are not,” (^<450417>Romans 4:17,) passing by those things that appear to be; and your subsistence is founded upon Christ, and thus you have no occasion to be proud. Nor is it of creation merely that he speaks, but of that spiritual existence, into which we are born again by the grace of God.

Who of God is made unto us. As there are many to be found who, while not avowedly inclined to draw back from God, do nevertheless seek something apart from Christ, as if he alone did not contain all things^f100 in himself, he reckons up in passing what and how great are the treasures with which Christ is furnished, and in such a way as to intimate at the same time what is the manner of subsistence in Christ. For when he calls Christ our righteousness, a corresponding idea must be understood — that in us there is nothing but sin; and so as to the other terms. Now he ascribes here to Christ four commendatory titles, that include his entire excellence, and every benefit that we receive from him.

Thirdly, he calls him our sanctification, by which he means, that we who are otherwise unholy by nature, are by his Spirit renewed unto holiness, that we may serve God. From this, also, we infer, that we cannot be justified freely through faith alone without at the same time living holily. For these fruits of grace are connected together, as it were, by an indissoluble tie,^f101 so that he who attempts to sever them does in a manner tear Christ in pieces. Let therefore the man who seeks to be justified through Christ, by God’s unmerited goodness, consider that this cannot be attained without his taking him at the same time for sanctification, or, in other words, being renewed to innocence and purity of life. Those, however, that slander us, as if by preaching a free justification through faith we called men off from good works, are amply refuted from this passage, which intimates that faith apprehends in Christ regeneration equally with forgiveness of sins.

Fourthly, he teaches us that he is given to us for redemption, by which he means, that through his goodness we are delivered at once from all bondage to sin, and from all the misery that flows from it. Thus redemption is the first gift of Christ that is begun in us, and the last that is completed. For the commencement of salvation consists in our being drawn out of the labyrinth of sin and death; yet in the meantime, until the final day of the resurrection, we groan with desire for redemption, (as we read in ^<450823>Romans 8:23.) If it is asked in what way Christ is given to us for redemption, I answer — “Because he made himself a ransom.”

In fine, of all the blessings that are here enumerated we must seek in Christ not the half, or merely a part, but the entire completion. For Paul does not say that he has been given to us by way of filling up, or eking out righteousness, holiness, wisdom, and redemption, but assigns to him exclusively the entire accomplishment of the whole. Now as you will scarcely meet with another passage of Scripture that more distinctly marks out all the offices of Christ, you may also understand from it very clearly the nature and efficacy of faith. For as Christ is the proper object of faith, every one that knows what are the benefits that Christ confers upon us is at the same time taught to understand what faith is.

31. He that glorieth let him glory in the Lord. Mark the end that God has in view in bestowing all things upon us in Christ — that we may not claim any merit to ourselves, but may give him all the praise. For God does not despoil with the view of leaving us bare, but forthwith clothes us with his glory — yet on this condition, that whenever we would glory we must go out of ourselves. In short, man, brought to nothing in his own estimation, and acknowledging that there is nothing good anywhere but in God alone, must renounce all desire for his own glory, and with all his might aspire and aim at the glory of God exclusively. This is also more clearly apparent from the context in the writings of the Prophet, from whom Paul has borrowed this testimony; for in that passage the Lord, after stripping all mankind of glory in respect of strength, wisdom, and riches, commands us to glory only in knowing him, (^<240923>Jeremiah 9:23, 24.) Now he would have us know him in such a way as to know that it is he that exercises judgment, righteousness, and mercy. For this knowledge produces in us at once confidence in him and fear of him. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that man truly “glories in the Lord.” I say truly, for even hypocrites on false grounds glory in him, as Paul declares, (^<450217>Romans 2:17,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them.
CHAPTER 2

1. And I, when I came. Paul having begun to speak of his own method of teaching, had straightway fallen into a discussion as to the nature of gospel preaching generally. Now again he returns to speak of himself, to show that nothing in him was despised but what belonged to the nature of the gospel itself, and did in a manner adhere to it. He allows therefore that he had not had any of the aids of human eloquence or wisdom to qualify him for producing any effect, but while he acknowledges himself to be destitute of such resources, he hints at the inference to be drawn from this — that the power of God shone the more illustriously in his ministry, from its standing in no need of such helps. This latter idea, however, he will be found bringing forward shortly afterwards. For the present he simply grants that he has nothing of human wisdom, and in the meantime reserves to himself this much — that he published the testimony of God. Some interpreters, indeed, explain the testimony of God in a passive sense; but as for myself, I have no doubt that another interpretation is more in accordance with the Apostle’s design, so that the testimony of God is that which has come forth from God — the doctrine of the gospel, of which he is the author and witness. He now distinguishes between speech and wisdom (lo>gon ajpo< th~v sofi>av.) Hence what I noticed before^f103 is here confirmed — that hitherto he has not been speaking of mere empty prattling, but has included the entire training of human learning.

2. For I did not reckon it desirable. As kri>nein, in Greek, has often the same meaning as eklegein, that is to choose out anything as precious,^f104 there is, I think, no person of sound judgment but will allow that the rendering that I have given is a probable one, provided only the construction admits of it. At the same time, if we render it thus — “No kind of knowledge did I hold in esteem,” there will be nothing harsh in this rendering. If you understand something to be supplied, the sentence will run smoothly enough in this way — “Nothing did I value myself upon, as worth my knowing, or on the ground of knowledge.” At the same time I do not altogether reject a different interpretation — viewing Paul as declaring that he esteemed nothing as knowledge, or as entitled to be called knowledge, except Christ alone. Thus the Greek preposition and, would, as often happens, require to be supplied. But whether the former interpretation is not disapproved of, or whether this latter pleases better, the substance of the passage amounts to this: “As to my wanting the ornaments of speech, and wanting, too, the more elegant refinements of discourse, the reason of this was, that I did not aspire at them, nay rather, I despised them, because there was one thing only that my heart was set upon — that I might preach Christ with simplicity.”

In adding the word crucified, he does not mean that he preached nothing respecting Christ except the cross; but that, with all the abasement of the cross, he nevertheless preached Christ. It is as though he had said: “The ignominy of the cross will not prevent me from looking up to him^f105 from whom salvation comes, or make me ashamed to regard all my wisdom as comprehended in him — in him, I say, whom proud men despise and reject on account of the reproach of the cross.” Hence the statement must be explained in this way: “No kind of knowledge was in my view of so much importance as to lead me to desire anything but Christ, crucified though he was.” This little clause is added by way of enlargement (au]xhsin,) with the view of galling so much the more those arrogant masters, by whom Christ was next to despised, as they were eager to gain applause by being renowned for a higher kind of wisdom. Here we have a beautiful passage, from which we learn what it is that faithful ministers ought to teach, what it is that we must, during our whole life, be learning, and in comparison with which everything else must be “counted as dung.” (^<500308>Philippians 3:8.)

3. And I was with you in weakness. He explains at greater length what he had previously touched upon — that he had nothing shining or excellent in him in the eyes of men, to raise him to distinction. He concedes, however, to his adversaries what they desired in such a way as to make those very things which, in their opinion, tended to detract from the credit of his ministry, redound to its highest commendation. If he appeared less worthy of esteem from his being so mean and abject according to the flesh, he shows that the power of God shone out the more conspicuously in this, that he could effect so much, while sustained by no human helps. He has in his eye not merely those foolish boasters^f107 who aimed at mere show, with the view of obtaining for themselves a name, but the Corinthians, too, who gazed with astonishment on their empty shows. Accordingly a recital of this kind was fitted to have great weight with them. They were aware that Paul had brought nothing with him in respect of the flesh that was fitted to help him forward, or that might enable him to insinuate himself into the favor of men, and yet they had seen the amazing success which the Lord had vouchsafed to his preaching. Nay more, they had in a manner beheld with their own eyes the Spirit of God present in his doctrine. When, therefore, despising his simplicity, they were tickled with a desire for a kind of wisdom, I know not of what sort, more puffed up and more polished, and were captivated with outward appearance, nay, even with adventitious ornament, rather than with the living efficacy of the Spirit, did they not sufficiently discover their ambitious spirit? It is with good reason, therefore, that Paul puts them in mind of his first entering in among them, (^<520201>1 Thessalonians 2:1,) that they may not draw back from that divine efficacy, which they once knew by experience.

The term weakness he employs here, and in several instances afterwards, (^<471130>2 Corinthians 11:30; ^<471205>2 Corinthians 12:5, 9, 10,) as including everything that can detract from a person’s favor and dignity in the opinion of others. Fear and trembling are the effects of that weakness. There are, however, two ways in which these two terms may be explained by us. Either we may understand him to mean, that when he pondered the magnitude of the office that he sustained, it was tremblingly, and not without great anxiety, that he occupied himself in it; or that, being encompassed with many dangers, he was in constant alarm and incessant anxiety. Either meaning suits the context sufficiently well. The second, however, is, in my opinion, the more simple. Such a spirit of modesty, indeed, becomes the servants of the Lord, that, conscious of their own weakness, and looking, on the other hand, at once to the difficulty and the excellence of so arduous an office, they should enter on the discharge of it with reverence and fear. For those that intrude themselves confidently, and in a spirit much elated, or who discharge the ministry of the word with an easy mind, as though they were fully equal to the task, are ignorant at once of themselves and of the task.^f108

As, however, Paul here connects fear with weakness, and as the term weakness denotes everything that was fitted to render him contemptible, it follows necessarily that this fear must relate to dangers and difficulties. It is certain, however, that this fear was of such a nature as did not prevent Paul from engaging in the Lord’s work, as facts bear witness. The Lord’s servants are neither so senseless as not to perceive impending dangers, nor so devoid of feeling as not to be moved by them. Nay more, it is necessary for them to be seriously afraid on two accounts chiefly — first, that, abased in their own eyes, they may learn wholly to lean and rest upon God alone, and secondly, that they may be trained to a thorough renunciation of self. Paul, therefore, was not devoid of the influence of fear, but that fear he controlled in such a manner as to go forward, notwithstanding, with intrepidity through the midst of dangers, so as to encounter with undaunted firmness and fortitude all the assaults of Satan and of the world; and, in fine, so as to struggle through every impediment.

4. And my preaching was not in the persuasive words. By the persuasive words of man’s wisdom he means that exquisite oratory which aims and strives rather by artifice than by truth, and also an appearance of refinement, that allures the minds of men. It is not without good reason, too, that he ascribes persuasiveness (to> piqa>non)^f109 to human wisdom. For the word of the Lord constrains us by its majesty, as if by a violent impulse, to yield obedience to it. Human wisdom, on the other hand, has her allurements, by which she insinuates herself^f110 and her blandishments, as it were, by which she may conciliate for herself the affections of her hearers. With this he contrasts the demonstration of the Spirit and of power, which most interpreters consider as restricted to miracles; but I take it in a more general sense, as meaning the hand of God powerfully exercised in every way through the instrumentality of the Apostle. Spirit and power he seems to have made use of by hypallage,^f111 (kaq j uJpallagh<n,) to denote spiritual power, or at least with the view of showing by signs and effects in what manner the presence of the Spirit had shown itself in his ministry. He appropriately, too, makes use of the term ajpodei>xewv, (demonstration;) for such is our dullness in contemplating the works of God, that when he makes use of inferior instruments, they serve as so many veils to hide from us his influence, so that we do not clearly perceive it. On the other hand, as in the furtherance given to Paul’s ministry, there was no aid furnished from the flesh or the world, and as the hand of God was as it were made bare, (^<235210>Isaiah 52:10,) his influence was assuredly the more apparent.

5. That your faith should not be in the wisdom of men. To be is used here as meaning to consist. His meaning, then, is, that the Corinthians derived this advantage from his having preached Christ among them without dependence on human wisdom, and relying solely on the Spirit’s influence, that their faith was founded not on men but on God. If the Apostle’s preaching had rested exclusively on the power of eloquence, it might have been overthrown by superior eloquence, and besides, no one would pronounce that to be solid truth which rests on mere elegance of speech. It may indeed be helped by it, but it ought not to rest upon it. On the other hand, that must have been most powerful which could stand of itself without any foreign aid. Hence it forms a choice commendation of Paul’s preaching, that heavenly influence shone forth in it so clearly, that it surmounted so many hindrances, while deriving no assistance from the world. It follows, therefore, that they must not allow themselves to be moved away from his doctrine, which they acknowledge to rest on the authority of God. Paul, however, speaks here of the faith of the Corinthians in such a way as to bring forward this, as a general statement. Let it then be known by us that it is the property of faith to rest upon God alone, without depending on men; for it requires to have so much certainty to go upon, that it will not fail, even when assailed by all the machinations of hell, but will perseveringly endure and sustain every assault. This cannot be accomplished unless we are fully persuaded that God has spoken to us, and that what we have believed is no mere contrivance of men. While faith ought properly to be founded on the word of God alone, there is at the same time no impropriety in adding this second prop, — that believers recognize the word which they hear as having come forth from God, from the effect of its influence.

1 CORINTHIANS 2:6-9
6. Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to naught:	6. Porro sapientiam loquimur inter perfectos: sapientiam quidem non saeculi hujus, neque principum saeculi hujus, qui abolentur:
7. But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:	7. Sed loquimur sapientiam Dei in mysterio, quae est recondita: quam praefinivit Deus ante saecula in gloriam nostram,
8. Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.	8. Quam nemo principum saeculi hujus cognovit: si emro cognovissent, nequaquam Dominum gloriae crucifixissent.
9. But, as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.	9. Sed quemadmodum Scriptum est (Ies. 64:4.) “Quae oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, quae praeparavit Deus iis, qui ipsum diligunt.”

6. We speak wisdom. Lest he should appear to despise wisdom, as unlearned and ignorant men (^<440413>Acts 4:13) condemn learning with a sort of barbarian ferocity, he adds, that he is not devoid of that wisdom, which was worthy of the name, but was esteemed as such by none but competent judges. By those that were perfect, he means not those that had attained a wisdom that was full and complete, but those who possess a sound and unbiased judgment. For µt, which is always rendered in the Septuagint by teleiov means complete.^f112 He twits, however, in passing, those that had no relish for his preaching, and gives them to understand that it was owing to their own fault: “If my doctrine is disrelished by any of you, those persons give sufficient evidence from that very token, that they possess a depraved and vitiated understanding, inasmuch as it will invariably be acknowledged to be the highest wisdom among men of sound intellect and correct judgment.” While Paul’s preaching was open to the view of all, it was, nevertheless, not always estimated according to its value, and this is the reason why he appeals to sound and unbiased judges,^f113 who would declare that doctrine, which the world accounted insipid, to be true wisdom. Meanwhile, by the words we speak, he intimates that he set before them an elegant specimen of admirable wisdom, lest any one should allege that he boasted of a thing unknown.

The princes of this world. By the princes of this world he means those that have distinction in the world through means of any endowment, for sometimes there are persons, who, though they are by no means distinguished by acuteness of intellect, are nevertheless held in admiration from the dignity of the station which they hold. That, however, we may not be alarmed by these imposing appearances, the Apostle adds, that they come to nought, or perish. For it were unbefitting, that a thing that is eternal should depend upon the authority of those who are frail, and fading, and cannot give perpetuity even to themselves: “When the kingdom of God is revealed, let the wisdom of this world retire, and what is transient give place to what is eternal; for the princes of this world have their distinction, but it is of such a nature as is in one moment extinguished. What is this in comparison with the heavenly and incorruptible kingdom of God?”

7. The wisdom of God in a mystery. He assigns the reason why the doctrine of the gospel is not held in high esteem by the princes of this world — because it is involved in mysteries, and is consequently hidden. For the gospel so far transcends the perspicacity of human intellect, that to whatever height those who are accounted men of superior intellect may raise their view, they never can reach its elevated height, while in the meantime they despise its meanness, as if it were prostrate at their feet. The consequence is, that the more proudly they contemn it, they are the farther from acquaintance with it — nay more, they are removed to so great a distance as to be prevented from even seeing it.

Which God hath ordained. Paul having said that the gospel was a hidden thing, there was a danger lest believers should, on hearing this, be appalled by the difficulty, and retire in despair. Accordingly he meets this danger, and declares that it had notwithstanding been appointed to us, that we might enjoy it. Lest any one, I say, should reckon that he has nothing to do with the hidden wisdom, or should imagine it to be unlawful to direct his eyes towards it, as not being within the reach of human capacity, he teaches that it has been communicated to us in accordance with the eternal counsel of God. At the same time he has something still farther in view, for by an implied comparison he extols that grace which has been opened up by Christ’s advent, and distinguishes us above our fathers, who lived under the law. On this point I have spoken more at large in the end of the last chapter of the Romans. First of all then he argues from what God had ordained, for if God has appointed nothing in vain, it follows, that we will be no losers by listening to the gospel which he has appointed for us, for he accommodates himself to our capacity in addressing us. In accordance with this Isaiah (^<234519>Isaiah 45:19) says —

8. None of the princes of this world knew. If you supply the words by their own discernment, the statement would not be more applicable to them than to the generality of mankind, and the very lowest of the people; for what are the attainments of all of us as to this matter, from the greatest to the least? Only we may perhaps say, that princes, rather than others, are charged with blindness and ignorance — for this reason, that they alone appear in the view of the word clear-sighted and wise. At the same time I should prefer to understand the expression in a more simple way, agreeably to the common usage of Scripture, which is wont to speak in terms of universality of those things that, happen epi to polu, that is commonly, and also to make a negative statement in terms of universality, as to those things that happen only ejpi e]latton, that is very seldom. In this sense there were nothing inconsistent with this statement, though there were found a few men of distinction, and elevated above others in point of dignity, who were at the same time endowed with the pure knowledge of God.

For had they known. The wisdom of God shone forth clearly in Christ, and yet there the princes did not perceive it; for those who took the lead in the crucifixion of Christ were on the one hand the chief men of the Jews, high in credit for holiness and wisdom; and on the other hand Pilate and the Roman empire. In this we have a most distinct proof of the utter blindness of all that are wise only according to the flesh. This argument of the Apostle, however, might appear to be weak. “What! do we not every day see persons who, with deliberate malice, fight against the truth of God, as to which they are not ignorant; nay, even if a rebellion so manifest were not to be seen by us with our eyes, what else is the sin against the Holy Ghost than a willful obstinacy against God, when a man knowingly and willingly does not merely oppose his word, but even fights against it. It is on this account, too, that Christ declares that the Pharisees, and others of that description, knew him, (^<430728>John 7:28,) while he deprives them of all pretext of ignorance, and accuses them of impious cruelty in persecuting him, the faithful servant of the Father, for no other reason but that they hated the truth.”

I answer that there are two kinds of ignorance. The one arises from inconsiderate zeal, not expressly rejecting what is good, but from having an impression that it is evil. No one, it is true, sins in ignorance in such a way as not to be chargeable meanwhile in the sight, of God with an evil conscience, there being always a mixture of hypocrisy, or pride, or contempt; but at the same time judgment, and all intelligence in the mind of man, are sometimes so effectually choked, that nothing but bare ignorance is to be seen by others, or even by the individual himself. Such was Paul before he was enlightened; for the reason why he hated Christ and was hostile to his doctrine was, that he was through ignorance hurried away with a preposterous Zeal for the law.^f116 Yet he was not devoid of hypocrisy, nor exempt from pride, so as to be free from blame in the sight of God, but those vices were so completely covered over with ignorance and blindness as not to be perceived or felt even by himself.

The other kind of ignorance has more of the appearance of insanity and derangement, than of mere ignorance; for those that of their own accord rise up against God, are like persons in a frenzy, who, seeing, see not. (^<401313>Matthew 13:13.) It must be looked upon, indeed, as a settled point, that infidelity is always blind; but the difference lies here, that in some cases malice is covered over with blindness to such a degree that the individual, through a kind of stupidity, is without any perception of his own wickedness. This is the case with those who, with a good intention, as they speak, or in other words, a foolish imagination, impose upon themselves. In some cases malice has the ascendancy in such a manner, that in spite of the checks of conscience, the individual rushes forward into wickedness of this sort with a kind of madness.^f117 Hence it is not to be wondered, if Paul declares that the princes of this world would not have crucified Christ, had they known the wisdom of God. For the Pharisees and Scribes did not know Christ’s doctrine to be true, so as not to be bewildered in their mind, and wander on in their own darkness.

First then as to the words; and as they may be taken in different senses, they are explained variously by interpreters. Some render the passage thus: “From the beginning of the world men have not heard, nor perceived with their ears, and eye hath not seen any god beside Thee, who doth act in such a manner towards him that waiteth for him.” Others understand the discourse as addressed to God, in this manner: “Eye hath not seen, nor hath ear heard, O God, besides thee, the things which thou dost for those that wait for thee.” Literally, however, the Prophet’s meaning is: “From the beginning of the world men have not heard, nor have they perceived with the ears, hath not seen a god, (or O God,) besides thee, will do (or will prepare) for him that waiteth for him.” If we understand µyhla (God) to be in the accusative, the relative who must be supplied. This exposition, too, appears, at first view, to suit better with the Prophet’s context in respect of the verb that follows being used in the third person;^f118 but it is farther removed from Paul’s meaning, on which we ought to place more dependence than on any other consideration. For where shall we find a surer or more faithful interpreter than the Spirit of God of this authoritative declaration, which He himself dictated to Isaiah — in the exposition which He has furnished by the mouth of Paul. With the view of obviating, however, the calumnies of the wicked, I observe that the Hebrew idiom admits of our understanding the Prophets true meaning to be this: “O God, neither hath eye seen, nor hath ear heard: but thou alone knowest the things which thou art wont to do to those that wait for thee.” The sudden change of person forms no objection, as we know that it is so common in the writings of the Prophets, that it needs not be any hindrance in our way. If any one, however, prefers the former interpretation, he will have no occasion for charging either us or the Apostle with departing from the simple meaning of the words, for we supply less than they do, as they are under the necessity of adding a mark of comparison to the verb, rendering it thus: “who doth act in such a manner.”

As to what follows respecting the entering of these things into the heart of man, though the expression is not made use of by the Prophet, it does not differ materially from the clause besides thee. For in ascribing this knowledge to God alone, he excludes from it not merely the bodily senses of men, but also the entire faculty of the understanding. While, therefore, the Prophet makes mention only of sight and hearing, he includes at the same time by implication all the faculties of the soul. And without doubt these are the two instruments by which we attain the knowledge of those things that find their way into the understanding. In using the expression them that love him, he has followed the Greek interpreters, who have translated it in this way from having been misled by the resemblance between one letter and another;^f119 but as that did not affect the point in hand, he did not choose to depart from the common reading, as we frequently have occasion to observe how closely he follows the received version. Though the words, therefore, are not the same, there is no real difference of meaning.

I come now to the subject-matter. The Prophet in that passage, when mentioning how signally God had on all occasions befriended his people in their emergencies, exclaims, that his acts of kindness to the pious surpass the comprehension of human intellect. “But what has this to do,” some one will say, “with spiritual doctrine, and the promises of eternal life, as to which Paul is here arguing?” There are three ways in which this question may be answered. There were no inconsistency in affirming that the Prophet, having made mention of earthly blessings, was in consequence of this led on to make a general statement, and even to extol that spiritual blessedness which is laid up in heaven for believers. I prefer, however, to understand him simply as referring to those gifts of God’s grace that are daily conferred upon believers. In these it becomes us always to observe their source, and not to confine our views to their present aspect. Now their source is that unmerited goodness of God, by which he has adopted us into the number of his sons. He, therefore, who would estimate these things aright, will not contemplate them in their naked aspect, but will clothe them with God’s fatherly love, as with a robe, and will thus be led forward from temporal favors to eternal life. It might also be maintained that the argument is from the less to the greater; for if man’s intellect is not competent to measure God’s earthly gifts, how much less will it reach the height of heaven? (^<430312>John 3:12.) I have, however, already intimated which interpretation prefer.

1 CORINTHIANS 2:10-13
10. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.	10. Nobis autem Deus revelavit per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunditates Dei.
11. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.	11. Quis enim hominum novit, quae ad eum pertinent, nisi spiritus hominis, qui est in ipso? Ita et quae Dei sunt, nemo novit, nisi Spiritus Dei.
12. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.	12. Nos autem non spiritum mundi accepimus, seal Spiritum qui est ex Deo: ut sciamus quae a Christo donata sunt nobis:
13. Which flyings also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.	13. Quae et loquimur, non in eruditis humanae sapientiae sermonibus, sed Spiritus sancti, spiritualibus spiritualia coaptantes.

10. But God hath revealed them to us. Having shut up all mankind in blindness, and having taken away from the human intellect the power of attaining to a knowledge of God by its own resources, he now shows in what way believers are exempted from this blindness, — by the Lord’s honoring them with a special illumination of the Spirit. Hence the greater the bluntness of the human intellect for understanding the mysteries of God, and the greater the uncertainty under which it labors, so much the surer is our faith, which rests for its support on the revelation of God’s Spirit. In this, too, we recognize the unbounded goodness of God, who makes our defect contribute to our advantage.

For the Spirit searcheth all things. This is added for the consolation of the pious, that they may rest more securely in the revelation which they have from the Spirit of God, as though he had said. “Let it suffice us to have the Spirit of God as a witness, for there is nothing in God that is too profound for him to reach.” For such is the import here of the word searcheth. By the deep things you must understand — not secret judgments, which we are forbidden to search into, but the entire doctrine of salvation, which would have been to no purpose set before us in the Scriptures, were it not that God elevates our minds to it by his Spirit.

11. For what man knoweth? Two different things he intends to teach here: first, that the doctrine of the Gospel cannot be understood otherwise than by the testimony of the Holy Spirit; and secondly, that those who have a testimony of this nature from the Holy Spirit, have an assurance as firm and solid, as if they felt with their hands what they believe, for the Spirit is a faithful and indubitable witness. This he proves by a similitude drawn from our own spirit: for every one is conscious of his own thoughts, and on the other hand what lies hid in any man’s heart, is unknown to another. In the same way what is the counsel of God, and what his will, is hid from all mankind, for “who hath been his counselor?” (^<451134>Romans 11:34.) It is, therefore, a secret recess, inaccessible to mankind; but, if the Spirit of God himself introduces us into it, or in other words, makes us acquainted with those things that are otherwise hid from our view, there will then be no more ground for hesitation, for nothing that is in God escapes the notice of the Spirit of God.

This similitude, however, may seem to be not altogether very appropriate, for as the tongue bears an impress of the mind, mankind communicate their dispositions to each other, so that they become acquainted with each other’s thoughts. Why then may we not understand from the word of God what is his will? For while mankind by pretenses and falsehoods in many cases conceal their thoughts rather than discover them, this cannot happen with God, whose word is undoubted truth, and his genuine and lively image. We must, however, carefully observe how far Paul designed to extend this comparison. A man’s innermost thought, of which others are ignorant, is perceived by himself alone: if he afterwards makes it known to others, this does not hinder but that his spirit alone knows what is in him. For it may happen that he does not persuade: it may even happen that he does not properly express his own meaning; but even if he attains both objects, this statement is not at variance with the other — that his own spirit alone has the true knowledge of it. There is this difference, however, between God’s thoughts and those of men, that men mutually understand each other; but the word of God is a kind of hidden wisdom, the loftiness of which is not reached by the weakness of the human intellect. Thus the light shineth in darkness, (^<430105>John 1:5,) aye and until the Spirit opens the eyes of the blind.

It is a passage that is most abundantly clear, for refuting that diabolical doctrine of the Sophists as to a constant hesitancy on the part of believers. For they require all believers to be in doubt, whether they are in the grace of God or not, and allow of no assurance of salvation, but what hangs on moral or probable conjecture. In this, however, they overthrow faith in two respects: for first they would have us be in doubt, whether we are in a state of grace, and then afterwards they suggest a second occasion of doubt — as to final perseverance.^f120 Here, however, the Apostle declares in general terms, that the elect have the Spirit given them, by whose testimony they are assured that they have been adopted to the hope of eternal salvation. Undoubtedly, if they would maintain their doctrine, they must of necessity either take away the Spirit of God from the elect, or make even the Spirit himself subject to uncertainty. Both of these things are openly at variance with Paul’s doctrine. Hence we may know the nature of faith to be this, that conscience has from the Holy Spirit a sure testimony of the good-will of God towards it, so that, resting upon this, it does not hesitate to invoke God as a Father. Thus Paul lifts up our faith above the world, that it may look down with lofty disdain upon all the pride of the flesh; for otherwise it will be always timid and wavering, because we see how boldly human ingenuity exalts itself, the haughtiness of which requires to be trodden under foot by the sons of God through means of an opposing haughtiness of heroical magnanimity.^f121

That we may know the things that are given us by Christ. The word know is made use of to express more fully the assurance of confidence. Let us observe, however, that it is not acquired in a natural way, and is not attained by the mental capacity, but depends entirely on the revelation of the Spirit. The things that he makes mention of as given by Christ are the blessings that we obtain through his death and resurrection — that being reconciled to God, and having obtained remission of sins, we know that we have been adopted to the hope of eternal life, and that, being sanctified by the Spirit of regeneration, we are made new creatures, that we may live to God. In ^<490118>Ephesians 1:18, he says what amounts to the same thing —

13. Which things also we speak, not in the learned words, etc. He speaks of himself, for he is still employed in commending his ministry. Now it is a high commendation that he pronounces upon his preaching, when he says of it that it contains a secret revelation of the most important matters — the doctrine of the Holy Spirit, the sum of our salvation, and the inestimable treasures of Christ, that the Corinthians may know how highly it ought to be prized. In the meantime he returns to the concession that he had made before — that his preaching had not been adorned with any glitter of words, and had no luster of elegance, but was contented with the simple doctrine of the Holy Spirit. By the learned words of human wisdom^f122 he means those that savor of human learning, and are polished according to the rules of the rhetoricians, or blown up with philosophical loftiness, with a view to excite the admiration of the hearers. The words taught by the Spirit, on the other hand, are such as are adapted to a pure and simple style, corresponding to the dignity of the Spirit, rather than to an empty ostentation. For in order that eloquence may not be wanting, we must always take care that the wisdom of God be not polluted with any borrowed and profane luster. Paul’s manner of teaching was of such a kind, that the power of the Spirit shone forth in it single and unattired, without any foreign aid.

Spiritual things with spiritual. Sugkrinesqai is used here, I have no doubt, in the sense of adapt. This is sometimes the meaning of the word,^f123 (as Budaeus shows by a quotation from Aristotle,)and hence sugkrima is used to mean what is knit together or glued together, and certainly it suits much better with Paul’s context than compare or liken, as others have rendered it. He says then that he adapts spiritual things to spiritual, in accommodating the words to the subject;^f124 that is, he tempers that heavenly wisdom of the Spirit with a simple style of speech, and of such a nature as carries in its front the native energy of the Spirit. In the meantime he reproves others, who, by an affected elegance of expression and show of refinement, endeavor to obtain the applause of men, as persons who are either devoid of solid truth, or, by unbecoming ornaments, corrupt the spiritual doctrine of God.

1 CORINTHIANS 2:14-16
14. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.	14. Animalis autem homo non comprehendit quae sunt Spiritus Dei. Sunt enim illi stultitia; nec potest intelligere, quia spiritualiter diiudicantur.
15. But he that is spiritual judgeth all things, yet himself is judged of no man.	15. Spiritualis autem diiudicat omnia, ipsc vero a neminc (vel, nullo) diiudicatur.
16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.	16. Quis enim cognovit mentem Domini, qui adjuvet ipsum? nos autem mentem Christi habemus.

14. But the animal man.^f125 By the animal man he does not mean (as is commonly thought) the man that is given up to gross lusts, or, as they say, to his own sensuality, but any man that is endowed with nothing more than the faculties^f126 of nature.^f127 This appears from the corresponding term, for he draws a comparison between the animal man and the spiritual. As the latter denotes the man whose understanding is regulated by the illumination of the Spirit of God, there can be no doubt that the former denotes the man that is left in a purely natural condition, as they speak. For the soul^f128 belongs to nature, but the Spirit is of supernatural communication.

He returns to what he had previously touched upon, for his object is to remove a stumblingblock which might stand in the way of the weak — that there were so many that despised the gospel. He shows that we ought to make no account of a contempt of such a nature as proceeds from ignorance, and that it ought, consequently, to be no hindrance in the way of our going forward in the race of faith, unless perhaps we choose to shut our eyes upon the brightness of the sun, because it. is not seen by the blind. It would, however, argue great ingratitude in any individual, when God bestows upon him a special favor, to reject it, on the ground of its not being common to all, whereas, on the contrary, its very rareness ought to enhance its value.^f129

For they are foolishness to him, neither can he know them. “The doctrine of the gospel,” says he, “is insipid^f130 in the view of all that are wise merely in the view of man. But whence comes this? It is from their own blindness. In what respect, then, does this detract from the majesty of the gospel?” In short, while ignorant persons depreciate the gospel, because they measure its value by the estimation in which it is held by men, Paul derives an argument from this for extolling more highly its dignity. For he teaches that the reason why it is contemned is that it is unknown, and that the reason why it is unknown is that it is too profound and sublime to be apprehended by the understanding of man. What a superior wisdom^f131 this is, which so far transcends all human understanding, that man cannot have so much as a taste of it!^f132 While, however, Paul here tacitly imputes it to the pride of the flesh, that mankind dare to condemn as foolish what. they do not comprehend, he at the same time shows how great is the weakness or rather bluntness of the human understanding, when he declares it to be incapable of spiritual apprehension. For he teaches, that it is not owing simply to the obstinacy of the human will, but to the impotency, also, of the understanding, that man does not attain to the things of the Spirit. Had he said that men are not willing to be wise, that indeed would have been true, but he states farther that they are not able. Hence we infer, that faith is not in one’s own power, but is divinely conferred.

Because they are spiritually discerned. That is, the Spirit of God, from whom the doctrine of the gospel comes, is its only true interpreter, to open it up to us. Hence in judging of it, men’s minds must of necessity be in blindness until they are enlightened by the Spirit of God.^f133 Hence infer, that all mankind are by nature destitute of the Spirit of God: otherwise the argument would be inconclusive. It is from the Spirit of God, it is true, that we have that feeble spark of reason which we all enjoy; but at present we are speaking of that special discovery of heavenly wisdom which God vouchsafes to his sons alone. Hence the more insufferable the ignorance of those who imagine that the gospel is offered to mankind in common in such a way that all indiscriminately are free^f134 to embrace salvation by faith.

15. But the spiritual man judgeth all things. Having stripped of all authority man’s carnal judgment, he now teaches, that the spiritual alone are fit judges as to this matter, inasmuch as God is known only by his Spirit, and it is his peculiar province to distinguish between his own things and those of others, to approve of what is his own, and to make void all things else. The meaning, then, is this: “Away with all the discernment of the flesh as to this matter! It is the spiritual man alone that has such a firm and solid acquaintance with the mysteries of God, as to distinguish without fail between truth and falsehood — between the doctrine of God and the contrivances of man, so as not to fall into mistake.^f135 He, on the other hand, is judged by no man, because the assurance of faith is not subject to men, as though they could make it totter at their nod,^f136 it being superior even to angels themselves.” Observe, that this prerogative is not ascribed to the man as an individual, but to the word of God, which the spiritual follow in judging, and which is truly dictated to them by God with true discernment. Where that is afforded, a man’s persuasion^f137 is placed beyond the range of human judgment. Observe, farther, the word rendered judged: by which the Apostle intimates, that we are not merely enlightened by the Lord to perceive the truth, but are also endowed with a spirit of discrimination, so as not to hang in doubt between truth and falsehood, but are able to determine what we ought to shun and what to follow.

But here it may be asked, who is the spiritual man, and where we may find one that is endowed with so much light as to be prepared to judge of all things, feeling as we do, that we are at all times encompassed with much ignorance, and are in danger of erring: nay more, even those who come nearest to perfection from time to time fall and bruise themselves. The answer is easy: Paul does not extend this faculty to everything, so as to represent all that are renewed by the Spirit of God as exempt from every kind of error, but simply designs to teach, that the wisdom of the flesh is of no avail for judging of the doctrine of piety, and that this right of judgment and authority belong exclusively to the Spirit of God. In so far, therefore, as any one is regenerated, and according to the measure of grace conferred upon him, does he judge with accuracy and certainty, and no farther.

is not at all inconsistent with this statement. For what is the design of that subjection, but that each of the Prophets listens to the others, and does not despise or reject their revelations, in order that what is discovered to be the truth of God,^f139 may at length remain firm, and be received by all? Here, however, he places the science of faith, which has been received from God,^f140 above the height of heaven and earth, in order that it may not be estimated by the judgment of men. At the same time, u[p j oujdeno>v may be taken in the neuter gender as meaning — by nothing, understanding it as referring to a thing, and not to a man. In this way the contrast will be more complete,^f141as intimating that the spiritual man, in so far as he is endowed with the Spirit of God, judgeth all things, but is judged by nothing, because he is not subject to any human wisdom or reason. In this way, too, Paul would exempt the consciences of the pious from all decrees, laws, and censures of men.

1 CORINTHIANS 3:1-4
1. And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.	1. Et ego, fratres, non potui vobis loqui tanquam spiritualibus, sed tanquam carnalibus, tanquam pueris in Christo. ^f144
2. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.	2. Lactis potu vos alui, non solido cibo. Nondum enim eratis capaces, ac ne nunc quidem estis:
3. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?	3. Siquidem estis adhuc carnales. Postquam enim sunt inter vos aemulatio et contentio, et factioncs; nonne carnales estis, et secundum hominem ambulatis?
4. For while one saith, I am of Paul; and another, I am of Apollos: are ye not carnal?	4. Quum enim dicat unus, Ego sum Pauli: alter vero, Ego Apollo: nonne carnales estis?

1. And I, brethren. He begins to apply to the Corinthians themselves, that he had said respecting carnal persons, that they may understand that the fault was their own — that the doctrine of the Cross had not more charms for them. It is probable, that in mercantile minds like theirs there was too much confidence and arrogance still lingering, so that it was not without much ado and great difficulty that they could bring themselves to embrace the simplicity of the gospel. Hence it was, that undervaluing the Apostle, and the divine efficacy of his preaching, they were more prepared to listen to those teachers that were subtle and showy, while destitute of the Spirit.^f145 Hence, with the view of beating down so much the better their insolence, he declares, that they belong to the company of those who, stupefied by carnal sense, are not prepared to receive the spiritual wisdom of God. He softens down, it is true, the harshness of his reproach by calling them brethren, but at the same time he brings it forward expressly as a matter of reproach against them, that their minds were suffocated with the darkness of the flesh to such a degree that it formed a hindrance to his preaching among them. What sort of sound judgment then must they have, when they are not fit and prepared as yet even for hearing! He does not mean, however, that they were altogether carnal, so as to have not one spark of the Spirit of God — but that they had still greatly too much of carnal sense, so that the flesh prevailed over the Spirit, and did as it were drown out his light. Hence, although they were not altogether destitute of grace, yet, as they had more of the flesh than of the Spirit, they are on that account termed carnal. This sufficiently appears from what he immediately adds — that they were babes in Christ; for they would not have been babes had they not been begotten, and that begetting is from the Spirit of God.

2. I have fed you with milk. Here it is asked, whether Paul transformed Christ to suit the diversity of his hearers. I answer, that this refers to the manner and form of his instructions, rather than to the substance of the doctrine. For Christ is at once milk to babes, and strong meat to those that are of full age, (^<580513>Hebrews 5:13, 14,) the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of a wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing with the weak and ignorant, he begins with first principles, and does not go higher than they are able to follow, (^<410433>Mark 4:33,) and so that, in short, he drops in his instructions by little and little,^f147 lest it should run over, if poured in more abundantly. At the same time, those first principles will contain everything necessary to be known, no less than the farther advanced lessons that are communicated to those that are stronger. On this point read Augustine’s 98th homily on John. This tends to refute the specious pretext of some, who, while they do but mutter out, from fear of danger, something of the gospel in an indistinct manner,^f148 pretend to have Paul’s example here. Meanwhile, they present Christ at such a distance, and covered over, besides, with so many disguises, that they constantly keep their followers in destructive ignorance. I shall say nothing of their mixing up many corruptions, their presenting Christ not simply in half, but torn to fragments,^f149 their not merely concealing such gross idolatry, but confirming it also by their own example, and, if they have said anything that is good, straightway polluting it with numerous falsehoods. How unlike they are to Paul is sufficiently manifest; for milk is nourishment and not poison, and nourishment that is suitable and useful for bringing up children until they are farther advanced.

For since there are among you. The proof is derived from the effects; for as envying, and strifes, and divisions, are the fruits of the flesh, wherever they are seen, it is certain that the root is there in its rigor. Those evils prevailed among the Corinthians; and accordingly he proves from this that they are carnal. He makes use of the same argument, too, in ^<480525>Galatians 5:25. If ye live in the Spirit, walk also in the Spirit. For while they were desirous to be regarded as spiritual, he calls them to look at their works, by which they denied what with their mouth they professed. (^<560116>Titus 1:16.) Observe, however, the elegant arrangement that Paul here pursues: for from envying spring up contentions, and these, when they have once been enkindled, break out into deadly sects: but the mother of all these evils is ambition.

4. For while one saith. He now specifies the particular kind of contentions,^f152 and he does this by personating the Corinthians, that his description may have more force — that each one gloried in his particular master, as though Christ were not the one Master of all. (^<402308>Matthew 23:8.) Now, where such ambition still prevails, the gospel has little or no success. You are not, however, to understand that they declared this openly in express words, but the Apostle reproves those depraved dispositions to which they were given up. At the same time it is likely, that, as a predilection arising from ambition is usually accompanied with an empty talkativeness,^f153 they openly discovered by their words the absurd bias of their mind, by extolling their teachers to the skies in magnificent terms, accompanying this at the same time with contempt of Paul and those like him.

1 CORINTHIANS 3:5-9
5. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to man?	5. Quis ergo est Paulus, aut quis Apollos, nisi ministri, per quos credidistis, et sicut unicuique Dominus every dedit?
6. I have planted, Apollos watered; but God gave the increase.	6. Ego plantavi, Apollos rigavit; at Deus incrementum dedit.
7. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.	7. Ergo neque qui plantat aliquid est, neque qui rigat; sed Deus qui dat incrementurn.
8. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labor.	8. Qui autem plantat, et qui rigat, unum ^f154 sunt. Porro quisque propriam mercedem secundum laborem suum recipiet.
9. For we are laborers together with God; ye are God’s husbandry, ye are God’s building.	9. Dei enim cooperarii sumus, ^f155 Dei agricultura, Dei aedificatio estis.

5. Who then is Paul? Here he begins to treat of the estimation in which ministers ought to be held, and the purpose for which they have been set apart by the Lord. He names himself and Apollos rather than others, that he may avoid any appearance of envy.^f156 “What else,” says he, “are all ministers appointed for, but to bring you to faith through means of their preaching?” From this Paul infers, that no man ought to be gloried in, for faith allows of no glorying except in Christ alone. Hence those that extol men above measure, strip them of their true dignity. For the grand distinction of them all is, that they are ministers of faith, or, in other words, that they gain disciples to Christ, not to themselves. Now, though he appears in this way to depreciate the dignity of ministers, yet he does not assign it a lower place than it ought to hold. For he says much when he says, that we receive faith through their ministry. Nay farther, the efficacy of external doctrine receives here extraordinary commendation, when it is spoken of as the instrument of the Holy Spirit; and pastors are honored with no common title of distinction, when God is said to make use of them as his ministers, for dispensing the inestimable treasure of faith.

As the Lord hath given to every man. In the Greek words used by Paul the particle of comparison wJv, as, is placed after eJkastw| — to every man; but the order is inverted.^f157 Hence to make the meaning more apparent, I have rendered it “Sicut unicuique,” — “as to every man,” rather than “Unicuique sicut,” — “to every man as.” In some manuscripts, however, the particle kai, and, is wanting, and it is all in one connection, thus: Ministers by whom ye believed as the Lord gave to every man. If we read it in this way, the latter clause will be added to explain the former, — so that Paul explains what he meant by the term minister: “Those are ministers whose services God makes use of, not as though they could do anything by their own efforts, but in so far as they are guided by his hand, as instruments.” The rendering that I have given, however, is, in my opinion, the more correct one. If we adopt it, the statement will be more complete, for it will consist of two clauses, in this way. In the first place, those are ministers who have devoted their services to Christ, that you might believe in him: farther, they have nothing of their own to pride themselves upon, inasmuch as they do nothing of themselves, and have no power to do anything otherwise than by the gift of God, and every man according to his own measure — which shows, that whatever each individual has, is derived from another. In fine, he unites them all together as by a mutual bond, inasmuch as they require each other’s assistance.

6. I have planted, Apollos watered. He unfolds more clearly the nature of that ministry by a similitude, in which the nature of the word and the use of preaching are most appropriately depicted. That the earth may bring forth fruit, there is need of ploughing and sowing, and other means of culture; but after all this has been carefully done, the husbandman’s labor would be of no avail, did not the Lord from heaven give the increase, by the breaking forth of the sun, and still more by his wonderful and secret influence. Hence, although the diligence of the husbandman is not in vain, nor the seed that he throws in useless, yet it is only by the blessing of God that they are made to prosper, for what is more wonderful than that the seed, after it has rotted, springs up again! In like manner, the word of the Lord is seed that is in its own nature fruitful: ministers are as it were husbandmen, that plough and sow. Then follow other helps, as for example, irrigation. Ministers, too, act a corresponding part when, after casting the seed into the ground, they give help to the earth as much as is in their power, until it bring forth what it has conceived: but as for making their labor actually productive, that is a miracle of divine grace — not a work of human industry.

Observe, however, in this passage, how necessary the preaching of the word is, and how necessary the continuance of it.^f158 It were, undoubtedly, as easy a thing for God to bless the earth without diligence on the part of men, so as to make it bring forth fruit of its own accord, as to draw out, or rather press out^f159 its increase, at the expense of much assiduity on the part of men, and much sweat and sorrow; but as the Lord hath so ordained (^<460914>1 Corinthians 9:14) that man should labor, and that the earth, on its part, yield a return to his culture, let us take care to act accordingly. In like manner, it were perfectly in the power of God, without the aid of men, if it so pleased him, to produce faith in persons while asleep; but he has appointed it otherwise, so that faith is produced by hearing. (^<451017>Romans 10:17.) That man, then, who, in the neglect of this means, expects to attain faith, acts just as if the husbandman, throwing aside the plough, taking no care to sow; and leaving off all the labor of husbandry, were to open his mouth, expecting food to drop into it from heaven.

7. Neither is he that planteth anything. It appears, nevertheless, from what has been already said, that their labor is of some importance. We must observe, therefore, why it is that Paul thus depreciates it; and first of all, it is proper to notice that he is accustomed to speak in two different ways of ministers,^f161 as well as of sacraments. For in some cases he views a minister as one that has been set apart by the Lord for, in the first instance, regenerating souls, and, afterwards, nourishing them up unto eternal life, for remitting sins, (^<432023>John 20:23,) for renewing the minds of men, for raising up the kingdom of Christ, and destroying that of Satan. Viewed in that aspect he does not merely assign to him the duty of planting and watering, but furnishes him, besides, with the efficacy of the Holy Spirit, that his labor may not be in vain. Thus^f162 in another passage he calls himself a minister of the Spirit, and not of the letter, inasmuch as he writes the word of the Lord on men’s hearts. (^<470306>2 Corinthians 3:6.)

In other cases he views a minister as one that is a servant, not a master — an instrument, not the hand; and in short as man, not God. Viewed in that aspect, he leaves him nothing but his labor, and that, too, dead and powerless, if the Lord does not make it efficacious by his Spirit. The reason is, that when it is simply the ministry that is treated of, we must have an eye not merely to man, but also to God, working in him by the grace of the Spirit — not as though the grace of the Spirit were invariably tied to the word of man, but because Christ puts forth his power in the ministry which he has instituted, in such a manner that it is made evident, that it was not instituted in vain. In this manner he does not take away or diminish anything that belongs to Him, with the view of transferring it to man. For He is not separated from the minister,^f163 but on the contrary His power is declared to be efficacious in the minister. But as we sometimes, in so far as our judgment is depraved, take occasion improperly from this to extol men too highly, we require to distinguish for the purpose of correcting this fault, and we must set the Lord on the one side, and the minister on the other, and then it becomes manifest, how indigent man is in himself, and how utterly devoid of efficacy.

Let it be known by us, therefore, that in this passage ministers are brought into comparison with the Lord, and the reason of this comparison is — that mankind, while estimating grudgingly the grace of God, are too lavish in their commendations of ministers, and in this manner they snatch away what is God’s, with the view of transferring it to themselves. At the same time he always observes a most becoming medium, for when he says, that God giveth the increase, he intimates by this, that the efforts of men themselves are not without success. The case is the same as to the sacraments, as we shall see elsewhere.^f164 Hence, although our heavenly Father does not reject our labor in cultivating his field, and does not allow it to be unproductive, yet he will have its success depend exclusively upon his blessing, that he may have the entire praise. Accordingly, if we are desirous to make any progress in laboring, in striving, in pressing forward, let it be known by us, that we will make no progress, unless he prospers our labors, our strivings, and our assiduity, in order that we may commend ourselves, and everything we do to his grace.

8. He that planteth, and he that watereth are one. He shows farther, from another consideration, that the Corinthians are greatly to blame in abusing, with a view to maintain their own sects and parties, the names of their teachers, who in the meantime are, with united efforts, aiming at one and the same thing, and can by no means be separated, or torn asunder, without at the same time leaving off the duties of their office. They are one, says he; in other words, they are so linked together, that their connection does not allow of any separation, because all ought to have one end in view, and they serve one Lord, and are engaged in the same work. Hence, if they employ themselves faithfully in cultivating the Lord’s field, they will maintain unity; and, by mutual communication, will help each other — so far from their names serving as standards to stir up contendings. Here we have a beautiful passage for exhorting ministers to concord. Meanwhile, however, he indirectly reproves those ambitious teachers, who, by giving occasion for contentions, discovered thereby that they were not the servants of Christ, but the slaves of vain-glory — that they did not employ themselves in planting and watering, but in rooting up and burning.

Every man will receive his own reward. Here he shows what is the end that all ministers should have in view — not to catch the applause of the multitude, but to please the Lord. This, too, he does with the view of calling to the judgment-seat of God those ambitious teachers, who were intoxicated with the glory of the world, and thought of nothing else; and at the same time admonishing the Corinthians, as to the worthlessness of that empty applause which is drawn forth by elegance of expression and vain ostentation. He at the same time discovers in these words the fearlessness of his conscience, inasmuch as he ventures to look forward to the judgment of God without dismay. For the reason why ambitious men recommend themselves to the esteem of the world is, that they have not learned to devote themselves to God, and that they do not set before their eyes Christ’s heavenly kingdom. Accordingly, as soon as God comes to be seen, that foolish desire of gaining man’s favor disappears.

9. For we are fellow-laborers with God. Here is the best argument. It is the Lord’s work that we are employed in, and it is to him that we have devoted our labors: hence, as he is faithful and just, he will not disappoint us of our reward. That man, accordingly, is mistaken who looks to men, or depends merely on their remuneration. Here we have an admirable commendation of the ministry — that while God could accomplish the work entirely himself, he calls us, puny mortals,^f165 to be as it were his coadjutors, and makes use of us as instruments. As to the perversion of this statement by the Papists, for supporting their system of free-will, it is beyond measure silly, for Paul shows here, not what men can effect by their natural powers, but what the Lord accomplishes through means of them by his grace. As to the exposition given by some — that Paul, being God’s workman, was a fellow-workman with his colleagues, that is, with the other teachers — it appears to me harsh and forced, and there is nothing whatever in the case that shuts us up to have recourse to that refinement. For it corresponds admirably with the Apostle’s design to understand him to mean, that, while it is peculiarly the work of God to build his temple, or cultivate his vineyard, he calls forth ministers to be fellow-laborers, by means of whom He alone works; but, at the same time, in such a way, that they in their turn labor in common with him. As to the reward of works, consult my Institutes.^f166

God’s husbandry, God’s building. These expressions may be explained in two ways. They may be taken actively in this sense: “You have been planted in the Lord’s field by the labor of men in such a way, that our heavenly Father himself is the true Husbandman, and the Author of this plantation. You have been built up by men in such a way, that he himself is the true Master-builder.^f167 Or, it may be taken in a passive sense, thus: “In laboring to till you, and to sow the word of God among you and water it, we have not done this on our own account, or with a view to advantage to accrue to us, but have devoted our service to the Lord. In our endeavors to build you up, we have not been influenced by a view to our own advantage, but with a view to your being God’s planting and building. This latter interpretation I rather prefer, for I am of opinion, that Paul meant here to express the idea, that true ministers labor not for themselves, but for the Lord. Hence it follows, that the Corinthians were greatly to blame in devoting themselves to men,^f168 while of right they belonged exclusively to God. And, in the first place, he calls them his husbandry, following out the metaphor previously taken up, and then afterwards, with the view of introducing himself to a larger discussion, he makes use of another metaphor, derived from architecture.^f169

1 CORINTHIANS 3:10-15
10. According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.	10. Ut saplens architectus, secundum gratiam Dei mihi datam, fundamentum posui, alius autem superaedificat: porro unusquisque videat, quomodo superaedificet.
11. For other foundation can no man lay than that is laid, which is Jesus Christ.	11. Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, quod est Iesus Christus.
12. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;	12. Si quis autem superstruat super fundamentum hoc aurum, argentum, lapides pretiosos, ligna, faenum, stipulam,
13. Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.	13. Cuiuscunque opus manifestum fiet: dies enim manifestabit, quia in igne revelabitur, et cuiuscunque opus quale sit, ignis probabit.
14. If any man’s work abide which he hath built thereupon, he shall receive a reward.	14. Si cuius opus maneat quod superaedificaverit, mercedem accipiet.
15. If anyman’s work shall be burnt, he shall suffer loss: but he himself shall be saved; yet so as by fire.	15. Si cuius opus arserit, jacturam faciet: ipse autem salvus fiet, sic tamen tanquam per ignem. ^f170

10. As a wise master-builder. It is a most apt similitude, and accordingly it is frequently met with in the Scriptures, as we shall see ere long. Here, however, the Apostle declares his fidelity with great confidence and fearlessness, as it required to be asserted in opposition not merely to the calumnies of the wicked, but also to the pride of the Corinthians, who had already begun to despise his doctrine. The more, therefore, they lowered him, so much the higher does he raise himself up, and speaking as it were from a pulpit of vast height, he declares^f171 that he had been the first master-builder of God among them in laying the foundation, and that he had with wisdom executed that department of duty, and that it remained that others should go forward in the same manner, regulating the superstructure in conformity with the rule of the foundation. Let us observe that these things are said by Paul first of all for the purpose of commending his doctrine, which he saw was despised by the Corinthians; and, secondly, for the purpose of repressing the insolence of others, who from a desire for distinction, affected a new method of teaching. These he accordingly admonishes to attempt nothing rashly in God’s building. Two things he prohibits them from doing: they must not venture to lay another foundation, and they must not raise a superstructure that will not be answerable to the foundation.

According to the grace. He always takes diligent heed not to usurp to himself a single particle of the glory that belongs to God, for he refers all thing’s to God, and leaves nothing to himself, except his having been an instrument. While, however, he thus submits himself humbly to God, he indirectly reproves the arrogance of those who thought nothing of throwing the grace of God into the shade,^f172 provided only they were themselves held in estimation. He hints, too, that there was nothing of the grace of the Spirit in that empty show, for which they were held in esteem, while on the other hand he clears himself from contempt, on the ground of his having been under divine influence.^f173

11. For other foundation can no man lay. This statement consists of two parts; first, that Christ is the only foundation of the Church; and secondly, that the Corinthians had been rightly founded upon Christ through Paul’s preaching. For it was necessary that they should be brought back to Christ alone, inasmuch as their ears were tickled with a fondness for novelty. It was, too, of no small importance that Paul should be recognized as the principal, and, so to speak, fundamental master-builder, from whose doctrine they could not draw back, without forsaking Christ himself. The sum is this — that the Church must by all means be founded upon Christ alone, and that Paul had executed this department of duty so faithfully that nothing could be found to be wanting in his ministry. Hence, whoever may come after him, can in no other way serve the Lord with a good conscience, or be listened to as ministers of Christ, than by studying to make their doctrine correspond with his, and retain the foundation which he has laid. Hence we infer, that those are not faithful workmen for building up the Church, but on the contrary are scatterers of it, (^<401230>Matthew 12:30,) who succeed faithful ministers, but do not make it their aim to conform themselves to their doctrine, and carry forward what has been well commenced, so as to make it quite manifest^f174 that they are attempting no new work. For what can be more pernicious than by a new manner of teaching to harass believers, who have been well instructed in pure doctrine, so that they stagger in uncertainty as to the true foundation. Now the fundamental doctrine, which it were unlawful to undermine, is, that we learn Christ, for Christ is the only foundation of the Church; but there are many who, while they make use of Christ’s name in pretense, tear up the whole truth of God by the roots.^f175

Let us observe, then, in what way the Church is rightly built upon Christ. It is when he alone is set forth for righteousness, redemption, sanctification, wisdom, satisfaction and cleansing; in short, for life and glory; or if you would have it stated more briefly, when he is proclaimed in such a manner that his office and influence are understood in accordance with what we found stated in the close of the first chapter. (^<460130>1 Corinthians 1:30.) If, on the other hand, Christ is only in some degree acknowledged, and is called a Redeemer only in name, while in the meantime recourse is had to some other quarter for righteousness, sanctification and salvation, he is driven off from the foundation, and spurious^f176 stones are substituted in his room. It is in this manner that Papists act, who rob him of almost all his ornaments, leaving him scarcely anything but the bare name. Such persons, then, are far from being founded on Christ. For as Christ is the foundation of the Church, because he is the only source of salvation and eternal life — because in him we come to know God the Father — because in him we have the source of every blessing; if he is not acknowledged as such he is no longer regarded as the foundation.

But it is asked — “Is Christ only a part, or simply the commencement of the doctrine of salvation, as the foundation is merely a part of the building; for if it were so, believers would have only their commencement in Christ, and would be perfected without him. Now this Paul might seem to intimate.” I answer that this is not the meaning of the words; otherwise he would contradict himself when he says elsewhere, that “in him are hid all the treasures of wisdom and knowledge.” (^<510203>Colossians 2:3.) He, then, who has learned Christ, (^<490420>Ephesians 4:20,) is already complete in the whole system of heavenly doctrine. But as Paul’s ministry had contemplated rather the founding of the Corinthians than the raising up among them of the top-stone of the building, he merely shows here what he had done in respect of his having preached Christ in purity. With respect to himself therefore, he calls him the foundation, while at the same time he does not thereby exclude him from the rest of the building. In fine, Paul does not put any kind of doctrine in opposition to the knowledge of Christ, but on the contrary there is a comparison between himself and the ministers.

12. Now if any man build upon this foundation. He pursues still farther the metaphor. It would not have been enough to have laid the foundation if the entire superstructure did not correspond; for as it were an absurd thing to raise a structure of vile materials on a foundation of gold, so it were greatly criminal to bury Christ under a mass of strange doctrines.^f177 By gold, then, and silver, and precious stones, he means doctrine worthy of Christ, and of such a nature as to be a superstructure corresponding to such a foundation. Let us not imagine, however, that this doctrine is apart from Christ, but on the contrary let us understand that we must continue to preach Christ until the very completion of the building. Only we must observe order, so as to begin with general doctrine, and more essential articles, as the foundations, and then go on to admonitions, exhortations, and everything that is requisite for perseverance, confirmation, and advancement.

As there is an agreement thus far as to Paul’s meaning, without any controversy, it follows on the other hand, that by wood, stubble and hay, is meant doctrine not answering to the foundation, such as is forged in men’s brain, and is thrust in upon us as though it were the oracles of God.^f178 For God will have his Church trained up by the pure preaching of his own word, not by the contrivances of men, of which sort also is that which has no tendency to edification, as for example curious questions, (^<540104>1 Timothy 1:4,) which commonly contribute more to ostentation, or some foolish appetite, than to the salvation of men.

13. For the day will declare it. In the old translation it is the day of the Lord,^f179 but it is probable that the words of the Lord were added by some one by way of explanation. The meaning unquestionably is complete without that addition. For with propriety we give the name of day to the time when darkness and obscurity are dispelled, and the truth is brought to light. Hence the Apostle forewarns us, that it cannot always remain a secret who have acted fraudulently in the work of the Lord, or who have conducted themselves with fidelity, as though he had said: “The darkness will not always remain: the light will one day break forth; which will make all things manifest.” That day, I own, is God’s — not man’s, but the metaphor is more elegant if you read simply — the day, because Paul in this way conveys the idea, that the Lord’s true servants cannot always be accurately distinguished from false workmen, inasmuch as virtues and vices are concealed by the darkness of the night. That night, however, will not always continue. For ambition is blind — man’s favor is blind — the world’s applause is blind, but this darkness God afterwards dispels in his own time. Take notice, that he always discovers the assurance of a good conscience, and with an unconquerable magnanimity despises perverse judgments; first, in order that he may call back the Corinthians from popular applause to a right rule of judgment; and secondly, for the purpose of confirming the authority of his ministry.

Because it will be revealed by fire. Paul having spoken of doctrine metaphorically, now also applies metaphorically the name of fire to the very touchstone of doctrine, that the corresponding parts of the comparison may harmonize with each other. The fire, then, here meant is the Spirit of the Lord, who tries by his touchstone what doctrine resembles gold and what resembles stubble. The nearer the doctrine of God is brought to this fire, so much the brighter will be its luster. On the other hand, what has had its origin in man’s head will quickly vanish,^f180 as stubble is consumed in the fire. There seems also to be an allusion to the day of which he makes mention: “Not only will those things which vain ambition, like a dark night, concealed among the Corinthians, be brought to light by the brightness of the sun, but there will also be a strength of heat, not merely for drying up and cleansing away the refuse, but also for burning up everything wrong.” For however men may look upon themselves, as forming acute judgments, their discernment, notwithstanding, reaches no farther than appearance, which, for the most part, has no solidity. There is nothing but that day to which the Apostle appeals, that tests everything to the quick, not merely by its brightness, but also by its fiery flame.

14. If any man’s work remains, he will receive a reward. His meaning is, that those are fools who depend on man’s estimation, so as to reckon it enough to be approved by men, for then only will the work have praise and recompense — when it has stood the test of the day of the Lord. Hence he exhorts His true ministers to have an eye to that day. For by the word remains, he intimates that doctrines fly about as it were in an unsettled state, nay more, like empty bubbles, they glitter for the moment, until they have come to be thoroughly tested. Hence it follows, that we must reckon as nothing all the applauses of the world, the emptiness of which will in a very little be exposed by heaven’s judgment.

15. If any man’s work shall be burned. It is as though he had said: Let no man flatter himself on the ground that, in the opinion of men, he is reckoned among the most eminent master-builders, for as soon as the day breaks in, his whole work must go utterly to nothing, if it is not approved of by the Lord. This, then, is the rule to which every one’s ministry requires to be conformed. Some explain this of doctrine, so that zhmiousqai^f181 means simply to perish, and then what immediately follows they view as referring to the foundation, because in the Greek qemeliov (foundation) is in the masculine gender. They do not, however, sufficiently attend to the entire context. For Paul in this passage subjects to trial, not his own doctrine, but that of others.^f182 Hence it were out of place to make mention at present of the foundation. He has stated a little before, that every man’s work will be tried by fire. He comes afterwards to state an alternative, which ought not to be extended beyond that general observation. Now it is certain that Paul spoke there simply of the structure which had been erected upon the foundation. He has already in the first clause promised a reward to good master-builders,^f183 whose labor shall have been approved of. Hence the contrast in the second clause suits admirably well — that those who have mixed stubble, or wood, or straw, will be disappointed of the commendation which they had expected.

He himself will be saved, etc. It is certain that Paul speaks of those who, while always retaining the foundations, mix hay with gold, stubble with silver, and wood with precious stones — that is, those who build upon Christ, but in consequence of the weakness of the flesh, admit something that is man’s, or through ignorance turn aside to some extent from the strict purity of God’s word. Such were many of the saints, Cyprian, Ambrose, Augustine, and the like. Add to these, if you choose, from those of later times, Gregory and Bernard, and others of that stamp, who, while they had it as their object to build upon Christ, did nevertheless often deviate from the right system of building. Such persons, Paul says, could be saved, but on this condition — if the Lord wiped away their ignorance, and purged them from all dross.

This is the meaning of rim clause so as by fire. He means, therefore, to intimate, that he does not take away from them the hope of salvation, provided they willingly submit to the loss of their labor, and are purged by the mercy of God, as gold is refined in the furnace. Farther, although God sometimes purges his own people by afflictions, yet here by the name of fire, I understand the touchstone of the Spirit, by which the Lord corrects and removes the ignorance of his people, by which they were for a time held captive. I am aware, indeed, that, many refer this to the cross,^f184 but I am confident that my interpretation will please all that are of sound judgment.

It remains, that we give an answer in passing to the Papists, who endeavor from this passage to prop up Purgatory. “The sinners^f185 whom God forgives, pass through the fire, that they may be saved.” Hence they in this way suffer punishment in the presence of God, so as to afford satisfaction to his justice I pass over their endless fictions in reference to the measure of punishment, and the means of redemption from them, but I ask, who they are that pass through the fire? Paul assuredly speaks of ministers alone. “There is the same reason,” they say, “as to all.” It is not for us^f186 but for God to judge as to this matter. But even granting them this, how childishly they stumble at the term fire. For to what purpose is this fire,^f187 but for burning up the hay and straw, and on the other hand, for proving the gold and silver. Do they mean to say that doctrines are discerned by the fire of their purgatory? Who has ever learned from that, what difference there is between truth and falsehood? Farther, when will that day come that will shine forth so as to discover every one’s work? Did it begin at the beginning of the world, and will it continue without interruption to the end? If the terms stubble, hay, gold, and silver are figurative, as they must necessarily allow, what correspondence will there be between the different clauses, if there is nothing figurative in the term fire? Away, then, with such silly trifles, which carry their absurdity in their forehead, for the Apostle’s true meaning is, I think, sufficiently manifest.

1 CORINTHIANS 3:16-23
16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?	16. An nescitis, quod templum Dei estis et Spiritus Dei habitat in vobis?
17. If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.	17. Si quis ternplum Dei corrumpit,^f188 hunc perdet Deus. Templum enim Dei sanctum est, quod estis vos.
18. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise,	18. Nemo se decipiat, si quis videtur sapiens esse inter vos: in saeculo hoc stultus fiat,^f189 ut fiat sapiens.
19. For the wisdom of this world is foolishness with God. For it is own craftiness.	19. Sapientia enim mundi huius stultitia est apud Deum. Scriptum est enim (^<180513>Job 5:13) Deprehendens sapientes in astutia sua.
20. And again, The Lord knoweth the thoughts of the wise, that they are vain.	20. Et rursum (Psalm 94:11) Dominus novit cogitationes sapientum vanas esse.
21. Therefore let no man glory in men. For all things are yours;	21. Proinde nemo glorietur in hominibus, omnia enim vestra sunt;
22. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;	22. Sive Paulus, sive Apollos, sive Cephas, sive mundus, sive vita, sive mors, sive prmsentia, sive futura: omnia vestra sunt,
23. And ye are Christ’s; and Christ is God’s.	23. Vos autem Christi; Christus autem Dei.

16. Know ye not, etc. Having admonished the teachers as to their duty, he now addresses himself to the pupils — that they, too, may take heed to themselves. To the teachers he had said, “You are the master-builders of the house of God.” He now says to the people, “You are the temples of God. It is your part, therefore, to take care that you be not, in any way defiled.” Now, the design^f190 is, that they may not prostitute themselves to the service of men. He confers upon them distinguished honor in speaking thus, but it is in order that they may be made the more reprehensible; for, as God has set them apart as a temple to himself, he has at the same time appointed them to be guardians of his temple. It is sacrilege, then, if they give themselves up to the service of men. He speaks of all of them collectively as being one temple of God; for every believer is a living stone, (^<600205>1 Peter 2:5,) for the rearing up of the building of God. At the same time they also, in some cases, individually receive the name of temples. We shall find him a little afterwards (^<460619>1 Corinthians 6:19) repeating the same sentiment, but for another purpose. For in that passage he treats of chastity; but here, on the other hand, he exhorts them to have their faith resting on the obedience of Christ alone. The interrogation gives additional emphasis; for he indirectly intimates, that he speaks to them of a thing that they knew, while he appeals to them as witnesses.

And the Spirit of God. Here we have the reason why they are the temple of God. Hence and must be understood as meaning because.^f191 This is customary, as in the words of the poet — “Thou hadst heard it, and it had been reported.” “For this reason,” says he, “are ye the temples of God, because He dwells in you by his Spirit; for no unclean place can be the habitation of God.” In this passage we have an explicit testimony for maintaining the divinity of the Holy Spirit. For if he were a creature, or merely a gift, he would not make us temples of God, by dwelling in us. At the same time we learn, in what manner God communicates himself to us, and by what tie we are bound to him — when he pours down upon us the influence of his Spirit.

17. If any man corrupts the temple of God. He subjoins a dreadful threatening — that, as the temple of God ought to be inviolably sacred, that man, whoever he may be, that corrupts it, will not pass with impunity. The kind of profanation of which he now speaks, is, when men intrude themselves, so as to bear rule in the Church in the place of God. For as that faith, which is devoted to the pure doctrine of Christ, is called elsewhere spiritual chastity, (^<471102>2 Corinthians 11:2,)so it also sanctifies our souls for the right and pure worship of God. For as soon as we are tinctured with the contrivances of men, the temple of God is polluted, as it were, with filth, because the sacrifice of faith, which he claims for himself alone, is in that case offered to creatures.

18. Let no man deceive himself. Here he puts his finger upon the true sore, as the whole mischief originated in this — that they were wise in their own conceit. Hence he exhorts them not to deceive themselves with a false impression, by arrogating any wisdom to themselves — by which he means, that all are under a mistake, who depend upon their own judgment. Now, he addresses himself, in my opinion, to hearers as well as teachers. For the former discovered a partiality for those ambitious men, and lent an ear to them,^f192 because they had too fastidious a taste, so that the simplicity of the gospel was insipid to their taste; while the latter aimed at nothing but show, that they might be in some estimation. He accordingly admonishes both to this effect — “Let no one rest satisfied with his own wisdom, but let him who thinketh himself to be wise, become a fool in this world,” or, “Let him who is distinguished in this world by reputation for wisdom, of his own accord empty himself,^f193and become a fool in his own estimation.”

The meaning of the clause in this world, is as though he had said — “According to the judgment or opinion of the world.” For the wisdom of the world is this — if we reckon ourselves sufficient of ourselves for taking counsel as to all matters (^<191302>Psalm 13:2) for governing ourselves, and for managing whatever we have to do — if we have no dependence on any other^f195 — if we feel no need of the guidance of another, but are competent to govern ourselves.^f196 He, therefore, on, the other hand, is a fool in this world, who, renouncing his own understanding, allows himself to be directed by the Lord, as if with his eyes shut — who, distrusting himself, leans wholly upon the Lord, places his whole wisdom in him, and yields himself up to God in docility and submission. It is necessary that our wisdom should in this way vanish, in order that the will of God may have authority over us, and that we be emptied of our own understanding, that we may be filled with the wisdom of God. At the same time, the clause^f197 may either be taken in connection with the first part of the verse, or joined with the last, but as the meaning is not much different, I leave every one to choose for himself.

19. For the wisdom of this world. This is an argument taken from things opposite. To maintain the one is to overturn the other. As, therefore, the wisdom of this world is foolishness with God, it follows that we cannot be wise in the sight of God, unless we are fools in the view of the world. We have already explained (^<460120>1 Corinthians 1:20) what he means by the wisdom of this world; for natural perspicacity is a gift of God, and the liberal arts, and all the sciences by which wisdom is acquired, are gifts of God. They are confined, however, within their own limits; for into God’s heavenly kingdom they cannot penetrate. Hence they must occupy the place of handmaid, not of mistress: nay more, they must be looked upon as empty and worthless, until they have become entirely subject to the word and Spirit of God. If, on the other hand, they set themselves in opposition to Christ, they must be looked upon as dangerous pests, and, if they strive to accomplish anything of themselves, as the worst of all hindrances.^f198 Hence the wisdom of the world, in Paul’s acceptation, is that which assumes to itself authority, and does not allow itself to be regulated by the word of God, or to be subdued, so as to yield itself up in entire subjection to him. Until, therefore, matters have come to this, that the individual acknowledges that he knows nothing but what he has learned from God, and, giving up his own understanding; resigns himself unreservedly to Christ’s guidance, he is wise in the world’s account, but he is foolish in the estimation of God.

Now it is certain, that the Prophet speaks there of those that are cunning and crafty; but as the wisdom of man is invariably such without God,^f199it is with good reason that Paul applies it in this sense, — that whatever wisdom men have of themselves is reckoned of no account in the sight of God. The second is from ^<199411>Psalm 94:11, where David, after claiming for God alone the office and authority of the Instructor of all, adds, that He knows the thoughts of all to be vain. Hence, in whatever estimation they are held by us, they are, in the judgment of God, vain. Here we have an admirable passage for bringing down the confidence of the flesh, while God from on high declares that everything that the mind of man conceives and contrives is mere vanity.^f200

22. All things are yours. He proceeds to show what place and station teachers should occupy^f201 — such as not to detract in any degree from the authority of Christ, the one Master. As therefore Christ is the Church’s sole master, and as he alone without exception is worthy to be listened to, it is necessary to distinguish between him and others, as even Christ himself has testified respecting himself, (^<402308>Matthew 23:8,) and no other is recommended to us by the Father with this honorable declaration,^f202 “Hear ye him.” (^<401705>Matthew 17:5.) As, therefore, he alone is endowed with authority to rule us by his word, Paul says that others are ours — meaning, that they are appointed to us by God with the view of our making use of them — not that they should exercise dominion over our consciences. Thus on the one hand, he shows that they are not useless, and, on the other hand, he keeps them in their own place, that they may not exalt themselves in opposition to Christ. What he adds, as to death, life, and the rest, is hyperbolical, so far as concerns the passage before us. He had it in view, however, to reason, as it were, from the greater to the less, in this manner. “Christ having put in subjection to us life and death, and everything, can we doubt, whether he has not also made men subject to us, to help us by their ministrations — not to oppress us by tyranny.”

Now if any one takes occasion from this to allege, that the writings both of Paul and of Peter are subject to our scrutiny, inasmuch as they were men, and are not exempted from the common lot of others, I answer, that Paul, while he does not by any means spare himself or Peter, admonishes the Corinthians to distinguish between the person of the individual, and the dignity or distinction of office. “As for myself, viewed as a man, I wish to be judged of simply as a man, that Christ alone may have distinction in our ministry.” This, however, in a general way, we must hold,^f203 that all who discharge the office of the ministry, are ours, from the highest to the lowest, so that we are at liberty to withhold our assent to their doctrine, until they show that it is from Christ. For they must all be tried, (^<620401>1 John 4:1,)and we must yield obedience to them, only when they have satisfactorily shown themselves to be faithful servants of Christ. Now as to Peter and Paul, this point being beyond all controversy, and the Lord having furnished us with amply sufficient evidence, that their doctrine has come forth from Him, when we receive as an oracle from heaven, and venerate everything that they have delivered to us, we hear not so much them, as Christ speaking in them.

23. Christ is God’s. This subjection relates to Christ’s humanity, for by taking upon him our flesh, he assumed “the form” and condition “of a servant,” that he might make himself obedient to his Father in all things. (^<502007>Philippians 2:7, 8.) And assuredly, that we may cleave to God through him, it is necessary that he have God as his head. (^<461103>1 Corinthians 11:3.) We must observe, however, with what intention Paul has added this. For he admonishes us, that the sum of our felicity consists in this,^f204that we are united to God who is the chief good, and this is accomplished when we are gathered together under the head that our heavenly Father has set over us. In the same sense Christ said to his disciples,

1 CORINTHIANS 4:1-5
1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.	1. Sic nos aestimet homo ut ministros Christi, et dispensatores arcanorum Dei.
2. Moreover it is required in stewards, that a man be found faithful.	2. Caeterum in ministris hoc quaeritur, ut fidelis aliquis reperiatur.
3. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.	3. Mihi viro pro minimo est, a vobis diiudicari, aut ab humano die:^f206 imo nec me ipsum diiudico.
4. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.	4. Nullius enim rei mihi sum conscius: sed non in hoc sum justificatus. Porro qui me diiudicat, Dominus est.
5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God.	5. Itaque ne ante tempus quicquam iudicetis, donec venerit Dominus, qui et illustrabit abscondita tenebrarum, et manifestabit consilia cordium; et tunc laus erit cuique a Deo.

1. Let a man so account of us. As it was a matter of no little importance to see the Church in this manner torn by corrupt factions, from the likings or dislikings that were entertained towards individuals, he enters into a still more lengthened discussion as to the ministry of the word. Here there are three things to be considered in their order. In the first place, Paul describes the office of a pastor of the Church. Secondly, he shows, that it is not enough for any one to produce a title, or even to undertake the duty — a faithful administration of the office being requisite. Thirdly, as the judgment formed of him by the Corinthians was preposterous,^f207 he calls both himself and them to the judgment-seat of Christ. In the first place, then, he teaches in what estimation every teacher in the Church ought to be held. In this department he modifies his discourse in such a manner as neither, on the one hand, to lower the credit of the ministry, nor, on the other, to assign to man more than is expedient. For both of these things are exceedingly dangerous, because, when ministers are lowered, contempt of the word arises,^f208 while, on the other hand, if they are extolled beyond measure, they abuse liberty, and become “wanton against the Lord.” (^<540511>1 Timothy 5:11.) Now the medium observed by Paul consists in this, that he calls them ministers of Christ; by which he intimates, that they ought to apply themselves not to their own work but to that of the Lord, who has hired them as his servants, and that they are not appointed to bear rule in an authoritative manner in the Church, but are subject to Christ’s authority^f209 — in short, that they are servants, not masters.

As to what he adds — stewards of the mysteries of God, he expresses hereby the kind of service. By this he intimates, that their office extends no farther than this, that they are stewards of the mysteries of God. In other words, what the Lord has committed to their charge they deliver over to men from hand to hand — as the expression is^f210 — not what they themselves might choose. “For this purpose has God chosen them as ministers of his Son, that he might through them communicate to men his heavenly wisdom, and hence they ought not to move a step beyond this.” He appears, at the same time, to give a stroke indirectly to the Corinthians, who, leaving in the background the heavenly mysteries, had begun to hunt with excessive eagerness after strange inventions, and hence they valued their teachers for nothing but profane learning. It is an honorable distinction that he confers upon the gospel when he terms its contents the mysteries of God. But as the sacraments are connected with these mysteries as appendages, it follows, that those who have the charge of administering the word are the authorized stewards of them also.

2. But it is required in ministers.^f211 It is as though he had said, it is not enough to be a steward if there be not an upright stewardship. Now the rule of an upright stewardship, is to conduct one’s self in it with fidelity. It is a passage that ought to be carefully observed, for we see how haughtily^f212 Papists require that everything that they do and teach should have the authority of law, simply on the ground of their being called pastors. On the other hand, Paul is so far from being satisfied with the mere title, that, in his view, it is not even enough that there is a legitimate call, unless the person who is called conducts himself in the office with fidelity. On every occasion, therefore, on which Papists hold up before us the mask of a name, for the purpose of maintaining the tyranny of their idol, let our answer be, that Paul requires more than this from the ministers of Christ, though, at the same time, the Pope and his attendant train are wanting not merely in fidelity in the discharge of the office, but also in the ministry itself, if everything is duly considered.

This passage, however, militates, not merely against wicked teachers, but also against all that have any other object in view than the glory of Christ and the edification of the Church. For every one that teaches the truth is not necessarily faithful, but, only he who desires from the heart to serve the Lord and advance Christ’s kingdom. Nor is it without good reason that Augustine assigns to hirelings, (^<431012>John 10:12,)a middle place between the wolves and the good teachers. As to Christ’s requiring wisdom also on the part of the good steward, (^<421242>Luke 12:42,) he speaks, it is true, in that passage with greater clearness than Paul, but the meaning is the same. For the faithfulness of which Christ speaks is uprightness of conscience, which must be accompanied with sound and prudent counsel. By a faithful minister Paul means one who, with knowledge as well as uprightness,^f213 discharges the office of a good and faithful minister.

3. But with me it is a very small thing. It remained that he should bring before their view his faithfulness, that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of Christ. The Corinthians erred in this, that they looked with amazement at foreign masks, and gave no heed to the true and proper marks of distinction.^f214 He, accordingly, declares with great confidence, that he despises a perverted and blind judgment of this sort. In this way, too, he, on the one hand, admirably exposes the vanity of the false Apostles who made the mere applause of men their aim, and reckoned themselves happy if they were held in admiration; and, on the other hand, he severely chastises the arrogance^f215 of the Corinthians, which was the reason why they were so much blinded in their judgment.

But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors — to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny,^f216as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at.

If, then, the Lord’s servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons,^f217 and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence.^f218

Or of man’s day. While others explain it in another manner, the simpler way, in nay opinion, is to understand the word day as used metaphorically to mean judgment, because there are stated days for administering justice, and the accused are summoned to appear on a certain day. He calls it man’s day^f219 when judgment is pronounced, not according to truth, or in accordance with the word of the Lord, but according to the humor or rashness of men,^f220 and in short, when God does not preside. “Let men,” says he, “sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced.”

Nay, I judge not mine own self. The meaning is: “I do not venture to judge myself, though I know myself best; how then will you judge me, to whom I am less intimately known?” Now he proves that he does not venture to judge himself by this, that though he is not conscious to himself of anything wrong, he is not thereby acquitted in the sight of God. Hence he concludes, that what the Corinthians assume to themselves, belongs exclusively to God. “As for me,” says he, “when I have carefully examined myself, I perceive that I am not so clear-sighted as to discern thoroughly my true character; and hence I leave this to the judgment of God, who alone call judge, and to whom this authority exclusively belongs. As for you, then, on what ground will you make pretensions to something more?”

As, however, it were very absurd to reject all kinds of judgment, whether of individuals respecting themselves, or of one individual respecting his brother, or of all together respecting their pastor, let it be understood that Paul speaks here not of the actions of men, which may be reckoned good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men’s humors. It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command that knowledge which belonged exclusively to God. This is what he previously made mention of as man’s day — when men mount the throne of judgment, and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats. But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable, is in many instances an abomination in the sight of God. (^<421615>Luke 16:15.) If any one farther objects, that the ministers of the word may in this world be distinguished by their works, as trees by their fruits, (^<400716>Matthew 7:16,) I admit that this is true, but we must consider with whom Paul had to deal. It was with persons who, in judging, looked to nothing but show and pomp, and arrogated to themselves a power which Christ., while in this world, refrained from using — that of assigning to every one his seat in the kingdom of God. (^<402023>Matthew 20:23.) He does not, therefore, prohibit us from esteeming those whom we have found to be faithful workmen, and pronouncing them to be such; nor, on the other hand, from judging persons to be bad workmen according to the word of God, but he condemns that rashness which is practiced, when some are preferred above others in a spirit of ambition — not according to their merits, but without examination of the case.^f221

4. I am not conscious to myself of anything faulty. Let us observe that Paul speaks here not of his whole life, but simply of the office of apostleship. For if he had been altogether unconscious to himself of anything wrong,^f222 that would have been a groundless complaint which he makes in ^<450715>Romans 7:15, where he laments that the evil which he would not, that he does, and that he is by sin kept back from giving himself up entirely to God. Paul, therefore, felt sin dwelling in him, and confessed it; but as to his apostleship, (which is the subject that is here treated of,) he had conducted himself with so much integrity and fidelity, that his conscience did not accuse him as to anything. This is a protestation of no common character, and of such a nature as clearly shows the piety and sanctity of his breast;^f223 and yet he says that he is not thereby justified. that is, pure, and altogether free from guilt in the sight of God. Why? Assuredly, because God sees much more distinctly than we; and hence, what appears to us cleanest, is filthy in his eyes. Here we have a beautiful and singularly profitable admonition, not to measure the strictness of God’s judgment by our own opinion; for we are dim-sighted, but God is preeminently discerning. We think of ourselves too indulgently, but God is a judge of the utmost strictness. Hence the truth of what Solomon says —

Papists abuse this passage for the purpose of shaking the assurance of faith, and truly, I confess, that if their doctrine were admitted, we could do nothing but tremble in wretchedness during our whole life. For what tranquillity could our minds enjoy if it were to be determined from our works whether we are well-pleasing to God? I confess, therefore, that from the main foundation of Papists there follows nothing but continual disquietude for consciences; and, accordingly, we teach that we must have recourse to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God.

5. Therefore judge nothing before the time. From this conclusion it is manifest, that Paul did not mean to reprove every kind of judgment without exception, but only what is hasty and rash, without examination of the case. For the Corinthians did not mark with unjaundiced eye the character of each individual, but, blinded by ambition, groundlessly extolled one and depreciated another, and took upon themselves to mark out the dignity of each individual beyond what is lawful for men. Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits. For there are some things that are now seen openly, while there are others that lie buried in obscurity until the day of Christ.

Who will bring to light. If this is affirmed truly and properly respecting the day of Christ, it follows that matters are never so well regulated in this world but that many things are involved in darkness, and that there is never so much light, but that many things remain in obscurity. I speak of the life of men, and their actions. He explains in the second clause, what is the cause of the obscurity and confusion, so that all things are not now manifest. It is because there are wonderful recesses and deepest lurking-places in the hearts of men. Hence, until the thoughts of the hearts are brought to light, there will always be darkness.

1 CORINTHIANS 4:6-8
6. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.	6. Haec autem, fratres, transfiguravi in me ipsum et Apollo propter vos, ut in nobis disceretis, quis supra id quod scriptum est, de se sentiat: ut ne quis pro hoc vel illo infletur adversus alterum.
7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?	7. Quis enim to discernit? quid autem habes, quod non acceperis? si vero etiam acceperis, quid gloriaris tanquam non acceperis?
8. Now ye are full, now ye are rich, ye have reigned as kings with out us: and I would to God ye did reign, that we also might reign with you.	8. Jam saturati estis, jam ditati estis, absque nobis regnum adepti estis; atque utinam sitis adepti ut et nos vobiscum regnemus.

6. I have in a figure transferred. Hence we may infer, that it was not those who were attached to Paul that gave rise to parties, as they, assuredly, had not. been so instructed, but those who had through ambition given themselves up to vain teachers.^f225 But as he could more freely and less invidiously bring forward his own name, and that of his brethren, he preferred to point out in his own person the fault that existed in others. At the same time, he strikes a severe blow at the originators of the parties, and points his finger to the sources from which this deadly divorce took its rise. For he shows them, that if they had been satisfied with good teachers, they would have been exempted from this evil.^f226

That is us. Some manuscripts have it “that in you.” Both readings suit well, and their is no difference of meaning; for what Paul intends is this — “I have, for the sake of example, transferred these things to myself and Apollos, in order that you may transfer this example to yourselves.” “Learn then in us,” that is, “in that example which I have placed before you in our person as in a mirror;” or, “Learn in you,” that is, “apply this example to yourselves.” But what does he wish them to learn? That no one be puffed up for his own teacher against another, that is, that they be not lifted up with pride on account of their teachers, and do not abuse their names for the purpose of forming parties, and rending the Church asunder. Observe, too, that pride or haughtiness is the cause and commencement of all contentions, when every one, assuming to himself more than he is entitled to do, is eager to have others in subjection to him.

7. For who distinguisheth thee? The meaning is — “Let that man come forward, whosoever he be, that is desirous of distinction, and troubles the Church by his ambition. I will demand of him who it is that makes him superior to others? that is, who it is that has conferred upon him the privilege of being taken out of the rank of the others, and made superior to others?” Now this whole reasoning depends on the order which the Lord has appointed in his Church — that the members of Christ’s body may be united together, and that every one of them may rest satisfied with his own place, his own rank, his own office, and his own honor. If one member is desirous to quit his place, that he may leap over into the place of another, and invade his office, what will become of the entire body? Let us know, then, that the Lord has so placed us in the Church, and has in such a manner assigned to every one his own station, that, being under one head, we may be mutually helpful to each other. Let us know, besides, that we have been endowed with a diversity of gifts, in order that we may serve the Lord with modesty and humility, and may endeavor to promote the glory of him who has conferred upon us everything that we have. This, then, was the best remedy for correcting the ambition of those who were desirous of distinction — to call them back to God, in order that they might acknowledge that it was not according to any one’s pleasure that he was placed in a high or a low station, but that this belonged to God alone; and farther, that God does not confer so much upon any one as to elevate him to the place of the Head, but distributes his gifts in such a manner, that He alone is glorified in all things.

And what hast thou? This is a confirmation of the preceding statement, for that man cannot on good ground extol himself, who has no superiority above others. For what greater vanity is there than that of boasting without any ground for it? Now, there is no man that has anything of excellency from himself; therefore the man that extols himself is a fool and an idiot. The true foundation of Christian modesty is this — not to be self-complacent, as knowing that we are empty and void of everything good — that, if God has implanted in us anything that is good, we are so much the more debtors to his grace; and in fine, that, as Cyprian says, we must glory in nothing, because there is nothing that is our own.

8. Now ye are full. Having in good earnest, and without the use of any figure, beat down their vain confidence, he now also ridicules it by way of irony,^f230 because they are so self-complacent, as if they were the happiest persons in the world. He proceeds, too, step by step, in exposing their insolence. In the first place, he says, that they were full: this refers to the past. He then adds, Ye are rich: this applies to the future. Lastly, he says, that they had reigned as kings this is much more than either of those two. It is as though he had said, “What will you attain to, when you appear to be not merely full for the present, but are also rich for the future — nay more, are kings?” At the same time, he tacitly upbraids them with ingratitude, because they had the audacity to despise him, or rather those, through means of whom they had obtained everything.

For by these words that ye also may reign with us, he means this — “You are so renowned in your own opinion that you do not hesitate to despise me, and those like me, but mark, how vain is your glorying. For you can have no glowing before God, in which we have not a share — for if honor redounds to you from having the gospel of God, how much more to us, by whose ministry it was conveyed to you! And assuredly, this is a madness^f233 that is common to all the proud, that by drawing everything to themselves, they strip themselves of every blessing — nay more, they renounce the hope of everlasting salvation.”

1 CORINTHIANS 4:9-15
9. For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.	9. Existimo enim, quod Deus nos postremos Apostolos demonstraverit tanquam morti destinatos: nam theatrum facti sumus mundo,et angelis, et hominibus.
10. We are fools for Christ’s sake, but ye are wise in Christ: we are nos weak, but ye are strong; ye are honorable, but we are despised.	10. Nos stulti propter Christum, vos autem prudentes in Christo: infirmi, vos autem robusti: vos gloriosi, nos autem ignobiles.
11. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place:	11. Ad hanc enim horam usque et sitimus, et esurimus, et nudi sumus, et colaphis caedimur.
12. And labor, working with our own hands: being reviled, we bless: being persecuted, we suffer it:	12. Etcircumagimur, et laboramus operantes manibus propriis: maledictis lacessiti benedicimus: persequutionem patientes sustinemus:
13. Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day.	13. Conviciis affecti obsecramus: quasi exsecrationes mundi facti sumus, omnium reiectamentum usque ad hunc diem.
14. I write not these things to shame you, but as my beloved sons I warn you.	14. Non quo pudorem vobis incutiam, haec scribo: sed ut filios meos dilectos admoneo.
15. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.	15. Nam etsi decem millia paedagogorum habueritis in Christo, non tamen multos patres; in Christo enim Iesu par Evangelium ego vos genui.

9. For I think, etc. It is uncertain whether he speaks of himself exclusively, or takes in at the same time Apollos and Silvanus, for he sometimes calls such persons apostles. I prefer, however, to understand it of himself exclusively. Should any one be inclined to extend it farther, I shall have no particular objection, provided only he does not understand it as Chrysostom does, to mean that the apostles were as if for the sake of ignominy reserved to the last place.^f234 For there can be no doubt that by the term last, he means those who were admitted to the rank of apostles subsequently to the resurrection of Christ. Now, he admits that he is like those who are exhibited to the people when on the eve of being led forth to death. For such is the meaning of the word exhibited — as those who on occasion of a triumph were led round^f235 for the sake of show, and were afterwards hurried away to prison to be strangled.

This he expresses more distinctly by adding, that they were made a spectacle. “This,” says he, “is my condition, that I exhibit to the world a spectacle of my miseries, like those who having been condemned to fight with wild beasts,^f236 or to the games of the gladiators, or to some other mode of punishment, are brought forth to the view of the people, and that not before a few spectators, but before the whole world.” Observe here the admirable steadfastness of Paul, who, while he saw himself to be dealt with by God in this manner, was nevertheless not broken or dispirited. For he does not impute it to the wantonness of the wicked, that he was, as it were, led forth with ignominy to the sport of the arena, but ascribes it wholly to the providence of God.

10. We are fools for Christ’s sake. This contrast is throughout ironical, and exceedingly pointed, it being unseemly and absurd that the Corinthians should be in every respect happy and honorable, according to the flesh, while in the meantime they beheld their master and father afflicted with the lowest ignominy, and with miseries of every kind. For those who are of opinion that Paul abases himself in this manner, in order that he may in earnestness ascribe to the Corinthians those things which he acknowledges himself to be in want of, may without any difficulty be refuted from the little clause that he afterwards subjoins. In speaking, therefore, of the Corinthians as wise in Christ, and strong, and honorable, he makes a concession ironically, as though he had said^f237 — “You desire, along with the gospel, to retain commendation for wisdom,^f238 whereas I have not been able to preach Christ otherwise than by becoming a fool in this world. Now when I have willingly, on your account, submitted to be a fool, or to be reckoned such, consider whether it be reasonable that you should wish to be esteemed wise. How in these flyings consort — that I who have been your master, am a fool for Christ’s sake, and you, on the other hand, remain wise!” In this way, being wise in Christ is not taken here in a good sense, for he derides the Corinthians for wishing to mix up together Christ and the wisdom of the flesh, inasmuch as this were to endeavor to unite things directly contrary.

The case is the same as to the subsequent clauses — “You are strong says he, and honorable, that is, you glory in the riches and resources of the world, you cannot endure the ignominy of the cross. In the meantime, is it reasonable that I should be on your account^f239 mean and contemptible, and exposed to many infirmities? Now the complaint carries with it so much the more reproach^f240 on this account, that even among themselves he was weak and contemptible. (^<471010>2 Corinthians 10:10.) In fine, he derides their vanity in this respect, that, reversing the order of things, those who were sons and followers were desirous to be esteemed honorable and noble, while their father was in obscurity, and was exposed also to all the reproaches of the world.

11. For to this hour. The Apostle here describes his condition, as if in a picture, that the Corinthians may learn, from his example, to lay aside that loftiness of spirit, and embrace, as he did, the cross of Christ with meekness of spirit. He discovers the utmost dexterity in this respect, that in making mention of those things which had rendered him contemptible, he affords clear proof of his singular fidelity and indefatigable zeal for the advancement of the gospel; and, on the other hand, he tacitly reproves his rivals, who, while they had furnished no such proof, were desirous, nevertheless, to be held in the highest esteem. In the words themselves there is no obscurity, except that we must take notice of the distinction between those two participles — loidoroumenoi kai blasfhmoumenoi (reviled and defamed.) As loidoria means — that harsher sort of raillery, which does not merely give a person a slight touch, but a sharp bite, and blackens his character by open contumely, there can be no doubt that loidorein means — wounding a person with reproach as with a sting.^f241 I have accordingly rendered it — harassed with revilings. Blasfhmia signifies a more open reproach, when any one is severely and atrociously slandered.^f242

12. When he says that while persecuted he suffers it, and that he prays for his revilers, he intimates that he is not merely afflicted and abased by God, by means of the cross, but is also endowed with a disposition to abase himself willingly. In this, perhaps, he gives a stroke to the false apostles, who were so effeminate and tender, that they could not bear to be touched even with your little finger. In speaking of their laboring he adds — with our own hands, to express more fully the meanness of his employments^f243 — “I do not merely gain a livelihood for myself by my own labor, but by mean labor, working with my own hands.”

13. As the execrations of the world. He makes use of two terms, the former of which denotes a man who, by public execrations, is devoted, with the view to the cleansing of a city,^f244 for such persons, on the ground of their cleansing the rest of the people, by receiving in themselves whatever there is in the city of crimes, and heinous offense, are called by the Greeks sometimes kaqarmoi, but more frequently kaqa>rmata.^f245Paul, in adding the preposition peri< (around) seems to have had an eye to the expiatory rite itself, inasmuch as those unhappy men who were devoted to execrations were led round through the streets, that they might carry away with them whatever there was of evil^f246 in any corner, that the cleansing might be the more complete. The plural number might seem to imply that he speaks not of himself exclusively, but also of the others who were his associates, and who were not less held in contempt by the Corinthians. There is, however, no urgent reason for regarding what he says as extending to more than himself. The other term — peri>yhma, (offscouring,) denotes filings or scrapings of any kind, and also the sweepings that are cleared away with a brush.^f247 As to both terms consult the annotations of Budaeus.^f248

14. I write not these things to shame you. As the foregoing instances of irony were very pointed, so that they might exasperate the minds of the Corinthians, he now obviates that dissatisfaction by declaring, that he had not said these things with a view to cover them with shame, but rather to admonish them with paternal affection. It is indeed certain that this is the nature and tendency of a father’s chastisement, to make his son feel ashamed; for the first token of return to a right state of mind is the shame which the son begins to feel on being reproached for his fault. The object, then, which the father has in view when he chastises his son with reproofs, is that he may bring him to be displeased with himself. And we see that the tendency of what Paul has said hitherto, is to make the Corinthians ashamed of themselves. Nay more, we shall find him a little afterwards (^<460605>1 Corinthians 6:5) declaring that he made mention of their faults in order that they may begin to be ashamed. Here, however, he simply means to intimate, that it was not his design to heap disgrace upon them, or to expose their sins publicly and openly with a view to their reproach. For he who admonishes in a friendly spirit, makes it his particular care that whatever there is of shame, may remain with the individual whom he admonishes,^f250 and may in this manner be buried. On the other hand, the man who reproaches with a malignant disposition, inflicts disgrace upon the man whom he reproves for his fault, in such a manner as to hold him up to the reproach of all. Paul then simply affirms that what he had said, had been said by him, with no disposition to upbraid, or with any view to hurt their reputation, but, on the contrary, with paternal affection he admonished them as to what he saw to be defective in them.

But what was the design of this admonition? It was that the Corinthians, who were puffed up with mere empty notions, might learn to glow, as he did, in the abasement of the cross, and might no longer despise him on those grounds on which he was deservedly honorable in the sight of God and angels — in fine, that, laying aside their accustomed haughtiness, they might set a higher value on those marks^f251 of Christ (^<480617>Galatians 6:17) that were upon him, than on the empty and counterfeit show of the false apostles. Let teachers^f252 infer from this, that in reproofs they must always use such moderation as not to wound men’s minds with excessive severity, and that, agreeably to the common proverb, they must mix honey or oil with vinegar — that they must above all things take care not to appear to triumph over those whom they reprove, or to take delight in their disgrace — nay more, that they must endeavor to make it understood that they seek nothing but that their welfare may be promoted. For what good will the teacher^f253 do by mere bawling, if he does not season the sharpness of his reproof by that moderation of which I have spoken? Hence if we are desirous to do any good by correcting men’s faults, we must distinctly give them to know, that our reproofs proceed from a friendly disposition.

15. For though you had ten thousand. He had called himself father, and now he shows that this title belongs to him peculiarly and specially, inasmuch as he alone has begotten them in Christ. In this comparison, however, he has an eye to the false apostles to whom the Corinthians showed all deference, so that Paul was now almost as nothing among them. Accordingly he admonishes them to consider what honor ought to be rendered to a father, and what to a pedagogue.^f254 “You entertain respect for those new teachers. To this I have no objection, provided you bear in mind that I am your father, while they are merely pedagogues.” Now by claiming for himself authority, he intimates that lie is actuated by a different kind of affection from that of those whom they so highly esteemed. “They take pains in instructing you. Be it so. Very different is the love of a father, very different his anxiety, very different his attachment from those of a pedagogue. What if he should also make an allusion to that imperfection of faith^f255 which he had previously found fault with? For while the Corinthians were giants in pride, they were children in faith, and are, therefore, with propriety, sent to pedagogues.^f256 He also reproves the absurd and base system of those teachers in keeping their followers in the mere first rudiments, with the view of keeping them always in bonds under their authority.^f257

For in Christ. Here we have the reason why he alone ought to be esteemed as the father of the Corinthian Church — because he had begotten it. And truly it is in most appropriate terms that he here describes spiritual generation, when he says that he has begotten them in Christ, who alone is the life of the soul, and makes the gospel the formal cause.^f258 Let us observe, then, that we are then in the sight of God truly begotten, when we are engrafted into Christ, out of whom there will be found nothing but death, and that this is effected by means of the gospel, because, while we are by nature flesh and hay, the word of God, as Peter (^<600124>1 Peter 1:24, 25) teaches from Isaiah, (^<234006>Isaiah 40:6, 7, 8,) is the incorruptible seed by which we are renewed to eternal life. Take away the gospel, and we will all remain accursed and dead in the sight of God. That same word by which we are begotten is afterwards milk to us for nourishing us, and it is also solid food to sustain us for ever.^f259

Should any one bring forward this objection, “As new sons are begotten to God in the Church every day, why does Paul say that those who succeeded him were not fathers?” the answer is easy — that he is here speaking of the commencement of the Church. For although many had been begotten by the ministry of others, this honor remained to Paul untouched — that he had founded the Corinthian Church. Should any one, again, ask, “Ought not all pastors to be reckoned fathers, and if so, why does Paul deprive all others of this title, so as to claim it for himself exclusively?” I answer — “He speaks here comparatively.” Hence, however the title of fathers might be applicable to them in other respects, yet in respect of Paul, they were merely instructors. We must also keep in mind what I touched upon a little ago, that he is not speaking of all, (for as to those who were like himself, as, for example, Apollos, Silvanus, and Timotheus, who aimed at nothing but the advancement of Christ’s kingdom, he would have had no objection to their being so named, and having the highest honor assigned to them,) but is reproving those who, by a misdirected ambition, transferred to themselves the glory that belonged to another. Of this sort were those who robbed Paul of the honor that was due to him, that they might set themselves off in his spoils.

And, truly, the condition of the Church universal at this day is the same as that of the Corinthian Church was at that time. For how few are there that love the Churches with a fatherly, that is to say, a disinterested affection, and lay themselves out to promote their welfare! Meanwhile, there are very many pedagogues, who give out their services as hirelings, in such a manner as to discharge as it were a mere temporary office, and in the meantime hold the people in subjection and admiration.^f260At the same time, even in that case it is well when there are many pedagogues, who do good, at least, to some extent by teaching, and do not destroy the Church by the corruptions of false doctrine. For my part, when I complain of the multitude of pedagogues, I do not refer to Popish priests, (for I would not do them the honor of reckoning them in that number,) but those who, while agreeing with us in doctrine, employ themselves in taking care of their own affairs, rather than those of Christ. We all, it is true, wish to be reckoned fathers, and require from others the obedience of sons, but where is the man to be found who acts in such a manner as to show that he is a father?^f261

how does Paul dare to take to himself the name of father? I answer, that, properly speaking, God alone is the Father, not merely of our soul, but also of our flesh. As, however, in so far as concerns the body, he communicates the honor of his paternal name to those to whom he gives offspring, while, as to souls, he reserves to himself exclusively the right and title of Father, I confess that, on this account, he is called in a peculiar sense the Father of spirits, and is distinguished from earthly fathers, as the Apostle speaks in ^<581209>Hebrews 12:9. As, however, notwithstanding that it is he alone who, by his own influence, begets souls, and regenerates and quickens them, he makes use of the ministry of his servants for this purpose, there is no harm in their being called fathers, in respect of this ministry, as this does not in any degree detract from the honor of God. The word, as I have said, is the spiritual seed. God alone by means of it regenerates our souls by his influence, but, at the same time, he does not exclude the efforts of ministers. If, therefore, you attentively consider, what God accomplishes by himself, and what he designs to be accomplished by ministers, you will easily understand in what sense he alone is worthy of the name of Father, and how far this name is applicable to his ministers, without any infringement upon his rights.

1 CORINTHIANS 4:16-21
16. Wherefore I beseech you, be ye followers of me.	16. Adhortor ergo vos, imitatores mei estote.
17. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.	17. Hac de causa misi ad vos Timotheum, qui est filius meus dilectus et fidelis in Domino: qui vobis in memoriam reducat vias meas, quae sunt in Christo, quemadmodum ubique in omnibus Ecclesiis doceam.
18. Now some are puffed up, as though I would not come to you.	18. Perinde quasi non sum ad vos venturus, inflati sunt quidam:
19. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.	19. Veniam autem brevi ad vos, si Dominus voluerit, et cognoscam non sermonem eorum qui sunt inflati, sed virtutem.
20. For the kingdom of God is not in word, but in power.	20. Neque enim in sermone regnum Dei est, sed in virtute.
21. What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?	21. Quid vultis? in virga veniam ad vos, an in dilectione spirituque mansuetudinis?

16. I exhort you. He now expresses also, in his own words, what he requires from them in his fatherly admonition — that, being his sons, they do not degenerate from their father. For what is more reasonable than that sons endeavor to be as like as possible to their father.^f262 At the same time he gives up something in respect of his own right, when he exhorts them to this, by way of entreaty rather than of command. But to what extent he wishes them to be imitators of him, he shows elsewhere, when he adds, as he was of Christ. (^<461101>1 Corinthians 11:1.) This limitation must always be observed, so as not to follow any man, except in so far as he leads us to Christ. We know what he is here treating of. The Corinthians did not merely shun the abasement of the cross, but they also regarded their father with contempt, on this account, that, forgetting earthly glow, he gloried rather in reproaches for Christ; and they reckoned themselves and others fortunate in having nothing contemptible according to the flesh. He accordingly admonishes them to devote themselves, after his example, to the service of Christ, so as to endure all things patiently.

17. For this cause. The meaning is: “That you may know what my manner of life is, and whether I am worthy to be imitated, listen to what Timothy has to say, who will be prepared to be a faithful witness of these things. Now as there are two things that secure credit to a man’s testimony — a knowledge of the things which he relates, and fidelity — he lets them know that Timothy possesses both of these things. For in calling him his dearly beloved son, he intimates that he knew him intimately, and was acquainted with all his affairs; and farther, he speaks of him as faithful in the Lord. He gives also two things in charge to Timothy — first, to recall to the recollection of the Corinthians those things which they should of themselves have had in remembrance, and in this he tacitly reproves them; and secondly, to testify to them, how uniform and steady his manner of teaching was in every place. Now it is probable that he had been assailed by the calumnies of the false apostles, as though he assumed more authority over the Corinthians than he did over others, or as though he conducted himself in a very different way in other places; for it is not without good reason that he wishes this to be testified to them. It is then the part of a prudent minister so to regulate his procedure, and to observe such a method of instruction, that no such objection may be brought against him, but he shall be prepared to answer on the same ground as Paul does.

18. As though I would not come to you. This is the custom of the false apostles — to take advantage of the absence of the good, that they may triumph and vaunt without any hindrance. Paul, accordingly, with the view of reproving their ill-regulated conscience, and repressing their insolence, tells them, that they cannot endure his presence. It happens sometimes, it is true, that wicked men, on finding opportunity of insulting, rise up openly with an iron front against the servants of Christ, but never do they come forward ingenuously to an equal combat,^f263 but on the contrary, by sinister artifices they discover their want of confidence.

The clause, if the Lord will, intimates, that we ought not to promise anything to others as to the future, or to determine with ourselves, without adding this limitation in so far as the Lord will permit. Hence James with good reason derides the rashness of mankind (^<590415>James 4:15) in planning what they are to do ten years afterwards, while they have not security for living even a single hour. We are not, it is true, bound by a constant necessity to the use of such forms of expression, but it is the better way to accustom ourselves carefully to them, that we may exercise our minds from time to time in this consideration — that all our plans must be in subjection to the will of God.

And I will know not the speech. By speech you must understand that prating in which the false apostles delighted themselves, for they excelled in a kind of dexterity and gracefulness of speech, while they were destitute of the zeal and efficacy of the Spirit. By the term power, he means that spiritual efficacy, with which those are endowed who dispense the word of the Lord with earnestness.^f264 The meaning, therefore, is: “I shall see whether they have so much occasion for being puffed up; and I shall not judge of them by their mere outward talkativeness, in which they place the sum-total^f265 of their glory, and on the ground of which they claim for themselves every honor. If they wish to have any honor from me, they must bring forward that power which distinguishes the true servants of Christ from the merely pretended: otherwise I shall despise them, with all their show. It is to no purpose, therefore, that they confide in their eloquence, for I shall reckon it nothing better than smoke.”

20. For the kingdom of God is not in word. As the Lord governs the Church by his word, as with a scepter, the administration of the gospel is often called the kingdom of God. Here, then, we are to understand by the kingdom of God whatever tends in this direction, and is appointed for this purpose — that God may reign among us. He says that this kingdom does not consist in word, for how small an affair is it for any one to have skill to prate eloquently, while he has nothing but empty tinkling.^f266 Let us know, then, a mere outward gracefulness and dexterity in teaching is like a body that is elegant and of a beautiful color, while the power of which Paul here speaks is like the soul. We have already seen that the preaching of the gospel is of such a nature, that it is inwardly replete with a kind of solid majesty. This majesty shows itself, when a minister strives by means of power rather than of speech — that is, when he does not place confidence in his own intellect, or eloquence, but, furnished with spiritual armor, consisting of zeal for maintaining the Lord’s honor — eagerness for the raising up of Christ’s kingdom — a desire to edify — the fear of the Lord — an invincible constancy — purity of conscience, and other necessary endowments, he applies himself diligently to the Lord’s work. Without this, preaching is dead, and has no strength, with whatever beauty it may be adorned. Hence in his second epistle, he says, that in Christ nothing avails but a new creature (^<470517>2 Corinthians 5:17) — a statement which is to the same purpose. For he would have us not rest in outward masks, but depend solely on the internal power of the Holy Spirit.

But while in these words he represses the ambition of the false apostles, he at the same time reproves the Corinthians for their perverted judgment, in measuring the servants of Christ by what holds the lowest place among their excellences. Here we have a remarkable statement, and one that is not less applicable to us than to them. As to our gospel, of which we are proud,^f267 where is it in most persons except in the tongue? Where is newness of life? Where is spiritual efficacy? Nor is it so among the people merely.^f268 On the contrary, how many there are, who, while endeavoring to procure favor and applause from the gospel, as though it were some profane science, aim at nothing else than to speak with elegance and refinement! I do not approve of restricting the term power to miracles, for from the contrast we may readily gather that it has a more extensive import.

21. What will ye? The person who divided the Epistles into chapters ought to have made this the beginning of the fifth chapter. For having hitherto reproved the foolish pride of the Corinthians, their vain confidence, and their judgment as perverted and corrupted by ambition, he now makes mention of the vices with which they were infected, and on account of which they ought to be ashamed — “You are puffed up, as though everything were on the best possible footing among you, but it were better if you did with shame and sighing acknowledge the unhappiness of your condition, for if you persist, I shall be under the necessity of laying aside mildness, and exercising towards you a paternal severity.” There is, however, still more of emphasis in this threatening in which he gives them liberty to choose, for he declares that it does not depend upon himself whether he shall show himself agreeable and mild, but that it is their own fault that he is necessitated to use severity. “It is for you,” says he, “to choose in what temper you would have me. As for me, I am prepared to be mild, but if you go on as you have done hitherto, I shall be under the necessity of taking up the rod.” He thus takes higher ground, after having laid claim to fatherly authority over them, for it would have been absurd to set out with this threatening, without first opening up the way by what he said, and preparing them for entertaining fears.

By the term rod, he means that severity with which a pastor ought to correct his people’s faults. He places in contrast with this, love, and the spirit of meekness — not, as though the father hated the sons whom he chastises, for on the contrary the chastisement proceeds from love, but because by sadness of countenance and harshness of words, he appears as though he were angry with his son. To express myself more plainly — in one word, a father always, whatever kind of look he may put on, regards his son with affection, but that affection he manifests when he teaches him pleasantly and lovingly; but when, on the other hand, being displeased with his faults, he chastises him in rather sharp terms, or even with the rod, he puts on the appearance of a person in a passion. As then love does not appear when severity of discipline is exercised, it is not without good reason, that Paul here conjoins love with a spirit of meekness. There are some that understand the term rod to mean excommunication — but, for my part, though I grant them that excommunication is a part of that severity with which Paul threatens the Corinthians, I at the same time extend it farther, so as to include all reproofs that are of a harsher kind.

Observe here what system a good pastor ought to observe; for he ought of his own accord to be inclined to mildness, with the view of drawing to Christ, rather than driving. This mildness, so far as in him lies, he ought to maintain, and never have recourse to bitterness, unless he be compelled to do so. On the other hand, he must not spare the rod, (^<201324>Proverbs 13:24,) when there is need for it, for while those that are teachable and agreeable should be dealt with mildly, sharpness requires to be used in dealing with the refractory and contumacious. We see, too, that the Word of God does not contain mere doctrine, but contains an intermixture of bitter reproofs, so as to supply pastors with a rod. For it often happens, through the obstinacy of the people, that those pastors who are naturally the mildest^f269 are constrained to put on, as it were, the countenance of another, and act with rigor and severity.
CHAPTER 5

1 CORINTHIANS 5:1-5
1. It is reported commonly that there is fornication among you, and such fornication as is not so much named among the Gentiles, that one should have his father’s wife.	1. Omnino auditur in vobus scortatio, et talis scortatio, quae ne interGentes quidem nominatur, ut quis as uxorem patris habeat.
2. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.	2. Et vos inflati estis, ac non magis luxistis, ut e medio vestri removeretur, qui facinus hoc admisit.
3. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,	3. Ego quidem certe tanquam absens corpore, praesens autem spiritu, jam iudicavi tanquam praesens, qui hoc ita designavit,
4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power our Lord Jesus Christ,	4. In nomine Domini nostri Iesu Christi, congregatis vobis et spiritu meo, cum potentia Domini nostri of Iesu Christi, eiusmodi inquam hominem.
5. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.	5. Tradere Satanae in exitium carnis, ut spiritus salvus fiat in die Domini Iesu.

1. It is generally reported that there is among you. Those contentions having originated, as has been observed, in presumption and excessive confidence, he most appropriately proceeds to make mention of their diseases, the knowledge of which should have the effect of humbling them. First of all, he shows them what enormous wickedness it is to allow one of their society to have an illicit connection with his mother-in-law. It is not certain, whether he had seduced her from his father as a prostitute, or whether he kept her under pretense of marriage. This, however, does not much affect, the subject in hand; for, as in the former case, there would have been an abominable and execrable whoredom, so the latter would have involved an incestuous connection, abhorrent to all propriety and natural decency. Now, that he may not seem to charge them on doubtful suspicions, he says, that the case which he brings forward is well known and in general circulation. For it is in this sense that I take the particle o[lwv (generally) as intimating that it was no vague rumor, but a matter well known, and published everywhere so as to cause great scandal.

From his saying that such a kind of whoredom was not named even among the Gentiles, some are of opinion, that he refers to the incest of Reuben, (^<013522>Genesis 35:22,) who, in like manner, had an incestuous connection with his mother-in-law. They are accordingly of opinion, that Paul did not make mention of Israel, because a disgraceful instance of this kind had occurred among them, as if the annals of the Gentiles did not record many incestuous connections of that kind! This, then, is an idea that, is quite foreign to Paul’s intention; for in making mention of the Gentiles rather than of the Jews, he designed rather to heighten the aggravation of the crime. “You,” says he, “permit, as though it were a lawful thing, an enormity, which would not be tolerated even among the Gentiles — nay more, has always been regarded by them with horror, and looked upon as a prodigy of crime.” When, therefore, he affirms that it was not named among the Gentiles, he does not mean by this, that no such firing had ever existed among them, or was not recorded in their annals, for even tragedies have been founded upon it;^f270 but that it was held in detestation by the Gentiles, as a shameful and abominable monstrosity, for it is a beastly lust, which destroys even natural modesty. Should any one ask, “Is it just to reproach all with the sin of one individual?” I answer, that the Corinthians are accused, not because one of their number has sinned, but because, as is stated afterwards, they encouraged by connivance a crime that was deserving of the severest punishment.

2. And ye are puffed up. “Are ye not ashamed,” says he, “to glory in what affords so much occasion for humiliation?” He had observed previously, that even the highest excellence gives no just ground of glorying, inasmuch as mankind have nothing of their own, and it is only through the grace of God that they possess any excellence. (^<460407>1 Corinthians 4:7.) Now, however, he attacks them from another quarter. “You are,” says he, “covered with disgrace: what ground have you, then, for pride or haughtiness? For there is an amazing blindness in glorying in the midst of disgrace, in spite, as it were of angels and men.”

When he says, and have not rather mourned, he argues by way of contrast; for where there is grief there is no more glorying. It may be asked: “Why ought they to have mourned over another man’s sin?” I answer, for two reasons: first, in consequence of the communion that exists among the members of the Church, it was becoming that all should feel hurt at so deadly a fall on the part of one of their number; and secondly, when such an enormity is perpetrated in a particular Church, the perpetrator of it is all offender in such a way, that the whole society is in a manner polluted. For as God humbles the father of a family in the disgrace of his wife, or of his children, and a whole kindred in the disgrace of one of their number, so every Church ought to consider, that it contracts a stain of disgrace whenever any base crime is perpetrated in it. Nay, farther, we see how the anger of God was kindled against the whole nation of Israel on account of the sacrilege of one individual — Achan. (^<060701>Joshua 7:1.) It was not as though God had been so cruel as to take vengeance on the innocent for another man’s crime; but, as in every instance in which anything of this nature has occurred among a people, there is already some token of his anger, so by correcting a community for the fault of one individual, he distinctly intimates that the whole body is infected and polluted with the contagion of the offense. Hence we readily infer, that it is the duty of every Church to mourn over the faults of individual members, as domestic calamities belonging to the entire body. And assuredly a pious and dutiful correction takes its rise in our being inflamed with holy zeal through displeasure at the offense; for otherwise severity will be felt to be bitter.^f271

That he might be taken away from among you. He now brings out more distinctly what he finds fault with in the Corinthians — remissness, inasmuch as they connived at such an abomination. Hence, too, it appears that Churches are furnished with this power^f272 — that, whatever fault there is within them, they can correct or remove it by strictness of discipline, and that those are inexcusable that are not on the alert to have filth cleared away. For Paul here condemns the Corinthians. Why? Because they had been remiss in the punishment of one individual. Now he would have accused them unjustly, if they had not had this power. Hence the power of excommunication is established from this passage. On the other hand, as Churches have this mode of punishment put into their hands, those commit sin,^f273 as Paul shows here, that do not make use of it, when it is required; for otherwise he would act unfairly to the Corinthians in charging them with this fault.

3. I truly, etc. As the Corinthians were wanting in their duty, having condemned their negligence, he now shows what ought to be done. In order that this stain may be removed, they must cast out this incestuous person from the society of the faithful. He prescribes, then, as a remedy for the disease, excommunication, which they had sinfully delayed so long. When he says, that he had, while absent in body, already determined this, he severely reproves in this way the remissness of the Corinthians, for there is here all implied contrast. It is as though he had said: “You who are present ought before this time to have applied a remedy to this disease, having it every day before your eyes, and yet you do nothing;^f274 while for my part I cannot, even though absent, endure it.” Lest any one should allege that he acted rashly in forming a judgment when at so great a distance, he declares himself to be present in spirit, meaning by this, that the line of duty was as plain to him as if he were present, and saw the thing with his eyes. Now it is of importance to observe what he teaches as to the mode of excommunication.

4. When you are gathered together and my spirit — that is, when ye are gathered together with me, but in spirit, for they could not meet together as to bodily presence. He declares, however, that it would be all one as though he were personally present. It is to be carefully observed, that Paul, though an Apostle, does not himself, as an individual, excommunicate according to his own pleasure, but consults with the Church, that the matter may be transacted by common authority. He, it is true, takes the lead, and shows the way, but, in taking others as his associates, he intimates with sufficient plainness, that this authority does not belong to any one individual. As, however, a multitude never accomplishes anything with moderation or seriousness, if not governed by counsel, there was appointed in the ancient Church a Presbytery,^f275 that is, an assembly of elders, who, by the consent of all, had the power of first judging in the case. From them the matter was brought before the people, but it was as a thing already judged of.^f276 Whatever the matter may be, it is quite contrary to the appointment of Christ and his Apostles — to the order of the Church, and even to equity itself, that this right should be put into the hands of any one man, of excommunicating at his pleasure any that he may choose. Let us take notice, then, that in excommunicating this limitation be observed — that this part of discipline be exercised by the common counsel of the elders, and with the consent of the people, and that this is a remedy in opposition to tyranny. For nothing is more at variance with the discipline of Christ than tyranny, for which you open a wide door, if you give one man the entire power.

In the name of our Lord. For it is not enough that we assemble, if it be not in the name of Christ; for even the wicked assemble together for impious and nefarious conspiracies. Now in order that an assembly may be held in Christ’s name, two things are requisite: first, that we begin by calling upon his name; and secondly, that nothing is attempted but in conformity with his word. Then only do men make an auspicious commencement of anything that they take in hand to do, when they with their heart call upon the Lord that they may be governed by his Spirit, and that their plans may, by his grace, be directed to a happy issue; and farther, when they ask at his mouth, as the Prophet speaks, (^<233002>Isaiah 30:2,) that is to say, when, after consulting his oracles, they surrender themselves and all their designs to his will in unreserved obedience. If this is becoming even in the least of our actions, how much less ought it to be omitted in important and serious matters, and least of all, when we have to do with God’s business rather than our own? For example, excommunication is an ordinance of God, and not of men; on any occasion, therefore, on which we are to make use of it, where shall we begin if not with God.^f277 In short, when Paul exhorts the Corinthians to assemble in the name of Christ, he does not simply require them to make use of Christ’s name, or to confess him with the mouth, (for the wicked themselves can do that,) but to seek him truly and with the heart, and farther, he intimates by this the seriousness and importance of the action.

5. To deliver to Satan for the destruction of the flesh. As the Apostles had been furnished with this power among others, that they could deliver over to Satan wicked and obstinate persons, and made use of him as a scourge to correct them, Chrysostom, and those that follow him, view these words of Paul as referring to a chastisement of that kind, agreeably to the exposition that is usually given of another passage, in reference to Alexander and Hymeneus, (^<540120>1 Timothy 1:20.) To deliver over to Satan, they think, means nothing but the infliction of a severe punishment upon the body. But when I examine the whole context more narrowly, and at the same time compare it with what is stated in the Second Epistle, I give up that interpretation, as forced and at variance with Paul’s meaning, and understand it simply of excommunication. For delivering over to Satan is an appropriate expression for denoting excommunication; for as Christ reigns in the Church, so Satan reigns out of the Church, as Augustine, too, has remarked,^f280 in his sixty-eighth sermon on the words of the Apostle, where he explains this passage.^f281 As, then, we are received into the communion of the Church, and remain in it on this condition, that we are under the protection and guardianship of Christ, I say, that he who is cast out of the Church is in a manner delivered over to the power of Satan, for he becomes an alien, and is cast out of Christ’s kingdom.

The clause that follows, for the destruction of the flesh, is made use of for the purpose of softening; for Paul’s meaning is not that the person who is chastised is given over to Satan to be utterly ruined, or so as to be given up to the devil in perpetual bondage, but that it is a temporary condemnation, and not only so, but of such a nature as will be salutary. For as the salvation equally with the condemnation of the spirit is eternal, he takes the condemnation of the flesh as meaning temporal condemnation. “We will condemn him in this world for a time, that the Lord may preserve him in his kingdom.” This furnishes an answer to the objection, by which some endeavor to set aside this exposition, for as the sentence of excommunication is directed rather against the soul than against the outward man, they inquire how it can be called the destruction of the flesh. My answer, then, is, (as I have already in part stated,) that the destruction of the flesh is opposed to the salvation of the spirit, simply because the former is temporal and the latter is eternal. In this sense the Apostle in ^<580507>Hebrews 5:7, uses the expression the days of Christ’s flesh, to mean the course of his mortal life. Now the Church in chastising offenders with severity, spares them not in this world, in order that God may spare them.^f282 Should any one wish to have anything farther in reference to the rite of excommunication, its causes, necessity, purposes, and limitation, let him consult my Institutes.^f283

1 CORINTHIANS 5:6-8
6. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?	6. Non est bona gloriatio vestra: an nescitis, quod exiguum fermentum totam massam fermentat?
7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.	7. Expurgate ergo vetus fermentum, ut sitis nova conspersio, sicut estis azymi: nam Pascha nostrum pro nobis immolatum est, Christus.^f284
8. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.	8. Proinde epulemur non in fermento veteri, neque in fermento malitiae et pravitatis, sed in azymis sinceritatis veritatis.^f285

6. Your glorying is not good. He condemns their glorying, not simply because they extolled themselves beyond what is lawful for man, but because they delighted themselves in their faults. He had previously stripped mankind of all glory; for he had shown that, as they have nothing of their own, whatever excellence they may have, they owe the entire praise of it to God alone. (^<460407>1 Corinthians 4:7.) What he treats of here, however, is not that, God is defrauded of his right, when mortals arrogate to themselves the praise of their excellences, but that the Corinthians are guilty of arrant folly in extolling themselves without any just ground. For they proudly gloried as if everything had been in a golden style among them, while in the meantime there was so much among them that was wicked and disgraceful.

Know ye not. That they might not think that it was a matter of little or no importance that they gave encouragement to so great an evil, he shows the destructive tendency of indulgence and dissimulation in such a case. He makes use of a proverbial saying, by which he intimates that a whole multitude is infected by the contagion of a single individual. For this proverb has in this passage^f286 the same meaning as in those expressions of Juvenal: “A whole herd of swine falls down in the fields through disease in one of their number, and one discolored grape infects another.”^f287 I have said in this passage, because Paul, as we shall see, makes use of it elsewhere (^<480509>Galatians 5:9) in another sense.

7. Purge out therefore. Having borrowed a similitude from leaven, he pursues it farther, though he makes a transition from a particular point to a general doctrine. For he is no longer speaking of the case of incest, but exhorts them generally to purity of life, on the ground that we cannot remain in Christ if we are not cleansed. He is accustomed to do this not infrequently. When he has made a particular statement, he takes occasion to pass on to general exhortations. He had made mention of leaven on another account, as we have seen. As this same metaphor suited the general doctrine which he now subjoins, he extends it farther.

Our Passover.^f288 Before coming to the subject-matter, I shall say a few words in reference to the words. Old leaven receives that name on the same principle as the old man, (^<450606>Romans 6:6,) for the corruption of nature takes the precedence in us, previously to our being renewed in Christ. That, therefore, is said to be old which we bring with us from the womb, and must perish when we are renewed by the grace of the Spirit.^f289 The verb ejtu>qh, which occurs between the name Christ and the term which denotes a sacrifice,^f290may refer to either. I have taken it as referring to the sacrifice, though this is of no great importance, as the meaning is not affected. The verb eJorta>zwmen, which Erasmus rendered “Let us celebrate the feast,” signifies also to partake of the solemn feast which was observed after the sacrifice had been offered up. This interpretation appeared to suit better with the passage before us. I have, accordingly, followed the Vulgate in preference to Erasmus, as this rendering is more in accordance with the mystery of which Paul treats.

We come now to the subject-matter. Paul, having it in view to exhort the Corinthians to holiness, shows that what was of old figuratively represented in the passover, ought to be at this day accomplished in us, and explains the correspondence which exists between the figure and the reality. In the first place, as the passover consisted of two parts — a sacrifice and a sacred feast — he makes mention of both. For although some do not reckon the paschal lamb to have been a sacrifice, yet reason shows that it was properly a sacrifice, for in that rite the people were reconciled to God by the sprinkling of blood. Now there is no reconciliation without a sacrifice; and, besides, the Apostle now expressly confirms if, for he makes use of the word qu>esqai, which is applicable to sacrifices, and in other respects, too, the context would not correspond. The lamb, then, was sacrificed yearly; then followed a feast, the celebration of which lasted for seven successive days. Christ, says Paul, is our Passover.^f291 He was sacrificed once, and on this condition, that the efficacy of that one oblation should be everlasting. What remains now is, that we eat,^f292 not once a-year, but continually.

8. Now, in the solemnity of this sacred feast we must abstain from leaven, as God commanded the fathers to abstain. But from what leaven? As the outward passover was to them a figure of the true passover, so its appendages were figures of the reality which we at this day possess. If, therefore, we would wish to feed on Christ’s flesh and blood, let us bring to this feast sincerity and truth. Let these be our loaves of unleavened bread. Away with all malice and wickedness, for it is unlawful to mix up leaven with the passover. In fine, he declares that we shall be members of Christ only when we shall have renounced malice and deceit. In the meantime we must carefully observe this passage, as showing that the ancient passover was not merely mnhmosunon,^f293 a memorial of a past benefit, but also a sacrament, representing Christ who was to come, from whom we have this privilege, that we pass from death to life. Otherwise, it would not hold good, that in Christ is the body of the legal shadows. (^<510217>Colossians 2:17.) This passage will also be of service for setting aside the sacrilege of the Papal mass. For Paul does not teach that Christ is offered daily, but that the sacrifice having been offered up once for all, it remains that the spiritual feast be celebrated during our whole life.

1 CORINTHIANS 5:9-13
9. I wrote unto you in an epistle not to company with fornicators:	9. Scripsi vobis in Epistola, Ne commisceamini scortatoribus:
10.Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.	10. Neque in universum scortatoribus mundi hujus, vel avaris, vel rapacibus, vel idololatris: quandoquidem debuissetis ex hoc mundo exire.
11. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater or a railer, or a drunkard, or an extortioner; with such an one no not to eat.	11. Nunc autem scripsi vobis, Ne commisceamini: si is qui frater nominatur, vel scortator sit, vel avarus, vel idololatra, vel maledicus, vel ebriosus, vel rapax: cum tali ne cibum quidem sumatis.
12. For what have I to do to judge them also that are without? Do not ye judge them that are within?	12. Quid enim mea refert extraneos iudicare? an non eos qui intus sunt iudicatis?
13. But them that are without God judgeth. Therefore put away from among yourselves that wicked person.	13. Extraneos vero Deus iudicat: eiicite scelestum ex vobis ipsis.

9. I wrote to you in an epistle. The epistle of which he speaks is not at this day extant. Nor is there any doubt that many others are lost. It is enough, however, that those have been preserved to us which the Lord foresaw would suffice. But this passage, in consequence of its obscurity, has been twisted to a variety of interpretations, which I do not think it necessary for me to take up time in setting aside, but will simply bring forward what appears to me to be its true meaning. He reminds the Corinthians of what he had already enjoined upon them — that they should refrain from intercourse with the wicked. For the word rendered to keep company with, means to be on terms of familiarity with any one, and to be in habits of close intimacy with him.^f294 Now, his reminding them of this tends to expose their remissness, inasmuch as they had been admonished, and yet had remained inactive.

He adds an exception, that they may the better understand that this refers particularly to those that belong to the Church, as they did not require to be admonished^f295 to avoid the society of the world. In short, then, he prohibits the Corinthians from holding intercourse with those who, while professing to be believers, do, nevertheless, live wickedly and to the dishonor of God. “Let all that wish to be reckoned brethren, either live holily and becomingly, or be excommunicated from the society of the pious, and let all the good refrain from intercourse and familiarity with them. It were superfluous to speak as to the openly wicked, for you ought of your own accord to shun them, without any admonition from me.” This exception, however, increases the criminality of remissness, inasmuch as they cherished in the bosom of the Church an openly wicked person; for it is more disgraceful to neglect those of your own household than to neglect strangers.

10. Since you would have required. It is as to this clause especially that interpreters are not agreed. For some say, “You must sooner quit Greece.” Ambrose, on the other hand, says, “You must rather die.” Erasmus turns it into the optative, as if Paul said, “Would that it were allowable for you to leave the world altogether;^f296 but as you cannot do this, you must at least quit the society of those who falsely assume the name of Christians, and in the meantime exhibit in their lives the worst example.” Chrysostom’s exposition has more appearance of truth. According to him, the meaning is this: “When I command you to shun fornicators, I do not mean all such; otherwise you would require to go in quest of another world; for we must live among thorns so long as we sojourn on earth. This only do I require, that you do not keep company with fornicators, who wish to be regarded as brethren, lest you should seem by your sufferance to approve of their wickedness.” Thus the term world here, must be taken to mean the present life, as in ^<431715>John 17:15.

Against this exposition a question might be proposed by way of objection: “As Paul said this at a time when Christians were as yet mingled with heathens, and dispersed among them, what ought to be done now, when all have given themselves to Christ in name? For even in the present day we must go out of the world, if we would avoid the society of the wicked; and there are none that are strangers, when all take upon themselves Christ’s name, and are consecrated to him by baptism.” Should any one feel inclined to follow Chrysostom, he will find no difficulty in replying, to this effect: that Paul here took for granted what was true — that, where there is the power of excommunication, there is an easy remedy for effecting a separation between the good and the bad, if Churches do their duty. As to strangers, the Christians at Corinth had no jurisdiction, and they could not restrain their dissolute manner of life. Hence they must of necessity have quitted the world, if they wished to avoid the society of the wicked, whose vices they could not cure.

For my own part, as I do not willingly adopt interpretations which cannot be made to suit the words, otherwise than by twisting the words so as to suit them, I prefer one that is different from all these, taking the word rendered to go out as meaning to be separated, and the term world as meaning the pollutions of the world. “What need have you of an injunction as to the children of this world, (^<421608>Luke 16:8,) for having once for all renounced the world, it becomes you to stand aloof from their society; for the whole world lieth in the wicked one.”^f297 (^<620519>1 John 5:19.) If any one is not satisfied with this interpretation, here is still another that is probable: “I do not wri

1 CORINTHIANS 2:1-2
1. And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.	1. Et ego, quum venissem ad vos, fratres, veni non in excellentia sermonis vel sapientiae, annuntians vobis testimonium Dei.
2. For I determined not to know any thing among you save Jesus Christ and him crucified.	2. Non enim eximium duxi, (vel, duxi pro scientia,) scire quicquam inter vos,^f102 nisi Iesum Christum, et hunc crucifixum.

1 CORINTHIANS 2:3-5
3. And I was with you in weakness, and in fear, and in much trembling.	3. Et ego in infirmirate, ^f106 et in timore, et in tremore multo fui apud vos:
4. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:	4. Et sermo meus, et praedicatio mea, non in persuasoriis humanae sapientiae sermonibus, sed in demonstratione Spiritus et potentiae:
5. That your faith should not stand in the wisdom of men, but in the power of God.	5. Ut fides vestra non sit in sapientia hominum, sed in potentia Dei.