Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin

Commentary on Galatians, Ephesians, Philippians,

Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, and Philemon

John Calvin

Translated by the Rev. William Pringle

and the Rev. John Pringle

Monergism Books

Commentary on Galatians, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus,

and Philemon

John Calvin

Original text in the public domain.

Scripture quotations retain the wording and references found in the original text unless otherwise indicated.

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Contents

Translator's Preface to Galatians and Ephesians xi Translator's Preface to Philippians, Colossians, and Thessalonians xiii Dedication to the 1581 English Edition xxii Translator's Preface to Timothy, Titus, and Philemon xxiii

Galatians 1 Galatians: Calvin's Dedication 2 Galatians: The Argument 4 Chapter 1 9 Galatians 1:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 Galatians 1:6-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 Galatians 1:10-14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 Galatians 1:15-24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 Chapter 2 28 Galatians 2:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 Galatians 2:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 Galatians 2:11-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 Galatians 2:17-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 Chapter 3 52 Galatians 3:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52 Galatians 3:6-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 Galatians 3:10-14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59 Galatians 3:15-18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 Galatians 3:19-22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67 Galatians 3:23-29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72 Chapter 4 78 Galatians 4:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78 Galatians 4:6-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83 Galatians 4:12-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87 Galatians 4:21-26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93 Galatians 4:27-31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98 Chapter 5 103

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Galatians 5:1-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103 Galatians 5:7-12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108 Galatians 5:13-18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112 Galatians 5:19-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116 Galatians 5:22-26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118 Chapter 6 122 Galatians 6:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122 Galatians 6:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126 Galatians 6:11-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130 Galatians 6:14-18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132

Ephesians 136 Ephesians: The Argument 137 Chapter 1 139 Ephesians 1:1-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139 Ephesians 1:7-12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144 Ephesians 1:13-14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147 Ephesians 1:15-19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150 Ephesians 1:20-23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153 Chapter 2 157 Ephesians 2:1-3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157 Ephesians 2:4-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161 Ephesians 2:8-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163 Ephesians 2:11-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166 Ephesians 2:14-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169 Ephesians 2:17-22 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172 Chapter 3 178 Ephesians 3:1-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178 Ephesians 3:7-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182 Ephesians 3:14-19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187 Ephesians 3:20-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192 Chapter 4 194 Ephesians 4:1-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194 Ephesians 4:7-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197 Ephesians 4:11-14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 202 Ephesians 4:15-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208 Ephesians 4:17-19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210 Ephesians 4:20-24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214 Ephesians 4:25-28 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216 Ephesians 4:29-31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219 Ephesians 4:32 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221 Chapter 5 222

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Ephesians 5:1-2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222 Ephesians 5: 3-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223 Ephesians 5:8-14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226 Ephesians 5:15-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230 Ephesians 5:21-27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232 Ephesians 5:28-33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236 Chapter 6 240 Ephesians 6:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 240 Ephesians 6:5-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242 Ephesians 6:10-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 245 Ephesians 6:14-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248 Ephesians 6:21-24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252

Philippians 254 Philippians: The Argument 255 Chapter 1 257 Philippians 1:1-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257 Philippians 1:7-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . 260 Philippians 1:12-17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 265 Philippians 1:18-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . 269 Philippians 1:22-26 . . . . . . . . . . . . . . . . . . . . . . . . . . . 271 Philippians 1:27-30 . . . . . . . . . . . . . . . . . . . . . . . . . . . 274 Chapter 2 278 Philippians 1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278 Philippians 2:5-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . 281 Philippians 2:12-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . 288 Philippians 2:17-24 . . . . . . . . . . . . . . . . . . . . . . . . . . . 295 Philippians 2:25-30 . . . . . . . . . . . . . . . . . . . . . . . . . . . 299 Chapter 3 304 Philippians 3:1-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 304 Philippians 3:7-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . 309 Philippians 3:12-17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 315 Philippians 3:18-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . 319 Chapter 4 324 Philippians 4:1-3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324 Philippians 4:4-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327 Philippians 4:10-14 . . . . . . . . . . . . . . . . . . . . . . . . . . . 332 Philippians 4:15-23 . . . . . . . . . . . . . . . . . . . . . . . . . . . 334

Colossians 338 Colossians: The Argument 339

CONTENTS

Chapter 1 342 Colossians 1:1-8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 342 Colossians 1:9-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346 Colossians 1:12-17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 348 Colossians 1:18-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . 354 Colossians 1:21-23 . . . . . . . . . . . . . . . . . . . . . . . . . . . 357 Colossians 1:24-29 . . . . . . . . . . . . . . . . . . . . . . . . . . . 361 Chapter 2 369 Colossians 2:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 369 Colossians 2:6-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 373 Colossians 2:8-12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 374 Colossians 2:13-15 . . . . . . . . . . . . . . . . . . . . . . . . . . . 379 Colossians 2:16-19 . . . . . . . . . . . . . . . . . . . . . . . . . . . 383 Colossians 2:20-23 . . . . . . . . . . . . . . . . . . . . . . . . . . . 388 Chapter 3 393 Colossians 3:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393 Colossians 3:5-8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 395 Colossians 3:9-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 397 Colossians 3:14-17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 400 Colossians 3:18-25 . . . . . . . . . . . . . . . . . . . . . . . . . . . 403 Chapter 4 407 Colossians 4:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 407 Colossians 4:5-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 409 Colossians 4:10-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . 412 Colossians 4:14-18 . . . . . . . . . . . . . . . . . . . . . . . . . . . 413

First Thessalonians 416 First Thessalonians: Calvin's Dedication 417 First Thessalonians: The Argument 418 Chapter 1 419 1 Thessalonians 1:1 . . . . . . . . . . . . . . . . . . . . . . . . . . . 419 1 Thessalonians 1:2-5 . . . . . . . . . . . . . . . . . . . . . . . . . . 419 1 Thessalonians 1:6-8 . . . . . . . . . . . . . . . . . . . . . . . . . . 423 1 Thessalonians 1:9-10 . . . . . . . . . . . . . . . . . . . . . . . . . 425 Chapter 2 428 1 Thessalonians 2:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . 428 1 Thessalonians 2:5-8 . . . . . . . . . . . . . . . . . . . . . . . . . . 430 1 Thessalonians 2:9-12 . . . . . . . . . . . . . . . . . . . . . . . . . 432 1 Thessalonians 2:13-16 . . . . . . . . . . . . . . . . . . . . . . . . 434 1 Thessalonians 2:17-20 . . . . . . . . . . . . . . . . . . . . . . . . 438 Chapter 3 441 1 Thessalonians 3:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . 441

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1 Thessalonians 3:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . 443 1 Thessalonians 3:11-13 . . . . . . . . . . . . . . . . . . . . . . . . 445 Chapter 4 448 1 Thessalonians 4:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . 448 1 Thessalonians 4:6-8 . . . . . . . . . . . . . . . . . . . . . . . . . . 449 1 Thessalonians 4:9-12 . . . . . . . . . . . . . . . . . . . . . . . . . 451 1 Thessalonians 4:13-14 . . . . . . . . . . . . . . . . . . . . . . . . 453 1 Thessalonians 4:15-18 . . . . . . . . . . . . . . . . . . . . . . . . 455 Chapter 5 458 1 Thessalonians 5:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . 458 1 Thessalonians 5:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . 460 1 Thessalonians 5:11–14 . . . . . . . . . . . . . . . . . . . . . . . . 462 1 Thessalonians 5:15-22 . . . . . . . . . . . . . . . . . . . . . . . . 465 1 Thessalonians 5:23-28 . . . . . . . . . . . . . . . . . . . . . . . . 471

Second Thessalonians 475 Second Thessalonians: Calvin's Dedication 476 Second Thessalonians: The Argument 477 Chapter 1 478 2 Thessalonians 1:1-7 . . . . . . . . . . . . . . . . . . . . . . . . . . 478 2 Thessalonians 1:7-10 . . . . . . . . . . . . . . . . . . . . . . . . . 482 2 Thessalonians 1:11-12 . . . . . . . . . . . . . . . . . . . . . . . . 485 Chapter 2 487 2 Thessalonians 2:1-2 . . . . . . . . . . . . . . . . . . . . . . . . . . 487 2 Thessalonians 2:3-4 . . . . . . . . . . . . . . . . . . . . . . . . . . 489 2 Thessalonians 2:5-8 . . . . . . . . . . . . . . . . . . . . . . . . . . 493 2 Thessalonians 2:9-12 . . . . . . . . . . . . . . . . . . . . . . . . . 497 2 Thessalonians 2:13-14 . . . . . . . . . . . . . . . . . . . . . . . . 500 2 Thessalonians 2:15-17 . . . . . . . . . . . . . . . . . . . . . . . . 503 Chapter 3 506 2 Thessalonians 3:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . 506 2 Thessalonians 3:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . 509 2 Thessalonians 3:11-13 . . . . . . . . . . . . . . . . . . . . . . . . 512 2 Thessalonians 3:14-18 . . . . . . . . . . . . . . . . . . . . . . . . 515

First Timothy 518 First Timothy: Calvin's Dedication 519 First Timothy: The Argument 522 Chapter 1 525 1 Timothy 1:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 525 1 Timothy 1:5-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 529

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1 Timothy 1:12-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . 535 1 Timothy 1:14-17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 538 1 Timothy 1:18-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . 541 Chapter 2 547 1 Timothy 2:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 547 1 Timothy 2:5-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 551 1 Timothy 2:8-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 557 1 Timothy 2:11-15 . . . . . . . . . . . . . . . . . . . . . . . . . . . 560 Chapter 3 565 1 Timothy 3:1-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 565 1 Timothy 3:8-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 574 1 Timothy 3:14-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . 576 Chapter 4 582 1 Timothy 4:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 582 1 Timothy 4:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 589 1 Timothy 4:11-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . 594 Chapter 5 599 1 Timothy 5:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 599 1 Timothy 5:5-8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 602 1 Timothy 5:9-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 605 1 Timothy 5:14-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . 609 1 Timothy 5:17-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . 612 1 Timothy 5:22-25 . . . . . . . . . . . . . . . . . . . . . . . . . . . 617 Chapter 6 622 1 Timothy 6:1-2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 622 1 Timothy 6:3-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 624 1 Timothy 6:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 626 1 Timothy 6:11-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . 629 1 Timothy 6:17-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . 636

Second Timothy 641 Second Timothy: The Argument 642 Chapter 1 644 2 Timothy 1:1-2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 644 2 Timothy 1:3-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 645 2 Timothy 1:6-12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 648 2 Timothy 1:13-18 . . . . . . . . . . . . . . . . . . . . . . . . . . . 657 Chapter 2 663 2 Timothy 2:1-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 663 2 Timothy 2:8-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 667 2 Timothy 2:14-18 . . . . . . . . . . . . . . . . . . . . . . . . . . . 672 2 Timothy 2:19-21 . . . . . . . . . . . . . . . . . . . . . . . . . . . 676

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2 Timothy 2:22-26 . . . . . . . . . . . . . . . . . . . . . . . . . . . 680 Chapter 3 685 2 Timothy 3:1-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 685 2 Timothy 3:8-12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 688 2 Timothy 3:13-17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 692 Chapter 4 697 2 Timothy 4:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 697 2 Timothy 4:5-8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 701 2 Timothy 4:9-13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 705 2 Timothy 4:14-22 . . . . . . . . . . . . . . . . . . . . . . . . . . . 708

Titus 712 Titus: Calvin's Dedication 713 Titus: The Argument 715 Chapter 1 717 Titus 1:1-4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 717 Titus 1:5-6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 723 Titus 1:7-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 727 Titus 1:10-12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 730 Titus 1:13-16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 733 Chapter 2 739 Titus 2:1-5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 739 Titus 2:6-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 742 Titus 2:11-15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 745 Chapter 3 750 Titus 3:1-3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 750 Titus 3:4-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 753 Titus 3:8-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 759 Titus 3:10-15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 761

Philemon 766 Chapter 1 767

Appendices 779 Calvin's Translation of Galatians 779 Calvin's Translation of Ephesians 787 Calvin's Scripture Translations 796

CONTENTS

Indexes 811 Index of Scripture References 811 Index of Scripture Commentary 842 Greek Words and Phrases 853 Hebrew Words and Phrases 862 Latin Words and Phrases 863 French Words and Phrases 867

Translator's Preface to Galatians and

Ephesians

TRANSLATOR'S PREFACE

The extraordinary ability and skill displayed by Calvin, in his Commentaries on the Inspired Writings, have been set forth by almost all the Translators of this Series. I have always thought, and am happy to have the support of his latest Editor, Dr. Tholuck, that he is more successful in expounding the Epistles Of Paul than in any other portion of Scripture. This might arise in part from having studied them with uncommon ardor and perseverance. The times in which he lived held out strong inducements to examine the great peculiarities of the Christian Faith. And where were these so likely to be found as in the writings of an Apostle whom the Spirit of God employed, more than all the others, in unfolding to the Church "the unsearchable riches of Christ?" (Ephesians 3:8.)

How far that success might be promoted by the resemblance of character which an able and eloquent writer 1 asserts to have existed between the great Apostle and the Reformer, I leave undetermined. But the chief cause unquestionably lay in his singularly clear perception of that scheme of doctrine which Paul was honored to declare. This enabled him to penetrate the design of the Apostle, and to follow closely the course of his argument. In discussions of the greatest intricacy he seldom loses his way.

Various authors, who cannot be named without awakening gratitude, and to whom it would be impossible to do justice in this brief sketch, have supplied the materials of valuable Notes to this volume. From their pages it would have been easy to select many a warm tribute to the Genevan Reformer, to whom they were deeply indebted, and whose writings were consulted by them with acknowledged deference. The greatest lights of our age have not superseded the labors of Calvin, and ablest divines vie with each other in doing homage to his great sagacity as an interpreter of the Holy Scriptures.

To my younger brethren in the ministry may I take the liberty of recommending these Commentaries as an excellent model for expounding the inspired Epistles? The frequent mention of Popery does not lessen the value of this recommendation. How far it may be necessary, at all times, to fortify our hearers against the attacks of the "man of sin," (2 Thessalonians 2:3,) I

1"The Paul of the Reformation. More than two hundred and fifty years have elapsed since he went to join the Apostle whom he so much resembled in the kingdom of God." — Dr. Mason on Catholic Communion.

TRANSLATOR'S PREFACE TO GALATIANS AND EPHESIANS

do not now stay to inquire. But as a skillful, natural, and impressive application of divine truth to the controversies of the day, the warnings against Popery deserve careful study. They are appropriately introduced, and serve to illustrate more fully the mind of the Spirit.

In describing them as models, it may be proper to mention that they are strictly what their title bears, Commentaries, unaccompanied by those illustrations which, in public instruction, are indispensably necessary. To devout minds they will have many attractions. They are imbued with the ardent piety and that copious use of the language of Scripture by which all the writings of Calvin are so eminently distinguished.

Achtebarder, 6th September 1854.

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and Thessalonians

TRANSLATOR'S PREFACE

The Commentaries of Calvin on the Epistles of Paul are generally considered to be among the most successful of his Expositions of Scripture. In the writings, indeed, of one whose vast powers have been applied to the exposition of nearly the whole of the Inspired Volume, and whose rare endowments, as an interpreter of Scripture, have drawn forth expressions of the profoundest admiration even from the most inveterate adversaries of the system of doctrine maintained by him, there is room for some diversity of opinion as to the particular portions of Divine truth which he has most successfully expounded. It is mentioned by M. Teissier, in his extracts from M. de Thou's History, 2 that "although all the works of Calvin have merited the esteem of persons of good taste, he has in the opinion of some succeeded best in unfolding the doctrine of Providence," while, according to Joseph Scaliger, who "reckoned Calvin to have had a divine genius, and to have excelled in the explication of Scripture, so that no one among the ancients could be compared" to him, "the best of his theological treatises was his Commentary on Daniel."

While, however, there may be some difference of opinion among the many admirers of Calvin as to the particular portion of his expository writings, in which his vast powers shine forth to most advantage, there can be no question that his expositions of the Epistles of Paul are singularly felicitous. It is stated by Tholuck, in his view of Calvin as an interpreter of the Holy Scriptures, that among his Commentaries on the new Testament, "those on the Epistles of Paul are by far the best," and that "in the Pauline Epistles, he merges himself in the spirit of the Apostle, and becoming one with him, as every one clearly feels, he deduces everywhere the explanation of that which is particular from that which is general." 3 A similar view of the peculiar excellence of Calvin's expositions of the Epistles of Paul is given by Böhmer, of Berlin, in his introduction to the Epistle to the Colossians, (as quoted by the late Dr. Pye Smith, in his encomium on the writings of

Calvin.) "John Calvin well merited the epithet, often given to him, of The Great Divine. Independent, in the highest degree, of other men, he most often discerns, with piercing eye, the spiritual mind of Paul, and with his

2Les Eloges des Hommes Savans." — Tom. 1, p. 240. 3"Merits of CALVIN," pp. 6, 31.

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masterly command of language, makes it so clear, that both the most learned student of theology, and the plain affectionate believer, are equally benefited and satisfied." 4

That the Expository Treatises of Calvin on Paul's Epistles should be considered by the most eminent critics to be peculiarly successful is the more remarkable, when we take into view the disadvantageous circumstances under which most, if not all, of them were prepared. His Commentaries on six of Paul's Epistles were written by him (as we are informed by Beza, in his Life of Calvin 5 ) in 1548, a year of most harassing conflict with the enemies of the truth. His Correspondence, however, at this period, clearly shews that his devout mind found tranquility in an assurance of Divine support. In writing to Brentius, who was then living in exile at Basle, he says: "Amidst all these calamities one consideration supports and refreshes my mind: I assure myself that God, in commencing the wonderful restoration of his Church, which we have witnessed, has not held out a vain and transient hope to us, but has begun a work that he will not fail to accomplish in spite of the malice of men and the opposition of Satan. In the meantime let us patiently undergo the purification which is necessary for us." 6 It manifestly appears, also, from the Dedicatory Epistle prefixed to his Commentaries on four of Paul's Epistles, addressed to Christopher, Duke of Wirtemberg, that he had found the Epistles of Paul peculiarly consoling to his mind amidst outward troubles. Calvin is thought, indeed, to have had a marked resemblance in disposition and character to the great Apostle of the Gentiles, so that he has been termed by an eloquent writer, 7 "the Paul of the Reformation," — a circumstance which is thought to have contributed to render him more

successful in the exposition of Paul's' Epistles, while, as is justly observed by the Translator of Calvin on Galatians and Ephesians in the Biblical Cabinet, (vol. 30.) "the chief cause unquestionably lay in his singularly clear

perception of that system of doctrine which Paul was honored to declare."

The Epistle To The Philippians stands associated with a most interesting event in the history of the progress of Christianity. While the charge given to the Apostles as to the universal promulgation of the Gospel was most explicit, it was in a gradual manner, and for the most part under the guidance of circumstances seemingly fortuitous, that their sphere of labor was extended. "Beginning at Jerusalem," (Luke 24:47,) as expressly instructed by their

Master, they would, to all appearance, have continued to pursue their labors in and around that city, had not occurrences taken place from time to time, and these, too, of an untoward nature, considered in themselves, which led them to extend the benefits of the Gospel to countries more and more remote from their original sphere of labor.

Philippi was the first place in Europe in which the Gospel of Christ was

4Ibid., pp. 65, 66. 5CALVIN'S Tracts, vol. 1: 6"CALVIN and the Swiss Reformation," p. 350. 7Dr. Mason of New York

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proclaimed, and it is suﬀiciently manifest from Luke's narrative, that the introduction of the Gospel at that time into Europe was not the result of any preconcerted plan on the part of the Apostles themselves. Had they been left to their own choice, they would, it appears, have disseminated the Gospel in Bithynia, or some other province of Asia Minor; but, instead of this, they were specially directed by the Spirit of God to "come over into Macedonia," (Acts 16:9,) by which means the Gospel was for the first time introduced

into Europe. And when we consider the important place which Europe has held during so many ages in connection with the progress of Christianity, and more especially the high honor assigned to European Christians, as being chiefly instrumental in its diffusion throughout the world, we cannot fail to mark with deep interest the circumstances connected with the first preaching of the Gospel at Philippi. "The little rill," says Foster, "near the source of one of the great American rivers, is an interesting object to the traveler, who is apprized, as he steps across it, or walks a few miles along its bank, that this is the stream which runs so far, and which gradually swells into so immense a flood." 8 For a similar reason, the preaching of the Gospel by Paul in the hearing of a few women by a river's side near Philippi, trivial as the circumstance may appear in itself, becomes invested with the deepest interest, when viewed in connection with the state and prospects of Christianity at the present day.

While Luke makes mention only of two individuals — Lydia and the Jailer — with their respective households, as the fruits of the first preaching of the

Gospel at Philippi, it clearly appears, from the Epistle to the Philippians, that from these small beginnings a flourishing Christian Church had sprung up, which, at the time when the Epistle was written, was in so prosperous a state, that the Apostle, who reproves so sharply the Churches of Corinth and Galatia, finds no occasion for censuring the Philippians, but commends in the highest terms their exemplary deportment.

Philippi was originally called Crenides, from the numerous fountains of water in its neighborhood, and afterwards Dathos, or Datos, from its gold and silver mines. The city received the name of Philippi from Philip, father of Alexander the Great, by whom it was rebuilt and greatly enlarged. It is celebrated in profane history, as is noticed by Calvin in the Argument on the Epistle to the Philippians, for a signal victory which was gained by Octavius, afterwards Augustus Cæsar, and Antony over Brutus and Cassius; and it is not a little remarkable, that a city which was the scene of a victory that decided the fate of the Roman Empire, should have been afterwards illustrious as the scene of a nobler victory, intimately connected with the signal triumph of the Gospel in Europe.

The Epistle bears evidence of having been written by Paul when a prisoner for the sake of Christ; and there seems every reason to believe that it was written by him during his first imprisonment at Rome. Dr. Paley, in

8Foster's Essays, (Lond. 1819,) p. 5.

TRANSLATOR'S PREFACE TO PHILIPPIANS, COLOSSIANS, AND THESSALONIANS

his Horæ Paulinæ, adduces a variety of arguments, founded on incidental notices in the Epistle itself, to prove that it was written "near the conclusion of St. Paul's imprisonment at Rome, and after a residence in that city of considerable duration." It is generally believed to have been written about A.D. 62. The Epistle "breathes," says Barnes, "the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon be with Christ … At the mercy of such a man as Nero; a prisoner; among strangers, and with death staring him in the face, it is natural to suppose that there would be a peculiar solemnity, tenderness, pathos, and ardor of affection breathing through the entire Epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians."

The Epistle To The Colossians is generally supposed to have been written by PAUL about A.D. 62, in the ninth year of the reign of the Emperor Nero. It bears evidence of having been written during Paul's first imprisonment at Rome. The Apostle, in the course of the Epistle, makes repeated allusions to the circumstance of his being at the time in "bonds" (Colossians 4:18) for the sake of Christ. Colosse (or, as several ancient manuscripts read, Colassæ) was, at the time when the Epistle to the Colossians was written, a flourishing city in the south of Phrygia, situated most picturesquely under the immense range of Mount Cadmus, and near the confluence of the rivers Lycus and Meander; but, about a year after Paul's Epistle was written, was, along with the neighboring cities of Laodicea and Hierapolis, destroyed by an earthquake, as is noticed by Calvin in the Argument of the Epistle. The site of the ancient city, the only remaining vestiges of which consist of arches, vaults, squared stones, and broken pottery, is now occupied by the village of Khonas, in which, as stated by the General Assembly's Deputation to Palestine in 1839, "a band of about thirty Greek Christians are found." 9

It has been matter of controversy by whom the Church of Colosse was planted. Dr. Lardner adduces a variety of considerations tending to shew that it was founded by Paul, chiefly the following: —That as Paul was twice in Phrygia, as stated by Luke, (Acts 16:6, and 18:23,) it is extremely probable, that on one or other of those occasions he was at Colosse, and planted a Church there; that he expresses himself toward the close of the first chapter in such terms as seem to imply that he had himself dispensed the Gospel to the Colossians, and that the general tenor of the Epistle seems to indicate that he is not writing to strangers, but to persons with whom he had been personally conversant, and to whom he had been, under God, the instrument of conversion. On the other hand, many distinguished commentators are of opinion that the Church of Colosse was not founded by Paul. Calvin, in the Argument of the Epistle, speaks of the Colossians as having been instructed in the Gospel, not by Paul, but by Epaphras and other Ministers. Hug and Koppe are decidedly of opinion that Paul did not plant the Church of Colosse,

9"Narrative of a Mission of Inquiry to the Jews," p. 339.

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and had no personal acquaintance with the Christians there. Davenant is of opinion that the Church of Colosse was planted by Epaphras. Byfield, in his Exposition of the Colossians, thinks it probable that the Church of Colosse was planted, not by Paul, but by Epaphras or Archippus. Doddridge thinks the Epistle "contains no argument from whence it can certainly be inferred that he" (PAUL) "was personally acquainted with the Colossians." Scott, in his Preface to the Epistle, gives it as his "decided opinion, that the

evidence against the Apostle's having been at Colosse is far stronger than any that has been adduced on the aﬀirmative side of the question." In short, there is no inconsiderable force in the arguments adduced on both sides, and "uncertainty still lies on the dispute whether Paul was ever at Colosse." 10

While, however, there is so much uncertainty as to the person by whom the Church of Colosse was planted, that uncertainty, it is to be noticed, does not by any means arise from any indication of comparative indifference on the part of the Apostle Paul to the welfare of the Colossian converts in the Epistle which he addresses to them. While a prisoner at Rome for the sake of the Gospel, he had heard with deep concern of the insidious attempts which had been made by certain false teachers to draw off the Colossian Christians from the doctrine in which they had been instructed. It is not certain what were the precise tenets, that were attempted to be disseminated among them. There seems to have been a strange blending of the doctrines of the Essenes with the subtleties of Platonism, and the asceticism of Oriental Philosophy.

The general scope of the Epistle is briefly stated by Davenant as follows — that the hope of man's salvation is placed entirely in Christ alone, and that consequently we must rest satisfied with faith in Christ, and live according to the rule laid down in the Gospel, to the rejection of Mosaic ceremonies and philosophical speculations. The attentive reader of the New Testament cannot fail to observe a striking similarity between the Epistle to the Colossians and that addressed to the Ephesians, not merely in their general structure, but also in the subjects treated of, and even in the order and connection in which they are introduced — a closeness of resemblance which clearly indicates, not merely that the Epistles were written by the same person, and about the same time, but also that the Churches to whom they were addressed, were in many respects similarly situated.

Among the expository treatises on the Epistle to the Colossians, there is, apart from that of Calvin, no one that better deserves, or will more amply repay attentive perusal, than that of Bishop Davenant, as a sound, judicious, and eminently practical exposition of a portion of the New Testament, in which the distinctive doctrines and principles of Christianity are so largely brought into view. It deserves also to be mentioned in connection with this, that Mr. Howe, in his funeral sermon on the death of his intimate friend, the Rev. Richard Adams of Oxford, afterwards of London, speaks with high commendation of his "judicious and dilucid expositions of the Epistles to

10Eadie's Biblical Cyclopædia, Art. Colossians.

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TRANSLATOR'S PREFACE TO PHILIPPIANS, COLOSSIANS, AND THESSALONIANS

the Philippians and the Colossians — which was the part he bore in the supplement to that useful work — the English Annotations on the Bible, by the Rev. Mr. Matthew Pool." 11

The First Epistle To The Thessalonians is generally believed to have been the first Epistle written by PAUL to any of the Churches of Christ. It appears to have been written towards the close of A.D. 52, about two years subsequently to the introduction of the Gospel into Thessalonica by the instrumentality of Paul and Silas. Thessalonica was a large and populous city, situated on the Thermean Bay. The city was originally called Thermæ, but came to receive the name of Thessalonica from Philip, King of Macedon, by whom it was rebuilt and enlarged, in memory of the victory which he there gained over the Thessalians. Its present name is Saloniki — manifestly a corruption of Thessalonica. It contains a population of 70,000, and is a city of great commercial importance.

In the account which Luke gives of the introduction of the Gospel into Thessalonica, mention is made of Paul's entering into a Synagogue of the Jews and "reasoning with them three Sabbath days out of the Scriptures." (Acts 17:2.) This was the means of converting to the Christian faith some

of his Jewish hearers; but, as is manifest from Paul's First Epistle to the Thessalonians, the converts gained were chiefly from among the idolatrous Gentiles. Thessalonica "adored many gods, but principally Jupiter, as the father of Hercules, the alleged founder of its ancient royal family." 12 A violent tumult which had been raised against PAUL and SILAS by the unbelieving Jews constrained them to quit Thessalonica on a sudden, and escape to Berea, and afterwards to Athens; and the abrupt manner in which the Apostle's labors at Thessalonica were broken off, seems to have led him to feel the more solicitous as to the prosperity of the Gospel in that city, and to have given occasion for the Church of the Thessalonians being favored to receive the earliest of PAUL'S Epistles.

The First Epistle to the Thessalonians concludes with a special direction that we do not find to be given in connection with any other of Paul's Epistles:

"I charge you by the Lord, that this Epistle be read unto all the holy brethren." (1 Thessalonians 5:27.)

The strict charge thus given as to the public reading of the Epistle is justly adduced by Paley, in his Horæ Paulinæ, as a most convincing evidence of the authenticity of the Epistle. "Either the Epistle was publicly read in the Church of Thessalonica during St. Paul's lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure. If it was not, the clause we produce would remain a standing condemnation of the

11Howe's Works, (Lond. 1822,) vol. 3, p. 435. 12Illustrated Commentary, vol. 5, p. 297.

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forgery, and, one would suppose, an invincible impediment to its success."

It is an interesting circumstance, that the first Epistle written by Paul to any Christian Church affords a most pleasing view of the fruits of the Gospel among the Christians to whom it is addressed; while it presents a most attractive picture of zeal and devotedness on the part of the writer. "If I wished," says Fuller of Kettering, "to be impressed with a pattern of

a Christian minister, I would study the second chapter of this Epistle" (1st Thessalonians); "and if I wished to see a pattern of a Christian people, I know not where I could look better than to the Church of the Thessalonians." 13

The general design of the Epistle is to express the high satisfaction afforded to the mind of the writer by the favorable accounts which had been brought him by Timothy respecting the Christians at Thessalonica, as well as to encourage them to stedfast adherence to the truth amidst more than ordinary temptations to apostasy. "Imagine," says Benson, in his Preface to the Epistle, "the Great Apostle of the Gentiles to be full of a just resentment and generous indignation against his countrymen, the unbelieving Jews, who had lately treated him and them so maliciously; and at the same time having the most tender and parental care and affection for the young converts at Thessalonica, and you will have the very posture of his mind during the writing of this Epistle, for these two things appear everywhere throughout the Epistle."

The Second Epistle To The Thessalonians appears to have been written a short time after PAUL'S former Epistle to that Church. The Apostle had learned, that some expressions in his former Epistle in reference to the hopes of Christians beyond the grave had been misapprehended by the Thessalonian converts, as though he had intended to intimate that Christ's second advent was near at hand. In correcting this mistaken idea, he takes occasion to predict a great apostasy that was to overspread to a large extent the Christian Church, and when we consider how directly opposed "The Mystery Of Iniquity" (2 Thessalonians 2:7) here predicted is to the nature of Christianity, and how unlikely the breaking out of such a system of error must have appeared at the time when the prediction was given forth, this portion of the Apostolical Writings must be regarded as affording unequivocal evidence of their Divine authority. It is not a little remarkable that the Apostle Paul, in one of the earliest of his Epistles, and when writing to a Church that was in a most flourishing condition, foretells with the utmost distinctness and minuteness, the rise and progress of a system of delusive error, which was not to be fully developed until several centuries subsequently to the time when the prediction was committed to writing; while it manifests itself even at the present day so strikingly in accordance with Paul's prediction, that no historian of recent times could have furnished a more accurate delineation of the appalling system in all its leading features, than was thus presented to the mind of Paul eighteen hundred years ago by the Spirit of Inspiration. This

13Fuller's Works, vol. 4:

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the Second Epistle to the Thessalonians, while it is the shortest of Paul's Epistles to the Churches, is invested with more than ordinary interest, as predicting the rise, progress, and final destinies of the Papal system.

"The Epistle naturally divides itself," as is remarked by Dr. Adam Clarke, "into three parts, and each is contained in a separate chapter:

"Part I., Chapter 1, contains the Address, and Motives of Consolation in their afflicted and persecuted state.

"Part II., Chapter 2, is partly Prophetical, and partly Didactic. It contains the doctrine concerning Christ's Coming to Judgment, and a Prophecy concerning some future but great Apostasy from the Christian Faith.

**"Part III., Chapter 3.,** is wholly Hortatory, and contains a number of important Advices relative to Christian Virtues and a proper behavior in those situations in life in which it had pleased God to call them."

The Reader will find prefixed to the present translation of Calvin's Commentary on the Colossians, a copy of the Translator's "Epistle Dedicatorie" to the old English translation of Calvin's Commentary on that Epistle, published in black letter in 1581. The Translator, who gives merely his initials, (R.V.,) appears to have been Robert Vahne, or Vaughan, who published also

in 1581 a translation of Calvin's Commentary on the Galatians. The titlepage is as follows: —"A Commentarie of M. Iohn Caluine, vpon the Epistle to the Colossians. And translated into English by R.V.

Pray for the peace of Hierusalem, they shall prosper that loue thee. Psalm 122:6.

At London, Printed by Thomas Purfoote, and are to be sold at his shop ouer against S. Sepulchers Church."

He is also the author of "A Dialogue defensyue for women agaynst malicyous detractoures," published in 1542; and of a translation published in 1582, of "Examination of the Councell of Trent, touching the Decree of Traditions, by Mart. Kemnicious."

It will be observed, that there is no separate Dedication by Calvin of his Commentaries on the Philippians and Colossians — his Commentaries on these Epistles having been dedicated by him, along with those on Galatians and Ephesians, to Christopher, Duke of Wirtemberg. The Dedication will be inserted in a future volume of The Calvin Translations, which will contain the Translation of the Commentaries on Galatians and Ephesians.

Maturinus Corderius, (Mathurin Cordier,) to whom CALVIN dedicates his Commentary on the First Epistle to the Thessalonians, was, as stated by Beza, in his Life of Calvin, 14 "a man of great worth and erudition, and in the

highest repute in almost all the schools of France as a teacher of youth." He taught at Paris, Nevers, Bordeaux, Neufchatel, Lausanne, and Geneva. He was the author of the "Colloquies," so much used in the education of youth throughout Europe. CALVIN was his pupil at the College de la Marche. He died at Geneva, where he taught till within a few days of his death, in 1564,

14CALVIN'S Tracts, vol. 1:.

John Calvin

at the age of eighty-five.

Benedict Textor, to whom CALVIN dedicates his Commentary on the Second Epistle to the Thessalonians, appears to have been the son or nephew

of Jean Tixier de Ravisi, or Ravisius Textor (Lord of Ravisi,) who was Rector of the University of Navarre at Paris, and was the author of various works. He died in 1524. There is a small volume still extant containing "Epistles" (to the number of 149,) which appears to have been written by a relative

of Benedict Textor. It bears date 1602, and is entitled "Epistolæ Joannis Ravisii Textoris (Nivernensis) — non vulgaris eruditionis."

While The Commentaries of Calvin everywhere abound with important statements in reference to Popery, so that the reader will find able and successful refutations of the errors of that corrupt and delusive system brought forward in connection with the interpretation of passages of the Word of God, which might have seemed to have no particular bearing on the Papal system, and introduced by him for the most part with less abruptness than is to be observed in the writings of some of his contemporaries, the present Volume of his Commentaries is rendered the more interesting, and will, we trust, under the Divine blessing, be productive of the greater utility, in the present eventful times, from its containing Calvin's exposition of a portion of THE NEW TESTAMENT that presents the minutest and most comprehensive view that is to be found in any part of the Sacred Writings, of the rise, progress, and ultimate overthrow of Antichrist.

J. P. ELGIN, March 1851.

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Dedication to the 1581 English Edition

TO THE VVORSHIPFVL

and reuerende fathers maister Noel, Deane of Poules, M. Mullins Archdeacon of London, Maister D. Walker, Archdeacon Of Essex, & Maister Towers Professor Of Diuinity, His Singuler Good Friends And Patrons, R. V. Wi-Sheth All Health.

Many in the dedications of their trauails are accustomed to set forth the praises of such persons as they do dedicate the same vnto. And surely I thinke it not amisse if flattery be absent. For who is ignorant that virtus lauduta crescit, praise virtue, and it shall encrease. I speake not this, right worshipful and reuerende fathers, to the ende that I meane to do the like to you, although no man that knoweth you but he will say you worthelye deserue the same: for if I shoulde either praise your learning or diligence in your vocation which euery where is knowen, or your godly conuersation which vnto your nighest frendes is well tried, or your liberality which all those that haue neede, but spetially the Godly poore haue found and daily to fynde, who might iustly reprehend me: but letting passe these thinges to the consideration of vpright iudges, I purpose to shew and that very brieflye what hath moued me to dedicate this present booke vnto your worshippes. You knowe that I receaued at your handes (that worthye man maister D. Watts beynge then aliue, whom with reuerence I remember) that liuinge which I haue: and althoughe you sell not your benefices (as manye in these dayes do) yet reason woulde that I should not remaine vnthankefull for the same, though it were a greate deale lesse then it is. And wheras want of abilitye vvould not suffer me to recompence othervvyse your good will, yet rather then still I should continue vnthankeful, I chose this litle commentary of that worthye father M. Caluine to supply that which els might be left vndon: rvherin I vvish that my hart lay open to be vievved: then vvould you not more regard the thinge it selfe, vvhich no doubt is vvorthy the accepting, then the good vvil of him that presenteth the same vnto you. Fare you vvel. At high Easter the first of Nouember.

Yours to command R. V.

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Translator's Preface to Timothy, Titus, and

Philemon

TRANSLATOR'S PREFACE

IT may be natural to inquire why the Epistles to Timothy and Titus have been less copiously illustrated by popular Commentaries than the other writings of the Apostle Paul. The reason probably is, that they are addressed chiefly to oﬀice-bearers, and not to private members of the Church; though they abound largely in those doctrinal statements and practical instructions which every Christian ought carefully to study.

While fewer expositors than might have been desired have devoted their labors to this portion of the word of God, the leading subject of it has been ably handled in a different form. Not to mention the early Fathers, it is suﬀicient to name "The Pastoral Care," "The Reformed Pastor," and other kindred works, which have taken their rank among the standard volumes of Christian Theology. Besides elaborate treatises, extending over the whole field of ministerial labor, detached parts of it have been sometimes selected for separate illustration. Of every collection of books fitted to make

"the man of God perfect, thoroughly prepared for every good work," (2 Timothy 3:17)

a goodly portion relates to the duties of the pastorate. It has been of unspeakable importance to the interests of religion, and ought to be recorded to the praise of divine grace, that the valuable instructions on this subject to which readers have access derive additional weight from the holy lives and devoted zeal of their authors, who have only inculcated on others what they had faithfully practiced. To all whose views are directed to the sacred oﬀice, or who have already been invested with it, the perusal of such books must be exceedingly advantageous.

Yet here, as in everything else, let us appeal "to the law and to the testimony."( Isaiah 8:20.) The foundation of every code of rules for guiding the ministers of Christ must be sought, not in the judgments of uninspired men, however able and judicious, but in the Holy Scriptures, and chiefly in the Epistles to Timothy and Titus, the accurate interpretation of which is therefore unspeakably valuable. Calvin has examined them with his usual skill, and will be heard with profound attention. His candor appears to more than ordinary advantage. Never does he press the words of the Holy Spirit beyond what appears to him to be their natural meaning, or depart from the rigid discharge of

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TRANSLATOR'S PREFACE TO TIMOTHY, TITUS, AND PHILEMON

his task as an expositor for the sake of giving undue prominence to his peculiar views. On this point it may be suﬀicient to refer to his remarks on the authority which some ministers of the gospel appear to have exercised over others, as a specimen of his unshaken determination to adhere to the sacred records, and of his utter indifference to any use that might be made of such statements by those whose views of church-government differed from his own. Nowhere is his sterling honesty more conspicuous.

The notes to the present volume are enriched by numerous extracts from a rare work — the Author's Sermons on the two Epistles to Timothy. But for the strong and general desire that posterity should listen to this great preacher, those Sermons would never have seen the light. They were written down, as they flowed from his lips, in the same manner as the extemporaneous Latin expositions of which some account has been given elsewhere. While they are Expository Discourses, leaving no part of the two Epistles un-

explored, they are addressed to the great body of the Christian people, and are distinguished by those homely and striking appeals, and that marvelous felicity of language, which even his biographer Audin reluctantly ascribes to him.

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Galatians

Galatians: Calvin's Dedication

TO THE MOST ILLUSTRIOUS PRINCE

CHRISTOPER, DUKE OF WIRTEMBERG, EARL OF MONTEBELIARD, ETC. Though personally unknown to you, most illustrious Prince, I venture unhesitatingly 15 to dedicate to you one of my productions. It may be thought that so bold a step will be censured by some persons as rash, and therefore demands an apology. Nothing is more easy. A few words shall suﬀice. My motives to address you are chiefly two.

You have hitherto, indeed, pursued the right course with great spirit and energy. Yet I thought that it might not be altogether unnecessary to excite you, by a direct appeal, to the perusal of a work not a little fitted to strengthen your resolutions. One advantage you possess, in the kind providence of God, above most princes of the present day. Having enjoyed an early and liberal education in the Latin language, you are enabled to employ your leisure in reading profitable and religious books. If ever there was a time when the consolations derived from religious instruction were necessary, what other resource is left to the most heroic minds by the present distress of the Church, and by greater and heavier distresses which appear to be approaching? Whoever, therefore, wishes to remain unmoved to the last, let him rely entirely on this support; whoever desires to have a sure protection, let him learn to betake himself to this refuge. Besides, in these four Epistles, 16 of which I now present to you my Expositions, you will find, noble Prince, many subjects of consolation exceedingly adapted to the present times; but to which I do not now more particularly refer, because they will occur to yourself with much better effect in their own places.

I come now to my second reason for dedicating to you this work. During the present confusion of affairs, while some are shaken, and others are entirely thrown down, you have preserved an astonishing composure and moderation, accompanied by a remarkable steadfastness, amidst all the storms which have arisen. I consider, therefore, that it is highly advantageous to the whole Church, to hold out in you, as in a bright mirror, an example which all may imitate. For, while the Son of God enjoins on all his followers, without exception, that they shall choose rather to fight under the banner of his cross than to triumph with the world, yet very few are found who are ready to engage in that kind of warfare. It is the more necessary that all should

15"Sans En Faire Diﬀiculte." "Without Any Scruple" 16The Volume To Which This Dedication Was Prefixed, Contained The Commentaries On The Epistles To The Galatians, Ephesians, Philippians, And Colossians. — Ed.

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be stimulated and taught, by such uncommon examples as yours, to correct their effeminacy.

Of my Commentaries I shall only say, that they perhaps contain more than it would become me to acknowledge. On this point, however, I wish you to read and judge for yourself. Farewell, most illustrious Prince. May the Lord Jesus long preserve you for himself and his Church, and guide you by His Spirit!

Geneva, 1st February 1548.

Galatians: The Argument

THE ARGUMENT

OF THE EPISTLE OF PAUL TO THE GALATIANS. What part of Asia was inhabited by the Galatians, and what were the boundaries of their country, is well known; but whence they originally came 17 is not agreed among historians. It is universally admitted that they were Gauls, and, on that account, were denominated Gallo-Grecians. But from what part of Gaul they came it is more diﬀicult to determine.

Strabo thought that the Tectosages came from Gallia Narbonensis, and that the remainder were Celtae; 18 and this opinion has been generally adopted. But, as Pliny enumerates the Ambiani 19 among the Tectosagi, and as it is universally agreed that they were allied to the Tolistobogi, who dwelt on the banks of the Rhine, I think it more probable that, they were Belgians, whose territory extended from a very distant part of the course of the Rhine to the English Channel. The Tolistobogi inhabited that part which receives from its present inhabitants the names of Cleves and Brabant.

The mistake originated, I think, in this way. A band of Tectosagi, who had made all irruption into Gallia Narbonensis, retained their own name, and gave it to the country which they had conquered. This is intimated by Ausonius, 20 who says, "As far as the Teutosagi, whose original name was Belgians; 21 for he calls them Belgians, and says that they were first called Teutosagi, and afterwards Tectosagi. Caesar, 22 indeed, places the Tectosagi in the Hercynian 23 forest; but I consider this to have been in consequence of their emigration, which indeed appears from that very passage.

17"Mais quant a leur origine, et le lieu dont ils sont premieremerit partis, les anciens autheurs ne se trouvent d'accord." "But as to their lineage, and the place from which they originally came, ancient authors are not agreed."

18"Strabo geographe pense que ceux d'entre eux qui avoyent le nom de Tectosagois estoyent venus du pays de Provence, et les antres de la Gaule Celtique." "Strabo, the geographer, thinks that those of them who bore the name of Tectosages had come from Provence, and the remainder from Celtic Gaul."

19"Ceux d'Amiens." "Those of Amiens." 20"Ausone poete Bordelois, qui a escrit en Latin." "Ausonius, the poet, a native of Bourdeaux, who wrote in Latin."

21"Usque in Teutosagos primaevo nomine Belgas." 22Bell. Gall. 50 6 100 24. 23A forest in Germany, which Caesar describes to be nine days' journey in breadth, and, at least, sixty days' journey in length. How much more he was unable to say, as he had never found any person who had traveled farther, or could tell where the forest terminated. He regrets the necessity of employing these vague terms, having placed little reliance on the skill or accuracy of his informers. It is mentioned, he adds, by Eratosthenes and other Greek writers, under the name of Orcynia. — Ed.

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But more than enough has now been said as to the origin of the nation, so far as relates to the present passage. Pliny informs us that the Galatians, who inhabited that part of Asia to which they gave their name, were divided into three chief nations, Tectosagi, Tolistobogi, and Trocmi, and accordingly occupied three chief cities. So great was the power which they at one time swayed over their unwarlike neighbors, that they received tribute from a great part of Lesser Asia. Losing at length their ancient valor, and giving themselves up to pleasure and luxury, they were vanquished in war and subdued, with little diﬀiculty, by Cneius Manlius, a Roman consul.

At the time of the Apostle Paul they were under the dominion of the Romans. He had purely and faithfully instructed them in the Gospel; but false apostles had entered, during his absence, and had corrupted the true seed by false and erroneous doctrines. They taught that the observation of ceremonies was still necessary. This might appear to be a trivial matter; but Paul very properly contends as for a fundamental article of the Christian faith. It is no small evil to quench the light of the Gospel, to lay a snare for consciences, and to remove the distinction between the Old and New Testaments. He perceived that these errors were also connected with a wicked and dangerous opinion as to the manner in which justification is obtained. This is the reason why he fights with so much earnestness and vehemence; and, having learned from him the important and serious nature of the controversy, it is our duty to read with greater attention.

One who forms his views of the subject from the Commentaries of Origen and Jerome, will be astonished that Paul should take so deep an interest in external rites; but whoever goes to the fountain will acknowledge that there was abundant reason for all this sharpness of reproof. The Galatians had allowed themselves to be drawn aside from the right course by excessive credulity, or rather by lightness and folly. He therefore censures them more severely; for I do not agree with those who attribute the harshness of his language to their slowness of apprehension. The Ephesians and Colossians had been subjected to the same temptations. If they had lent as ready an ear to the tale of the impostors, do we imagine that Paul would have treated them with greater gentleness? This boldness of rebuke was not suggested by the disposition of the people, but extorted by the baseness of their conduct.

Having ascertained what was the design of writing the Epistle, let us attend to the order in which it is treated. In the first and second Chapters (Galatians 1 and Galatians 2) he maintains the authority of his Apostleship,

except that, towards the close of the second chapter, he touches incidentally on his main point, the question of Man's Justification, which, however, is avowedly and directly argued in the third Chapter, Galatians 3. Although he appears in those two Chapters to have many objects in view, yet his sole object is to prove that He is equal to the highest apostles, and that there is no reason why he should not be considered to hold an equally honorable rank with any of them.

GALATIANS: THE ARGUMENT

But it is of importance to know why he labors so hard in establishing his own claim to respect. Provided that Christ reigns, and that the purity of doctrine remains uncontaminated, what matters it whether he is higher or lower than Peter, or whether they are all on a footing of equality? If all must "decrease," that Christ alone may "increase," (John 3:30,) it is idle to dispute about human ranks. Besides, it may be asked, why does he draw a comparison between himself and other apostles? What dispute had he with Peter, and James, and John? What good purpose did it serve to bring into collision those who were united in sentiment, and in the closest friendship?

I reply, the false apostles, who had deceived the Galatians, endeavored to obtain favor by pretending that they had received a commission from the Apostles. Their chief influence arose from insinuating the belief that they represented the Apostles, and delivered their message. To Paul, on the other hand, they refused the name and authority of an Apostle. They objected that he had not been chosen by our Lord as one of the Twelve; that he had never been acknowledged as such by the college of the Apostles; that he did not receive his doctrine from Christ, or even from the Apostles themselves. All this tended not only to lower Paul's authority, but to rank him with the ordinary members of the Church, and therefore to place him far below those persons who made these insinuations.

If this had been merely a personal matter, it would have given no uneasiness to Paul to be reckoned an ordinary disciple. But when he saw that his doctrine was beginning to lose its weight and authority, he was not entitled to be silent. It became his duty to make a bold resistance. When Satan does not venture openly to attack doctrine, his next stratagem is to diminish its influence by indirect attacks. Let us remember, then, that in the person of Paul the truth of the Gospel was assailed; for, if he had allowed himself to be stripped of the honor of apostleship, it followed that he had hitherto claimed what he had no title to enjoy; and this false boasting would have made him liable to suspicion in other matters. The estimation in which his doctrine was held depended on the question, whether it came, as some had begun to think, from an ordinary disciple, or from an apostle of Christ.

He was overwhelmed, on the other hand, by the lustre of great names. Those who referred, in a boastful manner, to Peter, and James, and John, pretended to apostolical authority. If Paul had not manfully resisted this boasting, he would have given way to falsehood, and would have allowed the truth of God 24 to suffer again in his own person. He therefore contends earnestly for both points: that he was appointed by the Lord to be an apostle, and that he was in no respect inferior to the rest, but enjoyed the same title, and was equal to them in authority and rank. He might, indeed, have denied that those men were either sent, or hold any commission from Peter and his associates. But he takes far higher ground, that he does not yield to the Apostles themselves; and if he had declined doing so, he would have been

24"La verite de Dieu."

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supposed to have distrusted his cause.

Jerusalem was, at that time, the Mother of all the Churches; for the Gospel had spread from it over the whole world, and it might be said to be the principal seat of the kingdom of Christ. Any one who came from it into other churches was received with due respect. But many were foolishly elated with the thought that they had enjoyed the friendship of the Apostles, or at least had been taught in their school; and therefore nothing pleased them but what they had seen at Jerusalem. Every custom that had not been practiced there was not only disliked, but unsparingly condemned by them. This peevish manner becomes highly pernicious, when the custom of a single church is attempted to be enforced as a universal law. We are sometimes so devoted to an instructor or a place, that, without exercising any judgment of our own, we make the opinion of one man the standard for all men, and the customs of one place the standard for every other place. Such attachment is ridiculous, if there be not always in it a mixture of ambition; or rather we should say, excessive peevishness is always ambitious.

To return to those false apostles, if they had only attempted, through wicked contention, to establish everywhere the use of those ceremonies, which they had seen observed at Jerusalem, that would have been no slight offense; for, when a custom is forthwith converted into a law, injustice is perpetrated. But a more serious evil was involved in the wicked and dangerous doctrine, which held consciences to be bound to them by religious considerations, which made justification to depend on the observation of them. Such were the reasons why Paul defended his Apostleship with so much earnestness, and why he contrasted himself with the rest of the Apostles.

He pursues this subject to the end of the second Chapter, Galatians 2, when he proceeds to argue the doctrine, that we are justified in the sight of God by Free Grace, and not by the Works of the Law. His argument is this: If Ceremonies have not the power of bestowing Justification, the observation of them is therefore unnecessary. We must remark, however, that he does not confine himself entirely to Ceremonies, but argues generally about Works, otherwise the whole discussion would be trifling.

If any person thinks that we are thus straining the matter too far, let him attend to the two following reasons. First, the question could not be settled without assuming the general principle, that we are justified by the free grace of God; and this principle sets aside not only ceremonies, but every other kind of works. Secondly, Paul did not attach so much importance to Ceremonies as to the wicked doctrine of obtaining Salvation by Works. Let it be observed, therefore, that Paul had good reasons for recurring to first principles. It was necessary to go to the fountain, and to warn his readers that the controversy related, not to some insignificant trifle, but to the most important of all matters — the method of obtaining salvation.

It is a mistake, therefore, to suppose that the Apostle confined himself wholly to the special question about Ceremonies, a subject which did not

GALATIANS: THE ARGUMENT

admit of being settled by itself. A similar instance occurs in history. (Acts 15:2.) Strife and contention had arisen out of the question, whether or not Ceremonies were necessary to be observed. In the course of the discussion, the Apostles dwell largely on the intolerable yoke of the Law, and on the Forgiveness of Sins through Free Grace. What was the object of this? It appears to be a foolish departure from the point in hand; but the contrary is the fact, for a particular error cannot be satisfactorily refuted without assuming a universal principle. As, for instance, if I am called to dispute about, forbidding the use of flesh, I shall not speak merely about the different kinds of food, but shall arm myself with the general doctrine: What authority have the Traditions of men for binding the conscience? I shall quote the declaration, that

"There is one Lawgiver, who has power to save and to destroy." (James 4:12.) In short, Paul here argues negatively from general to particular propositions, which is the ordinary and most natural method of reasoning. By what evidences and arguments he proves this principle, that we are justified by the grace of God alone, we shall see when we come to the passage. He pursues this topic till the end of the third Chapter, Galatians 3.

In the commencement of the fourth Chapter, Galatians 4, he inquires into the proper use of Ceremonies, and the reason why they were appointed; shewing, at the same time, that they are now abolished. It became necessary to meet this silly objection, which might occur to some minds. What, then, was the purpose of Ceremonies? Were they useless? Were the Fathers idly employed in observing them? He illustrates briefly two statements, that in their own time they were not superfluous, and that they have now been abolished by the coming of Christ, because He is the truth and end of them; and therefore he shews that we must abide by Him. Glancing briefly at the difference between our condition and that of the Fathers, he infers that the doctrine of the false apostles is wicked and dangerous, because it darkens the clearness of the gospel by ancient shadows. The Apostle's doctrine is now intermingled with some affecting exhortations. Towards the close of the Chapter his argument is enlivened by a beautiful allegory.

In the fifth Chapter, Galatians 5, he exhorts them to hold fast the Liberty which has been obtained by the blood of Christ, that they may not surrender their consciences to be ensnared by the opinions of men. But he reminds them, at the same time, in what manner Liberty may be lawfully used. 25

He then takes occasion to point out the proper employments of Christians, that they may not uselessly spend their time in Ceremonies, and neglect matters of real importance.

25"En quoy consiste ceste liberte, et quel en est le vray et droit usage" "In what that liberty consists, and what is the true and lawful use of it."

Chapter 1

COMMENTARIES ON THE

EPISTLE OF PAUL TO THE GALATIANS. CHAPTER 1

Galatians 1:1-5

1. Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead,)

1. Paulus apostolus, non ab hominibus, neque per hominem, sed per Iesum Christum, et Deum Patrem, qui suscitavit illum ex mortuis,

2. And all the brethren which are with me, unto the churches of Galatia: 2. Et qui mecum sunt fratres omnes, ecclesiis Galatiae: 3. Grace be to you, and peace, from God the Father, and from our Lord Jesus Christ,

3. Gratia vobis et pax a Deo Patre, et Domino nostro Iesu Christo, 4. Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

4. Qui dedit se ipsum pro peccatis nostris, ut nos eriperet a praesenti saeculo maligno, secundum voluntatem Dei et Patris nostri,

5. To whom be glory for ever and ever. Amen. 5. Cui gloria in saecula saeculorum. Amen. 1. Paul, an apostle. In the salutations with which he commenced his Epistles, Paul was accustomed to claim the title of "an Apostle." His object in doing so, as we have remarked on former occasions, was to employ the authority of his station, for the purpose of enforcing his doctrine. This authority depends not on the judgment or opinion of men, but exclusively on the calling of God; and therefore he demands a hearing on the ground of his being "an Apostle." Let us always bear this in mind, that in the church we ought to listen to God alone, and to Jesus Christ, whom he has appointed to be our teacher. Whoever assumes a right to instruct us, must speak in the name of God or of Christ.

But as the calling of Paul was more vehemently disputed among the Galatians, he asserts it more strongly in his address to that church, than in his other Epistles; for he does not simply aﬀirm that he was called by God, but states expressly that it was not either from men or by men. This statement,

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be it observed, applies not to the oﬀice which he held in common with other pastors, but to the apostleship. The authors of the calumnies which he has in his eye did not venture to deprive him altogether of the honor of the Christian ministry. They merely refused to allow him the name and rank of an apostle.

We are now speaking of the apostleship in the strictest sense; for the word is employed in two different ways. Sometimes, it denotes preachers of the Gospel, to whatever class they might belong; but here it bears a distinct reference to the highest rank in the church; so that Paul is equal to Peter and to the other twelve.

The first clause, that he was called not from men, he had in common with all the true ministers of Christ. As no man ought to "take this honor unto himself," (Hebrews 5:4,) so it is not in the power of men to bestow it on whomsoever they choose. It belongs to God alone to govern his church; and therefore the calling cannot be lawful, unless it proceed from Him. So far as the church is concerned, a man who has been led to the ministry, not by a good conscience, but by ungodly motives, may happen to be regularly called. But Paul is here speaking of a call ascertained in so perfect, a manner, that nothing farther can be desired.

It will, perhaps, be objected — Do not the false apostles frequently indulge in the same kind of boasting? I admit they do, and in a more haughty and disdainful style than the servants of the Lord venture to employ; but they want that actual call from Heaven to which Paul was entitled to lay claim.

The second clause, that he was called not by man, belonged in a peculiar manner to the apostles; for in an ordinary pastor, this would have implied nothing wrong. Paul himself, when travelling through various cities in company with Barnabas, "ordained elders in every church," by the votes of the people, (Acts 14:23;) and he enjoins Titus and Timothy to proceed in the same work. (1 Timothy 5:17 Titus 1:5.) Such is the ordinary method of electing pastors; for we are not entitled to wait until God shall reveal from heaven the names of the persons whom he has chosen.

But if human agency was not improper, if it was even commendable, why does Paul disclaim it in reference to himself? I have already mentioned that something more was necessary to be proved than that Paul was a pastor, or that he belonged to the number of the ministers of the Gospel; for the point in dispute was the apostleship. It was necessary that the apostles should be elected, not in the same manner as other pastors, but by the direct agency of the Lord himself. Thus, Christ himself (Matthew 10:1) called the Twelve; and when a successor was to be appointed in the room of Judas, the church does not venture to choose one by votes, but has recourse to lot. (Acts 1:26.) We are certain that the lot was not employed in electing pastors. Why was

it resorted to in the election of Matthias? To mark the express agency of God for it was proper that the apostles should be distinguished from other ministers. And thus Paul, in order to shew that he does not belong to the

John Calvin

ordinary rank of ministers, contends that his calling proceeded immediately from God. 26

But how does Paul aﬀirm that he was not called by men, while Luke records that Paul and Barnabas were called by the church at Antioch? Some have replied, that he had previously discharged the duties of an apostle, and that, consequently, his apostleship was not founded on his appointment by that church. But here, again, it may be objected, that this was his first designation to be the apostle of the Gentiles, to which class the Galatians belonged. The more correct, and obvious reply is, that he did not intend here to set aside entirely the calling of that church, but merely to shew that his apostleship rests on a higher title. This is true; for even those who laid their hands on Paul at Antioch did so, not of their own accord, but in obedience to express revelation.

"As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." (Acts 13:2,3.)

Since, therefore, he was called by Divine revelation, and was also appointed and declared by the Holy Spirit to be the apostle of the Gentiles, it follows, that he was not brought forward by men, although the customary rite of ordination was afterwards added. 27

It will, perhaps, be thought that an indirect contrast between Paul and the false apostles is here intended. I have no objection to that view; for they were in the habit of glorying in the name of men. His meaning will therefore stand thus: "Whoever may be the persons by whom others boast that they have been sent, I shall be superior to them; for I hold my commission from God and Christ."

By Jesus Christ and God the Father He asserts that God the Father and Christ had bestowed on him his apostleship. Christ is first named, because it is his prerogative to send, and because we are his ambassadors. But to make the statement more complete, the Father is also mentioned; as if he had said, "If there be any one whom the name of Christ is not suﬀicient to inspire with reverence, let him know that I have also received my oﬀice from God the Father."

Who raised him from the dead. The resurrection of Christ is the commencement of his reign, and is therefore closely connected with the present subject. It was a reproach brought by them against Paul that he had held no communication with Christ, while he was on the earth. He argues, on the other hand, that, as Christ was glorified by his resurrection, so he has actually exercised his authority in the government of his church. The calling of Paul is therefore more illustrious than it would have been, if Christ,

26"C'est a dire, sans aucun moyen des hommes." "That is, without any agency of men." 27"Quoy que depuis on ait observe la ceremonie accoustumee en l'ordination des ministeres." "Although the ceremony usually performed at the ordination of ministers was afterwards added."

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while still a mortal, had ordained him to the oﬀice. And this circumstance deserves attention; for Paul intimates that the attempt to set aside his authority, involved a malignant opposition to the astonishing power of God, which was displayed in the resurrection of Christ; because the same heavenly Father, who raised Christ from the dead, commanded Paul to make known that exertion of his power.

2. And all the brethren who are with me. — He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number, and would not despise a whole congregation. His general practice is, to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle: at least, he never mentions more than two names, and those very well known. But here he includes all the brethren; and thus adopts, though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians, and preparing them to receive instruction.

To the churches of Galatia. It was an extensive country, and therefore contained many churches scattered through it. But is it not wonderful that the term "Church", which always implies unity of faith, should have been applied to the Galatians, who had almost entirely revolted from Christ? I reply, so long as they professed Christianity, worshipped one God, observed the sacraments, and enjoyed some kind of Gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes; and some are marked, not by a few spots, but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a suﬀicient reason for withholding from it the appellation of a Church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgment of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective; for we must not imagine, that, wherever there is some kind of church, everything in it that ought to be desired in a church is perfect.

I make this observation, because the Papists, seizing on the single word Church, think that whatever they choose to force upon us is sanctioned;

though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church; but he would perceive no building. In short, the word Church is often applied by a figure of speech in which a part is taken for the whole, to any portion of the church, even though it may not fully answer to the name.

3. Grace be to you and peace. This form of salutation, which occurred in the other epistles, has received an explanation, to which I still adhere. Paul

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wishes for the Galatians a state of friendship with God, and, along with it, all good things; for the favor of God is the source from which we derive every kind of prosperity. He presents both petitions to Christ, as well as to the Father; because without Christ neither grace, nor any real prosperity, can be obtained.

4. Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us.

These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he "spared not his only-begotten Son, (Romans 8:32,) but delivered him up for us all;" and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins. 28

That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The word {αιών}, (age,) is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1 John 5:19) where it is said that ``the whole world lieth in the wicked one,'' and in his Gospel, (John 17:15,) where the Savior says,

``I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil;''

for there it signifies the present life. What then is meant by the word ``World'' in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but

28"Pour nos pechez." "For our sins."

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by corruption. 29 Christ, therefore, died for our sins, in order to redeem or separate us from the world.

From the present wicked age. By adding the epithet ``wicked'', he intended to shew that he is speaking of the corruption or depravity which proceeds from sin, and not of God's creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds.

According to the will. He points out the original fountain of grace, namely, the purpose of God;

``for God so loved the world, that he gave his only-begotten Son.'' (John 3:16.) But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called ``good pleasure.'' 30 The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, ``Of God who is our Father.'' 31

5. To whom be glory. By this sudden exclamation of thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift which they had received from God, and in this manner to prepare their minds more fully for receiving instruction. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance, ought to be embraced by us as an occasion of ascribing glory to God.

Galatians 1:6-9

6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

29"Non pas que cela viene de la creation, mais de leur corruption." "Not that this comes from creation, but from their corruption."

30{Οὐκ} {εἶπε} {κατ} {᾿} {ἐπιταγὴν} {τοῦ} {Πατρὸς} {ἀλλὰ} {κατὰ} {τὸ} {θέλημα}, {τουτέστι} {τὴν} {εὐδοκίαν} ``He did not say, according to the command, but according to the will, that is, according to the good pleasure, of the Father.'' --- Theophylact.

31"An English reader would readily suppose that 'God and our Father' are two different persons. The original text suggests no such idea. The meaning is, 'our God and Father'. — The particle {καὶ} (and) is here hermeneutic. As Crellius says, it is equivalent to `that is' or `who is;' or rather, it does not connect different persons, but different descriptions of the same person: 1 Corinthians 2:2; Ephesians 1:3; Ephesians 4:6; 1 Thessalonians 1:3; 1 Thessalonians 3:11; 1 Peter 1:2 {̔Ημῶν} belongs equally to both nouns, {Θεοῦ} and {Πατρός} --- Brown.

John Calvin

6. Miror quod ita cito transferimini a Christo, qui vos vocavit in gratia, ad aliud evangehum;

7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

7. Quod non est aliud, nisi quod sunt quidant, qui vos turbant, ae volunt evertere evangelium Christi.

8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

8. Verum etiamsi nos, aut Angelus e coelo evangelizet vobis praeter id quod evangelizavimus vobis, anathema sit.

9. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

9. Quemadmodum praediximus, nunc quoque iterum dico; si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit.

6. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ.

Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore ``removed from Christ.'' They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness.

On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, 32 by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, (``ye are removed'') he appears to say that they were only in the act of failing. As if he had said, ``I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat.''

From Christ, who called you by grace. Others read it, ``from him who called you by the grace of Christ,'' understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their in-

32"Leurs songes et inventions." "Their dreams and inventions."

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gratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous.

So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity.

7. Which is not another thing 33 Some explain it thus, ``though there is not another gospel;'' as if it were a sort of correction of the Apostle's language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, ``What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more.'' But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, ``this amounts to nothing, but that you wish to deceive.''

And wish to pervert. He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined.

The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle's reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name.

8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: ``We will not

33"{ὃ} {οὐκ} {ἔστιν} {ἄλλο}. Some have questioned the genuineness of {ἄλλο},--- conjecturing that some one first introduced {ἀλλὰ} into the margin as an interpretation of {εἰ} {μή}, and then some other person changed it into {ἄλλο}, per incuriam, and introduced it into the text. This is ingenious, but, like all conjectural criticism on the New Testament, is of no value.'' --- Brown

John Calvin

yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish.'' Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry.

Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and ``find no rest for the sole of their foot,'' (Genesis 8:9,) Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it.

And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. ``You wish to have everything which comes from you received without hesitation, because it is your own.'' To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God.

Or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle's proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels.

And thus, when he pronounces a curse on angels who should teach any other doctrine 34 though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul's preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his

34"Quand il denonce les anges pour excommuniez et pour abominables, s'ils enseignent autre chose." "When he denounces the angels as excommunicated and detestable persons, if they teach anything else."

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authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, ``let him be accursed,'' the meaning must be, ``let him be held by you as accursed.'' In expounding 1 Corinthians 12:3, we had occasion to speak of the word {ἀνάθεμα}. 35 . Here it denotes cursing, and answers to the Hebrew word, {( {הרםhherem.)

9. As we said before. Leaving out, in this instance, the mention of himself and of angels, he repeats the former assertion, that it is unlawful for any man to teach anything contrary to what they had learned. 36 Observe the expression --- ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence, if ignorance of the nature and character of the gospel shall lead to hesitation? Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, - -- meaning by another gospel, one to which the inventions of other men are added; 37 for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions.

To what poor subterfuges do the Papists resort, in order to escape from the Apostle's declaration! First, they tell us, that we have not in our possession the whole of Paul's preaching, and cannot know what it contained, unless the Galatians who heard it shall be raised from the dead, in order to appear as witnesses. Next, they assert, that it is not every kind of addition which is forbidden, but that other gospels only are condemned. What Paul's doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. Of this gospel, it is plain, the whole of Popery is a dreadful perversion. And from the nature of the case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul's preaching; so that these cavils will avail them nothing.

35" {᾿Ανάθεμα}. This word, which we render accursed, doth not signify `accursed or condemned of God to the punishments of another world.' This the Apostle would not wish to the worst of men. The meaning is, `Let him be as a person excommunicated, or wholly cut off from the synagogue, or church, with whom it is unlawful to have any commerce or correspondence whatever.' And so it is not properly a wish of the apostle, but a direction to the Galatians how to behave, Let him be {ἀνάθεμα}. `Hold him, and treat him as an excommunicated and accursed person.''' --- Chandler.

36"D'enseigner autre doctrine que cello qu'il avoit enseignee aux Galatiens." "To teach any other doctrine than that which he had taught to the Galatians."

37"Quand on y mesle des inventions humaines, et des choses qui ne sont point de mesme." "When it is mixed up with human inventions, and with things that are contrary to it."

John Calvin

Galatians 1:10-14

10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

10. Nunc enim suadeone secundum homines, an secundum Deum? vel quaero hominibus placere? si enim adhuc hominibus placerem, Christi servus non essem.

11. But I certify you, brethren, that the gospel which was preached of me is not after man.

11. Notum autem vobis faeio, fratres, Deuteronomy Evangelio, quod evangelizatum est a me, quod non est secundum hominem;

12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

12. Neque enim ego ab hormine accepi illud, neque didici; sed per revelationem Iesu Christi.

13. For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it;

13. Audistis enim conversationem meam, quae aliquando fuit in Iudaismo; quod supra modum persequebar ecclesiam Dei, et vastabam illam,

14. And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

14. Et proficiebam in Iudaismo supra multos aequales meos in gernere meo, quum vehementius studiosus essem paternarum traditionum.

Having extolled so confidently his own preaching, he now shows that this was no idle or empty boast. He supports his assertion by two arguments. The first is, that he was not prompted by ambition, or flattery, or any similar passion, to accommodate himself to the views of men. The second and far stronger argument is, that he was not the author of the gospel, but delivered faithfully what he had received from God.

10. For do I now persuade according to men or according to God? The ambiguity of the Greek construction in this passage, has given rise to a variety of expositions. Some render it, Do I now persuade men or God? 38 Others interpret the words ``God'' and ``men,'' as meaning divine and human concerns. This sense would agree very well with the context, if it were not too wide a departure from the words. The view which I have preferred is more natural; for

38"{Πείθω}. This word, which we render persuade, frequently signifies `to obtain by treaty,' or, `to endeavor the friendship and good will of any person.' Thus in Matthew 28:14, the chief-priests tell the soldiers, whom they corrupted, to give a false report: `If this come to the governor's ears, we will persuade him, and secure you, that is, prevail with him to be favorable to you, and save you from punishment.' Thus, Acts 12:20, {πείσαντες} {Βλάστον}, we render, `having made Blastus their friend.' Vid. Pind. Ol. 3:28. And in the Apocryphal book of Maccabees, (2 Maccabees 4:45,) when Menelaus found himself convicted of his crimes, he promised Ptolemy a large sum of money, {πεῖσαι} {τὸν} {βασιλέα}, `to pacify the king,' to prevent his displeasure, and secure his favor. And thus, in the place before us, `to persuade God,' is to endeavor to secure his approbation; which, the Apostle assures the Galatians, was his great and only view, as well as his great support, under the censure and displeasure of men, for preaching the pure and uncorrupted doctrines of the gospel.'' --- Chandler.

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nothing is more common with the Greeks than to leave the preposition {κατὰ}, according to, to be understood.

Paul is speaking, not about the subject of his preaching, but about the purpose of his own mind, which could not refer so properly to men as to God. The disposition of the speaker, it must be owned, may have some influence on his doctrine. As corruption of doctrine springs from ambition, avarice, or any other sinful passion, so the truth is maintained in its purity by an upright conscience. And so he contends that his doctrine is sound, because it is not modified so as to gratify men.

Or, do I seek to please men? This second clause differs not much, and yet it differs somewhat from the former; for the desire of obtaining favor is one motive for speaking ``according to men.'' When there reigns in our hearts such ambition, that we desire to regulate our discourse so as to obtain the favor of men, our instructions cannot be sincere. Paul therefore declares, that he is in no degree chargeable with this vice; and, the more boldly to repel the calumnious insinuation, he employs the interrogative form of speech; for interrogations carry the greater weight, when our opponents are allowed an opportunity of replying, if they have anything to say. This expresses the great boldness which Paul derived from the testimony of a good conscience; for he knew that he had discharged his duty in such a manner as not to be liable to any reproach of that kind. (Acts 23:1; 2 Corinthians 1:12.)

If I yet pleased men This is a remarkable sentiment; that ambitious persons, that is, those who hunt after the applause of men, cannot serve Christ. He declares for himself, that he had freely renounced the estimation of men, in order to devote himself entirely to the service of Christ; and, in this respect, he contrasts his present position with that which he occupied at a former period of life. He had been regarded with the highest esteem, had received from every quarter loud applause; and, therefore, if he had chosen to please men, he would not have found it necessary to change his condition. But we may draw from it the general doctrine which I have stated, that those who resolve to serve Christ faithfully, must have boldness to despise the favor of men.

The word men is here employed in a limited sense; for the ministers of Christ ought not to labor for the express purpose of displeasing men. But there are various classes of men. Those to whom Christ ``is precious,'' (1 Peter 2:7,) are men whom we should endeavor to please in Christ; while they who choose that the true doctrine shall give place to their own passions, are men to whom we must give no countenance. And godly, upright pastors, will always find it necessary to contend with the offenses of those who choose that, on all points, their own wishes shall be gratified; for the Church will always contain hypocrites and wicked men, by whom their own lusts will be preferred to the word of God. And even good men, either through ignorance, or through weak prejudice, are sometimes tempted by the devil to be displeased with the faithful warnings of their pastor. Our duty, therefore, is not to take alarm at any kind of offenses, provided, at the same time, that we do not excite in weak minds a prejudice

John Calvin

against Christ himself.

Many interpret this passage in a different manner, as implying an admission to the following effect: ``If I pleased men, then I should not be the servant of Christ. I own it, but who shall bring such a charge against me? Who does not see that I do not court the favor of men?'' But I prefer the former view, that Paul is relating how large an amount of the estimation of men he had relinquished, in order to devote himself to the service of Christ.

11. Now I make known to you. This is the most powerful argument, the main hinge on which the question turns, that he has not received the gospel from men, but that it has been revealed to him by God. As this might be denied, he offers a proof, drawn from a narrative of facts. To give his declaration the greater weight, he sets out with stating that the matter is not doubtful, 39 but one which he is prepared to prove; and thus introduces himself in a manner well adapted to a serious subject. He affirms that it is not according to man; that it savours of nothing human, or, that it was not of human contrivance; and in proof of this he afterwards adds, that he had not been instructed by any earthly teacher. 40

12. For I neither received it from man. What then? shall the authority of the word be diminished, because one who has been instructed by the instrumentality of men shall afterwards become a teacher? We must take into account, all along, the weapons with which the false apostles attacked him, alleging that his gospel was defective and spurious; that he had obtained it from an inferior and incompetent teacher; and that his imperfect education led him to make unguarded statements. They boasted, on the other hand, that they had been instructed by the highest apostles, with whose views they were most intimately acquainted. It was therefore necessary that Paul should state his doctrine in opposition to the whole world, and should rest it on this ground, that he had acquired it not in the school of any man, but by revelation from God. In no other way could he have set aside the reproaches of the false apostles.

The objection, that Ananias (Acts 9:10) was his teacher, may be easily answered. His divine instruction, communicated to him by immediate inspiration, did not render it improper that a man should be employed in teaching him, were it only to give weight to his public ministry. In like manner, we have already shown, that he had a direct call from God by revelation, and that he was ordained by the votes and the solemn approbation of men. These statements are not inconsistent with each other.

13. For ye have heard of my conversation. The whole of this narrative was added as a part of his argument. He relates that, during his whole life, he had such an abhorrence of the gospel, that he was a mortal enemy of it, and a destroyer of the name of Christianity. Hence we infer that his conversion was

39"Qu'il ne parle point d'une chose incertaine ou incognue." "That he does not speak about a thing uncertain or unknown."

40"The idiom by which there is a transposition of {ὅτι} is frequent, and may here, Schott thinks, have been made use of, in order to place a highly important topic in the most prominent point of view'' --- Bloomfield.

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divine. And indeed he calls them as witnesses of a matter not at all doubtful, so as to place beyond controversy what he is about to say.

His equals were those of his own age; for a comparison with older persons would have been unsuitable. When he speaks of the traditions of the fathers, he means, not those additions by which the law of God had been corrupted, but the law of God itself, in which he had been educated from his childhood, and which he had received through the hands of his parents and ancestors. Having been strongly attached to the customs of his fathers, it would have been no easy matter to tear him from them, had not the Lord drawn him by a miracle.

Galatians 1:15-24

15. But when it pleased God, who separated me from my mother's womb, and called me by his grace,

15. At postquam placuit Deo, qui me segregaverat ab utero matris meae, et vocavit per gratiam suam,

16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

16. Revelare Filium suum mihi, ut praedicarem ipsnm inter Gentes, continuo non contuli cum carne et sanguine;

17. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

17. Neque redii Hierosolymam, ad eos qui ante me fuerunt Apestoli; sed abii in Arabiam, ac denuo reversus sum Damascum.

18. Then, after three years, I went up to Jerusalem to see Peter, and abode with him fifteen days.

18. Deinde post annos tres redii Hierosolymam, ut viderein Petrum; et mansi apud illum dies quindecim.

19. But other of the apostles saw I none, save James the Lord's brother. 19. Alium antem ex Apostolis non vidi quenquam, nisi Iacobum fratrem Domini.

20. Now the things which I write unto you, behold, before God, I lie not. 20. Porro quae scribo vobis, ecce coram Deo, non mentier. 21. Afterwards I came into the regions of Syria and Cilicia; 21. Deinde vent in regiones Syriae ac Ciliciae. 22. And was unknown by face unto the churches of Judea which were in Christ:

22. Eram autem facie ignotus Ecclesiis Iudaeae, qute erant in Christo. 23. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed.

23. Sed tantum hic rumor apud illos erat; Qui persequebatur nos aliquando, nunc praedicat fidem quam quondam expugnabat.

24. And they glorified God in me.

John Calvin

24. Et glorificabant in me Deum. 15. But after that it pleased God. This is the second part of the narrative, and relates to his miraculous conversion. He tells us, first, that he had been called by the grace of God to preach Christ among the Gentiles; and, next, that as soon as he had been called, without consulting the apostles, he unhesitatingly proceeded to the performance of the work, which, he felt assured, had been enjoined upon him by the appointment of God. In the construction of the words, Erasmus differs from the Vulgate. He connects them in the following manner: ``When it pleased God that I should preach Christ among the Gentiles, who called me for this purpose that he might reveal him by me.'' But I prefer the old translation; for Christ had been revealed to Paul before he received a command to preach. Admitting that Erasmus were right in translating {ἐν} {ἐμοὶ}, by me, still the clause, that I might preach, is added for the purpose of describing the kind of revelation.

Paul's reasoning does not, at first sight, appear so strong; for although, when he had been converted to Christianity, he instantly, and without consulting the apostles, entered into the office of preaching the gospel, it does not thence follow that he had been appointed to that office by the revelation of Christ. But the arguments which he employs are various, and, when they are all collected, will be found sufficiently strong to establish his conclusion. He argues, first, that he had been called by the grace of God; next, that his apostleship had been acknowledged by the other apostles; and the other arguments follow. Let the reader, therefore, remember to read the whole narrative together, and to draw the inference, not from single parts, but from the whole.

Who had separated me. This separation was the purpose of God, by which Paul was appointed to the apostolic office, before he knew that he was born. The calling followed afterwards at the proper time, when the Lord made known his will concerning him, and commanded him to proceed to the work. God had, no doubt, decreed, before the foundation of the world, what he would do with regard to every one of us, and had assigned to every one, by his secret counsel, his respective place. But the sacred writers frequently introduce those three steps: the eternal predestination of God, the destination from the womb, and the calling, which is the effect and accomplishment of both.

The word of the Lord which came to Jeremiah, though expressed a little differently from this passage, has entirely the same meaning.

``Before I formed thee in the belly, I knew thee; and before thou camest forth from the womb I sanctified thee; a prophet to the nations have I made thee.'' (Jeremiah 1:5.)

Before they even existed, Jeremiah had been set apart to the office of a prophet, and Paul to that of an apostle; but he is said to separate us from the womb, because the design of our being sent into the world is, that he may accomplish, in us, what he has decreed. The calling is delayed till its proper time, when God has prepared us for the office which he commands us to undertake.

Paul's words may therefore be read thus: ``When it pleased God to reveal

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his Son, by me, who called me, as he had formerly separated me.'' He intended to assert, that his calling depends on the secret election of God; and that he was ordained an apostle, not because by his own industry he had fitted himself for undertaking so high an office, or because God had accounted him worthy of having it bestowed upon him, but because, before he was born, he had been set apart by the secret purpose of God.

Thus, in his usual manner, he traces his calling to the good pleasure of God. This deserves our careful attention; for it shows us that we owe it to the goodness of God, not only that we have been elected and adopted to everlasting life, but that he deigns to make use of our services, who would otherwise have been altogether useless, and that he assigns to us a lawful calling, in which we may be employed. What had Paul, before he was born, to entitle him to so high an honor? In like manner we ought to believe, that it is entirely the gift of God, and not obtained by our own industry, that we have been called to govern the Church.

The subtle distinctions into which some commentators have entered in explaining the word separated, are altogether foreign to the subject. God is said to separate us, not because he bestows any peculiar disposition of mind which distinguishes us from others, but because he appoints us by his own purpose 41 . Although the apostle had most explicitly attributed his calling to the free grace of God, when he pronounced that voluntary separation from the womb to be the origin of it, yet he repeats the direct statement, both that, by his commendation of Divine grace, he may take away all grounds of boasting, and that he may testify his own gratitude to God. On this subject he is wont freely to expatiate, even when he has no controversy with the false apostles.

16. To reveal his Son to me. If we read it, ``to reveal by me,'' it will express the design of the apostleship, which is to make Christ known. And how was this to be accomplished? By preaching him among the Gentiles, which the false apostles treated as a crime. But I consider the Greek phrase {ἐν} {εμοὶ} 42 to be a Hebrew idiom for to me; for the Hebrew particle {( {בbeth) is frequently redundant, as all who know that language are well aware. The meaning will therefore be, that Christ was revealed to Paul, not that he might alone enjoy, and silently retain in his own bosom the knowledge of Christ, but that he might preach among the Gentiles the Savior whom he had known.

Immediately I conferred not. To confer with flesh and blood, is to consult with flesh and blood. So far as the meaning of these words is concerned, his intention was absolutely to have nothing to do with any human counsels. The general expression, as will presently appear from the context, includes all men, and all the prudence or wisdom which they may possess. 43 He even makes

41"Quand par son conseil il nous destine a quelque chose." "When he appoints us to any thing by his purpose."

42" {᾿Εν} {ἐμοὶ}, that is, `to me;' but yet it appears to denote something more.'' --- Beza. ``The ancient commentators, and, of the moderns, Winer, Schott, and Scott, seem right in regarding this as a strong expression for `in my mind and heart.' '' --- Bloomfield.

43"The expression, 'flesh and blood,' is used to denote men. Thus when Peter confessed to our Lord, 'Thou art Christ, the Son of the living God,' Jesus answered, 'Flesh and blood

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a direct reference to the apostles, for the express purpose of exhibiting, in a stronger light, the immediate calling of God. Relying on the authority of God alone, and asking nothing more, he proceeded to discharge the duty of preaching the gospel.

17. Neither did I return to Jerusalem. What he had just written is now explained, and more fully stated. As if he had said, ``I did not ask the authority of any man,'' not even of the apostles themselves. It is a mistake to suppose, that, because the apostles are now separately mentioned, they are not included in the words, flesh and blood. Nothing new or different is here added, but merely a clearer explanation of what had been already said. And no disrespect to the apostles is implied in that expression. For the purpose of shewing that he did not owe his commission to man, the false boasting of unprincipled men laid him under the necessity of contrasting. the authority of the apostles themselves with the authority of God. When a creature is brought into comparison with God, however contemptuous or humiliating may be the language employed, he has no reason to complain.

But I went into Arabia. In the Acts of the Apostles, Luke has omitted these three years. In like manner, there are other passages of the history which he does not touch; and hence the slander of those who seek to build on this a charge of inconsistency in the narratives is ridiculous. Let godly readers consider the severe temptation with which Paul was called to struggle at the very commencement of his course. He who but yesterday, for the sake of doing him honor, had been sent to Damascus with a magnificent retinue, is now compelled to wander as an exile in a foreign land: but he does not lose his courage.

18. Then after three years. It was not till three years after he had begun to discharge the apostolic office, that he went up to Jerusalem. Thus, he did not, at the outset, receive the calling of men. But lest it should be supposed that he had separate interests from theirs, and was desirous to avoid their society, he tells us that he went up for the express purpose to see 44 Peter. 45 Although he had not waited for their sanction before undertaking the office, yet it was not against their will, but with their full consent and approbation, that he held the rank of an apostle. He is desirous to shew that at no period was he at variance with the apostles, and that even now he is in full harmony with all their views. By mentioning the short time that he remained there, he shews that he had come, not with a view to learn, but solely for mutual intercourse.

hath not revealed it unto thee.' (Matthew 16:17.) That is, no man hath made this discovery; and thus it hath the same meaning in the place before us. But as the apostle speaks of his countrymen and equals in age, in the verses before, I apprehend he particularly means them, and that he intends to assure the Galatians, that, notwithstanding his former zeal for the law and the traditions of the Jews, yet that, after his extraordinary conversion, he had no longer any dependence on them, nor sought the least direction from the wisest among them." — Chandler.

44" {̔ιστορεῖν} signifies either `to ascertain any thing by inquiry, or any person by personal examination;' but sometimes, as here, to visit for the purpose of becoming acquainted with any one by personal communication.' So Josephus, Bell. 6:1-8, {ὃν} (scil. Julianum), {ἱστόρησα}, `whom when I came to know and be with.' See Ac 9:26,27.'' --- Bloomfield.

45"The distinguished guest of a distinguished host." — Grotius.

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19. But I saw no other of the apostles. This is added to make it evident that he had but one object in his journey, and attended to nothing else.

Except James. Who this James was, deserves inquiry. Almost all the ancients are agreed that he was one of the disciples, whose surname was ``Oblias'' and ``The Just,'' and that he presided over the church at Jerusalem. 46 Yet others think that he was the son of Joseph by another wife, and others (which is more probable) that he was the cousin of Christ by the mother's side: 47 but as he is here mentioned among the apostles, I do not hold that opinion. Nor is there any force in the defense offered by Jerome, that the word Apostle is sometimes applied to others besides the twelve; for the subject under consideration is the highest rank of apostleship, and we shall presently see that he was considered one of the chief pillars. (Galatians 2:9.) It appears to me, therefore, far more probable, that the person of whom he is speaking is the son of Alpheus. 48

The rest of the apostles, there is reason to believe, were scattered through various countries; for they did not idly remain in one place. Luke relates that Paul was brought by Barnabas to the apostles. (Acts 9:27.) This must be understood to relate, not to the twelve, but to these two apostles, who alone were at that time residing in Jerusalem.

20. Now the things which I write to you. This affirmation extends to the whole narrative. The vast earnestness of Paul on this subject is evinced by his resorting to an oath, which cannot lawfully be employed but on great and weighty occasions. Nor is it wonderful that he insists with so much earnestness on this point; for we have already seen to what expedients the impostors had recourse in order to take from him the name and credit of an apostle. Now the modes of swearing used by good men deserve our attention; for we learn from them that an oath must be viewed simply as an appeal to the judgment-seat of God for the integrity and truth of our words and actions; and such a transaction ought to be guided by religion and the fear of God.

22. And was unknown by face. This appears to be added for the sake of shewing more strongly the wickedness and malignity of his slanderers. If the churches of Judea who had only heard respecting him, were led to give glory to God for the astonishing change which he had wrought in Paul, how disgraceful was it that those who had beheld the fruits of his amazing labors should not have acted a similar part! If the mere report was enough for the former, why did not the facts before their eyes satisfy the latter?

23. Which once he destroyed. This does not mean that faith 49 may actually be destroyed, but that he lessened its influence on the minds of weak men. Besides, it is the will, rather than the deed, that is here expressed.

46"Qui estoit pasteur en l'eglise de Jerusalem." "Who was pastor in the church at Jerusalem."

47"Qu'il estoit cousin-germain de Jesus Christ, fils de la soeur de sa mere." "That he was cousin-german of Jesus Christ, his mother's sister's son."

48This is fully consistent with the opinion commonly held, that Alpheus or Cleopas was the husband of the sister of Mary, the mother of our Lord, and consequently that James, the son of Alpheus, was our Lord's cousin-german. — Ed.

49"The word {πίστις} denotes not only the act of believing, but that which is believed.'' --- Beza.

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24. And they glorified God in me 50 This was an evident proof that his ministry was approved by all the churches of Judea, and approved in such a manner, that they broke out into admiration and praise of the wonderful power of God. Thus he indirectly reproves their malice, by showing that their venom and slanders could have no other effect than to hide the glory of God, which, as the apostles admitted and openly acknowledged, shone brightly in the apostleship of Paul.

This reminds us of the light in which the saints of the Lord ought to be regarded by us. When we behold men adorned with the gifts of God, such is our depravity, or ingratitude, or proneness to superstition, that we worship them as gods, unmindful of Him by whom those gifts were bestowed. These words remind us, on the contrary, to lift up our eyes to the Great Author, and to ascribe to Him what is his own, while they at the same time inform us that an occasion of offering praise to God was furnished by the change produced on Paul, from being an enemy to becoming a minister of Christ.

50"He does not say, They praised or glorified me, but, They glorified God. He says, They glorified God in me; for all that belongs to me was from the grace of God." — OEcumenius.

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CHAPTER 2

Galatians 2:1-5

1. Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also.

1. Deinde post annos quatuordecim ascendi rursus Hierosolymam una cum Barnaba, assumpto simul et Tito.

2. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

2. Ascendi autem secundum revelationera, et contuli cum illis evangelium, quod praedico inter Gentes; privatim vero cum iis qui in pretio erant, ne quo mode in vahum currerem, aut cucurrssem,

3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

3. Sed neque Titus, qui mecum erat, quum esset Graecus, compulsus fuit circumcidi;

4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

4. Propter subingresses falsos fratres, qui subintroierant ad explorandum libertatem nostram, quam habemus in Christo Iesu; quo nos in servitutem adigerent;

5. To whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.

5. Quibus ne ad heram quidem cessimus per subjectionem, ut veri tas evangelii maneret apud vos.

1. Fourteen years after. This cannot with certainty be affirmed to be the same journey mentioned by Luke. (Acts 15:2.) The connection of the history leads us rather to an opposite conclusion. We find that Paul performed four journeys to Jerusalem. Of the first we have already spoken. The second took place when, in company with Barnabas, he brought the charitable contributions of the Greek and Asiatic Churches. (Acts 15:25.) My belief that this second journey is referred to in the present passage rests on various grounds. On any other supposition, the statements of Paul and Luke cannot be reconciled. Besides, there is ground for conjecturing that the rebuke was administered to

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Peter at Antioch while Paul was residing there. Now, this happened before he was sent to Jerusalem by the Churches to settle the dispute which had arisen about ceremonial observances. (Acts 15:2.) It is not reasonable to suppose that Peter would have used such dissimulation, if that controversy had been settled and the decree of the Apostles published. But Paul writes that he came to Jerusalem, and afterwards adds that he had rebuked Peter for an act of dissimulation, an act which Peter certainly would not have committed except in matters that were doubtful. 51

Besides, he would scarcely have alluded, at any time, to that journey 52 undertaken with the consent of all the believers, without mentioning the occasion of it, and the memorable decision which was passed. It is not even certain at what time the Epistle was written, only that the Greeks conjecture that it was sent from Rome, and the Latins from Ephesus. For my own part, I think that it was written, not only before Paul had seen Rome, but before that consultation had been held, and the decision of the Apostles given about ceremonial observances. While his opponents were falsely pleading the name of the apostles, and earnestly striving to ruin the reputation of Paul, what carelessness would it have angered in him to pass by the decree universally circulated among them, which struck at those very persons! 53 Undoubtedly, this one word would have shut their mouth: ``You bring against me the authority of the apostles, but who does not know their decision? and therefore I hold you convicted of unblushing falsehood. In their name, you oblige the Gentiles to keep the law, but I appeal to their own writing, which sets the consciences of men at liberty.''

We may likewise observe, that, in the commencement of the Epistle, he reproved the Galatians for having so soon revolted from the gospel which had been delivered to them. But we may readily conclude, that, after they had been brought to believe the gospel, some time must have elapsed before that dispute about the ceremonial law arose. I consider, therefore, that the fourteen years are to be reckoned, not from one journey to another, but from Paul's conversion. The space of time between the two journeys was eleven years.

2. And I went up according to revelation. 54 He now proceeds to prove his apostleship and his doctrine, not only by works, but also by a Divine revelation. Since God directed that journey, which had for its object the confirmation of his doctrine, the doctrine was confirmed, not by the concurrence of men only, but likewise by the authority of God. This ought to have been more than enough to overcome the obstinacy of those who blamed Paul by holding up the names of the apostles. For although, up to this time, there had been some room for debate, the communication of the mind of God put an end to all discussion.

I communicated to them. The word communicated claims our first atten-

51"Sinon les choses estant douteuses et non resolues encore." "Except in matters that were doubtful and not yet settled."

52"Ce voyage-la qui est escrit au quinzieme chapitre" "That journey which is recorded in the fifteenth chapter" (of the Acts of the Apostles.)

53"De la quelle il eust au assez pour les vaincre du tout." "Which would have been suﬀicient for gaining a complete victory over them."

54"Et y montai par revelation." "And I went up thither by revelation."

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tion; for the apostles do not describe to him what he ought to teach, but, after listening to his own account of his doctrine, express their concurrence and approbation. But, as his opponents might allege that, by cunning dissimulation on many points, he had gained the favor of the apostles, he expressly states that he ``communicated to them that doctrine which he preacheth among the Gentiles;'' which removes all suspicion of hypocrisy or imposture. We shall see what followed; for the apostles did not take it amiss that he had not waited to obtain their sanction. On the contrary, without dispute or expostulation, they approved of his labors; and did so by the direction of the same Spirit, under whose guidance Paul had performed his journey to Jerusalem. Thus, he was not made an apostle by them, but acknowledged to be an apostle. But this point will be treated more fully afterwards.

Lest by any means. What then? Shall the word of God fall, when it is unsupported by the testimony of men? Though the whole world were unbelieving, yet the word of God remains firm and unshaken: and they who preach the gospel by the command of God are not uselessly employed, even when no fruit is produced by their labors. This is not Paul's meaning; but, as the consciences of men, so long as they doubt and hesitate, derive no benefit from the ministry of the word, so a preacher is said, so far as men is concerned, to run in vain, when his labors are ineffectual, and unaccompanied by proper edification.

It was, therefore, a formidable weapon for shaking weak consciences, when the doctrine which Paul preached was falsely declared by impostors to be at variance with the doctrine of the apostles. Multitudes in this manner fell away. The certainty of faith, indeed, does not depend on the agreement of human opinions; but, on the contrary, it is our duty to rest in the naked truth of God, so that neither men nor all the angels together, could shake our faith. Yet ignorant persons, who have imperfectly understood, and never have cordially embraced, sound doctrine, feel the temptation to be almost irresistible, while teachers of acknowledged eminence are found to entertain opposite views. Nay, strong believers are sometimes powerfully affected by this stratagem of Satan, when he holds out to their view the ``strife and divisions'' (1 Corinthians 3:3) of those who ought to have been

``perfectly joined together in the same mind and in the same judgment.'' (1 Corinthians 1:10.)

It is hard to tell how many were driven from the gospel, how many had their faith shaken, by the mournful controversy about the bodily presence of Christ in the Lord's Supper, because, on a question of the highest moment, very distinguished men were observed to take opposite sides.

On the other hand, the agreement of all who teach in the Church is a powerful aid for the confirmation of faith. Since, therefore, Satan was laboring so insidiously to hinder the progress of the gospel, Paul resolved to meet him. When he had succeeded in demonstrating that he held the same views with all the apostles, every hinderance was removed. Weak disciples were no longer perplexed by the inquiry, whom they ought to follow. His meaning may be thus

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summed up: ``That my former labors might not be thrown away and rendered useless, I have set at rest the question which disturbed many minds, whether I or Peter deserved your confidence; for in all that I had ever taught we were perfectly at one.'' If many teachers in our own day were as heartily desirous as Paul was to edify the Church, they would take more pains to be agreed among themselves.

3. But neither Titus. This is an additional argument to prove that the Apostles held the same views with himself; for he had brought to them an uncircumcised man, whom they did not hesitate to acknowledge as a brother. The reason is assigned why he was not circumcised; for circumcision, being a matter of indifference, might be neglected or practiced as edification required. Our invariable rule of action is, that, if ``all things are lawful for us,'' (1 Corinthians 10:23) we ought to inquire what is expedient. He circumcises Timothy, (Acts 16:3,) in order to take away a ground of offense from weak minds; for he was at that time dealing with weak minds, which it was his duty to treat with tenderness. And he would gladly have done the same thing with Titus, for he was unwearied in his endeavors to ``support (Acts 20:35) the weak;'' but the case was different. For some false brethren were watching for an opportunity of slandering his doctrine, and would immediately have spread the report: ``See how the valiant champion of liberty, when he comes into the presence of the apostles, lays aside the bold and fierce aspect which he is wont to assume among the ignorant!'' Now, as it is our duty to ``bear the infirmities of the weak,'' (Romans 15:1,) so concealed foes, who purposely watch for our liberty, must, be vigorously resisted. The duties of love to our neighbor ought never to be injurious to faith; and therefore, in matters of indifference, the love of our neighbour will be our best guide, provided that faith shall always receive our first regard.

4. And that because of false brethren. This may mean either that false brethren made it the subject of wicked accusation, and endeavored to compel him; or that Paul purposely did not circumcise him, because he saw that they would immediately make it an occasion of slander. They had insinuated themselves into Paul's company with the hope of gaining one of two objects. Either he would treat with open scorn the ceremonial law, and then they would rouse the indignation of the Jews against him; or he would refrain entirely from the exercise of his liberty, and in that case they would exult over him among the Gentiles as one who, overwhelmed with shame, had retracted his doctrine.

I prefer the second interpretation, that Paul, having discovered the snares laid for him, determined not to circumcise Titus. When he says that he was not ``compelled,'' the reader is led to understand that circumcision is not condemned as a bad thing in itself, but that the obligation to observe it was the subject of dispute. As if he had said, ``I would have been prepared to circumcise Titus if higher matters had not been involved.'' Their intention was to lay down a law; and to such compulsion he would not yield.

5. To whom we gave place by subjection, no, not for an hour. This steadiness

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was the seal of Paul's doctrine. For when false brethren, who wished nothing more than a ground of accusation against him, exerted themselves to the utmost, and he stood firm, there could no longer be any room for doubt. It cannot now be insinuated that he deceived the apostles. He asserts that he did not for a moment give place to them by subjection, that is, by such a mode of yielding as would have implied that his liberty had been crushed. In every other respect, he was prepared, to the very close of his life, to exercise mildness and forbearance toward all men.

That the truth of the gospel. There was no danger that Paul would be deprived of his liberty even by yielding to them; but the example would have done harm to others, and therefore he prudently inquired what was expedient. This shows us how far offenses must be avoided, and points us to edification as the object which ought to be kept in view in all matters of indifference. The amount, is this: ``We are the servants of the brethren, but still keeping in view that we all serve the Lord, and that the liberty of our conscience shall remain unimpaired.'' When false brethren wished to bring the saints in to bondage, it was their duty not to yield to them.

The truth of the gospel denotes its genuine purity, or, which means the same thing, its pure and entire doctrine. For the false apostles did not altogether set aside the gospel, but mixed up with it their own notions, so as to give it a false and disguised aspect, which it always has when we make the smallest departure ``from the simplicity that is in Christ.'' (2 Corinthians 11:3.)

With what effrontery then will the Papists boast that they possess the gospel, which is not only corrupted by many inventions, but more than adulterated by many wicked doctrines? Let us remember that it is not enough to retain the name of the gospel, and some kind of summary of its doctrines, if its solid purity do not remain untouched. Where are the men who, by pretended moderation, endeavor to bring about a reconciliation between us and the Papists? as if the doctrine of religion, like a matter affecting money or property, could be compromised. With what abhorrence would such a transaction have been regarded by Paul, who affirms that it is not the true gospel, if it is not pure!

Galatians 2:6-10

6. But of those who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me:

6. Ab iis autem qui videbantur aliquid esse, quales aliquando fuerint, nihil mea refert (personam hominis Deus non accipit, Deuteronomy 10: 17; 2 Paral. 19:7; Job 34:19; Wisdom 6:8.; Ecclesiastes 35:15; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; 1 Peter 1:17) nam mihi, qui videbantur esse in pretio nihil contulerunt

7. But contrariwise, when they saw that the gospel of the uncircumcision

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was committed unto me, as the gospel of the circumcision was unto Peter;

7. Imo contra, quum vidissent mihi concreditum fuisse evangelium praeprputii, quemadmodum Petro Circumcisionis;

8. (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

8. (Nam qui efficax fuit in Petro ad apostolatum Circumcisionis efficax fuit et in me erga Gentes);

9. And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

9. Quumque cognovissent gratiam mihi datam Iaeobus et Cephas et Ioannes, qui videbantur columnae esse, dextras dederunt mihi ac Barnabae societatis, ut nos inter Gentes, ipsi vore in Circumcisionem, apestolatu fungerenur.

10. Only they would that we should remember the poor; the same which I also was forward to do.

10. Tanturn ut pauperurn memores essenms, in quo et diligens fui, ut hoc ipsum facerem.

6. Of those who seemed to be somewhat. 55 Paul is not yet satisfied, without making the Galatians understand that he had learned nothing from Peter and the apostles. Hence Porphyry and Julian 56 accuse the holy man of pride, because he claims so much for himself that he cannot endure to learn anything from others; because he boasts of having become a teacher without any instruction or assistance; and because he labors so hard not to appear in an inferior character. But any one who will consider how necessary that boasting was, will acknowledge that it was holy boasting, and worthy of the highest praise; for, if he had yielded this point to his opponents, that he had profited under the apostles, he would have furnished them with two charges against him. They would immediately have said, ``And so you made some progress; you corrected your past errors, and did not repeat your former rashness.'' Thus, in the first place, the whole doctrine which he had hitherto taught would have fallen under suspicion; and, secondly, he would ever afterwards have possessed less authority, because he would have been reckoned but an ordinary disciple. We find, therefore, that it was not on his own account, but by the necessity under which he lay to establish the doctrine, that he was led to this holy boasting. The controversy has no reference to individuals, and therefore cannot be a struggle of ambition; but Paul's determination was that no man, however eminent, should throw into the shade his apostleship, on which the authority of his doctrine depended. If

55"{Τῶν} {δοκούντων} {εἶναί} {τι}, the men `who appeared to be somewhat,' that is, persons of highest character and estimation. For though this word signifies to `appear,' or `seem,' yet it is not always used in a diminutive or disparaging sense, but to denote what they really are, and what others think them to be. Thus, {τῶν} {᾿Ελλήνων} {δοκοῦντες} {διαφέρειν} (AElian) are persons esteemed as the principal men of Greece; and Aristotle is said {σόφος} {ἄνηρ} {καὶ} {ὦν} {καὶ} {εἶναι} {δοκῶν}, both to be, and to be esteemed as a wise man.' ``Chandler.

56Porphyry, ({Πορφύριος}.) a Greek philosopher, (whose original name was Malchus,) and Julian, the Roman emperor, (commonly called ``the apostate,'') were able and virulent opponents of Christianity. Their writings drew forth powerful defences, by which all their arguments were triumphantly confuted. --- Ed.

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this be not enough to silence those dogs, their barking is sufficiently answered.

Whatsoever they were. These words must be read as a separate clause; for the parenthesis was intended to assure his opponents that he did not concern himself with the opinions of men. This passage has been variously interpreted. Ambrose thinks that it is a passing reference to the folly of attempting to lower Paul by holding up the apostles; and represents him as saying; ``As if I were not equally at liberty to object that they were poor, illiterate men, while I, from my early years, enjoyed a liberal education under the care of Gamaliel. But I pass over all this, because I know that there is no respect of persons with God.'' Chrysostom and Jerome take a harsher view of the words, as an indirect threatening of the most distinguished apostles. ``Whatsoever they may be, if they swerve from duty, they shall not escape the judgment of God; neither the dignity of their office, nor the estimation of men, shall protect them.'' But another interpretation appears to me more simple, and more agreeable to Paul's design. He admits that they were first in the order of time, but contends that this did not prevent him from being their equal in rank. He does not say that it is of no consequence to him what they are at present; but he is speaking of a period now past, when they were already apostles, and when he was opposed to the faith of Christ. In short, he does not choose that what is past shall decide the matter; and refuses to admit the proverb, that he who comes first has the best right.

No man's person. Besides the interpretations which I have mentioned, a third is not unworthy of notice, --- that in the government of the world distinctions of rank are admitted, but in the spiritual kingdom of Christ they can have no place. There is plausibility in the statement, but it is in reference to worldly government, that it is said,

``Ye shall not respect persons in judgment,.'' (Deuteronomy 1:17.)

But I do not enter into that argument, for it does not affect this passage. Paul simply means, that the honorable rank which the apostles had attained did not prevent him from being called by God, and raised, all at once, from the lowest condition to be their equal. The difference between them, though great, is of no value in the sight of God, who does not accept persons, and whose calling is not influenced by any prejudices. But this view may likewise appear liable to objection; for, granting it to be true, and a truth which must be carefully maintained, that in our intercourse with God there is no respect of persons, how does this apply to Peter and his fellow-apostles, who were venerable, not merely for their rank, but for true holiness and spiritual gifts?

The word person is contrasted with the fear of God and a good conscience; and this is its ordinary acceptation in Scripture. (Acts 10:34,35 1 Peter 1:17.) But piety, zeal, holiness, and other similar graces, were the principal grounds of the esteem and respect in which the apostles were held; while Paul speaks contemptuously of them, as if they had possessed nothing but the outward forms.

I reply: Paul is not discussing the real worth of the apostles, but the idle

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boasting of his adversaries. In order to support their own unfounded pretensions, they talked in lofty terms of Peter, and James, and John, and took advantage of the veneration with which they were regarded by the Church, for accomplishing their earnest desire of degrading Paul. His object is not to inquire what the apostles are, or what opinion must be formed respecting them when controversy is laid aside, but to tear off the disguises which the false apostles wore. As in a subsequent part of the Epistle he treats of circumcision, not in its real character, but in the false and impious notion attached to it by those impostors, so he now declares that the apostles were in the sight of God disguises, by which those persons attempted to shine in the world; and this is evident from the words. Why did they prefer them to Paul? because they were his predecessors in office. This was a mere disguise. In any other point of view, they would have been highly esteemed, and the gifts of God manifested in them would have been warmly admired by one so singularly modest as the apostle Paul, who elsewhere acknowledges that he was ``the least of the apostles,'' and unworthy to occupy so exalted a station.

``I am the least of the apostles, and not worthy to be called an apostle, because I persecuted the Church of God.'' (1 Corinthians 15:9.)

They communicated nothing to me. It might also be rendered, ``they communicated nothing with me;'' for it is the same word which he formerly used twice. 57 But the meaning is the same. When the apostles had heard Paul's gospel, they did not on the other side bring forward their own, (as is commonly done when something better and more perfect is desired,) but were satisfied with his explanation, and simply and unhesitatingly embraced his doctrine, so that not even on the most doubtful point did a single word of debate pass between them. Nor are we to suppose that Paul, presuming on his superiority, took the lead in the discussion, and dictated to his brethren. On the contrary, his faith, about which unfavourable rumors had been spread, was fully explained by him, and sanctioned by their appropation.

7. But, on the contrary. They immediately gave him the right hand of fellowship. (Galatians 2:9.) Consequently they gave their testimony to his doctrine, and without any exception; for they produced nothing on the other side, as is commonly done on debated points, but acknowledged that he held the same gospel in common with them, and was therefore entitled to the honors and rank of an associate. Now, one condition of this fellowship was, that they distributed the provinces among themselves. They were therefore equal, and there was no subjection on the part of Paul. To ``give the right hands of fellowship'' means here, to have a partnership settled by mutual agreement.

When they saw that the gospel of the uncircumcision was committed to me. He asserts that he was not indebted to the apostles for the favor of being made an apostle by their consent and approbation, but that, in conceding to him the apostleship, they only refused to take away what God had given. He constantly

57"{ἀνεθέμην} {αὐτοῖς}'', Galatians 2:2

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urges that he was made an apostle by the gift and appointment of God, but adds here that he was acknowledged as such by the apostles themselves. Hence it followed, that those unprincipled men were attempting, what the apostles durst not have attempted, to oppose the election of God.

And here he begins to claim what belonged to himself in preference to others, the apostleship of the uncircumcision. For Paul and Barnabas differed from the rest in this respect, that they had been appointed to be apostles of the Gentiles. (Acts 13:2.) That had been done by a Divine revelation, which the apostles not only did not oppose, but determined to ratify, because not to obey it, would have been impious. This shows us in what manner they arranged their respective duties, in compliance with a Divine revelation, namely, that Paul and Barnabas should be the apostles of the Gentiles, and that the others should be the apostles of the Jews.

But this appears to be at variance with the command of Christ, which enjoins that the twelve shall

``go unto all the world, and preach the gospel to every creature.'' (Mark 16:15.) I reply, that command was not intended to apply specifically to each individual, but describes in general terms the design of the apostolic office, which was, that salvation must be proclaimed to all nations by the doctrine of the gospel. For the apostles evidently did not travel over the whole world; nay, it is probable that not one of the twelve ever passed into Europe. What they allege about Peter may, for aught I know, be fabulous, and is, at all events, quite uncertain.

All of them, it will be objected, had still a commission both to Gentiles and to Jews. I own they had, as occasion offered. Each apostle, I grant, was entrusted with the publication of the gospel both among Gentiles and Jews; for the distribution was not of such a nature as to assign them fixed boundaries, like those of kingdoms, principalities, and provinces, which could not lawfully be passed. We see that Paul, wherever he went, uniformly offered his labors and services, in the first instance, to the Jews. As he had a right, while living among the Gentiles, to offer himself as an apostle and teacher to the Jews; so the others were at liberty, wherever they had it in their power, to bring Gentiles to Christ; and we find Peter exercising this privilege with regard to Cornelius and others. (Acts 10:1.) But as there were other apostles in that district, which was almost wholly inhabited by Jews, Paul traveled through Asia, Greece, and other distant parts, and on this occasion was specially ordained to be an apostle to the Gentiles. Nay, when the Lord first commanded him to be set apart, he directed him to leave Antioch and Syria, and perform voyages to distant countries for the sake of the Gentiles. On ordinary occasions, therefore, he was the apostle of the Gentiles, and on extraordinary occasions, he was the apostle of the Jews. The other apostles, again, took the Jews for their own department, but with the understanding that, when an opportunity occurred, they would be at liberty to direct their ministrations to the Gentiles; this last, however, being in their case an extraordinary service.

John Calvin

But if Peter's apostleship had a peculiar reference to the Jews, let the Romanists see on what ground they derive from him their succession to the primacy. If the Pope of Rome claims the primacy because he is Peter's successor, he ought to exercise it over the Jews. Paul is here declared to be the chief apostle of the Gentiles, yet they affirm that he was not bishop of Rome; and, therefore, if the Pope would establish any claim to his primacy, let him gather churches from among the Jews. He who by a decree of the Holy Spirit, and by the consent of the whole apostolic college, has been solemnly declared to be one of the apostles, cannot but be acknowledged by us in that character. Those who would transfer that right to Peter set aside all ordination, both human and divine. It is unnecessary to explain here the well-known metaphor in the words circumcision and uncircumcision, as applied to Jews and Gentiles.

8. He that wrought effectually. That the province which had been assigned to him was truly his own, is proved by the exertion of divine power during his ministry. Now, this manifestation of divine energy, as we have frequently seen, is the seal by which his doctrine was attested, and his office as a teacher sanctioned. Whether Paul refers God's effectual working to the success of his preaching, or to the graces of the Holy Spirit which were then bestowed on believers, is doubtful. I do not understand it as denoting the mere success, but the spiritual power and efficacy, 58 which he has elsewhere mentioned. (1 Corinthians 2:4.) The amount of the whole is, that it was no idle bargain which the apostles had made among themselves, but a decision which God had sealed.

9. And when they perceived the grace. They who treated with contempt the grace of God, by which the most eminent apostles had been led to admire and reverence Paul, are charged with hateful and proud disdain. If they should allege that they were ignorant of that which the apostles knew from the beginning, the hypocritical pretense was not to be endured. This admonishes us to yield to the grace of God, wherever it is perceived, unless we choose to contend with the Holy Spirit, whose will it is that his gifts shall not remain unemployed. The grace which the apostles perceived to have been given to Paul and Barnabas, induced them to sanction their ministry by receiving them as their associates.

James and Cephas. I have already stated, that James was the son of Alpheus. He could not be ``the brother of John'' who had been lately put to death by Herod, (Acts 12:2,) and to suppose that one of the disciples had been placed above the apostles would be absurd. That he held the highest rank among the apostles, is made evident by Luke, who ascribes to him the summing up and decision of the cause in the council, (Acts 15:13,) and afterwards mentions his having assembled ``all the elders'' of the church of Jerusalem. (Acts 21:18.) When he says, that they seemed to be pillars, he does not speak contemptuously, but quotes the general opinion, arguing from it, that what was done by such men ought not to be lightly set aside. In a question relating to diversity of rank, it is surprising that James should be mentioned before Peter; but the

58"La vertu et eﬀicace spiriluelle."

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reason perhaps is, that he presided over the church at Jerusalem. As to the word pillar, we know that, from the nature of things, those who excel in ability, prudence, or other gifts, possess greater authority. And even in the Church of God, he who enjoys a larger measure of grace ought, on that account, to receive the higher honor. It argues ingratitude, nay impiety, not to worship the Spirit of God wherever he appears in his gifts; and as a people cannot want a pastor, so the assemblies of pastors require a moderator. But in all cases let the rule be followed,

``He that is greatest among you shall be your servant'' (Matthew 23:11.)

10. That we should remember the poor. It is evident that the brethren who were in Judea labored under extreme poverty: otherwise they would not have burdened other churches. That might arise both from the various calamities which befell the whole nation, and from the cruel rage of their own countrymen, by which they were every day stript of their possessions. It was proper that they should receive assistance from the Gentiles, who owed to them the inestimable benefit of the gospel. Paul says, that he was forward to do, that he faithfully performed, what the apostles had requested from him, and thus he takes away from his adversaries a pretext which they were desirous to seize.

Galatians 2:11-16

11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

11. Quum autem venisset Petrus Antiochiam, palam ei restiti, eo quod reprehensione dignus esset.

12. For, before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.

12. Nam antequam venissent quidam ab Iacobo, una cum Gentibus sumebat cibum; quum autem venissent, subduxit ac separavit se ab illis, metuens eos qui erant ex Circumcisione.

13. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

13. Acts simulabant una cum illo caeteri quoque Iudeai, adeo ut Barnabas simul abduceretur in illorum simulationem.

14. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

14. Verum ubi vidissem, quod non recto pede incederent ad veritatem evangelii, dixi Petro coram omnibus: Si tu, quum sis Iudaeus, Gentiliter vivis, et non Iudaice; cur cogis Gentes Iudaizare?

John Calvin

15. We who are Jews by nature, and not sinners of the Gentiles, 15. Nos natura Iudaei, et non ex Gentibus peccatores, 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

16. Cognito, non justificari hominem ex operibus legis, nisi per fidem Iesu Christi, et nos in Iesum Christum credidimus, ut justificaremur ex fide Christi, et non ex operibus legis; propterea quod non justificabitur ex operibus legis onmis care.

11. When Peter was come. Whoever will carefully examine all the circumstances, will, I trust, agree with me in thinking, that this happened before the apostles had decided that the Gentiles should receive no annoyance about ceremonial observances. (Acts 15:28.) For Peter would have entertained no dread of offending James, or those sent by him, after that decision had been passed: but such was the dissimulation of Peter, that, in opposing it, Paul was driven to assert ``the truth of the gospel.'' At first he said, that the certainty of his gospel does not in any degree depend on Peter and the apostles, so as to stand or fall by their judgment. Secondly, he said, that it had been approved by all without any exception or contradiction, and particularly by those who were universally admitted to hold the highest place. Now, as I have said, he goes further, and asserts that he had blamed Peter for leaning to the other side; and he proceeds to explain the cause of the dispute. It was no ordinary proof of the strength of his doctrine, that he not only obtained their cordial approbation, but firmly maintained it in a debate with Peter, and came off victorious. What reason could there now be for hesitating to receive it as certain and undoubted truth?

At the same time, this is a reply to another calumny, that Paul was but an ordinary disciple, far below the rank of an apostle: for the reproof which he administered was an evidence that the parties were on an equal footing. The highest, I acknowledge, are sometimes properly reproved by the lowest, for this liberty on the part of inferiors towards their superiors is permitted by God; and so it does not follow, that he who reproves another must be his equal. But the nature of the reproof deserves notice. Paul did not simply reprove Peter, as a Christian might reprove a Christian, but he did it officially, as the phrase is; that is, in the exercise of the apostolic character which he sustained.

This is another thunderbolt which strikes the Papacy of Rome. It exposes the impudent pretensions of the Roman Antichrist, who boasts that he is not bound to assign a reason, and sets at defiance the judgment of the whole Church. Without rashness, without undue boldness, but in the exercise of the power granted him by God, this single individual chastises Peter, in the presence of the whole Church; and Peter submissively bows to the chastisement. Nay, the whole debate on those two points was nothing less than a manifest overthrow of that tyrannical primacy, which the Romanists foolishly enough allege to be founded on divine right. If they wish to have God appearing on their side, a

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new Bible must be manufactured; if they do not wish to have him for an open enemy, those two chapters of the Holy Scriptures must be expunged.

Because he was worthy of blame. The Greek participle, {κατεγνωσμένος}, signifies Blamed, so that the words run, ``because he was blamed;'' but I have no doubt whatever, that the word was intended to express, ``one who deserves just blame.'' Chrysostom makes the meaning to be, that others had previously indulged in complaint and accusation; but this is really trifling. It was customary with the Greeks to give to their participles the signification of nouns, which, every person must see, is applicable to this passage. This will enable us to perceive the absurdity of the interpretation given by Jerome and Chrysostom, who represent the whole transaction as a feigned debate, which the apostles had previously arranged to take place in presence of the people. They are not even supported by the phrase, ``I withstood him to the face, {κατὰ} {πρόσωπον}, which means that ``to the face,'' or ``being present,'' Peter was chastised and struck dumb. The observation of Chrysostom, that, for the sake of avoiding scandal, they would have talked in private if they had any difference, is frivolous. The less important must be disregarded in comparison of the most dangerous of all scandals, that the Church would be rent, that Christian liberty was in danger, that the doctrine of the grace of Christ was overthrown; and therefore this public offense must be publicly corrected.

The chief argument on which Jerome rests is excessively trifling. ``Why should Paul,'' says he, ``condemn in another what he takes praise for in himself? for he boasts that `to the Jews he became as a Jew.' '' (1 Corinthians 9:20.) I reply, that what Peter did is totally different. Paul accommodated himself to the Jews no farther than was consistent with the doctrine of liberty; and therefore he refused to circumcise Titus, that the truth of the gospel might remain unimpaired. But Peter Judaized in such a manner as to ``compel the Gentiles'' to suffer bondage, and at the same time to create a prejudice against Paul's doctrine. He did not, therefore, observe the proper limit; for he was more desirous to please than to edify, and more solicitous to inquire what would gratify the Jews than what would be expedient for the whole body. Augustine is therefore right in asserting, that this was no previously arranged plan, but that Paul, out of Christian zeal, opposed the sinful and unseasonable dissimulation of Peter, because he saw that it would be injurious to the Church.

12. For before that certain persons came. The state of the case is here laid down. For the sake of the Jews, Peter had withdrawn himself from the Gentiles, in order to drive them from the communion of the Church, unless they would relinquish the liberty of the Gospel, and submit to the yoke of the Law. If Paul had been silent here, his whole doctrine fell; all the edification obtained by his ministry was ruined. It was therefore necessary that he should rise manfully, and fight with courage. This shews us how cautiously we ought to guard against giving way to the opinions of men, lest an immoderate desire to please, or an undue dread of giving offense, should turn us aside from the right path. If this might happen to Peter, how much more easily may it happen to us, if we are

John Calvin

not duly careful!

14. But when I saw that they walked not uprightly. Some apply these words to the Gentiles, who, perplexed by Peter's example, were beginning to give way; but it is more natural to understand them as referring to Peter and Barnabas, and their followers. The proper road to the truth of the gospel was, to unite the Gentiles with the Jews in such a manner that the true doctrine should not be injured. But to bind the consciences of godly men by an obligation to keep the law, and to bury in silence the doctrine of liberty, was to purchase unity at an exorbitant price.

The truth of the gospel is here used, by Paul, in the same sense as before, and is contrasted with those disguises by which Peter and others concealed its beauty. In such a case, the struggle which Paul had to maintain must unquestionably have been serious. They were perfectly agreed about doctrine; 59 but since, laying doctrine out of view, Peter yielded too submissively to the Jews, he is accused of halting. There are some who apologize for Peter on another ground, because, being the apostle of the circumcision, he was bound to take a particular concern in the salvation of the Jews; while they at the same time admit that Paul did right in pleading the cause of the Gentiles. But it is foolish to defend what the Holy Spirit by the mouth of Paul has condemned. This was no affair of men, but involved the purity of the gospel, which was in danger of being contaminated by Jewish leaven.

Before them all. This example instructs us, that those who have sinned publicly must be publicly chastised, so far as concerns the Church. The intention is, that their sin may not, by remaining unpunished, form a dangerous example; and Paul elsewhere (1 Timothy 5:20) lays down this rule expressly, to be observed in the case of elders,

``Them that sin rebuke before all, that others also may fear;'' because the station which they hold renders their example more pernicious. It was particularly advantageous, that the good cause, in which all had an interest, should be openly defended in presence of the people, that Paul might have a better opportunity of shewing that he did not shrink from the broad light of day.

If thou, being a Jew. Paul's address to Peter consists of two parts. In the first, he expostulates with him for his injustice toward the Gentiles, in compelling them to keep the law, from the obligations of which he wished himself to be exempted. For, not to mention that every man is bound to keep the law which he lays down for others, his conduct was greatly aggravated by compelling the Gentiles to observe Jewish ceremonies, while he, being a Jew, left himself at liberty. The law was given to Jews, not to Gentiles; so that he argues from the

59"From this portion of sacred history, we are not at liberty to conclude that either of those two apostles had fallen into error in faith; or that they differed from each other about doctrine. Unquestionably, so far as relates to doctrine, Peter was of the same opinion with Paul on this subject, that it was lawful for a Jew to live on terms of friendship with believing Gentiles. — The whole of this controversy related, not to the doctrine of Christian liberty, but to the exercise of it at different times and places; and on this point the rules of prudence were better understood by Paul than by Peter." — Witsius.

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less to the greater.

Next, it is argued, that, in a harsh and violent manner, he compelled the Gentiles, by withdrawing from their communion, unless they chose to submit to the yoke of the law; and thus imposed on them an unjust condition. And, indeed, the whole force of the reproof lies in this word, which neither Chrysostom nor Jerome has remarked. The use of ceremonies was free for the purposes of edification, provided that believers were not deprived of their liberty, or laid under any restraint from which the gospel sets them free.

15. We who are Jews by nature. Some, I am aware, think that this is stated in the form of an objection, ({ἀνθυποφορὰ},) anticipating what might be urged on the other side, that the Jews possessed higher privileges; not that they would boast of exemption from the law, (for it would have been highly absurd, that they to whom the Law was given should make this their boast,) but that there was a propriety in retaining some points of distinction between them and the Gentiles. I do not entirely reject, and yet, as will afterwards appear, I do not altogether adopt this view. Some, again, consider that it is Paul himself who uses this argument, ``If you were to lay upon the Jews the burden of the law, it would be more reasonable, because it is theirs by inheritance.'' But neither do I approve of this view.

He is now proceeding to the second part of his speech, which commences with an anticipation. The Gentiles differed from them in this respect, that they were ``unholy and profane,'' (1 Timothy 1:9;) while the Jews, being holy, so far as God had chosen them for his people, might contend for this superiority. Skilfully anticipating the objection, Paul turns it to the opposite conclusion. Since the Jews themselves, with all their advantages, were forced to betake themselves to the faith of Christ, how much more necessary was it that the Gentiles should look for salvation through faith? Paul's meaning therefore is: ``We, who appear to excel others, --- we, who, by means of the covenant, have always enjoyed the privilege of being nigh to God, (Deuteronomy 4:7,) have found no method of obtaining salvation, but by believing in Christ: why, then, should we prescribe another method to the Gentiles? For, if the law were necessary or advantageous for salvation to those who observed its enactments, it must have been most of all advantageous to us to whom it was given; but if we relinquished it, and betook ourselves to Christ, much less ought compliance with it to be urged upon the Gentiles.''

The word sinner, signifies here, as in many other places, a ``profane person,'' (Hebrews 12:16,) or one who is lost and alienated from God. Such were the Gentiles, who had no intercourse with God; while the Jews were, by adoption, the children of God, and therefore set apart to holiness. By nature, does not mean that they were naturally free from the corruption of the human race; for David, who was a descendant of Abraham, acknowledges,

``Behold, I was shapen in iniquity, and in sin did my mother conceive me,'' (Psalm 51:5,)

but the corruption of nature, to which they were liable, had been met by the

John Calvin

remedy of sanctifying grace. Now, as the promise made the blessing hereditary, so this benefit is called natural; just as, in the Epistle to the Romans, he says, that they were sprung from a ``holy root.'' (Romans 11:16.)

When he says, we are Jews by nature, his meaning is, ``We are born holy: not certainly by our own merit, but because God hath chosen us to be his people.'' Well, then, we who were by nature Jews, what have we done? ``We have believed in Jesus Christ.'' What was the design of our believing? ``That we might be justified by the faith of Christ.'' For what reason? Because we ``know that a man is not justified by the works of the law.'' From the nature and effect of faith, he reasons that the Jews are in no degree justified by the law. For, as they who

``go about to establish their own righteousness have not submitted themselves to the righteousness of God,'' (Romans 10:3,)

so, on the contrary, they who believe in Christ, confess that they are sinners, and renounce justification by works. This involves the main question, or rather, in this single proposition nearly the whole controversy is embodied. It is the more necessary to bestow some care on the examination of this passage.

The first thing to be noticed is, that we must seek justification by the faith of Christ, because we cannot be justified by works. Now, the question is, what is meant by the works of the law? The Papists, misled by Origen and Jerome, are of opinion, and lay it down as certain, that the dispute relates to shadows; and accordingly assert, that by ``the works of the law'' are meant ceremonies. As if Paul were not reasoning about the free justification which is bestowed on us by Christ. For they see no absurdity in maintaining that ``no man is justified by the works of the law,'' and yet that, by the merit of works, we are accounted righteous in the sight of God. In short, they hold that no mention is here made of the works of the moral law. But the context clearly proves that the moral law is also comprehended in these words; for almost everything which Paul afterwards advances belongs more properly to the moral than to the ceremonial law; and he is continually employed in contrasting the righteousness of the law with the free acceptance which God is pleased to bestow.

It is objected by our opponents, that the term ``works'' must have been employed without any addition, if Paul had not intended to limit it to a particular class. But I reply, there is the best of all reasons for this mode of expression; for, though a man were to excel all the angels in holiness, no reward is due to works, but on the footing of a Divine promise. Perfect obedience to the law is righteousness, and has a promise of eternal life annexed to it; but it derives this character from God, who declares that ``they who have fulfilled them shall live.'' (Leviticus 18:5.) On this point we shall afterwards treat more fully in its own place. 60 Besides, the controversy with the Jews was about the law. Paul, therefore, chose rather to bring the matter to an issue, by meeting them at once on their own ground, than to adopt a more circuitous route, which might wear the aspect of evading the subject, or distrusting his cause. Accordingly

60See p. 90.

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he resolves to have a close debate about the law.

Their second objection is, that the whole question raised was about ceremonies, which we readily allow. Why then, say they, would the apostle pass suddenly from a particular department to the whole subject? This was the sole cause of the mistake into which Origen and Jerome were betrayed; for they did not think it natural that, while the false apostles were contending about ceremonies alone, Paul should take in a larger field. But they did not consider that the very reason for disputing so keenly was, that the doctrine led to more serious consequences than at first view appeared. It would not have given so much uneasiness to Paul that ceremonies should be observed, as that the confident hope and the glory of salvation should be made to rest on works; just as, in the dispute about forbidding flesh on certain days, we do not look so much to the importance of the prohibition itself, as to the snare which is laid for the consciences of men. Paul, therefore, does not wander from the subject, when he enters into a controversy about the whole law, although the arguments of the false apostles were confined wholly to ceremonies. Their object in pressing ceremonies was, that men might seek salvation by obedience to the law, which, they falsely maintained, was meritorious; and accordingly, Paul meets them, not with the moral law, but with the grace of Christ alone. And yet this extended discussion does not occupy the whole of the Epistle; he comes at length to the specific question of ceremonies: but as the most serious difficulty was, whether justification is to be obtained by works or by faith, it was proper that this should be first settled. As the Papists of the present day are uneasy when we extort from them the acknowledgment that men are justified by faith alone, they reluctantly admit that ``the works of the law'' include those of a moral nature. Many of them, however, by quoting Jerome's gloss, imagine that they have made a good defense; but the context will show that the words relate also to the moral law. 61

16. But by the faith of Jesus Christ. He does not merely state that ceremonies, or works of any kind, are insufficient without the assistance of faith, but meets their denial by a statement admitting of no exception, as if he had said, ``Not by works, but by the Gift of Christ alone.'' In any other point of view, the sentiment would have been trivial and foreign to the purpose; for the false apostles did not reject Christ nor faith, but demanded that ceremonies should be joined with them. If Paul had admitted this claim, they would have been perfectly at one, and he would have been under no necessity to agitate the church by this unpleasant debate. Let it therefore remain settled, that the proposition is so framed as to admit of no exception, ``that we are justified in no other way than by faith,'' or, ``that we are not justified but by faith,'' or,

61"The Papists will readily acknowledge that we are justified by faith; but they add that it is in part. Now this gloss spoils all; for they are convinced that we cannot be righteous before God, unless it be accomplished by our Lord Jesus Christ, and unless we rely on that salvation which he has procured for us. The Papists see this very well; and therefore, with a careless air, they will say, We are justified by faith. But by faith alone? No. On this point they give battle, and this is the chief article on which we differ from them." — Calvin's Sermons.

John Calvin

which amounts to the same thing, ``that we are justified by faith alone.''

Hence it appears with what silly trifling the Papists of our day dispute with us about the word, as if it had been a word of our contrivance. But Paul was unacquainted with the theology of the Papists, who declare that a man is justified by faith, and yet make a part of justification to consist in works. Of such halfjustification Paul knew nothing. For, when he instructs us that we are justified by faith, because we cannot be justified by works, he takes for granted what is true, that we cannot be justified through the righteousness of Christ, unless we are poor and destitute of a righteousness of our own. 62 Consequently, either nothing or all must be ascribed to faith or to works. As to the word justification, and the manner in which faith is the cause of it, we shall afterwards see.

By the works of the law shall no flesh be justified. He had already appealed to the consciences of Peter and others, and now confirms it more fully by affirming that such is the actual truth, that by the works of the law no mortal will obtain justification. This is the foundation of a freely bestowed righteousness, when we are stripped of a righteousness of our own. Besides, when he asserts that no mortal is justified by the righteousness of the law, the assertion amounts to this, that from such a mode of justification all mortals are excluded, and that none can possibly reach it.

Galatians 2:17-21

17. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

17. Porro si quaerentes justificari in Christo, inventi sumus ipsi quoque peccatores, ergo Christus peceati minister est? absit.

18. For if I build again the things which I destroyed, I make myself a transgressor.

18. Nam si quae destruxi haec rursum aedifieo, praevaricatorem me ipsum constituo.

19. For I through the law am dead to the law, that I might live unto God. 19. Ego enim per Legem Legi mortuus sum. Ut Deo viverem, 20. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

20. Cum Christo sum crucifixus; vivo autem non amplius ego, sed vivit in me Christus; quod autem nunc vivo in carne, in fide vivo Filii Dei, qui dilexit me, et tradidit se ipsum pro me.

21. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

62Sinon en nous recognoissant despourveus et du tout desnuez de justice propre a nons." "Unless by acknowledging that we are poor and utterly destitute of any righteousness of our own."

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21. Non abjicio gratiam Dei; si enim per Legem justitia, ergo Christus gratis mortuus est.

17. If, while we seek to be justified. He now returns to the Galatians. We must take care not to connect this verse with the preceding one, as if it were a part of the speech addressed to Peter: for what had Peter to do with this argument? It certainly has very little, if anything, to do with the speech; but let every one form his own opinion.

Chrysostom, and some other commentators, make the whole passage to be an affirmation, and interpret it thus: ``If, while we seek to be justified by Christ, we are not yet perfectly righteous, but still unholy, and if, consequently, Christ is not sufficient for our righteousness, it follows that Christ is the minister of the doctrine which leaves men in sin:'' supposing that, by this absurd proposition, Paul insinuates a charge of blasphemy against those who attribute a part of justification to the law. But as the expression of indignant abhorrence immediately follows, which Paul is never accustomed to employ but in answer to questions, I am rather inclined to think that the statement is made for the purpose of setting aside an absurd conclusion which his doctrine appeared to warrant. He puts a question, in his usual manner, into the mouth of his antagonists. ``If, in consequence of the righteousness of faith, we, who are Jews and were `sanctified from the womb,' (Jeremiah 1:5 Galatians 1:15,) are reckoned guilty and polluted, shall we say that Christ makes sin to be powerful in his own people, and that he is therefore the author of sin?''

This suspicion arose from his having said that Jews, by believing in Christ, renounce the righteousness of the law; for, while they are still at a distance from Christ, Jews, separated from the ordinary pollution of the Gentiles, appear to be in some respects exempted from the appellation of sinners. The grace of Christ places them on a level with the Gentiles; and the remedy, which is common to both, shews that both had labored under the same disease. This is the force of the particle also, --- we ourselves also, --- meaning not any description of men, but the Jews, who stood highest.

Far from it. He properly rejects that inference. Christ, who discovers the sin which lay concealed, is not therefore the minister of sin; as if, by depriving us of righteousness, he opened the gate to sin, or strengthened its dominion. 63 The Jews were mistaken in claiming any holiness for themselves apart from Christ, while they had none. Hence arose the complaint: ``Did Christ come to take from us the righteousness of the law, to change saints into polluted men, to subject us to sin and guilt?'' Paul denies it, and repels the blasphemy with abhorrence. Christ did not bring sin, but unveiled it; he did not take away righteousness, but stripped the Jews of a false disguise.

18. For if I build again. The reply consists of two parts. This is the first part, and informs us that the supposition now made is at variance with his

63{Εἰ} {παράβασις} {τιῦτο} {νεν́ομισται} {ὅτι} {τὸν} {νόμον} {καταλιπόντες} {ἐν} {Χριστῷ} {ζητοῦμεν} {δικαιωθὢναι}, {ἡ} {αἰτία} {εἰς} {αὐτὸν} {Χριστὸν} {χωρήσει}. ``If this be reckoned an offence, that we have forsaken the law, and seek to be justified through Christ, the blame will fall on Christ himself.'' --- Theodoret.

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whole doctrine, since he had preached the faith of Christ in such a manner as to connect with it the ruin and destruction of sin. For, as we are taught by John, that Christ came not to build up the kingdom of sin, but ``that he might destroy the works of the devil,'' (1 John 3:8,) so Paul declares, that, in preaching the gospel, he had restoreth true righteousness, in order that sin might be destroyed. It was, therefore, in the highest degree improbable, that the same person who destroyed sin should renew its power; and, by stating the absurdity, he repels the calumny.

19. For I through the law. Now follows the direct reply, that we must not ascribe to Christ that work which properly belongs to the law. It was not necessary that Christ should destroy the righteousness of the law, for the law itself slays its disciples. As if he had said, ``You deceive wretched men by the false notion, that they must live by the law; and, under that pretext, you keep them in the law. And yet you bring it as a charge against the Gospel, that it annihilates the righteousness which we have by the law. But it is the law which forces us to die to itself; for it threatens our destruction, leaves us nothing but despair, and thus drives us away from trusting to the law.''

This passage will be better understood by comparing it with the seventh chapter of the Epistle to the Romans. There Paul describes beautifully, that no man lives to the law, but he to whom the law is dead, that is, has lost all power and efficacy; for, as soon as the law begins to live in us, it inflicts a fatal wound by which we die, and at the same time breathes life into the man who is already dead to sin. Those who live to the law, therefore, have never felt the power of the law, or properly understood what the law means; for the law, when truly perceived, makes us die to itself, and it is from this source, and not from Christ, that sin proceeds.

To die to the law, may either mean that we renounce it, and are delivered from its dominion, so that we have no confidence in it, and, on the other hand, that it does not hold us captives under the yoke of slavery; or it may mean, that, as it allures us all to destruction, we find in it no life. The latter view appears to be preferable. It is not to Christ, he tells us, that it is owing that the law is more hurtful than beneficial; but the law carries within itself the curse which slays us. Hence it follows, that the death which is brought on by the law is truly deadly. With this is contrasted another kind of death, in the life-giving fellowship of the cross of Christ. He says, that he is crucified together with Christ, that he might live unto God. The ordinary punctuation of this passage obscures the true meaning. It is this: ``I through the law am dead to the law, that I might live to God.'' But the context will read more smoothly thus: ``I through the law am dead to the law;'' then, in a separate sentence, ``That I might live to God, I am crucified with Christ.''

That I might live to God. He shews that the kind of death, on which the false apostles seized as a ground of quarrel, is a proper object of desire; for he declares that we are dead to the law, not by any means that we may live to sin, but that we may live to God. To live to God, sometimes means to regulate our

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life according to his will, so as to study nothing else in our whole life but to gain his approbation; but here it means to live, if we may be allowed the expression, the life of God. In this way the various points of the contrast are preserved; for in whatever sense we are said to die to sin, in the same sense do we live to God. In short, Paul informs us that this death is not mortal, but is the cause of a better life; because God snatches us from the shipwreck of the law, and by his grace raises us up to another life. I say nothing of other interpretations; but this appears to be the apostle's real meaning.

20. I am crucified with Christ. This explains the manner in which we, who are dead to the law, live to God. Ingrafted into the death of Christ, we derive from it a secret energy, as the twig does from the root. Again, the handwriting of the law,

``which was contrary to us, Christ has nailed to his cross.'' (Colossians 2:14.) Being then crucified with him, we are freed from all the curse and guilt of the law. He who endeavors to set aside that deliverance makes void the cross of Christ. But let us remember, that we are delivered from the yoke of the law, only by becoming one with Christ, as the twig draws its sap from the root, only by growing into one nature.

Nevertheless I live. To the feelings of man, the word Death is always unpleasant. Having said that we are ``crucified with Christ,'' he therefore adds, ``that this makes us alive.''

Yet not I, but Christ liveth in me. This explains what he meant by ``living to God.'' He does not live by his own life, but is animated by the secret power of Christ; so that Christ may be said to live and grow in him; for, as the soul enlivens the body, so Christ imparts life to his members. It is a remarkable sentiment, that believers live out of themselves, that is, they live in Christ; which can only be accomplished by holding real and actual communication with him. Christ lives in us in two ways. The one life consists in governing us by his Spirit, and directing all our actions; the other, in making us partakers of his righteousness; so that, while we can do nothing of ourselves, we are accepted in the sight of God. The first relates to regeneration, the second to justification by free grace. This passage may be understood in the latter sense; but if it is thought better to apply it to both, I will cheerfully adopt that view.

And the life which I now live in the flesh. There is hardly a sentence here which has not been torn by a variety of interpretations. Some understand by the word flesh, the depravity of sinful nature; but Paul means by it simply the bodily life, and it is to this that the objection applies. ``You live a bodily life; but while this corruptible body performs its functions, --- while it is supported by eating and drinking, this is not the heavenly life of Christ. It is therefore an unreasonable paradox to assert, that, while you are openly living after the ordinary manner of men, your life is not your own.''

Paul replies, that it consists in faith; which intimates that it is a secret hidden from the senses of man. The life, therefore, which we attain by faith is not visible to the bodily eye, but is inwardly perceived in the conscience by the

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power of the Spirit; so that the bodily life does not prevent us from enjoying, by faith, a heavenly life.

``He hath made us sit together in heavenly places in Christ Jesus.'' (Ephesians 2:6.)

Again, ``You are fellow-citizens with the saints and of the household of God.'' (Ephesians 2:19.)

And again, ``Our conversation is in heaven.'' (Philippians 3:20.) Paul's writings are full of similar assertions, that, while we live in the world, we at the same time live in heaven; not only because our Head is there, but because, in virtue of union, we enjoy a life in common with him. (John 14:23.)

Who loved me. This is added to express the power of faith; for it would immediately occur to any one, --- whence does faith derive such power as to convey into our souls the life of Christ? He accordingly informs us, that the love of Christ, and his death, are the objects on which faith rests; for it is in this manner that the effect of faith must be judged. How comes it that we live by the faith of Christ? Because ``he loved us, and gave himself for us.'' The love of Christ led him to unite himself to us, and he completed the union by his death. By giving himself for us, he suffered in our own person; as, on the other hand, faith makes us partakers of every thing which it finds in Christ. The mention of love is in accordance with the saying of the apostle John,

``Not that we loved God, but he anticipated us by his love.'' (1 John 4:10)

For if any merit of ours had moved him to redeem us, this reason would have been stated; but now Paul ascribes the whole to love: it is therefore of free grace. Let us observe the order: ``He loved us, and gave himself for us.'' As if he had said, ``He had no other reason for dying, but because he loved us,'' and that ``when we were enemies,'' (Romans 5:10,) as he argues in another Epistle.

He gave himself. No words can properly express what this means; for who can find language to declare the excellency of the Son of God? Yet he it is who gave himself as a price for our redemption. Atonement, cleansing, satisfaction, and all the benefits which we derive from the death of Christ, are here represented. 64 The words for me, are very emphatic. It will not be enough for any man to contemplate Christ as having died for the salvation of the world, unless he has experienced the consequences of this death, and is enabled to claim it as his own. 65

64{Χριστός} {ἐστι} {πάντα} {ἐν} {ὑμῖν} {καὶ} {κρατῶν} {καὶ} {δεσπόζων}· {Καὶ} {τὸ} {μὲν} {ἡμέτερον} {θέλημα} {νεκρόν} {ἐστι}. {Τὸ} {δὲ} {ἐκείνου} {ζὣ} {καὶ} {κυθερνᾷ} {τὴν} {ζωὴν} {ἡμῶν}. ``It is Christ who does and rules and governs all in you; and our will is dead, but his will lives and directs our life.'' --- Theophylact.

65"Car cene seroit point assez de considerer que Christ est mort pour le salut du monde, si avec cela un chaeun n'applique particulierement a sa personne l'eﬀicace et jouissance de ceste grace." "For it would not be enough to consider that Christ died for the salvation of the world, unless each individual specially apply to his own person the eﬀicacy and enjoyment

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21. I do not reject. There is great emphasis in this expression; for how dreadful is the ingratitude manifested in despising the grace of God, so invaluable in itself, and obtained at such a price! Yet this heinous offense is charged against the false apostles, who were not satisfied with having Christ alone, but introduced some other aids towards obtaining salvation. For, if we do not renounce all other hopes, and embrace Christ alone, we reject the grace of God. And what resource is left to the man, who ``puts from him'' the grace of God, ``and judges himself unworthy of everlasting life?'' (Acts 13:46.)

Christ is dead in vain 66 There would then have been no value in the death of Christ; or, Christ would have died without any reward; for the reward of his death is, that he has reconciled us to the Father by making an atonement for our sins. Hence it follows, that we are justified by his grace, and, therefore, not by works. The Papists explain this in reference to the ceremonial law; but who does not see that it applies to the whole law? If we could produce a righteousness of our own, then Christ has suffered in vain; for the intention of his sufferings was to procure it for us, and what need was there that a work which we could accomplish for ourselves should be obtained from another? If the death of Christ be our redemption, then we were captives; if it be satisfaction, we were debtors; if it be atonement, we were guilty; if it be cleansing, we were unclean. On the contrary, he who ascribes to works his sanctification, pardon, atonement, righteousness, or deliverance, makes void the death of Christ.

This argument, we shall perhaps be told, is of no weight against those who propose to unite the grace of Christ with works; which, it is universally admitted, was done by the false apostles. The two doctrines, it is alleged, stand together, that righteousness is by the law, and that we are redeemed by the death of Christ. True; supposing it were granted that a part of our righteousness is obtained by works, and a part comes from grace. But such theology, it may easily be proved, was unknown to Paul. His argument with his opponents is either conclusive or inconclusive. If any blasphemer shall dare to accuse him of bad reasoning, a powerful defense is at hand; for that justification in the sight of God of which he treats, is not what men may imagine to be sufficient, but what is absolutely perfect.

But we are not now called to plead in behalf of Paul against blasphemers, who venture to speak in reproachful language of the Holy Spirit himself. Our present business is with the Papists. They ridicule us, when we argue with Paul that, if righteousness come by works, Christ is dead in vain. They imagine it to be a beautiful reply, with which their sophists furnish them, that Christ merited for us the first grace, that is, the opportunity of meriting; and that the merit of his death concurs with the satisfactions of works for the daily pardon

of that grace."

66"{Δωρεὰν} {ἀπέθανε} does not mean `in vain,' `uselessly,' `ineffectually,' but `without just cause;' for if righteousness be by the law, there was no reason why he should die.'' --- Tittmann. {Εἰ} {γὰρ} {ἀπέθανεν} {ὁ} {Χριστός} {εὔδηλον} {ὅτι} {διὰ} {τὸ} {μὴ} {ἰσχύειν} {τὸν} {νόμον} {ἡμᾶς} {δικαιοῦν}· {εἰ} {δ} {᾿} {ὁ} {νόμος} {δικαιοῖ} {περιττὸς} {ὁ} {τοῦ} {Χριστοῦ} {θάνατος}. ``For if Christ died, it is very evident that it was because the law was unable to justify us; and if the law justifies us, the death of Christ was superfluous.'' --- Chrysostom.

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of sins. Let them ridicule Paul, whose language we quote. They must refute him before they can refute us. We know that he had to deal with men, who did not entirely reject the grace of Christ, but ascribed the half of salvation to works. In opposition to them he argues, that ``if righteousness is by the law, then Christ is dead in vain;'' and by so doing, he certainly does not allow to works one drop of righteousness. Between those men and the Papists there is no difference; and therefore, in refuting them, we are at liberty to employ Paul's argument.

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Galatians 3:1-5

1. O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

1. O stulti Galatae, quis vos fascinavit, ut non obediatis veritati? quibus ante oculos Iesus Christus depictus est inter vos crucifixus.

2. This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

2. Hoc solum volo discere a vobis: Ex operibus Legis Spiritum accepistis, an ex praedicatione fidei?

3. Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

3. Ita stulti estis, ut, exorsi a Spiritu, nunc carne eonsummemini? 4. Have ye suffered so many things in vain? if it be yet in vain. 4. Tanta passi estis frustra? si tamen etiam frustra. 5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

5. Qui ergo subministrat vobis Spiritum, et operatur in vobis virtutes; ex operibus legis, an ex praedieatione fidei id (facit)?

1. O foolish Galatians. An expostulation is here interwoven --- I should rather say, inserted --- amidst his doctrinal statements. Some will wonder that he did not delay it to the close of the Epistle, but the very serious nature of the errors which he has brought forward unquestionably roused him to a burst of passion. When we hear that the Son of God, with all his benefits, is rejected, that his death is esteemed as nothing, what pious mind would not break out into indignation? He therefore declares that those who allowed themselves to be involved in so heinous a crime must have been {ἀνόητοι}, that is, ``disordered in mind.'' He accuses them not only of having suffered themselves to be deceived, but of having been carried away by some sort of magical enchantment, 67 which is a still more serious charge. He insinuates that their fall partook

67"{Βασκαίνειν}, `to enchant, to fascinate, to delude by magical charms,' --- -rather an uncommon word, {ἃπαξ} {λεγόμενον} in the New Testament. It may amuse to notice the etumon of the word. Some grammarians have strangely thought it derived from {φάεσι} {καίνειν}, `to kill with the eyes.' Its true etymology obviously is, {βάω}, {βάσκω}, {βασκάω} {βασκαίνω}. {βάσκω} (equivalent to {φάσκω},), `to say, to speak,' comes, in the form {βασκαίνω}, to signify {κακολογεῖν}, `to calumniate,' then `to deceive,' then `to deceive

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more of madness than of folly.

Some think that Paul refers to the temper of the nation, that, being sprung from barbarians, it was more difficult to train them; but I rather think that he refers to the subject itself. It looks like something supernatural, that, after enjoying the gospel in such clearness, they should be affected by the delusions of Satan. He does not merely say that they were ``bewitched'' and ``disordered in mind,'' because they did not obey the truth; but because, after having received instruction so clear, so full, so tender, and so powerful, they immediately fell away. Erasmus has chosen to interpret the words, ``that ye should not believe the truth.'' I am not quite prepared to set aside that rendering, but would prefer the word obey, because Paul does not charge them with having, from the outset, rejected the gospel, but with not having persevered in obedience.

Before whose eyes. This is intended, as I have already hinted, to express an aggravation; for, the better opportunities they had of knowing Christ, the more heinous was the criminality of forsaking him. Such, he tells them, was the clearness of his doctrine, that it was not naked doctrine, but the express, living image of Christ. 68 They had known Christ in such a manner, that they might be almost said to have seen him.

Jesus Christ hath been evidently set forth. Augustine's interpretation of the word {προεγράφη}, (``hath been set forth,'') is harsh, and inconsistent with Paul's design. He makes it to signify that Christ was to be thrust out from possession. Others propose a different phrase, (proscriptus,) which, if used in the sense of ``openly proclaimed,'' would not be inapplicable. The Greeks, accordingly, borrow from this verb the word {προγράμματα}, to denote boards on which property intended to be sold was published, so as to be exposed to the view of all. But the participle, painted, is less ambiguous, and, in my own opinion, is exceedingly appropriate. To shew how energetic his preaching was, Paul first compares it to a picture, which exhibited to them, in a lively manner, the image of Christ.

But, not satisfied with this comparison, he adds, Christ hath been crucified among you, intimating that the actual sight of Christ's death could not have affected them more powerfully than his own preaching. The view given by some, that the Galatians had ``crucified to themselves (Hebrews 6:6) the Son of God afresh, and put him to an open shame;'' that they had withdrawn from the purity of the gospel; or, at least, had lent their ear, and given their confidence, to impostors who crucified him, --- appears to me overstrained. The meaning therefore is, that Paul's doctrine had instructed them concerning Christ in

by magical arts.' '' --- Brown.

68{Καὶ} {μὴν} {οὐκ} {ἐν} {τὣ} {Γαλατῶν} {χώρᾳ} {ἀλλ} {᾿} {ἐν} {̔ιεροσολύμοις} {ἐσταυρώθν}. {Πῶς} {οὖν} {φησιν}, {ἐν} {ὑμῖν}; {Τὢς} {πίστεως} {δεικνὺς} {τὴν} {ἰσχυν} {καὶ} {τὰ} {πόρ᾿ῥωθεν} {δυναμένης} {ὁρᾷν}. {Καὶ} {οὐκ} {εἶπεν}, {ἐσταυρώθη} {ἀλλὰ} {προεγράθη} {ἐσταυρωμένος} {δηλῶν} {ὅτι} {τοῖς} {τὢς} {πίστεως} {ὀφθαλμοῖς} {ἀκριβέστερον} {ἐθεώρησαν} {τῶν} {παρόντων} {ἐνίων} {καὶ} {τὰ} {γινόμενα} {θεωμένων} ``Yet it was not in the country of the Galatians, but in Jerusalem, that he was crucified. How, then, does he say, `Among you?' To demonstrate the power of faith, which is able to see even distant objects, And he does not say, `Was crucified,' but `Was painted crucified,' shewing that by the eyes of faith they beheld more distinctly than some who were present and saw the transactions.'' --- Chrysostom.

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such a manner as if he had been exhibited to them in a picture, nay, ``crucified among them.'' Such a representation could not have been made by any eloquence, or by ``enticing words of man's wisdom,'' (1 Corinthians 2:4,) had it not been accompanied by that power of the Spirit, of which Paul has treated largely in both the Epistles to the Corinthians.

Let those who would discharge aright the ministry of the gospel learn, not merely to speak and declaim, but to penetrate into the consciences of men, to make them see Christ crucified, and feel the shedding of his blood. 69 When the Church has painters such as these, she no longer needs the dead images of wood and stone, she no longer requires pictures; both of which, unquestionably, were first admitted to Christian temples when the pastors had become dumb and been converted into mere idols, or when they uttered a few words from the pulpit in such a cold and careless manner, that the power and efficacy of the ministry were utterly extinguished.

2. This one I wish to learn from you. He now proceeds to support his cause by additional arguments. The first is drawn from their experience, for he reminds them in what manner the gospel was introduced among themselves. When they heard the gospel, they received the Spirit. It was not to the law, therefore, but to faith, that they owed the reception of this benefit. This same argument is employed by Peter in the defense which he makes to his brethren for having baptized uncircumcised persons. (Acts 10:47.) Paul and Barnabas followed the same course in the debate which they maintained at Jerusalem on this subject. (Acts 15:2, 12.) There was therefore manifest ingratitude in not submitting to the doctrine, by means of which they had received the Holy Spirit. The opportunity which he gives them to reply is expressive not of doubt, but of greater confidence: for their convictions, founded on their own experience, forced them to acknowledge that it was true.

Faith is here put, by a figure of speech, for the gospel, which is elsewhere called ``the law of faith,'' (Romans 3:27,) because it exhibits to us the free grace of God in Christ, without any merit of works. The Spirit means here, I think, the grace of regeneration, which is common to all believers; though I have no objection to understand it as referring to the peculiar gifts by which the Lord, at that period, honored the preaching of the gospel. 70

It may be objected, that the Spirit was not, in this respect, given to all. But, it was enough for Paul's purpose, that the Galatians knew that the power of the Holy Spirit in his Church had accompanied Paul's doctrine, and that believers were variously endowed with the gifts of the Spirit for general edification. It may likewise be objected, that those gifts were not infallible signs of adoption,

69"Display the sufferings of Christ like one who was an eye-witness of those sufferings, and hold up the blood, the precious blood of atonement, as issuing warm from the cross." — Robert Hall.

70"Did ye receive that Spirit which was the fullest evidence of your being justified, accepted, and received as the children and people of God, by conformity to the law of Moses, or by embracing the doctrine of the gospel? If by embracing the doctrine of the gospel, then you became justified by embracing that doctrine, and consequently need not conform to the law of Moses, in order to obtain justification." — Chandler.

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and so do not apply to the present question. I reply, that it was enough that the Lord had confirmed the doctrine of Paul by the visible gifts of his Spirit. A still simpler view of the case is, that they had been distinguished by the ordinary privilege of adoption, before those impostors had brought forward their additions. ``In whom,'' says he to the Ephesians,

``ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.'' (Ephesians 1:13.)

3. Are ye so foolish? Commentators are not agreed as to what he means by the Spirit and by the flesh. He alludes, in my opinion, to what he had said about the Spirit. As if he had said, ``As the doctrine of the gospel brought to you the Holy Spirit, the commencement of your course was spiritual; but now ye have fallen into a worse condition, and may be said to have fallen from the Spirit into the flesh.'' The flesh denotes either outward and fading flyings, such as ceremonies are, particularly when they are separated from Christ; or it denotes dead and fading doctrine. There was a strange inconsistency between their splendid commencement and their future progress.

4. Have ye suffered so many things? This is another argument. Having suffered so many things in behalf of the gospel, would they now, in an instant, lose it all? Nay, he puts it in the way of reproach, if they were willing to lose the advantage of so many illustrious struggles which they had made for the faith. If the true faith had not been delivered to them by Paul, it was rash to suffer anything in defense of a bad cause; but they had experienced the presence of God amidst their persecutions. Accordingly, he charges the false apostles with ill-will in depriving the Galatians of such valuable ornaments. But to mitigate the severity of this complaint, he adds, if it be yet in vain; thus inspiring their minds with the expectation of something better, and rousing them to the exercise of repentance. For the intention of all chastisement is, not to drive men to despair, but to lead them to a better course.

5. He therefore that ministereth. He is not now speaking of the grace of regeneration, but of the other gifts of the Spirit; for a subject different from the preceding one is manifestly introduced. He warns them that all the gifts of the Holy Spirit, in which they excelled, are the fruits of the gospel, of that gospel which had been preached among them by his own lips. Their new teachers deprived them of those gifts when they left the gospel, and fled to another kind of doctrine. In proportion to the value which they attached to those gifts, to which the apostle here adds miracles, they ought the more carefully and resolutely to adhere to the gospel.

Galatians 3:6-9

6. Even as Abraham believed God, and it was accounted to him for righteousness.

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6. Quemadmodum Abraham credidit Deo, et imputatum est illi in justitiam. (Genesis 15:6 Romans 4:3 James 2:23.)

7. Know ye therefore, that they which are of faith, the same are the children of Abraham.

7. Cognoscite ergo, quod qui ex fide sunt, ii sunt filii Abrahae. 8. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

8. Scriptura autem, quia praevidebat, quod ex fide justificet Deus Gentes, ante evangelizavit Abrahae: In to benedicentur omnes Gentes. (Genesis 22:18.)

9. So then they which be of faith are blessed with faithful Abraham. 9. Itaque qui ex fide sunt, benedicuntur cure fideli Abraham. Having appealed to facts and experience, he now gives quotations from Scripture. And first, he brings forward the example of Abraham. Arguments drawn from examples are not always so conclusive, but this is one of the most powerful, because neither in the subject nor in the person is there any ground of exception. There is no variety of roads to righteousness, and so Abraham is called ``the father of all them that believe,'' (Romans 4:11,) because he is a pattern adapted to all; nay, in his person has been laid down to us the universal rule for obtaining righteousness.

6. Even as Abraham. We must here supply some such phrase as but rather; for, having put a question, he resolved instantly to cut off every ground of hesitation. At least the phrase ``even as,'' ({καθὼς},) refers only to the verse immediately preceding, to the ``ministration of the Spirit and of miracles by the hearing of faith;'' as if he had said, that, in the grace bestowed on them, a similarity might be found to the case of Abraham.

Believed God. By this quotation he proves both here, and in the 4th chapter of the Epistle to the Romans, that men are justified by faith, because the faith of Abraham was accounted to him, for righteousness. (Romans 4:3.) We must here inquire briefly, first, what Paul intends by faith; secondly, what is righteousness; and thirdly, why faith is represented to be a cause of justification. Faith does not mean any kind of conviction which men may have of the truth of God; for though Cain had a hundred times exercised faith in God when denouncing punishment against him, this had nothing to do with obtaining righteousness. Abraham was justified by believing, because, when he received from God a promise of fatherly kindness, he embraced it as certain. Faith therefore has a relation and respect to such a divine promise as may enable men to place their trust and confidence in God.

As to the word righteousness, we must attend to the phraseology of Moses. When he says, that

``he believed in the Lord, and he counted it to him for righteousness,'' (Genesis 15:6,)

he intimates that that person is righteous who is reckoned as such in the sight of God. Now, since men have not righteousness dwelling within them-

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selves, they obtain this by imputation; because God holds their faith as accounted for righteousness. We are therefore said to be ``justified by faith,'' (Romans 3:28; 5:1,) not because faith infuses into us a habit or quality, but because we are accepted by God.

But why does faith receive such honor as to be entitled a cause of our justification? First, we must observe, that it is merely an instrumental cause; for, strictly speaking, our righteousness is nothing else than God's free acceptance of us, on which our salvation is founded. But as the Lord testifies his love and grace in the gospel, by offering to us that righteousness of which I have spoken, so we receive it by faith. And thus, when we ascribe to faith a man's justification, we are not treating of the principal cause, but merely pointing out the way in which men arrive at true righteousness. For this righteousness is not a quality which exists in men, but is the mere gift of God, and is enjoyed by faith only; and not even as a reward justly due to faith, but because we receive by faith what God freely gives. All such expressions as the following are of similar import: We are ``justified freely by his grace.'' (Romans 3:24.) Christ is our righteousness. The mercy of God is the cause of our righteousness. By the death and resurrection of Christ, righteousness has been procured for us. Righteousness is bestowed on us through the gospel. We obtain righteousness by faith.

Hence appears the ridiculousness of the blunder of attempting to reconcile the two propositions, that we are justified by faith, and that we are justified at the same time by works; for he who is ``just by faith'' (Habakkuk 2:4 Hebrews 10:38) is poor and destitute of personal righteousness, and relies on the grace of God alone. And this is the reason why Paul, in the Epistle to the Romans, concludes that Abraham, having obtained righteousness by faith, had no right to glory before God. (Romans 4:2.) For it is not said that faith was imputed to him for a part of righteousness, but simply for righteousness; so that his faith was truly his righteousness. Besides, faith looks at nothing but the mercy of God, and a dead and risen Christ. All merit of works is thus excluded from being the cause of justification, when the whole is ascribed to faith. For faith, --- so far as it embraces the undeserved goodness of God, Christ with all his benefits, the testimony of our adoption which is contained in the gospel, --- is universally contrasted with the law, with the merit of works, and with human excellence. The notion of the sophists, that it is contrasted with ceremonies alone, will presently be disproved, with little difficulty, from the context. Let us therefore remember, that those who are righteous by faith, are righteous out of themselves, that is, in Christ.

Hence, too, we obtain a refutation of the idle cavilling of certain persons who evade Paul's reasoning. Moses they tell us, gives the name of righteousness to goodness; and so means nothing more than that Abraham was reckoned a good man, because he believed God. Giddy minds of this description, raised up in our time by Satan, endeavor, by indirect slanders, to undermine the certainty of Scripture. Paul knew that Moses was not there giving lessons to boys in

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grammar, but was speaking of a decision which God had pronounced, and very properly viewed the word righteousness in a theological sense. For it is not in that sense in which goodness is mentioned with approbation among men, that we are accounted righteous in the sight of God, but only where we render perfect obedience to the law. Righteousness is contrasted with the transgression of the law, even in its smallest point; and because we have it not from ourselves, it is freely given to us by God.

But here the Jews object that Paul has completely tortured the words of Moses to suit his own purpose; for Moses does not here treat of Christ, or of eternal life, but only mentions an earthly inheritance. The Papists are not very different from the Jews; for, though they do not venture to inveigh against Paul, they entirely evade his meaning. Paul, we reply, takes for granted, what Christians hold to be a first principle, that whatever promises the Lord made to Abraham were appendages of that first promise,

``I am thy shield, and thy exceeding great reward.'' (Genesis 15:1.)

When Abraham received the promise, ``In multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore'' (Genesis 22:17,)

he did not limit his view to that word, but included it in the grace of adoption as a part of the whole, and, in the same manner, every other promise was viewed by him as a testimony of God's fatherly kindness, which tended to strengthen his hope of salvation. Unbelievers differ from the children of God in this respect, that, while they enjoy in common with them the bounties of Providence, they devour them like cattle, and look no higher. The children of God, on the other hand, knowing that all their blessings have been sanctified by the promises, acknowledge God in them as their Father. They are often directed, in this way, to the hope of eternal life; for they begin with the faith of their adoption, which is the foundation of the whole. Abraham was not justified merely because he believed that God would ``multiply his seed,'' (Genesis 22:17,) but because he embraced the grace of God, trusting to the promised Mediator, in whom, as Paul elsewhere declares, ``all the promises of God are yea and amen.'' (2 Corinthians 1:20.)

7. Know ye therefore, or, ye know; for both readings are equally agreeable to the Greek termination {γινώσκετε}. But it matters little which is preferred, for the meaning is the same, only that the old translation, (know ye,) which I have followed, is more energetic. 71 He says that those ``are of faith,'' who have relinquished all confidence in works, and rely on the promise of God alone. It is on the authority of Paul himself that we give this interpretation; for in the Epistle to the Romans he thus writes:

``To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his

71"The scope of the passage shews that {γινώσκετε} is not the Indicative, but the Imperative. Paul does not presuppose that the Galatians acknowledge this principle; he is exerting himself to convince them of it.'' --- Brown.

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faith is accounted for righteousness.'' (Romans 4:4,5.)

To be of faith, therefore, is to rest their righteousness and hope of salvation on the mercy of God. That such are the children of God he concludes from the preceding statement; for if Abraham was justified by faith those who wish to be his children must likewise abide firmly by faith. He has omitted one remark, which will be readily supplied, that there is no place in the church for any man who is not a son of Abraham.

8. The scripture foreseeing. What he had said in a general manner is now applied expressly to the Gentiles; for the calling of the Gentiles was a new and extraordinary occurrence. Doubts existed as to the manner in which they should be called. Some thought that they were required ``to be circumcised and to keep the law,'' (Acts 15:24,) and that otherwise they were shut out from having a share in the covenant. But Paul shews, on the other hand, that by faith they arrive at the blessing, and by faith they must be ``in grafted'' (Romans 11:17, 24,) into the family of Abraham. How does he prove this? Because it is said, In thee shall all nations be blessed. These words unquestionably recall that all must be blessed in the same manner as Abraham; for he is the model, nay, the rule, to be universally observed. Now, he obtained the blessing by faith, and in the same manner must it be obtained by all.

9. Faithful Abraham. This expression is very emphatic. They are blessed, not with Abraham as circumcised, nor as entitled to boast of the works of the law, nor as a Hebrew, nor as relying on his own excellence, but with Abraham, who by faith alone obtained the blessing; for no personal quality is here taken into the account, but faith alone. The word Blessing is variously employed in Scripture: but here it signifies Adoption into the inheritance of eternal life.

Galatians 3:10-14

10. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

10. Quictrnque enim ex operibus Legis sunt, sub maledictione sunt. Scripture est enim (Deuteronomy 27:26): Maledictus omnis, qui non permanet in omnibus, quae scripta sunt in libro Legis, ut facial ca.

11. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

11. Quod autem in Lege nerno justificetur apud Deum, patet, quia justus ex fide rivet. (Habakkuk 2:4 Romans 1:17 Hebrews 10:38.)

12. And the law is not of faith: but, The man that doeth them shall live in them.

12. Lex autern non estex fide, sed, Qui fecerit haec homo, rivet in ipsis. (Leviticus 18:5.)

13. Christ hath redeemed us from the curse of the law, being made a curse

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for us: for it is written, Cursed is every one that hangeth on a tree:

13. Christus nos redemit a maledictione Legis, factus pro nobis maledictio: (scriptum est enim, maledictus omnis qui pependerit in ligno, (Deuteronomy 21:23,) 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

14. Ut in Gentes benedictio Abrabae perveniat per Christum Iesnrn; quo promissionern Spiritus aecipiaruns per fidem.

10. For as many as are of the works of the law. The argument is drawn from the contradictory nature of the two schemes; for the same fountain does not yield both hot and cold. The law holds all living men under its curse; and from the law, therefore, it is in vain to expect a blessing. They are declared to be of the works of the law who place their trust for salvation in those works; for such modes of expression must always be interpreted by the state of the question. Now, we know that the controversy here relates to righteousness. All who wish to be justified by the works of the law are declared to be liable to the curse. But how does he prove this? The sentence of the law is, that all who have transgressed any part of the law are cursed. Let us now see if there be any living man who fulfils the law. But no such person, it is evident, has been, or ever can be found. All to a man are here condemned. The minor and the conclusion are wanting, for the entire syllogism would run thus: ``Whoever has come short in any part of the law is cursed; all are held chargeable with this guilt; therefore all are cursed.'' This argument of Paul would not stand, if we had sufficient strength to fulfill the law; for there would then be a fatal objection to the minor proposition. Either Paul reasons badly, or it is impossible for men to fulfill the law.

An antagonist might now object: ``I admit that all transgressors are accursed; what then? Men will be found who keep the law; for they are free to choose good or evil.'' But Paul places here beyond controversy, what the Papists at this day hold to be a detestable doctrine, that men are destitute of strength to keep the law. And so he concludes boldly that all are cursed, because all have been commanded to keep the law perfectly; which implies that in the present corruption of our nature the power of keeping it perfectly is wanting. Hence we conclude that the curse which the law pronounces, though, in the phrase of logicians, it is accidental, is here perpetual and inseparable from its nature. The blessing which it offers to us is excluded by our depravity, so that the curse alone remains.

11. But that no man, is justified by the law. He again argues from a comparison of contradictory schemes. ``If we are justified by faith, it is not by the law: but we are justified by faith therefore it is not by the law.'' The minor is proved by a passage from Habakkuk, which is also quoted in the Epistle to the Romans. (Habakkuk 2:4; Romans 1:17.) The major is proved by the difference in the methods of justification. The law justifies him who fulfils all its precepts, while faith justifies those who are destitute of the merit of works, and who rely

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on Christ alone. To be justified by our own merit, and to be justified by the grace of another, are two schemes which cannot be reconciled: one of them must be overturned by the other. Such is the amount of the argument: let us now attend to the separate clauses.

The just shall live by faith. As we had occasion to expound this passage where it occurs in the Epistle to the Romans, it will be unnecessary to repeat the exposition of it here. The prophet evidently describes a proud confidence in the flesh as contrasted with true faith. He declares, that ``the just shall live;'' by which he means, not that they are supported for a short period, and liable to be overwhelmed by an approaching storm; but that they shall continue to live, and that, even amidst the most imminent danger, their life shall be preserved. There is therefore no weight in the scornful reproaches of our adversaries, who allege that the prophet there employs the word Faith in a wider acceptation than Paul does in this passage. By Faith he evidently means the exercise of a calm, steady conscience, relying on God alone; so that Paul's quotation is properly applied.

12. And the law is not of faith. The law evidently is not contrary to faith; otherwise God would be unlike himself; but we must return to a principle already noticed, that Paul's language is modified by the present aspect of the case. The contradiction between the law and faith lies in the matter of justification. You will more easily unite fire and water, than reconcile these two statements, that men are justified by faith, and that they are justified by the law. ``The law is not of faith;'' that is, it has a method of justifying a man which is wholly at variance with faith.

But the man who shall do these things. The difference lies in this, that man, when he fulfils the law, is reckoned righteous by a legal righteousness, which he proves by a quotation from Moses. (Leviticus 18:5.) Now, what is the righteousness of faith? He defines it in the Epistle to the Romans,

``If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.'' (Romans 10:9.)

And yet it does not follow from this, that faith is inactive, or that it sets believers free from good works. For the present question is not, whether believers ought to keep the law as far as they can, (which is beyond all doubt,) but whether they can obtain righteousness by works, which is impossible. But since God promises life to the doers of the law, why does Paul affirm that they are not righteous? The reply to this objection is easy. There are none righteous by the works of the law, because there are none who do those works. We admit that the doers of the law, if there were any such, are righteous; but since that is a conditional agreement, all are excluded from life, because no man performs that righteousness which he ought. We must bear in memory what I have already stated, that to do the law is not to obey it in part, but to fulfill everything which belongs to righteousness; and all are at the greatest distance from such perfection.

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13. Christ hath redeemed us. The apostle had made all who are under the law subject to the curse; from which arose this great difficulty, that the Jews could not free themselves from the curse of the law. Having stated this difficulty, he meets it, by shewing that Christ hath made us free, which still farther aids his purpose. If we are saved, because we have been freed from the curse of the law, then righteousness is not by the law. He next points out the manner in which we are made free.

It is written, Cursed is every one that hangeth on a tree. Now, Christ hung upon the cross, therefore he fell under that curse. But it is certain that he did not suffer that punishment on his own account. It follows, therefore, either that he was crucified in vain, or that our curse was laid upon him, in order that we might be delivered from it. Now, he does not say that Christ was cursed, but, which is still more, that he was a curse, --- intimating, that the curse ``of all men 72 was laid upon him'' (Isaiah 53:6.) If any man think this language harsh, let him be ashamed of the cross of Christ, in the confession of which we glory. It was not unknown to God what death his own Son would die, when he pronounced the law, ``He that is hanged is accursed of God.'' (Deuteronomy 21:23.) But how does it happen, it will be asked, that a beloved Son is cursed by his Father? We reply, there are two things which must be considered, not only in the person of Christ, but even in his human nature. The one is, that he was the unspotted Lamb of God, full of blessing and of grace; the other is, that he placed himself in our room, and thus became a sinner, and subject to the curse, not in himself indeed, but in us, yet in such a manner, that it became necessary for him to occupy our place. He could not cease to be the object of his Father's love, and yet he endured his wrath. For how could he reconcile the Father to us, if he had incurred his hatred and displeasure? We conclude, that he ``did always those things that pleased'' (John 8:29) his Father. Again, how would he have freed us from the wrath of God, if he had not transferred it from us to himself? Thus, ``he was wounded for our transgressions,'' (Isaiah 53:5,) and had to deal with God as an angry judge. This is the foolishness of the cross, (1 Corinthians 1:18,) and the admiration of angels, (1 Peter 1:12,) which not only exceeds, but swallows up, all the wisdom of the world.

14. That the blessing of Abraham. Having said that ``Christ hath redeemed us from the curse of the law'' he now applies that statement more closely to his purpose. The promised blessing of Abraham is founded on this, and flows from it to the Gentiles. If the Jews must be delivered from the law, in order to become the heirs of Abraham, what shall hinder the Gentiles from obtaining the same benefit? And if that blessing is found in Christ alone, it is faith in Christ which alone brings it into our possession.

The promise of the Spirit appears to me to mean, agreeably to a Hebrew idiom, a spiritual promise. Although that promise relates to the New Testament, ``I will pour out my Spirit upon all flesh,'' (Joel 2:28,) yet, in this passage, Paul

72"La malediction de tous hommes."

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refers to another subject. The spirit is here contrasted with all outward things, not with ceremonies merely, but with lineal descent, so as to leave no room for diversity of rank. From the nature of the promise, he proves that Jews differ nothing from Gentiles; because, if it is spiritual, it is received by faith alone.

Galatians 3:15-18

15. Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

15. Fratres, (secundum hominem dico) Hominis licet pactum, tamen si sit comprobatum, nemo rejicit aut addit aliquid.

16. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

16. Porro Abrahae dictae sunt promissiones, et semini ejus. Non dicit, Et seminibus, tanquam Deuteronomy multis, sed tanquam Deuteronomy uno, Et semini tuo, qui est Christus.

17. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

17. Hoc autem dico: pactum ante comprobatum a Deo erga Christum, Lex, quae post annos quadringentos et triginta coepit, non facit irritum, ut abroget Promissionem.

18. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

18. Nam si ex Lege haereditas, non jam ex Promissione; atqui Abrahae per Promissionem donavit Deus.

15. I speak after the manner of men. By this expression he intended to put them to the blush. It is highly disgraceful and base that the testimony of God should have less weight with us than that of a mortal man. In demanding that the sacred covenant of God shall receive not less deference than is commonly yielded to ordinary human transactions, he does not place God on a level with men. The immense distance between God and men is still left for their consideration.

Though it be but a man's covenant. This is an argument from the less to the greater. Human contracts are admitted on all hands to be binding: how much more what God has established? The Greek word {διαθήκη}, here used, signifies more frequently, what the Latin versions here render it, (testamentum,) a testament; but sometimes too, a covenant, though in this latter sense the plural number is more generally employed. It is of little importance to the present passage, whether you explain it covenant or testament. The case is different with the Epistle to the Hebrews, where the apostle unquestionably alludes to testaments, (Hebrews 9:16, 17;) but here I prefer to take it simply for the covenant which God made. The analogy from which the apostle argues, would not apply

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so strictly to a testament as to a covenant. The apostle appears to reason from human bargains to that solemn covenant into which God entered with Abraham. If human bargains be so firm that they can receive no addition, how much more must this covenant remain inviolable?

16. Now to Abraham, and his seed. Before pursuing his argument, he introduces an observation about the substance of the covenant, that it rests on Christ alone. But if Christ be the foundation of the bargain, it follows that it is of free grace; and this too is the meaning of the word promise. As the law has respect to men and to their works, so the promise has respect to the grace of God and to faith.

He saith not, And to seeds. To prove that in this place God speaks of Christ, he calls attention to the singular number as denoting some particular seed. I have often been astonished that Christians, when they saw this passage so perversely tortured by the Jews, did not make a more determined resistance; for all pass it slightly as if it were an indisputed territory. And yet there is much plausibility in their objection. Since the word seed is a collective noun, Paul appears to reason inconclusively, when he contends that a single individual is denoted by this word, under which all the descendants of Abraham are comprehended in a passage already quoted, ``In multiplying I will multiply thy seed,

{( {זרעzerang,) or {( {זרעךzargnacha,) as the stars of the heaven, and as the sand which is upon the sea-shore.'' (Genesis 22:17.) Having, as they imagine, detected the fallacy of the argument, they treat us with haughty triumph.

I am the more surprised that our own writers should have been silent on this head, as we have abundant means of repelling their slander. Among Abraham's own sons a division began, for one of the sons was cut off from the family. ``In Isaac shall thy seed be called.'' (Genesis 21:12.) Consequently Ishmael is not included in the reckoning. Let us come a step lower. Do the Jews allow that the posterity of Esau are the blessed seed? nay, it will be maintained that their father, though the first-born, was struck off. And how many nations have sprung from the stock of Abraham who have no share in this ``calling?'' The twelve patriarchs, at length, formed twelve heads, not because they were descended from the line of Abraham, but because they had been appointed by a particular election of God. Since the ten tribes were carried away, (Hosa 9:17,) how many thousands have so degenerated that they no longer hold a name among the seed of Abraham? Lastly, a trial was made of the tribe of Judah, that the real succession to the blessing might be transmitted among a small people. And this had been predicted by Isaiah,

``Though thy people Israel be as the sand of the sea, yet a remnant of them shall return.'' (Isaiah 10:22.)

Hitherto I have said nothing which the Jews themselves do not acknowledge. Let them answer me then; how comes it that the thirteen tribes sprung from the twelve patriarchs were the seed of Abraham, in preference to Ishmaelites and Edomites? Why do they exclusively glory in that name, and set aside the others as a spurious seed? They will, no doubt, boast that they have obtained it by

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their own merit; but Scripture, on the contrary, asserts that all depends on the calling of God; for we must constantly return to the privilege conveyed in these words, ``In Isaac shall thy seed be called.'' (Genesis 21:12.) The uninterrupted succession to this privilege must have been in force until Christ; for, in the person of David, the Lord afterwards brought back by recovery, as we might say, the promise which had been made to Abraham. In proving, therefore, that this prediction applies to a single individual, Paul does not make his argument rest on the use of the singular number. He merely shews that the word seed must denote one who was not only descended from Abraham according to the flesh, but had been likewise appointed for this purpose by the calling of God. If the Jews deny this, they will only make themselves ridiculous by their obstinacy.

But as Paul likewise argues from these words, that a covenant had been made in Christ, or to Christ, let us inquire into the force of that expression,

``In thy seed shall all the nations of the earth be blessed.'' (Genesis 22:18.)

The Jews taunt the apostle with making a comparison, as if the seed of Abraham were to be quoted as an example in all disastrous omens and prayers; while, on the contrary, to curse in Sodom or Israel is to employ the name of Sodom or Israel in forms of cursing. This, I own, is sometimes the case, but not always; for to bless one's self in God has quite a different meaning, as the Jews themselves admit. Since, therefore, the phrase is ambiguous, denoting sometimes a cause and sometimes a comparison, wherever, it occurs, it must be explained by the context. We have ascertained, then, that we are all cursed by nature, and that the blessing of Abraham has been promised to all nations. Do all indiscriminately reach it? Certainly not, but those only who are ``gathered'' (Isaiah 66:8) to the Messiah; for when, under His government and direction, they are collected into one body, they then become one people. Whoever then, laying disputing aside, shall inquire into the truth, will readily acknowledge that the words here signify not a mere comparison but a cause; and hence it follows that Paul had good ground for saying, that the covenant was made in Christ, or in reference to Christ.

17. The law which was four hundred and thirty years after. If we listen to Origen and Jerome and all the Papists, there will be little difficulty in refuting this argument. Paul reasons thus: ``A promise was given to Abraham four hundred and thirty years before the publication of the law; therefore the law which came after could not disannul the promise; and hence he concludes that ceremonies are not necessary.'' But it may be objected, the sacraments were given in order to preserve the faith, and why should Paul separate them from the promise? He does so separate them, and proceeds to argue on the matter. The ceremonies themselves are not so much considered by him as something higher, --- the effect of justification which was attributed to them by false apostles, and the obligation on the conscience. From ceremonies, accordingly, he takes occasion to discuss the whole subject of faith and works. If the point in dispute had no connection with obtaining righteousness, with the merit of works, or

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with ensnaring the conscience, ceremonies would be quite consistent with the promise.

What, then, is meant by this disannulling of the promise, against which the apostle contends? The impostors denied that salvation is freely promised to men, and received by faith, and, as we shall presently see, urged the necessity of works in order to merit salvation. I return to Paul's own language. ``The law,'' he says, ``is later than the promise, and therefore does not revoke it; for a covenant once sanctioned must remain perpetually binding.'' I again repeat, if you do not understand that the promise is free, there will be no force in the statement; for the law and the promise are not at variance but on this single point, that the law justifies a man by the merit of works, and the promise bestows righteousness freely. This is made abundantly clear when he calls it a covenant founded on Christ.

But here we shall have the Papists to oppose us, for they will find a ready method of evading this argument. ``We do not require,'' they will say, ``that the old ceremonies shall be any longer binding; let them be laid out of the question; nevertheless a man is justified by the moral law. For this law, which is as old as the creation of man, went before God's covenant with Abraham; so that Paul's reasoning is either frivolous, or it holds against ceremonies alone.'' I answer, Paul took into account what was certainly true, that, except by a covenant with God, no reward is due to works. Admitting, then, that the law justifies, yet before the law men could not merit salvation by works, because there was no covenant. All that I am now affirming is granted by the scholastic theologians: for they maintain that works are meritorious of salvation, not by their intrinsic worth, but by the acceptance of God, (to use their own phrase,) and on the ground of a covenant. Consequently, where no divine covenant, no declaration of acceptance is found, --- no works will be available for justification: so that Paul's argument is perfectly conclusive. He tells us that God made two covenants with men; one through Abraham, and another through Moses. The former, being founded on Christ, was free; and therefore the law, which came after, could not enable men to obtain salvation otherwise than by grace, for then, ``it would make the promise of none effect.'' That this is the meaning appears clearly from what immediately follows.

18. If the inheritance be of the law. His opponents might still reply, that nothing was farther from their intention than to weaken or disannul God's covenant. To deprive them of every kind of subterfuge, he comes forward with the assertion, that salvation by the law, and salvation by the promise of God, are wholly inconsistent with each other. Who will dare to explain this as applying to ceremonies alone, while Paul comprehends under it whatever interferes with a free promise? Beyond all doubt, he excludes works of every description. ``For,'' says he to the Romans,

``if they which are of the law be heirs, faith is made void, and the promise made of none effect.'' (Romans 4:14.)

Why so? Because salvation would be suspended on the condition of satisfying

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the law; and so he immediately concludes:

``Therefore it is of faith, that it might be by grace, in order that the promise might be sure to all the seed.'' (Romans 4:16.)

Let us carefully remember the reason why, in comparing the promise with the law, the establishment of the one overturns the other. The reason is, that the promise has respect to faith, and the law to works. Faith receives what is freely given, but to works a reward is paid. And he immediately adds, God gave it to Abraham, not by requiring some sort of compensation on his part, but by free promise; for if you view it as conditional, the word gave, ({κεχάρισται},) would be utterly inapplicable.

Galatians 3:19-22

19. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

19. Quid igitur Lex? transgressionum causa adjuneta fuit, donee veniret semen, cui promissum fuerat, ordinata per angelos in manu mediatoris.

20. Now a mediator is not a mediator of one, but God is one. 20. Porro mediator unius non est; Deus autem unus est. 21. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

21. Lexne igitur adversus promissiones Dei? absit; nam si data esset Lex, quae posset vivificare, vere ex Lege esset justitia.

22. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

22. Sed conclusit Scriptura omnia sub peccatum, ut promissio ex fide Iesu Christi daretur credentibus.

When we are told that the law has no influence in obtaining justification, various suggestions immediately arise, that it must be either useless, or opposed to God's covenant, or something of that sort. Nay, it might occur, why should we not say of the law, what Jeremiah says of the New Testament, (Jeremiah 31:31,) that it was given at a later period, in order to supply the weakness of the former doctrine? Objections of this kind must be answered, if Paul wished to satisfy the Galatians. First, then, he inquires, --- what is the use of the law? Having come after the promise, it appears to have been intended to supply its defects; and there was room at least for doubting, whether the promise would have been effectual, if it had not been aided by the law. Let it be observed, that Paul does not speak of the moral law only, but of everything connected with the office held by Moses. That office, which was peculiar to Moses, consisted in laying down a rule of life and ceremonies to be observed in the worship of God, and in afterwards adding promises and threatenings. Many promises, no doubt, re-

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lating to the free mercy of God and to Christ, are to be found in his writings; and these promises belong to faith. But this must be viewed as accidental, and altogether foreign to the inquiry, so far as a comparison is made between the law and the doctrine of grace. Let it be remembered, that the amount of the question is this: When a promise had been made, why did Moses afterwards add that new condition, ``If a man do, he shall live in them;'' and, ``Cursed be he that confirmeth not all the words of this law to do them?'' (Leviticus 18:5; Deuteronomy 27:26.) Was it to produce something better and more perfect?

19. Because of transgressions. The law has manifold uses, but Paul confines himself to that which bears on his present subject. He did not propose to inquire in how many ways the law is of advantage to men. It is necessary to put readers on their guard on this point; for very many, I find, have fallen into the mistake of acknowledging no other advantage belonging to the law, but what is expressed in this passage. Paul himself elsewhere speaks of the precepts of the law as profitable for doctrine and exhortations. (2 Timothy 3:16.) The definition here given of the use of the law is not complete, and those who refuse to make any other acknowledgment in favor of the law do wrong. Now, what is the import of the phrase, because of transgressions? It agrees with the saying of philosophers, that ``The law was made for restraining evil-doers,'' and with the old proverb, ``From bad manners have sprung good laws.'' But Paul's meaning is more extensive than the words may seem to convey. He means that the law was published in order to make known transgressions, and in this way to compel men to acknowledge their guilt. As men naturally are too ready to excuse themselves, so, until they are roused by the law, their consciences are asleep.

``Until the law,'' says Paul, ``sin was in the world: but sin is not imputed where there is no law.'' (Romans 5:13.)

The law came and roused the sleepers, for this is the true preparation for Christ. ``By the law is the knowledge of sin.'' (Romans 3:20.) Why?

``That Sin by the commandment might become exceeding sinful.'' (Romans 7:13.) Thus, ``the law was added because of transgressions,'' in order to reveal their true character, or, as he tells the Romans, that it might make them to abound. (Romans 5:20.)

This passage has tortured the ingenuity of Origen, but to no purpose. If God summon consciences to his tribunal, that those qualities in their transgression, which would otherwise give them pleasure, may humble them by a conviction of guilt, --- if he shake off the listlessness which overwhelmed all dread of his judgment-seat, --- if he drag to light; sin, which lurked like a thief in the den of hypocrisy, --- what is there in all this that can be reckoned absurd? But it may be objected: ``As the law is the rule of a devout and holy life, why is it said to be added `because of transgressions,' rather than `because of obedience?' '' I answer, however much it may point out true righteousness, yet, owing to the corruption of our nature, its instruction tends only to increase transgressions,

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until the Spirit of regeneration come, who writes it on the heart; and that Spirit is not given by the law, but is received by faith. This saying of Paul, let the reader remember, is not of a philosophical or political character, but expresses a purpose of the law, with which the world had been always unacquainted.

Till the seed should come. If it has respect to seed, it must be to that on which the blessing has been pronounced, and therefore it does not interfere with the promise. The word till, ({ἄχρις} {οὗ},) signifies so long as the seed is expected: and hence it follows, that it must have been intended to occupy not the highest, but a subordinate rank. It was given in order to rouse men to the expectation of Christ. But was it necessary that it should last only until the coming of Christ? For if so, it follows that it is now abolished. The whole of that administration, I reply, was temporal, and was given for the purpose of preserving among the ancient people an attachment to the faith of Christ. And yet I do not admit that, by the coming of Christ, the whole law was abolished. The apostle did not intend this, but merely that the mode of administration, which for a time had been introduced, must receive its accomplishment in Christ, who is the fulfillment of the promise. 73 But on this subject we shall have occasion to speak more fully afterwards.

Ordained by angels. The circumstance, that it was delivered through angels, tends to the commendation of the law. This is declared by Stephen (Acts 7:53) also, who says, that they had ``received the law, ({εἰς} {διαταγὰς} {ἀγγέλων},) into the dispositions of angels.'' The interpretation given by some, that Moses and Aaron, and the priests, are the angels here meant, is more ingenious than solid. Nor is it wonderful that angels, by whom God bestows on us some of the smallest of his blessings, should have been intrusted also with this office of attending as witnesses at the promulgation of the law.

In the hand of a Mediator Hand usually signifies ministration; but as angels were ministers in giving the law, I consider ``the hand of the Mediator'' to denote the highest rank of service. The Mediator was at the head of the embassy, and angels were united with him as his companions. Some apply this expression to Moses, as marking a comparison between Moses and Christ; but I agree rather with the ancient expositors, who apply it to Christ himself. 74 This view, it will be found, agrees better with the context, though I differ from the ancients likewise as to the meaning of the word. Mediator does not, as they imagine, signify here one who makes reconciliation, which it does in these words,

``There is one Mediator between God and men, the man Christ Jesus,'' (1 Timothy 2:5,)

73"Qui est le parfait accomplissement de la promesse." "Who is the perfect accomplishment of the promise."

74"Though some learned men have been of opinion that the mediator here mentioned is the Son of God, yet I think no reasonable doubt can be entertained as to its denoting Moses. Strictly speaking, Aaron, or rather the priesthood, was the mediator of the old covenant. It answers to the Great High-Priest, ({ἀρχιερεύς},) Mediator, ({μεσίτης},) and Surety, ({ἔγγυος},) of the new covenant. But the reference seems here to the giving of the law: that was by Moses. `The law was given by Moses.' (John 1:17.) God speaks to Moses, and Moses speaks to the people; and this arrangement was entered into by the express request of the people themselves. Moses himself says, 'I stood between the Lord and you at that time. (Deuteronomy 5:5.) Philo calls Moses {μεσίτης}.'' --- Brown.

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--- but an ambassador employed in promulgating a law. We are thus to understand, that, since the beginning of the world, God has held no intercourse with men, but through the agency of his eternal Wisdom or Son. Hence Peter says, that the holy prophets spake by the ``Spirit of Christ,'' (1 Peter 1:11,) and Paul makes him the leader of the people in the wilderness. (1 Corinthians 10:4.) And certainly the Angel who appeared to Moses, (Exodus 3:2,) can be no other person; for he claims to himself the peculiar and essential name of God, which is never applied to creatures. As he is the Mediator of reconciliation, by whom we are accepted of God, --- the Mediator of intercession, who opens up for us a way to ``call on the Father,'' (1 Peter 1:17,) --- so he has always been the Mediator of all doctrine, because by him God has always revealed himself to men. And this he intended to state expressly, for the purpose of informing the Galatians, that he who is the foundation of the covenant of grace, held also the highest rank in the giving of the law.

20. Now, a mediator is not a mediator of one. Some are disposed to philosophize on this expression, and would make Paul's meaning to be, that the twofold nature of Christ is not one in essence. But that Paul is here speaking of the contracting parties, no man of sound judgment entertains a doubt. And so they commonly expound it, that there is no room for a Mediator, unless when one of the parties has a matter to transact with the other. But why that statement should have been introduced they leave undetermined, though the passage manifestly deserves the most careful attention. There may, perhaps, be an Anticipation ({πρόληψις}) of some wicked thought that might arise about a change of the divine purpose. Some one might say, ``As men, when they change their mind about their covenants, are wont to retract them, so has it happened with the covenants of God.'' If you take this to be the meaning, then, in the former clause, Paul would acknowledge that men, who occupy one side of this contract, are unsteady and changeable, while God nevertheless remains the same, is consistent with himself, and partakes not of the unsteadiness of men.

But when I take a closer view of the whole subject, I rather think that it marks a difference between Jews and Gentiles. Christ is not the Mediator of one, because, in respect of outward character, there is a diversity of condition among those with whom, through his mediation, God enters into covenant. But Paul asserts that we have no right to judge in this manner of the covenant of God, as if it contradicted itself, or varied according to the diversities of men. The words are now clear. As Christ formerly reconciled God to the Jews in making a covenant, so now he is the Mediator of the Gentiles. The Jews differ widely from the Gentiles; for circumcision and ceremonies have erected ``the middle wall of partition between them.'' (Ephesians 2:14.) They were ``nigh'' to God, (Ephesians 2:13,) while the Gentiles were ``afar off;'' but still God is consistent with himself. This becomes evident, when Christ brings those who formerly differed among themselves to one God, and makes them unite in one body. God is one, because he always continues to be like himself, and, with

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unvarying regularity, holds fixed and unalterable the purpose which he has once made. 75

21. Is the law then against the promises of God? The certainty and steadiness of the divine purpose being admitted, we are bound equally to conclude that its results are not contrary to each other. Still there was a difficulty to be resolved, arising from the apparent contradiction between the Law and the covenant of grace. This is, perhaps, an exclamation. Dreading no farther contradiction, now that the point is settled, Paul concludes, that the former arguments have placed it beyond a doubt, and exclaims: ``Who will now dare to imagine a disagreement between the law and the promises?'' And yet this does not prevent Paul from proceeding to remove the difficulties that might still arise.

Before answering the question, he expresses, in his usual manner, a high disdain of such folly; thus intimating the strong abhorrence with which pious men must regard whatever brings reproach on the Divine character. But another instance of high address, which claims our notice, is found in this turn of expression. He charges his adversaries with the offense of making God contradict himself. For from him the Law and the promises have evidently proceeded: whoever then alleges any contradiction between them blasphemes against God: but they do contradict each other, if the Law justifies. Thus does Paul most dexterously retort upon his adversaries the charge which they falsely and calumniously brought against him.

For if there had been a law given. The reply is (what is called) indirect, and does not plainly assert an agreement between the law and the promises, but contains all that is necessary to remove the contradiction. At first sight, you would say that this sentence departs from the context, and has nothing to do with the solution of the question; but this is not the case. The law would be opposed to the promises, if it had the power of justifying; for there would be two opposite methods of justifying a man, two separate roads towards the attainment of righteousness. But Paul refuses to the law such a power; so that the contradiction is removed. I would admit, says he, that righteousness is obtained by the law, if salvation were found in it. But what?

22. The Scripture hath concluded. By the word Scripture is chiefly intended the law itself. It ``hath concluded all under sin,'' and therefore, instead of giving, it takes away righteousness from all. The reasoning is most powerful. ``You seek righteousness in the law: but the law itself, with the whole of Scrip-

75"This is confessedly one of the most obscure passages in the New Testament, and, perhaps, above all others, 'vexatus ab interpretibus,' (tortured by interpreters,) if it be true, as Winer aﬀirms, that there are no less than 250 modes of explanation, most of which are stated and reviewed by Koppe, Berger, Keil, Bonitz, Weigand, and Scheft." — (Bloomfield.) Schott remarks, that the bare fact of upwards of 250 interpretations makes it impossible to deny that some obscurity attaches to the Apostle's language in this passage, arising chiefly from mere brevity of style, but judiciously adds, that, had there not been many commentators more eager to bring forward anything that has the appearance of novelty, than to investigate the ordinary meaning of the terms, the scope of the passage, and the doctrinal statements and reasonings contained in the writings of the Apostle Paul, the interpretations would never have swelled to so large an amount. — Ed.

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ture, leaves nothing to men but condemnation; for all men, with their works, are pronounced to be unrighteous: who then shall live by the law?'' He alludes to these words,

``He who shall do these things, shall live in them.'' (Leviticus 18:5.) Shut out by it, says he, from life through guilt, in vain should we seek salvation by the law. --- The word translated all ({τὰ} {πάντα}) signifies all things, and conveys more than if he had said all men; for it embraces not only men, but every thing which they possess or can accomplish.

That the promise by faith. There is no remedy but to throw away the righteousness of works, and betake ourselves to the faith of Christ. The result is certain. If works come into judgment, we are all condemned; therefore we obtain, by the faith of Christ, a free righteousness. This sentence is full of the highest consolation. It tells us that, wherever we hear ourselves condemned in Scripture, there is help provided for us in Christ, if we betake ourselves to him. We are lost, though God were silent: why then does he so often pronounce that we are lost? It is that we may not perish by everlasting destruction, but, struck and confounded by such a dreadful sentence, may by faith seek Christ, through whom we ``pass from death into life.'' (1 John 3:14.) By a figure of speech, ({μετωνυμία},) in which the thing containing is put for the thing contained, the promise denotes that which is promised.

Galatians 3:23-29

23. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

23. Antequam autem veniret fides, sub Lege custodiebamur, conclusi sub fidem, quae revelanda erat.

24. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

24. Itaque Lex paedagogus noster fuit in Christum, ut ex fide justificaremur. 25. But after that faith is come, we are no longer under a schoolmaster. 25. Adveniente autem fide, non amplius sub paedagogo sumus. 26. For ye are all the children of God by faith in Christ Jesus. 26. Nam omnes filii Dei estis per fidem in Christo Iesu. 27. For as many of you as have been baptized into Christ have put on Christ. 27. Siquidem quicunque in Christum baptizati estis, Christum induistis. 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

28. Non est Iudaeus neque Graecus, non est servus neque liber, non est masculus neque femina; onmes enim vos unus estis in Christo Iesu.

29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

29. Si autem vos Christi, ergo semen Abrahae estis, et secundum promis-

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sionem haeredes.

23. Before faith came. The question proposed is now more fully defined. He explains at great length the use of the law, and the reason why it was temporal; for otherwise it would have appeared to be always unreasonable that a law should be delivered to the Jews, from which the Gentiles were excluded. If there be but one church consisting of Jews and Gentiles, why is there a diversity in its government? Whence is this new liberty derived, and on what authority does it rest, since the fathers were under subjection to the law? He therefore informs us, that the distinction is such as not to interrupt the union and harmony of the church.

We must again remind the reader that Paul does not treat exclusively of ceremonies, or of the moral law, but embraces the whole economy by which the Lord governed his people under the Old Testament. It became a subject of dispute whether the form of government instituted by Moses had any influence in obtaining righteousness. Paul compares this law first to a prison, and next to a schoolmaster. Such was the nature of the law, as both comparisons plainly show, that it could not have been in force beyond a certain time.

Faith denotes the full revelation of those things which, during the darkness of the shadows of the law, were dimly seen; for he does not intend to say that the fathers, who lived under the law, did not possess faith. The faith of Abraham has already come under our notice, and other instances are quoted by the author of the Epistle to the Hebrews. (Hebrews 11.) The doctrine of faith, in short, is attested by Moses and all the prophets: but, as faith was not then clearly manifested, so the time of faith is an appellation here given, not in an absolute, but in a comparative sense, to the time of the New Testament. That this was his meaning is evident from what he immediately adds, that they were shut up under the faith which should afterwards be revealed; for this implies that those who were under the custody of the law were partakers of the same faith. The law did not restrain them from faith; but, that they might not wander from the fold of faith, it kept possession of themselves. There is an elegant allusion, too, to what he had formerly said, that ``the scripture hath concluded all under sin.'' They were besieged on every hand by the curse, but this siege was counteracted by an imprisonment which protected them from the curse; so that the imprisonment by the law is here proved to have been highly generous in its character.

Faith was not yet revealed, not because the fathers wanted light, but because they had less light than we have. The ceremonies might be said to shadow out an absent Christ, but to us he is represented as actually present, and thus while they had the mirror, we have the substance. Whatever might be the amount of darkness under the law, the fathers were not ignorant of the road in which they ought to walk. Though the dawn is not equal to the splendor of noon, yet, as it is sufficient to direct a journey, travelers do not wait till the sun is fully risen. Their portion of light resembled the dawn, which was enough to preserve them from all error, and guide them to everlasting blessedness.

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24. Wherefore the law was our schoolmaster This is the second comparison, which still more clearly expresses Paul's design. A schoolmaster is not appointed for the whole life, but only for childhood, as the etymology of the Greek word {παιδαγωγός} implies. 76 Besides, in training a child, the object is to prepare him, by the instructions of childhood, for maturer years. The comparison applies in both respects to the law, for its authority was limited to a particular age, and its whole object was to prepare its scholars in such a manner, that, when its elementary instructions were closed, they might make progress worthy of manhood. And so he adds, that it was our schoolmaster ({εἰς} {Χριστὸν}) unto Christ. The grammarian, when he has trained a boy, delivers him into the hands of another, who conducts him through the higher branches of a finished education. In like manner, the law was the grammar of theology, which, after carrying its scholars a short way, handed them over to faith to be completed. Thus, Paul compares the Jews to children, and us to advanced youth.

But a question arises, what was the instruction or education of this schoolmaster? First, the law, by displaying the justice of God, convinced them that in themselves they were unrighteous; for in the commandments of God, as in a mirror, they might see how far they were distant from true righteousness. They were thus reminded that righteousness must be sought in some other quarter. The promises of the law served the same purpose, and might lead to such reflections as these: ``If you cannot obtain life by works but by fulfilling the law, some new and different method must be sought. Your weakness will never allow you to ascend so high; nay, though you desire and strive ever so much, you will fall far short of the object.'' The threatenings, on the other hand, pressed and entreated them to seek refuge from the wrath and curse of God, and gave them no rest till they were constrained to seek the grace of Christ.

Such too, was the tendency of all the ceremonies; for what end did sacrifices and washings serve but to keep the mind continually fixed on pollution and condemnation? When a man's uncleanness is placed before his eyes, when the unoffending animal is held forth as the image of his own death, how can he indulge in sleep? How can he but be roused to the earnest cry for deliverance? Beyond all doubt, ceremonies accomplished their object, not merely by alarming and humbling the conscience, but by exciting them to the faith of the coming Redeemer. In the imposing services of the Mosaic ritual, every thing that was presented to the eye bore an impress of Christ. The law, in short, was nothing else than an immense variety of exercises, in which the worshippers were led by the hand to Christ.

That we might be justified by faith. He has already said that the law is not

76"As the law was before compared to a jailer, so it is here likened to a {παιδαγωγός}, by which term is not to be understood a schoolmaster, (for that would have been {διδάσκαλος},) but the paedagous or person (usually a freedman or slave) who conducted children to and from school, attended them out of school hours, formed their manners, superintended their moral conduct, and in various respects prepared them for the {διδάσκαλος}.'' --- Bloomfield. Our author's observations on {παιδαγωγός}, in another passage, have brought out the full meaning of this word, and the classical authorities for the use of it, in the translator's notes. --- Calvin on the Corinthians, vol. 1, p. 169. --- Ed

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perfect, when he compared it to the training of childhood; but it would make men perfect if it bestowed upon them righteousness. What remains but that faith shall take its place? And so it does, when we, who are destitute of a righteousness of our own, are clothed by it with the righteousness of Christ. Thus is the saying accomplished, ``he hath filled the hungry with good things.'' (Luke 1:53.)

25. But after that faith is come. This phrase has been already considered. It denotes the brighter revelation of grace after that ``the vail of the temple was rent in twain,'' (Matthew 27:51,) which, we know, was effected by the manifestation of Christ. He affirms that, under the reign of Christ, there is no longer any childhood which needs to be placed under a schoolmaster, and that, consequently, the law has resigned its office, --- which is another application of the comparison. There were two things which he had undertaken to prove, --- that the law is a preparation for Christ, and that it is temporal. But here the question is again put, Is the law so abolished that we have nothing to do with it? I answer, the law, so far as it is a rule of life, a bridle to keep us in the fear of the Lord, a spur to correct the sluggishness of our flesh, --- so far, in short, as it is

``profitable for doctrine, for reproof, for correction, for instruction in righteousness, that believers may be instructed in every good work,'' (2 Timothy 3:16, 17,) --- is as much in force as ever, and remains untouched. In what respect, then, is it abolished? Paul, we have said, looks at the law as possessing certain qualities, and those qualities we shall enumerate. It annexes to works a reward and a punishment; that is, it promises life to those who keep it, and curses all transgressors. Meanwhile, it requires from man the highest perfection and most exact obedience. It makes no abatement, gives no pardon, but calls to a severe reckoning the smallest offenses. It does not openly exhibit Christ and his grace, but points him out at a distance, and only when hidden by the covering of ceremonies. All such qualities of the law, Paul tells us, are abolished; so that the office of Moses is now at an end, so far as it differs in outward aspect from a covenant of grace.

26. For ye are all the children of God. It would be unjust, and in the highest degree unreasonable, that the law should hold believers in perpetual slavery. This is proved by the additional argument, that they are the children of God. It would not be enough to say that we are no longer children, unless it were added that we are freemen; for in slaves age makes no alteration. The fact of their being the children of God proves their freedom. How? By faith in Christ Jesus; for

``as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.'' (John 1:12.)

Since, then, by faith we have obtained adoption, by faith likewise we have obtained our freedom.

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27. As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.

But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth --- which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.

But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. 77 With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they ``put on Christ;'' just as, in the Epistle to the Romans, he says,

``that we have been planted together into his death, so as to be also partakers of his resurrection.'' (Romans 6:5.)

In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as

77"If any person receives nothing more than this bodily washing, which is perceived by the eyes of flesh, he has not put on the Lord Jesus Christ." — Jerome.

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empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!

28. There is neither Jew nor Greek. The meaning is, that there is no distinction of persons here, and therefore it is of no consequence to what nation or condition any one may belong: nor is circumcision any more regarded than sex or civil rank. And why? Because Christ makes them all one. Whatever may have been their former differences, Christ alone is able to unite them all. Ye are one: the distinction is now removed. The apostle's object is to shew that the grace of adoption, and the hope of salvation, do not depend on the law, but are contained in Christ alone, who therefore is all. Greek is here put, as usual, for Gentile, and one department for the whole class.

29. Then are ye Abraham's seed. This is not intended to convey the idea, that to be a child of Abraham is better than to be a member of Christ, --- but to repress the pride of the Jews, who gloried in their privilege, as if they alone were the people of God. They reckoned no distinction higher than to belong to the race of Abraham; and this very distinction he makes to be common to all who believe in Christ. The conclusion rests on this argument, that Christ is the blessed seed, in whom, as we have said, all the children of Abraham are united. He proves this by the universal offer of the inheritance to them all, from which it follows, that the promise includes them among the children. It deserves notice, that, wherever faith is mentioned, it is always his relation to the promise.

Chapter 4

CHAPTER 4

Galatians 4:1-5

1. Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;

1. Dico antem: quamdiu haeres puer est, nihil differt a servo, quum tamen sit dominus onmium;

2. But is under tutors and governors, until the time appointed of the father. 2. Sed sub tutoribus et curatorbus est, usque ad tempus a patre definitum. 3. Even so we, when we were children, were in bondage under the elements of the world:

3. Sic et nos quum essemus pueri, sub elementis mundi in servitute eramus. 4. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

4. Quando autem venit plenitudo temporis, misit Deus Filium suum, facturn ex muliere, redactum sub Legem;

5. To redeem them that were under the law, that we might receive the adoption of sons.

5. Ut eos, qui sub Lege erant, redimeter, ut adoptionem reciperemus. 1. Now I say. Whoever made the division into chapters has improperly separated this paragraph from the preceding, as it is nothing else than the concluding section, ({ἐπεξεργασία},) in which Paul explains and illustrates the difference that exists between us and the ancient people. He does so by introducing a third comparison, drawn from the relation which a person under age bears to his tutor. The young man, though he is free, though he is lord of all his father's family, still resembles a slave; for he is under the government of tutors. 78 But the period of guardianship lasts only ``until the time appointed by the father'' after which he enjoys his freedom. In this respect the fathers under the Old Testament, being the sons of God, were free; but they were not in possession of freedom, while the law held the place of their tutor, and kept them under its yoke. That slavery of the law lasted as long as it pleased God, who put

78"{Επίτροπος} signifies both a child's guardian to take care of his person and estate, and his instructor and tutor, {ἐπίτροπος} {καὶ} {τοῦ} {παιδὸς} {καὶ} {τῶν} {χρημάτων}, `the guardian both of the child and of his property.' (AElian, v. H. 1. 3. c. 26.) Here it properly signifies the latter, his preceptor or tutor. The next word, {οἰκόνομος}, which we render governor, here denotes his guardian, who is to take care of his person and estate; and to each of these the heirs to large inheritances are generally subject, even as servants are subject to their proper masters.'' --- Chandler.

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an end to it at the coming of Christ. Lawyers enumerate various methods by which the tutelage or guardianship is brought to a close; but of all these methods, the only one adapted to this comparison is that which Paul has selected, ``the appointment of the father.''

Let us now examine the separate clauses. Some apply the comparison in a different manner to the case of any man whatever, whereas Paul is speaking of two nations. What they say, I acknowledge, is true; but it has nothing to do with the present passage. The elect, though they are the children of God from the womb, yet, until by faith they come to the possession of freedom, remain like slaves under the law; but, from the time that they have known Christ, they no longer require this kind of tutelage. Granting all this, I deny that Paul here treats of individuals, or draws a distinction between the time of unbelief and the calling by faith. The matters in dispute were these. Since the church of God is one, how comes it that our condition is different from that of the Israelites? Since we are free by faith, how comes it that they, who had faith in common with us, were not partakers with us of the same freedom? Since we are all equally the children of God, how comes it that we at this day are exempt from a yoke which they were forced to bear? On these points the controversy turned, and not on the manner in which the law reigns over each of us before we are freed by faith from its slavery. Let this point be first of all settled, that Paul here compares the Israelitish church, which existed under the Old Testament, with the Christian church, that thus we may perceive in what points we agree and in what we differ. This comparison furnishes most abundant and most profitable instruction.

First, we learn from it that our hope at the present day, and that of the fathers under the Old Testament, have been directed to the same inheritance; for they were partakers of the same adoption. According to the dreams of some fanatics, and of Servetus among others, the fathers were divinely elected for the sole purpose of prefiguring to us a people of God. Paul, on the other hand, contends that they were elected in order to be together with us the children of God, and particularly attests that to them, not less than to us, belonged the spiritual blessing promised to Abraham.

Secondly, we learn that, notwithstanding their outward slavery, their consciences were still free. The obligation to keep the law did not hinder Moses and Daniel, all the pious kings, priests, and prophets, and the whole company of believers, from being free in spirit. They bore the yoke of the law upon their shoulders, but with a free spirit they worshipped God. More particularly, having been instructed concerning the free pardon of sin, their consciences were delivered from the tyranny of sin and death. Hence we ought to conclude that they held the same doctrine, were joined with us in the true unity of faith, placed reliance on the one Mediator, called on God as their Father, and were led by the same Spirit. All this leads to the conclusion, that the difference between us and the ancient fathers lies in accidents, not in substance. In all the leading characters of the Testament or Covenant we agree: the ceremonies and form of

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government, in which we differ, are mere additions. Besides, that period was the infancy of the church; but now that Christ is come, the church has arrived at the estate of manhood.

The meaning of Paul's words is clear, but has he not some appearance of contradicting himself? In the Epistle to the Ephesians he exhorts us to make daily progress

``till we come to a perfect man, to the measure of the stature of the fullness of Christ.'' (Ephesians 4:13.)

In the first Epistle to the Corinthians he says, (1 Corinthians 3:2,) ``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;''

and shortly after this he compares the Galatians to children. (Galatians 4:19) In those passages, I reply, the apostle speaks of particular men, and of their faith as individuals; but here he speaks generally of two bodies without regard to persons. This reply will assist us in resolving a much greater difficulty. When we look at the matchless faith of Abraham, and the vast intelligence of the holy prophets, with what effrontery shall we dare to talk of such men as our inferiors? Were not they rather the heroes, and we the children? To say nothing of ourselves, who among the Galatians would have been found equal to any of those men?

But here, as I have already said, the apostle describes not particular persons, but the universal condition of both nations. Some men were endowed with extraordinary gifts; but they were few, and the whole body did not share with them. Besides, though they had been numerous, we must inquire not what they inwardly were, but what was that kind or government under which God had placed them; and that was manifestly a school, {παιδαγωγία}, a system of instruction for children. And what are we now? God has broken those chains, governs his church in a more indulgent manner, and lays not upon us such severe restraint. At the same time, we may remark in passing, that whatever amount of knowledge they might attain partook of the nature of the period; for a dark cloud continually rested on the revelation which they enjoyed. And hence that saying of our Savior,

``Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.'' (Luke 10: 23, 24.)

We now understand in what respect we are preferred to those who were greatly our superiors; for the statements are not applied to persons, but relate entirely to the economy of the Divine administration.

This passage will prove a most powerful battery for destroying the pageantry of ceremonies, which constitutes the entire splendor of the Papal system. For what else is it that dazzles the eyes of simple people, so as to lead them to regard the dominion of the Pope, if not with admiration, at least with some degree of reverence, but the magnificent army of ceremonies, rites, gesticulations, and

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equipage of every description, contrived for the express purpose of amazing the ignorant? From this passage it appears that they are false disguises, by which the true beauty of the church is impaired. I do not now speak of greater and more frightful corruptions, such as, that they hold them out for divine worship, imagine them to possess the power of meriting salvation, and enforce with more rigid severity the observation of those trifles than the whole law of God. I only advert to the specious pretext under which our modern contrivers apologize for such a multitude of abominations. What though they object that the ignorance of the multitude prevails to a greater extent than it formerly did among the Israelites, and that many assistances are therefore required? They will never be able in this way to prove that the people must be placed under the discipline or a school similar to what existed among the people of Israel; for I shall always meet them with the declaration, that the appointment of God is totally different.

If they plead expediency, I ask, are they better judges of what is expedient than God himself? Let us entertain the firm conviction that the highest advantage, as well as the highest propriety, will be found in whatever God has determined. In aiding the ignorant, we must employ not those methods which the fancy of men may have been pleased to contrive, but those which had been fixed by God themself, who unquestionably has left out nothing that was fitted to assist their weakness. Let this shield suffice for repelling any objections: ``God has judged otherwise, and his purpose supplies to us the place of all arguments; unless it be supposed that men are capable of devising better aids than those which God had provided, and which he afterwards threw aside as useless.'' Let it be carefully observed, Paul does not merely say that the yoke which had been laid upon the Jews is removed from us, but expressly lays down a distinction in the government which God has commanded to be observed. I acknowledge that we are now at liberty as to all outward matters, but only on the condition that the church shall not be burdened with a multitude of ceremonies, nor Christianity confounded with Judaism. The reason of this we shall afterwards consider in the proper place.

3. Under the elements of the world. Elements may either mean, literally, outward and bodily things, or, metaphorically, rudiments. I prefer the latter interpretation. But why does he say that those things which had a spiritual signification were of the world? We did not, he says, enjoy the truth in a simple form, but involved in earthly figures; and consequently, what was outward must have been ``of the world,'' though there was concealed under it a heavenly mystery.

4. When the fullness of the time was come. He proceeds with the comparison which he had adduced, and applies to his purpose the expression which has already occurred, ``the time appointed by the Father,'' --- but still shewing that the time which had been ordained by the providence of God was proper and seasonable. That season is the most fit, and that mode of acting is the most proper, which the providence of God directs. At what time it was expedient that the Son of God should be revealed to the world, it belonged to God alone

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to judge and determine. This consideration ought to restrain all curiosity. Let no man presume to be dissatisfied with the secret purpose of God, and raise a dispute why Christ did not appear sooner. If the reader desires more full information on this subject, he may consult what I have written on the conclusion of the Epistle to the Romans.

God sent forth his Son. These few words contain much instruction. The Son, who was sent, must have existed before he was sent; and this proves his eternal Godhead. Christ therefore is the Son of God, sent from heaven. Yet this same person was made of a woman, because he assumed our nature, which shews that he has two natures. Some copies read natum instead of filium; but the latter reading is more generally followed, and, in my opinion, is preferable. But the language was also expressly intended to distinguish Christ from other men, as having been formed of the substance of his mother, and not by ordinary generation. In any other sense, it would have been trifling, and foreign to the subject. The word woman is here put generally for the female sex.

Subjected under the law. The literal rendering is, Made under the law; but in my version I have preferred another word, which expresses more plainly the fact that he was placed in subjection to the law. Christ the Son of God, who might have claimed to be exempt from every kind of subjection, became subject to the law. Why? He did so in our room, that he might obtain freedom for us. A man who was free, by constituting himself a surety, redeems a slave: by putting on himself the chains, he takes them off from the other. So Christ chose to become liable to keep the law, that exemption from it might be obtained for us; otherwise it would have been to no purpose that he should come under the yoke of the law, for it certainly was not on his own account that he did so.

To redeem them that were under the law 79 We must here observe, the exemption from the law which Christ has procured for us does not imply that we no longer owe any obedience to the doctrine of the law, and may do whatever we please; for the law is the everlasting rule of a good and holy life. But Paul speaks of the law with all its appendages. From subjection to that law we are redeemed, because it is no longer what it once was. ``The vail being rent,'' (Matthew 27:51,) freedom is openly proclaimed, and this is what he immediately adds.

5. That we might receive the adoption. The fathers, under the Old Testament, were certain of their adoption, but did not so fully as yet enjoy their privilege. Adoption, like the phrase, ``the redemption of our body,'' (Romans 8:23,) is here put for actual possession. As, at the last day, we receive the fruit of our redemption, so now we receive the fruit of adoption, of which the holy fathers did not partake before the coming of Christ; and therefore those who now burden the church with an excess of ceremonies, defraud her of the just right of adoption.

79"So far was he from subjecting to the yoke of the law those to whom the law had not been given, that he came in order to emancipate even the Jews themselves." — Wetstein.

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Galatians 4:6-11

6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

6. Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem, Abba, Pater.

7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

7. Itaque non amplius es servus, sed filius; si antem filius, etiam haeres Dei per Christum.

8. Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

8. At tunc quum nondum cognoveratis Deum, serviebatis eis qui natura non sunt dii.

9. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

9. Nunc autem postquam cognovistis Deum, vel potius cogniti fuistis a Deo; quomode convertimini rursus ad infirma et egena elementa, quibus rursus Deuteronomy integro servire vultis?

10. Ye observe days, and months, and times, and years. 10. Dies observatis, et menses, et tempera, et annos. 11. I am afraid of you, lest I have bestowed upon you labour in vain. 11. Timeo Deuteronomy vobis, ne forte in vobis frustra laboraverim. 6. And because ye are sons. The adoption which he had mentioned, is proved to belong to the Galatians by the following argument. This adoption must have preceded the testimony of adoption given by the Holy Spirit; but the effect is the sign of the cause. In venturing, he says, to call God your Father, you have the advice and direction of the Spirit of Christ; therefore it is certain that you are the sons of God. This agrees with what is elsewhere taught by him, that the Spirit is the earnest and pledge of our adoption, and gives to us a well-founded belief that God regards us with a father's love.

``Who hath also sealed us, and given the earnest of the Spirit in our hearts.'' (2 Corinthians 1:22.)

``Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit.'' (2 Corinthians 5:5.)

But it will be objected, do not wicked men, too, carry their rashness so far as to proclaim that God is their Father? Do they not frequently, with greater confidence than others, utter their false boasts? I reply, Paul's language does not relate to idle boasting, or to the proud opinion of himself which any man may entertain, but to the testimony of a pious conscience which accompanies the new birth. This argument can have no weight but in the case of believers, for

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ungodly men have no experience of this certainty; as our Lord himself declares.

``The Spirit of truth,'' says he, ``whom the world cannot receive, because it seeth him not, neither knoweth him.'' (John 14:17.)

This is implied in Paul's words, God hath sent forth the Spirit of his Son into your hearts. It is not what the persons themselves, in the foolish judgment of the flesh, may venture to believe, but what God declares in their hearts by his Spirit. The Spirit of his Son is a title more strictly adapted to the present occasion than any other that could have been employed. We are the sons of God, because we have received the same Spirit as his only Son.

Let it be observed, that Paul ascribes this universally to all Christians; for where this pledge of the Divine love towards us is wanting, there is assuredly no faith. Hence it is evident what sort of Christianity belongs to Popery, since any man who says, that he has the Spirit of God, is charged by them with impious presumption. Neither the Spirit of God, nor certainty, belongs to their notion of faith. This single tenet held by them is a remarkable proof that, in all the schools of the Papists, the devil, the father of unbelief, reigns. I acknowledge, indeed, that the scholastic divines, when they enjoin upon the consciences of men the agitation of perpetual doubt, are in perfect agreement with what the natural feelings of mankind would dictate. It is the more necessary to fix in our minds this doctrine of Paul, that no man is a Christian who has not learned, by the teaching of the Holy Spirit, to call God his Father.

Crying. This participle, I think, is used in order to express greater boldness. Hesitation does not allow us to speak freely, but keeps the mouth nearly shut, while the half-broken words can hardly escape from a stammering tongue. ``Crying,'' on the other hand, expresses firmness and unwavering confidence.

``For we have not received again the spirit of bondage to fear, but of freedom to full confidence.'' (Romans 8:15.)

Abba, Father. The meaning of these words, I have no doubt, is, that calling upon God is common to all languages. It is a fact which bears directly on the present subject, that the name Father is given to God both by the Hebrews and by the Greeks; as had been predicted by Isaiah,

``Every tongue shall make confession to my name.'' (Isaiah 45:23.)

The whole of this subject is handled by the apostle at greater length in his Epistle to the Romans. I judge it unnecessary to repeat here observations which I have already made in the exposition of that Epistle, and which the reader may consult. Since, therefore, Gentiles are reckoned among the sons of God, it is evident that adoption comes not by the merit of the law, but by the grace of faith.

7. Wherefore thou art no more a servant. In the Christian Church slavery no longer exists, but the condition of the children is free. In what respect the fathers under the law were slaves, we have already inquired; for their freedom was not yet revealed, but was hidden under the coverings and yoke of the law.

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Our attention is again directed to the distinction between the Old and New Testaments. The ancients were also sons of God, and heirs through Christ, but we hold the same character in a different manner; for we have Christ present with us, and in that manner enjoy his blessings.

8. But when ye as yet knew not God. This is not intended as an additional argument; and indeed he had already proved his point so fully, that no doubt remained, and the rebuke which was now to be administered could not be evaded. His object is to make their fall appear more criminal, by comparing it with past events. It is not wonderful, he says, that formerly ye did service to them which by nature are no gods; for, wherever ignorance of God exists, there must be dreadful blindness. You were then wandering in darkness, but how disgraceful is it that in the midst of light you should fall into such gross errors! The main inference is, that the Galatians were less excusable for corrupting the gospel than they had formerly been for idolatry. But here it ought to be observed, that, till we have been enlightened in the true knowledge of one God, we always serve idols, whatever pretext we may throw over the false religion. The lawful worship of God, therefore, must be preceded by just views of his character. By nature, that is, in reality, they are no gods. Every object of worship which men contrive is a creature of their own imagination. In the opinion of men idols may be gods, but in reality they are nothing.

9. But now, 80 after that ye have known God. No language can express the base ingratitude of departing from God, when he has once been known. What is it but to forsake, of our own accord, the light, the life, the fountain of all benefits, --- ``to forsake,'' as Jeremiah complains,

``the fountain of living waters, and hew out cisterns, broken cisterns, that can hold no water!'' (Jeremiah 2:13.)

Still farther to heighten the blame, he corrects his language, and says, or rather have been, known by God; for the greater the grace of God is towards us, our guilt in despising it must be the heavier. Paul reminds the Galatians whence they had derived the knowledge of God. He affirms that they did not obtain it by their own exertions, by the acuteness or industry of their own minds, but because, when they were at the farthest possible remove from thinking of him, God visited them in his mercy. What is said of the Galatians may be extended to all; for in all are fulfilled the words of Isaiah,

``I am sought by them that asked not for me: I am found by them that sought me not.'' (Isaiah 65:1.)

The origin of our calling is the free election of God, which predestinates us to life before we are born. On this depends our calling, our faith, our whole salvation.

How turn ye again? They could not turn again to ceremonies which they had

80{Μᾶλλον} {δὲ} ``The Greek writers make use of these two particles for the purpose of correcting what they have already said, and, as if it had not been enough, of adding something more. Thus, Romans 8:34, and in Polybius. {Χρήσιμον} {εἴη} {μᾶλλον} {δ} {᾿} {αηναγκαῖον}. ``It would be useful, it would even be necessary.'' {Καὶ} {γὰρ} {ἄτοπον} {μᾶλλον} {δ} {᾿} {ὡς} {εἰπεῖν} {ἀδύνατον}, {αδυνατον}. ``It would be absurd; it would even be impossible.'' --- Raphelius.

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never practiced. The expression is figurative, and merely denotes, that to fall again into wicked superstition, as if they had never received the truth of God, was the height of folly. When he calls the ceremonies beggarly elements, he views them as out of Christ, and, what is more, as opposed to Christ. To the fathers they were not only profitable exercises and aids to piety, but efficacious means of grace. But then their whole value lay in Christ, and in the appointment of God. The false apostles, on the other hand, neglecting the promises, endeavored to oppose the ceremonies to Christ, as if Christ alone were not sufficient. That they should be regarded by Paul as worthless trifles, cannot excite surprise; but of this I have already spoken. The word bondage conveys a reproof for submitting to be slaves. 81

10. Ye observe days. He adduces as an instance one description of ``elements,'' the observance of days. No condemnation is here given to the observance of dates in the arrangements of civil society. The order of nature out of which this arises, is fixed and constant. How are months and years computed, but by the revolution of the sun and moon? What distinguishes summer from winter, or spring from harvest, but the appointment of God, --- an appointment which was promised to continue to the end of the world? (Genesis 8:22.) The civil observation of days contributes not only to agriculture and to matters of politics, and ordinary life, but is even extended to the government of the church. Of what nature, then, was the observation which Paul reproves? It was that which would bind the conscience, by religious considerations, as if it were necessary to the worship of God, and which, as he expresses it in the Epistle to the Romans, would make a distinction between one day and another. (Romans 14:5.) When certain days are represented as holy in themselves, when one day is distinguished from another on religious grounds, when holy days are reckoned a part of divine worship, then days are improperly observed. The Jewish Sabbath, new moons, and other festivals, were earnestly pressed by the false apostles, because they had been appointed by the law. When we, in the present age, intake a distinction of days, we do not represent them as necessary, and thus lay a snare for the conscience; we do not reckon one day to be more holy than another; we do not make days to be the same thing with religion and the worship of God; but merely attend to the preservation of order and harmony. The observance of days among us is a free service, and void of all superstition.

11. Lest I have bestowed upon you labor in vain. The expression is harsh, and must have filled the Galatians with alarm; for what hope was left to them, if Paul's labor had been in vain? Some have expressed astonishment that Paul should be so powerfully affected by the observance of days, as almost to designate it a subversion of the whole gospel. But if we carefully weigh the whole, we shall see that there was just reason; and that the false apostles not only attempted to lay the yoke of Jewish bondage on the neck of the church, but filled

81"Par ce mot de Servir, il reprend la necessity, a laquelle ils s'astraignoyent d'observer les ceremonies." "By the word 'bondage,' he reproves them for the necessity to which they had reduced themselves to observe ceremonies."

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their minds with wicked superstitions. To bring back Christianity to Judaism, was in itself no light evil; but far more serious mischief was done, when, in opposition to the grace of Christ, they set up holidays as meritorious performances, and pretended that this mode of worship would propitiate the divine favor. When such doctrines were received, the worship of God was corrupted, the grace of Christ made void, and the freedom of conscience oppressed.

Do we wonder that Paul should be afraid that he had labored in vain, that the gospel would henceforth be of no service? And since that very description of impiety is now supported by Popery, what sort of Christ or what sort of gospel does it retain? So far as respects the binding of consciences, they enforce the observance of days with not less severity than was done by Moses. They consider holidays, not less than the false apostles did, to be a part of the worship of God, and even connect with them the diabolical notion of merit. The Papists must therefore be held equally censurable with the false apostles; and with this addition in aggravation, that, while the former proposed to keep those days which had been appointed by the law of God, the latter enjoin days, rashly stamped with their own seal, to be observed as most holy.

Galatians 4:12-20

12. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

12. Estote ut ego; quia ego quoque sum ut vos. Fratres, rogo vos; nihil mihi fecistis injuriae.

13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first.

13. Novistis antem, quod per infirmitatem carnis evangelizaverim vobis prius;

14. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

14. Et experimenturn mei, quod fuit in carne mea, non contempsistis, neque respuistis; sed tanquam angelum Dei suscepistis me, tanquam Christum Iesum.

15. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.

15. Ubi igitur beatitude vestra? testimonium enim reddo vobis, quod, si possibile fuisset, etiam oculos vestros effossos dedissetis mihi.

16. Am I therefore become your enemy, because I tell you the truth? 16. Ergdne vera loquendo inimicus sum vobis factus? 17. They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

17. AEmulantur vos, non bene; imo excludere vos volunt, ut ipsos aemulemini.

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18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.

18. Bonum autem est aemulari in bono semper, et non tanturn quum praesens sum apud vos.

19. My little children, of whom I travail in birth again until Christ be formed in you,

19. Filioli mei, quos iterum parturio, donec formetur in vobis Christus. 20. I desire to be present with you now, and to change my voice; for I stand in doubt of you.

20. Vellem autem nunc coram esse vobiscum, et routare vocem meam; quia anxius sum in vobis.

12. Be as I am. Having till now spoken roughly, he begins to adopt a milder strain. The former harshness had been more than justified by the heinousness of the offense; but as he wished to do good, he resolves to adopt a style of conciliation. It is the part of a wise pastor to consider, not what those who have wandered may justly deserve, but what may be the likeliest method of bringing them back to the right path. He must ``be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine.'' (2 Timothy 4:2.) Following the method which he had recommended to Timothy, he leaves off chiding, and begins to use entreaties. I beseech you, he says, and calls them brethren, to assure them that no bitterness had mingled with his reproofs.

The words, be as I am, refer to the affection of the mind. As he endeavors to accommodate himself to them, so he wishes that they would do the like by him in return. For I am as ye are. ``As I have no other object in view than to promote your benefit, so it is proper that you should be prevailed on to adopt moderate views, and to lend a willing, obedient ear to my instructions.'' And here again pastors are reminded of their duty to come down, as far as they can, to the people, and to study the various dispositions of those with whom they have to deal, if they wish to obtain compliance with their message. The proverb still holds: ``to be loved, you must be lovely.''

Ye have not injured me at all. This is intended to remove the suspicion which might have rendered his former reproofs more disagreeable. If we think that a person is speaking under a sense of injury, or revenging a private quarrel, we turn away our minds from him entirely, and are sure to torture whatever he says into an unfavourable interpretation. Paul therefore meets the rising prejudice by saying, ``So far as respects myself, I have no cause to complain of you. It is not on my own account, nor from any hostility to you, that I feel warmly; and therefore, if I use strong language, it must arise from some other cause than hatred or anger.''

13. Ye know that, through infirmity of the flesh. He recalls to their recollection the friendly and respectful manner in which they had received him, and he does so for two reasons. First, to let them know that he loved them, and thus to gain a ready ear to all that he says; and secondly, to encourage them, that, as they had begun well, they would go on in the same course. This mention of

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past occurrences, then, while it is an expression of his kind regards, is intended likewise as an exhortation to act in the same manner as they had done at an earlier period.

By infirmity of the flesh he means here, as in other places, what had a tendency to make him appear mean and despised. Flesh denotes his outward appearance, which the word infirmity describes to have been contemptible. Such was Paul when he came among them, without show, without pretense, without worldly honors or rank, without everything that could gain him respect or estimation in the eyes of men. Yet all this did not prevent the Galatians from giving him the most honorable reception. The narrative contributes powerfully to his argument, for what was there in Paul to awaken their esteem or veneration, but the power of the Holy Spirit alone? Under what pretext, then, will they now begin to despise that power? Next, they are charged with inconsistency, since no subsequent occurrence in the life of Paul could entitle them to esteem him less than before. But this he leaves to be considered by the Galatians, contenting himself with indirectly suggesting it as a subject of consideration.

14. My temptation. That is, ``Though ye perceived me to be, in a worldly point of view, a contemptible person, yet ye did not reject me.'' He calls it a temptation or trial, because it was a thing not unknown or hidden, and he did not himself attempt to conceal it, as is usually done by ambitious men, who are ashamed of anything about them that may lower them in public estimation. It frequently happens that unworthy persons receive applause, before their true character has been discovered, and shortly afterwards are dismissed with shame and disgrace. But widely different was the case of Paul, who had used no disguise to impose on the Galatians, but had frankly told them what he was.

As an angel of God. In this light every true minister of Christ ought to be regarded. As God employs the services of angels for communicating to us his favors, so godly teachers are divinely raised up to administer to us the most excellent of all blessings, the doctrine of eternal salvation. Not without good reason are they, by whose hands God dispenses to us such a treasure, compared to angels: for they too are the messengers of God, by whose mouth God speaks to us. And this argument is used by Malachi.

``The priest's lips should keep knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of hosts.'' (Malachi 2:7.)

But the apostle rises still higher, and adds, even as Christ Jesus; for the Lord himself commands that his ministers shall be viewed in the same light as himself.

``He that heareth you heareth me, and he that despiseth you despiseth me.'' (Luke 10:16.)

Nor is this wonderful; for it is in his name that they discharge their embassy, and thus they hold the rank of him in whose room they act. Such is the highly commendatory language which reveals to us at once the majesty of the gospel, and the honorable character of its ministry. If it be the command of Christ that his ministers shall be thus honored, it is certain that contempt of them proceeds

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from the instigation of the devil; and indeed they never can be despised so long as the word of God is esteemed. In vain do the Papists attempt to hold out this pretext for their own arrogant pretensions. As they are plainly the enemies of Christ, how absurd is it that they should assume the garb, and take to themselves the character, of Christ's servants! If they wish to obtain the honors of angels, let them perform the duty of angels: if they wish that we should listen to them as to Christ, let them convey to us faithfully his pure word.

15. Where is there your blessedness? Paul had made them happy, and he intimates that the pious affection with which they formerly regarded him was an expression of their happiness. But now, by allowing themselves to be deprived of the services of him to whom they ought to have attributed whatever knowledge they possessed of Christ, they gave evidence that they were unhappy. This hint was intended to produce keen reflection. ``What? Shall all this be lost? Will you forfeit all the advantage of having once heard Christ speaking by my lips? Shall the foundation in the faith which you received from me be to no purpose? Shall your falling away now destroy the glory of your obedience in the presence of God?'' In short, by despising the pure doctrine which they had embraced, they throw away, of their own accord, the blessedness which they had obtained, and draw down upon themselves the destruction in which their unhappy career must terminate.

For I bear you record. It is not enough that pastors be respected, if they are not also loved; for both are necessary to make the doctrine they preach be fully relished; and both, the apostle declares, had existed among the Galatians. He had already spoken of their respect for him, and he now speaks of their love. To be willing to pluck out their own eyes, if it had been necessary, was an evidence of very extraordinary love, stronger than the willingness to part with life.

16. Am I therefore become your enemy? He now returns to speak about himself. It was entirely their own fault, he says, that they had changed their minds. Though it is a common remark, that truth begets hatred, yet, except through the malice and wickedness of those who cannot endure to hear it, truth is never hateful. While he vindicates himself from any blame in the unhappy difference between them, he indirectly censures their ingratitude. Yet still his advice is friendly, not to reject, on rash or light grounds, the apostleship of one whom they had formerly considered to be worthy of their warmest love. What can be more unbecoming than that the hatred of truth should change enemies into friends? His aim then is, not so much to upbraid, as to move them to repentance.

17. They are jealous of you. He comes at length to the false apostles, and does more by silence to make them odious, than if he had given their names; for we usually abstain from naming those whose very names produce in us dislike and aversion. He mentions the immoderate ambition of those men, and warns the Galatians not to be led astray by their appearance of zeal. The comparison is borrowed from honorable love, as contrasted with those professions of regard

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which arise from unhallowed desires. Jealousy, on the part of the false apostles, ought not to impose upon them; for it proceeded not from right zeal, but from an improper desire of obtaining reputation, --- a desire most unlike that holy jealousy of which Paul speaks to the Corinthians.

``For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.'' (2 Corinthians 11:2, 3.)

To expose still more fully their base arts, he corrects his language. Yea, they would exclude you 82 They not only endeavor to gain your affections, but, as they cannot obtain possession of you by any other means, they endeavor to kindle strife between us. When you have been thrown as it were destitute, they expect that you will yield yourselves up to them; for they perceive that, so long as there shall be maintained between us a religious harmony, they can have no influence. This stratagem is frequently resorted to by all the ministers of Satan. By producing in the people a dislike of their pastor, they hope afterwards to draw them to themselves; and, having disposed of the rival, to obtain quiet possession. A careful and judicious examination of their conduct will discover that in this way they always begin.

18. But it is good to be the object of jealousy. It is hard to say whether this refers to himself or to the Galatians. Good ministers are exhorted to cherish holy jealousy in watching over the churches,

``that they may present them as a chaste virgin to Christ.'' (2 Corinthians 11:2.)

If it refers to Paul, the meaning will be: ``I confess that I also am jealous of you, but with a totally different design: and I do so as much when I am absent as when I am present, because I do not seek my own advantage.'' But I am rather inclined to view it as referring to the Galatians, though in this case it will admit of more than one interpretation. It may mean: ``They indeed attempt to withdraw your affections from me, that, when you are thrown destitute, you may go over to them; but do you, who loved me while I was present, continue to cherish the same regard for me when I am absent.'' But a more correct explanation is suggested by the opposite senses which the word {ζηλοῦσθαι} bears. As, in the former verse, he had used the word jealous in a bad sense, denoting an improper way of accomplishing an object, so here he uses it in a

82{́̓Εστι} {γὰρ} {καὶ} {ζὢλος} {ἀγαθὸς} {ὅταν} {τις} {οὕτω} {ζηλοῖ} {ὥστε} {μιμήσασθαι} {τὴν} {ἀρετήν}· {ἔστι} {καὶ} {ζὢλος} {προνηρὸς} {ὤστε} {ἐκβάλλειν} {τὢς} {ἀρετὢς} {τὸν} {κατορθοῦντα}· {ὅ} {δὴ} {καὶ} {αὐτοὶ} {νῦν} {ἐπιχειροῦσι}, {τὢς} {μὲν} {τελείας} {γνώσεως} {ἐκβάλλειν} {θέλοντες}, {εἰς} {δὲ} {τὴν} {ἠκρωτηριασμένην} {ὑμᾶς} {δὲ} {τοὺς} {νῦν} {ὑψηλοτέρους} {αὐτῶν} {ὄντας}, {ἐν} {τάξει} {καταστήσωσι} {μαθητῶν}· {τοῦτο} {γὰρ} {ἐδήλωσεν} {εἰτὼν} {ἵνα} {αὐτοὺς} {ζηλοῦτε} ``There is a good zeal, when one emulates in such a manner as to imitate virtue; and there is a bad zeal, which `drives away' from virtue one who is acting right. And this is what they are now attempting to do, when they wish to `drive away' from perfect knowledge, and to lead them to that which is mutilated and spurious, for no other reason than that they may occupy the ranks of teachers, and that you, who are higher than themselves, may be placed by them in the rank of scholars; for this is what he meant by saying, `that ye may emulate them.' '' --- Chrysostom.

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good sense, denoting a zealous imitation of the good qualities of another. By condemning improper jealousy, he now exhorts the Galatians to engage in a different sort of competition, and that, too, while he was absent.

19. My little children. The word children is still softer and more affectionate than brethren; and the diminutive, little children, is an expression, not of contempt, but of endearment, though, at the same time, it suggests the tender years of those who ought now to have arrived at full age. (Hebrews 5:12.) The style is abrupt, which is usually the case with highly pathetic passages. Strong feeling, from the difficulty of finding adequate expression, breaks off our words when half uttered, while the powerful emotion chokes the utterance.

Of whom I travail in birth again. This phrase is added, to convey still more fully his vehement affection, which endured, on their account, the throes and pangs of a mother. It denotes likewise his anxiety; for

``a woman, when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.'' (John 16:21.)

The Galatians had already been conceived and brought forth; but, after their revolt, they must now be begotten a second time.

Until Christ be formed in you. By these words he soothes their anger; for he does not set aside the former birth, but says that they must be again nourished in the womb, as if they had not yet been fully formed. That Christ should be formed in us is the same thing with our being formed in Christ; for we are born so as to become new creatures in him; and he, on the other hand, is born in us, so that we live his life. Since the true image of Christ, through the superstitions introduced by the false apostles, had been defaced, Paul labors to restore that image in all its perfection and brightness. This is done by the ministers of the gospel, when they give

``milk to babes, and strong meat to them that are of full age,'' (Hebrews 5:13, 14,) and, in short, ought to be their employment during the whole course of their preaching. But Paul here compares himself to a woman in labor, because the Galatians were not yet completely born.

This is a remarkable passage for illustrating the efficacy of the Christian ministry. True, we are ``born of God,'' (1 John 3:9;) but, because he employs a minister and preaching as his instruments for that purpose, he is pleased to ascribe to them that work which Himself performs, through the power of his Spirit, in co-operation with the labors of man. Let us always attend to this distinction, that, when a minister is contrasted with God, he is nothing, and can do nothing, and is utterly useless; but, because the Holy Spirit works efficaciously by means of him, he comes to be regarded and praised as an agent. Still, it is not what he can do in himself, or apart from God, but what God does by him, that is there described. If ministers wish to do anything, let them labor to form Christ, not to form themselves, in their hearers. The writer is now so oppressed with grief, that he almost faints from exhaustion without completing

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his sentence.

20. I would wish to be present with you now. This is a most serious expostulation, the complaint of a father so perplexed by the misconduct of his sons, that he looks around him for advice, and knows not to what hand to turn. 83

He wishes to have an opportunity of personally addressing them, because we thus obtain a better idea of what is adapted to present circumstances; because, according as the hearer is affected, according as he is submissive or obstinate, we are enabled to regulate our discourse. But something more than this was meant by the desire to change the voice 84 He was prepared most cheerfully to assume a variety of forms, and even, if the case required it, to frame a new language. This is a course which pastors ought most carefully to follow. They must not be entirely guided by their own inclinations, or by the bent of their own genius, but must accommodate themselves, as far as the case will allow, to the capacity of the people, --- with this reservation, however, that they are to proceed no farther than conscience shall dictate, 85 and that no departure from integrity shall be made, in order to gain the favor of the people.

Galatians 4:21-26

21. Tell me, ye that desire to be under the law, do ye not hear the law? 21. Dicite mihi, qui sub Lege vultis esse, Legem non auditis? 22. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

22. Scriptum est enim, quod Abraham duos filios habuit; unum ex ancilla, alterum ex libera.

23. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

23. Sed qui erat ex ancilla, secundum carnem erat genitus: qui vero ex libera, per promissionem.

24. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

24. Quae allegorica sunt; nam duae sunt pactiones, una quidem a monte Sina, quae in servitutem generat; ea est Agar.

83{ἀποροῦμαι} {ἐν} {ὑμῖν}. ``By these words the apostle undoubtedly expresses more than that he was `in doubt about' the Galatians, and was at a loss what he should say about them; for in the preceding verse he had given utterance to the vehement emotion of his mind. With very nearly the same kind of emphasis does this word occur in the Septuagint, at Genesis 32:7, where it is said, `And Jacob was greatly afraid, and was in deep anxiety.' The concluding words are translated {καὶ} {ἠπορεῖτο}'' --- Keuchenius.

84"To speak sometimes gently, and sometimes harshly, as the case might demand." — Luther. {Φωνή} signifies not only a voice, but the thing that is spoken, (AElian, V. H., p. 347,) whether it be by word of mouth, or by letter. And therefore, when the apostle says that he `desired to change his voice,' he means, that he should be glad to be present and converse with them personally, instead of writing to them at a distance; because then he could be more fully informed of their true state, and better able to know how to order his discourse to them.'' --- Chandler.

85"Seulement qu'ils regardent de ne faire chose contre l'honneur de Dieu et leur conscience." "Only let them beware of doing anything against the honour of God and their own conscience."

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25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

25. Nam Agar, Sina mons est in Arabia; ex adverso autem respondet ei quae nunc est Ierusalem; servit enim cum liberis suis.

26. But Jerusalem which is above is free, which is the mother of us all. 26. Quae autem sursum est Ierusalem, libera est, quae mater est nostra omnium.

21. Tell me. Having given exhortations adapted to touch the feelings, he follows up his former doctrine by an illustration of great beauty. Viewed simply as an argument, it would not be very powerful; but, as a confirmation added to a most satisfactory chain of reasoning, it is not unworthy of attention.

To be under the law, signifies here, to come under the yoke of the law, on the condition that God will act toward you according to the covenant of the law, and that you, in return, bind yourself to keep the law. In any other sense than this, all believers are under the law; but the apostle treats, as we have already said, of the law with its appendages.

22. For it is written. No man who has a choice given him will be so mad as to despise freedom, and prefer slavery. But here the apostle teaches us, that they who are under the law are slaves. Unhappy men! who willingly choose this condition, when God desires to make them free. He gives a representation of this in the two sons of Abraham, one of whom, the son of a slave, held by his mother's condition; 86 while the other, the son of a free woman, obtained the inheritance. He afterwards applies the whole history to his purpose, and illustrates it in an elegant manner.

In the first place, as the other party armed themselves with the authority of the law, the apostle quotes the law on the other side. The law was the name usually given to the Five Books of Moses. Again, as the history which he quotes appeared to have no bearing on the question, he gives to it an allegorical interpretation. But as the apostle declares that these things are allegorized, ({ἀλληγορούμενα},) Origen, and many others along with him, have seized the occasion of torturing Scripture, in every possible manner, away from the true sense. They concluded that the literal sense is too mean and poor, and that, under the outer bark of the letter, there lurk deeper mysteries, which cannot be extracted but by beating out allegories. And this they had no difficulty in accomplishing; for speculations which appear to be ingenious have always been preferred, and always will be preferred, by the world to solid doctrine.

With such approbation the licentious system gradually attained such a height, that he who handled Scripture for his own amusement not only was suffered to pass unpunished, but even obtained the highest applause. For many centuries no man was considered to be ingenious, who had not the skill and daring necessary for changing into a variety of curious shapes the sacred word of God. This was undoubtedly a contrivance of Satan to undermine the authority of Scripture, and to take away from the reading of it the true

86"La servile condition de sa mere." "His mother's condition as a slave."

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advantage. God visited this profanation by a just judgment, when he suffered the pure meaning of the Scripture to be buried under false interpretations.

Scripture, they say, is fertile, and thus produces a variety of meanings. 87

I acknowledge that Scripture is a most rich and inexhaustible fountain of all wisdom; but I deny that its fertility consists in the various meanings which any man, at his pleasure, may assign. Let us know, then, that the true meaning of Scripture is the natural and obvious meaning; and let us embrace and abide by it resolutely. Let us not only neglect as doubtful, but boldly set aside as deadly corruptions, those pretended expositions, which lead us away from the natural meaning.

But what reply shall we make to Paul's assertion, that these things are allegorical? Paul certainly does not mean that Moses wrote the history for the purpose of being turned into an allegory, but points out in what way the history may be made to answer the present subject. This is done by observing a figurative representation of the Church there delineated. And a mystical interpretation of this sort ({ἀναγωγή}) was not inconsistent with the true and literal meaning, when a comparison was drawn between the Church and the family of Abraham. As the house of Abraham was then a true Church, so it is beyond all doubt that the principal and most memorable events which happened in it are so many types to us. As in circumcision, in sacrifices, in the whole Levitical priesthood, there was an allegory, as there is an allegory at the present day in our sacraments, --- so was there likewise in the house of Abraham; but this does not involve a departure from the literal meaning. In a word, Paul adduces the history, as containing a figurative representation of the two covenants in the two wives of Abraham, and of the two nations in his two sons. And Chrysostom, indeed, acknowledges that the word allegory points out the present application to be ({κατάχρησις}) 88 different from the natural meaning; which is perfectly true.

23. But he who was of the bond woman. Both were sons of Abraham according to the flesh; but in Isaac there was this peculiarity, that he had the promise of grace. In Ishmael there was nothing besides nature; in Isaac there was the election of God, signified in part by the manner of his birth, which was not in the ordinary course, but miraculous. Yet there is an indirect reference to the calling of the Gentiles, and the rejection of the Jews: for the latter boast of their ancestry, while the former, without any human interference, are become the

87"Et pour ceste cause elle engendre plusieurs sens et de diverses sortes." "And therefore it produces many meanings, and of various kinds."

88"A cataehresis borrows the name of one thing to express another; which thing, though it has a name of its own, yet, under a borrowed name, surprises us with novelty, or infuses into our discourses a bold and daring energy. The Sacred Scriptures will furnish us with many instances of this trope. Leviticus 26:30, — 'And I will cast your carcases upon the carcases of your idols;' that is, upon the ruins of your idols, which shall be as much destroyed as the body is when it is slain, and become a dead carcase. So Deuteronomy 32:14; Psalm 80:5; Hosea 14:2. But the boldest catachresis, perhaps, in all the Holy Scriptures, is in 1 Corinthians 1:25., Because the foolishness of God,' says the apostle, 'is wiser than men, and the weakness of God is stronger than men;' that is, what men are apt to account foolishness in God surpasses their wisdom, and what they may be ready to misconstrue as weakness in God, excels all their power. Gibbons's Rhetoric.

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spiritual offspring of Abraham.

24. These are the two covenants. I have thought it better to adopt this translation, in order not to lose sight of the beauty of the comparison; for Paul compares the two {διαθὢκαι}, to two mothers, and to employ testamentum, (a testament,) which is a neuter noun, for denoting a mother, would be harsh. The word pactio (a covenant) appears to be, on that account, more appropriate; and indeed the desire of obtaining perspicuity, as well as elegance, has led me to make this choice. 89

The comparison is now formally introduced. As in the house of Abraham there were two mothers, so are there also in the Church of God. Doctrine is the mother of whom we are born, and is twofold, Legal and Evangelical. The legal mother, whom Hagar resembles, gendereth to bondage. Sarah again, represents the second, which gendereth to freedom; though Paul begins higher, and makes our first mother Sinai, and our second, Jerusalem. The two covenants, then, are the mothers, of whom children unlike one another are born; for the legal covenant makes slaves, and the evangelical covenant makes freemen.

But all this may, at first sight, appear absurd; for there are none of God's children who are not born to freedom, and therefore the comparison does not apply. I answer, what Paul says is true in two respects; for the law formerly brought forth its disciples, (among whom were included the holy prophets, and other believers,) to slavery, though not to permanent slavery, but because God placed them for a time under the law as ``a schoolmaster.'' 90 (Galatians 3:25.) Under the vail of ceremonies, and of the whole economy by which they were governed, their freedom was concealed: to the outward eye nothing but slavery appeared. ``Ye have not,'' says Paul to the Romans, ``received the spirit of bondage again to fear.'' (Romans 8:15.) Those holy fathers, though inwardly they were free in the sight of God, yet in outward appearance differed nothing from slaves, and thus resembled their mother's condition. But the doctrine of the gospel bestows upon its children perfect freedom as soon as they are born, and brings them up in a liberal manner.

Paul does not, I acknowledge, speak of that kind of children, as the context will show. By the children of Sinai, it will afterwards be explained, are meant hypocrites, who are at length expelled from the Church of God, and deprived of the inheritance. What, then, is the gendering to bondage, which forms the subject of the present dispute? It denotes those who make a wicked abuse of the law, by finding in it nothing but what tends to slavery. Not so the pious fathers, who lived under the Old Testament; for their slavish birth by the law

89To a Latin scholar the author's meaning is obvious enough. But it may be proper to apprize the English reader, that pactio (a covenant) is a feminine noun, and, on that account, is pronounced to be more natural and graceful, in a metaphorical description of a mother, than testamentum, (a testament,) which, being a neuter noun, sounds harshly in this connection. In that point of view, the preference is little else than a matter of taste; but, on far higher grounds, "covenant" is a more faithful translation than "testament;" and a careful investigation of the meaning of {διαθήκη} would contribute greatly to elucidate many passages of Scripture. --- Ed.

90"C'est a dire, les conduisoit comme petits enfans." "That is, treated them like little children."

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did not hinder them from having Jerusalem for their mother in spirit. But those who adhere to the bare law, and do not acknowledge it to be ``a schoolmaster to bring them to Christ,'' (Galatians 3:24,) but rather make it a hinderance to prevent their coming to him, are the Ishmaelites born to slavery.

It will again be objected, why does the apostle say that such persons are born of God's covenant, and are considered to belong to the Church? I answer, strictly speaking, they are not God's children, but are degenerate and spurious, and are disclaimed by God, whom they falsely call their Father. They receive this name in the Church, not because they are members of it in reality, but because for a time they presume to occupy that place, and impose on men by the disguise which they wear. The apostle here views the Church, as it appears in this world: but on this subject we shall afterwards speak.

25. For Agar is mount Sinai 91 I shall not waste time in refuting the expositions of other writers; for Jerome's conjecture, that Mount Sinai had two names, is trifling; and the disquisitions of Chrysostom about the agreement of the names are equally unworthy of notice. Sinai is called Hagar, 92 because it is a type or figure, as the Passover was Christ. The situation of the mountain is mentioned by way of contempt. It lies in Arabia, beyond the limits of the holy land, by which the eternal inheritance was prefigured. The wonder is, that in so familiar a matter they erred so egregiously.

And answers, on the other hand. The Vulgate translates it, is joined (conjunctus est) to Jerusalem; and Erasmus makes it, borders on (confinis) Jerusalem; but I have adopted the phrase, on the other hand, (ex adverso,) in order to avoid obscurity. For the apostle certainly does not refer to nearness, or relative position, but to resemblance, as respects the present comparison. The word, {σύστοιχα}, which is translated corresponding to, denotes those things which are so arranged as to have a mutual relation to each other, and a similar word, {συατοιχία}, when applied to trees and other objects, conveys the idea of their following in regular order. Mount Sinai is said ({συστοιχεῖν}) to correspond to that which is now Jerusalem, in the same sense as Aristotle says that Rhetoric is ({ἀντίστροφος}) the counterpart to Logic, by a metaphor borrowed from lyric compositions, which were usually arranged in two parts, so adapted as to be sung in harmony. In short, the word, {συστοιχεῖ}, corresponds, means nothing more than that it belongs to the same class.

91"Car Agar est la montagne de Sina en Arabie, et est correspondante a Ierusalem; ou, Sina est une montagne en Arabie, correspondante a Ierusalem." "For Agar is Mount Sinai in Arabia, and corresponds to Jerusalem; or, Sinai is a mountain in Arabia, which corresponds to Jerusalem."

92"Several critics have thought it so extraordinary, that they have attempted to alter it from mere conjecture, as may be seen in Bowyer's 'Critical Conjectures.' But no man, who knew that the Arabic word 'Hagar' meant a rock, could think of making an alteration in this passage; for it is obvious that {τὸ} {̀̔Αγαρ}, in the neuter gender, cannot signify the woman Hagar; and Paul has not been guilty of a grammatical error, since the passage must be translated, `The word Hagar denotes Mount Sinai in Arabia.'`` --- Michaelis. ``That this was an appellation of Sinai among the people of the surrounding country, we have the testimony of Chrysostom and the ancient commentators, which is also confirmed by the accounts of modern travellers. And it might well have it, since {{( הגרhagar) in Arabia signifies a rock, or rocky mountain; and as Sinai is remarkably such, it might be }κατ} {᾿} {ἐξοχὴν}, called {τὸ} {̀̔Αγαρ}.'' --- Bloomfield.

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But why does Paul compare the present Jerusalem with Mount Sinai? Though I was once of a different opinion, yet I agree with Chrysostom and Ambrose, who explain it as referring to the earthly Jerusalem, and who interpret the words, which now is, {τὣ} {νῦν} {̔ιερουσαλὴμ}, as marking the slavish doctrine and worship into which it had degenerated. It ought to have been a lively image of the new Jerusalem, and a representation of its character. But such as it now is, it is rather related to Mount Sinai. Though the two places may be widely distant from each other, they are perfectly alike in all their most important features. This is a heavy reproach against the Jews, whose real mother was not Sarah but the spurious Jerusalem, twin sister of Hagar; who were therefore slaves born of a slave, though they haughtily boasted that they were the sons of Abraham.

26. But Jerusalem, which is above. The Jerusalem which he calls above, or heavenly, is not contained in heaven; nor are we to seek for it out of this world; for the Church is spread over the whole world, and is a ``stranger and pilgrim on the earth.'' (Hebrews 11:13.) Why then is it said to be from heaven? Because it originates in heavenly grace; for the sons of God are

``born, not of blood, nor of the will of the flesh, nor of the will of man,'' (John 1:13,)

but by the power of the Holy Spirit. The heavenly Jerusalem, which derives its origin from heaven, and dwells above by faith, is the mother of believers. To the Church, under God, we owe it that we are

``born again, not of corruptible seed, but of incorruptible,'' (1 Peter 1:23,)

and from her we obtain the milk and the food by which we are afterwards nourished.

Such are the reasons why the Church is called the mother of believers. And certainly he who refuses to be a son of the Church in vain desires to have God as his Father; for it is only through the instrumentality of the Church that we are ``born of God,'' (1 John 3:9,) and brought up through the various stages of childhood and youth, till we arrive at manhood. This designation, ``the mother of us all,'' reflects the highest credit and the highest honor on the Church. But the Papists are fools and twice children, who expect to give us uneasiness by producing these words; for their mother is an adulteress, who brings forth to death the children of the devil; and how foolish is the demand, that the children of God should surrender themselves to her to be cruelly slain! Might not the synagogue of Jerusalem at that time have assumed such haughty pretensions, with far higher plausibility than Rome at the present day? and yet we see how Paul strips her of every honorable distinction, and consigns her to the lot of Hagar.

Galatians 4:27-31

27. For it is written, Rejoice, thou barren that bearest not; break forth and

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cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

27. Scriptum est enim: Exulta, sterilis, qum non paris; erumpe et elama, quae non parturis; quaE plures erunt liberi desertae quam habentis maritum. (Isaiah 54:1.)

28. Now we, brethren, as Isaac was, are the children of promise. 28. Nos autem, fratres, secundum Issac, promissionis sumus filii. (Romans 9:7.) 29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

29. Sed quemadmodum tunc, qui secundum carnem erat genitus, persequebatur eum qui secundum Spiritum genitus erat; sic et nunc.

30. Nevertheless, what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.

30. Sed quid dicit Scriptura? Ejice ancillam, et filium ejus; non enim haereditatem obtinebit filius ancillae cum filio liberae. (Genesis 21:10.)

31. So then, brethren, we are not children of the bondwoman, but of the free.

31. Ergo, fratres, non sumus ancillae filii, sed liberae. 27. For it is written. The apostle proves, by a quotation from Isaiah, that the lawful sons of the Church are born according to the promise. The passage is in Isaiah 54 where the prophet speaks of the kingdom of Christ and the calling of the Gentiles, and promises to the barren wife and the widow a numerous offspring; for it is on this ground that he exhorts the Church to ``sing'' and ``rejoice.'' The design of the apostle, let it be carefully remarked, is to deprive the Jews of all claim to that spiritual Jerusalem to which the prophecy relates. Isaiah proclaims, that her children shall be gathered out of all the nations of the earth, and not by any preparation of hers, but by the free grace and blessing of God.

He next concludes that we become the sons of God by promise, after the example ({κατὰ} {᾿Ισαὰκ}) of Isaac, and that in no other way do we obtain this honor. To readers little skilled or practiced in the examination of Scripture, this reasoning may appear inconclusive; because they do not hold the most undoubted of all principles, that all the promises, being founded on the Messiah, are of free grace. It was because the apostle took this for granted, that he so fearlessly contrasted the promise with the law.

29. As then, he that was born after the flesh. He denounces the cruelty of the false apostles, who wantonly insulted pious persons that placed all their confidence in Christ. There was abundant need that the uneasiness of the oppressed should be soothed by consolation, and that the cruelty of their oppressors should be severely checked. It is not wonderful, he says, that the children of the law, at the present day, do what Ishmael their father at first did, who, trusting to his being the first-born, persecuted Isaac the true heir. With the

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same proud disdain do his posterity now, on account of outward ceremonies, circumcision, and the various services of the law, molest and vaunt over the lawful sons of God. The Spirit is again contrasted with the flesh, that is, the calling of God with human appearance. (1 Samuel 16:7.) So the disguise is admitted to be possessed by the followers of the Law and of works, but the reality is claimed for those who rely on the calling of God alone, and depend upon his grace.

Persecuted. But persecution is nowhere mentioned, only Moses says that Ishmael was {( ,{מצהקmetzahek,) mocking, (Genesis 21:9;) and by this participle he intimates that Ishmael ridiculed his brother Isaac. The explanation offered by some Jews, that this was a simple smile, is entirely inadmissible; for what cruelty would it have argued, that a harmless smile should have been so fearfully revenged? There cannot then be a doubt that he maliciously endeavored to provoke the child Isaac by reproachful language.

But how widely distant is this from persecution? 93 And yet it is not idly or unguardedly that Paul enlarges on this point. No persecution ought to distress us so much as to see our calling attempted to be undermined by the reproaches of wicked men. Neither blows, nor scourging, nor nails, nor thorns, occasioned to our Lord such intense suffering as that blasphemy:

``He trusted in God; what availeth it to him? for he is deprived of all assistance.'' (Matthew 27:43.)

There is more venom in this than in all persecutions; for how much more alarming is it that the grace of Divine adoption shall be made void, than that this frail life shall be taken from us? Ishmael did not persecute his brother with the sword; but, what is worse, he treated him with haughty disdain by trampling under foot the promise of God. All persecutions arise from this source, that wicked men despise and hate in the elect the grace of God; a memorable instance of which we have in the history of Cain and Abel. (Genesis 4:8.)

This reminds us, that not only ought we to be filled with horror at outward persecutions, when the enemies of religion slay us with fire and sword; when they banish, imprison, torture, or scourge; but when they attempt, by their blasphemies, to make void our confidence, which rests on the promises of God; when they ridicule our salvation, when they wantonly laugh to scorn the whole gospel. Nothing ought to wound our minds so deeply as contempt of God, and reproaches cast upon His grace: nor is there any kind of persecution more deadly than when the salvation of the soul is assailed. We who have escaped from the tyranny of the Pope, are not called to encounter the swords of wicked men. But how blind must we be, if we are not affected by that spiritual per-

93"The history tells us, that he laughed at, derided, and mocked him to scorn, which is real persecution; probably through pride, and the conceit of being Abraham's eldest son and heir." — Chandler. "{Διώκω} will here denote injurious treatment of every kind, both in deeds and words. And although the Mosaic history records only one instance of insulting treatment, --- namely, on Ishmael mocking Sarah, when she weaned Isaac, (Genesis 21:9, 10,) yet when we consider the disappointment which both Hagar and Ishmael must have felt on the birth of Isaac, it was not unnatural for them to feel ill-will, and show it on every occasion, to the real heir of the promise. And many such are recorded, from tradition, in the Rabbinical writers.'' --- Bloomfield.

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secution, in which they strive, by every method, to extinguish that doctrine, from which we draw the breath of life! --- when they attack our faith by their blasphemies, and shake not a few of the less informed! For my own part, I am far more grieved by the fury of the Epicureans than of the Papists. They do not attack us by open violence; but, in proportion as the name of God is more dear to me than my own life, the diabolical conspiracy which I see in operation to extinguish all fear and worship of God, to root out the remembrance of Christ, or to abandon it to the jeers of the ungodly, cannot but rack my mind with greater anxiety, than if a whole country were burning in one conflagration:

30. But what saith the Scripture? There was some consolation in knowing that we do but share the lot of our father Isaac; but it is a still greater consolation, when he adds, that hypocrites, with all their boasting, can gain nothing more than to be cast out of the spiritual family of Abraham; and that, to whatever extent they may harass us for a time, the inheritance will certainly be ours. Let believers cheer themselves with this consolation, that the tyranny of the Ishmaelites will not last for ever. They appear to have reached the highest pre-eminence, and, proud of their birthright, look down upon us with contempt; but they will one day be declared to be the descendants of Hagar, the sons of a slave, and unworthy of the inheritance.

Let us be instructed by this beautiful passage, ``not to fret ourselves because of evil-doers, neither be envious against the workers of iniquity,'' (Psalm 37:1,)

when they hold a temporary habitation and rank in the Church, but patiently to look for the end which awaits them. There are many pretended Christians, or strangers, who hold a place in the Church, but who afterwards give evidence of their departure from the faith, as he who, proud of his birthright, at first reigned, was cast out like a foreigner with the posterity of Ishmael. Some censorious persons smile at Paul's simplicity, in comparing a woman's passion, arising out of a trifling quarrel, to a judgment of God. But they overlook the decree of God, which took effect in such a manner, as to make it manifest that the whole transaction was directed by a heavenly providence. That Abraham should have been commanded to humor his wife (Genesis 21:12) entirely in the matter, is no doubt extraordinary, but proves that God employed the services of Sarah for confirming his own promise. In a word, the casting out of Ishmael was nothing else than the consequence and the accomplishment of that promise, ``In Isaac shall thy seed be called,'' (Genesis 21:12,) --- not in Ishmael. Although, therefore, it was the revenging of a woman's quarrel, yet God did not the less make known his sentence by her mouth as a type of the Church.

31. So then, brethren. He now exhorts the Galatians to prefer the condition of the children of Sarah to that of the children of Hagar; and having reminded them that, by the grace of Christ, they were born to freedom, he desires them to continue in the same condition. If we shall call the Papists, Ishmaelites and Hagarites, and boast that we are the lawful children, they will smile at us; but

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if the two subjects in dispute be fairly compared, the most ignorant person will be at no loss to decide.

Chapter 5

CHAPTER 5

Galatians 5:1-6

1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

1. In libertate igitur, qua Christus nos liberavit, state; et ne rursum jugo servitutis implicemini.

2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

2. Ecee, ego Paulus denuncio vobis, quod, si circumcidamini, Christus vobis nihil proderit.

3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

3. Testificor enim rursum cuivis homini, qui circumciditur, quod debitor sit totius Legis faciendae.

4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

4. Exinaniti estis a Christo, quicunque per Legem justificamini, a gratia excidistis.

5. For we through the Spirit wait for the hope of righteousness by faith. 5. Nos enim Spiritu, ex fide, spem justitiae expectamus. 6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

6. Nam in Christo Iesu neque Circumcisio quicquam valet, neque Praeputium; sed fides per dilectionero operans.

1. Stand fast therefore. After having told them that they are the children of the free woman, he now reminds them that they ought not lightly to despise a freedom so precious. And certainly it is an invaluable blessing, in defense of which it is our duty to fight, even to death; since not only the highest temporal considerations, but our eternal interests also, animate us to the contest. 94 Many persons, having never viewed the subject in this light, charge us with excessive zeal, when they see us so warmly and earnestly contending for freedom of faith as to outward matters, in opposition to the tyranny of the Pope.

94"Car il n'est pas yci seulement question du monde et des eommoditez de ceste vie, mais aussi des choses sainctes et qui eoncernent le service de Dieu." "For the present subject comprehends not merely the world and the benefits of this life, but also holy things, and those which relate to the worship of God."

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Under this cloak, our adversaries raise a prejudice against us among ignorant people, as if the whole object of our pursuit were licentiousness, which is the relaxation of all discipline. But wise and skillful persons are aware that this is one of the most important doctrines connected with salvation. This is not a question whether you shall eat this or that food, --- whether you shall observe or neglect a particular day, (which is the foolish notion entertained by many, and the slander uttered by some,) but what is your positive duty before God, what is necessary to salvation, and what cannot be omitted without sin. In short, the controversy relates to the liberty of conscience, when placed before the tribunal of God.

The liberty of which Paul speaks is exemption from the ceremonies of the law, the observance of which was demanded by the false apostles as necessary. But let the reader, at the same time, remember, that such liberty is only a part of that which Christ has procured for us: for how small a matter would it be, if he had only freed us from ceremonies? This is but a stream, which must be traced to a higher source. It is because

``Christ was made a curse, that he might redeem us from the curse of the law,'' (Galatians 3:13;)

because he has revolted the power of the law'' so far as it held us liable to the judgment of God under the penalty of eternal death; because, in a word, he has rescued us from the tyranny of sin, Satan, and death. Thus, under one department is included the whole class; but on this subject we shall speak more fully on the Epistle to the Colossians.

This liberty was procured for us by Christ on the cross: the fruit and possession of it are bestowed upon us through the Gospel. Well does Paul, then, warn the Galatians, not to be entangled again with the yoke of bondage, --- that is, not to allow a snare to be laid for their consciences. For if men lay upon our shoulders an unjust burden, it may be borne; but if they endeavor to bring our consciences into bondage, we must resist valiantly, even to death. If men be permitted to bind our consciences, we shall be deprived of an invaluable blessing, and an insult will be, at the same time, offered to Christ, the Author of our freedom. But what is the force of the word again, in the exhortation, ``and be not entangled again with the yoke of bondage?'' for the Galatians had never lived under the law. It simply means that they were not to be entangled, as if they had not been redeemed by the grace of Christ. Although the law was given to Jews, not to Gentiles, yet, apart from Christ, neither the one nor the other enjoys any freedom, but absolute bondage.

2. Behold, I Paul. He could not have pronounced a severer threatening than that it would exclude them entirely from the grace of Christ. But what is the meaning of this, that Christ will profit nothing to all who are circumcised? Did Christ profit nothing to Abraham? Nay, it was in order that Christ might profit him that he received circumcision. If we say that it was in force till the coming of Christ, what reply shall we make to the case of Timothy? We must observe, that Paul's reasoning is directed not so properly against the outward

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rite or ceremony, as against the wicked doctrine of the false apostles, who pretended that it was a necessary part of the worship of God, and at the same time made it a ground of confidence as a meritorious work. These diabolical contrivances made Christ to profit nothing; not that the false apostles denied Christ, or wished him to be entirely set aside, but that they made such a division between his grace and the works of the law as to leave not more than the half of salvation due to Christ. The apostle contends that Christ cannot be divided in this way, and that he ``profiteth nothing,'' unless he is wholly embraced.

And what else do our modern Papists but thrust upon us, in place of circumcision, trifles of their own invention? The tendency of their whole doctrine is to blend the grace of Christ with the merit of works, which is impossible. Whoever wishes to have the half of Christ, loses the whole. And yet the Papists think themselves exceedingly acute when they tell us that they ascribe nothing to works, except through the influence of the grace of Christ, as if this were a different error from what was charged on the Galatians. They did not believe that they had departed from Christ, or relinquished his grace; and yet they lost Christ entirely, when that important part of evangelical doctrine was corrupted.

The expression Behold, I Paul, is very emphatic; for he places himself before them, and gives his name, to remove all appearance of hesitation. And though his authority had begun to be less regarded among the Galatians, he asserts that it is sufficient to put down every adversary.

3. For I testify again. What he now advances is proved by the contradiction involved in the opposite statement. He who is a debtor to do the whole law 95

will never escape death, but will always continue to be held as guilty; for no man will ever be found who satisfies the law. 96 Such being the obligation, the man must unavoidably be condemned, and Christ can render him no service. We see then the contradictory nature of the two propositions, that we are partakers of the grace of Christ, and yet that we are bound to fulfill the whole law. But will it not then follow, that none of the fathers were saved? Will it not also follow that Timothy was ruined, since Paul caused him to be circumcised? (Acts 16:3.) Wo to us then, till we have been emancipated from the law, for subjection is inseparable from circumcision!

It ought to be observed that Paul is accustomed to view circumcision in two different aspects, as every person who has best, owed a moderate degree of attention on his writings will easily perceive. In the Epistle to the Romans, (Romans 4:11,) he calls it ``a seal of the righteousness of faith;'' and there, under circumcision, he includes Christ and the free promise of salvation. But here he contrasts it with Christ, and faith, and the gospel, and grace, --- viewing it simply as a legal covenant, founded on the merit of works.

The consequence is, as we have already said, that he does not always speak

95"If Judaism is the road to salvation, the whole of Judaism must be observed. You must not cull and throw away whatever part of it you think fit." — Grotius.

96"Car il ne s'en trouvera jamais un seul, qui satisfait entierement a la Loy." "For never will there be found a single individual who entirely satisfies the law."

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about circumcision in the same way; but the reason of the difference must be taken into account. When he views circumcision in its own nature, he properly makes it to be a symbol of grace, because such was the appointment of God. But when he is dealing with the false apostles, who abused circumcision by making it an instrument for destroying the Gospel, he does not there consider the purpose for which it was appointed by the Lord, but attacks the corruption which has proceeded from men.

A very striking example occurs in this passage. When Abraham had received a promise concerning Christ, and justification by free grace, and eternal salvation, circumcision was added, in order to confirm the promise; and thus it became, by the appointment of God, a sacrament, which was subservient to faith. Next come the false apostles, who pretend that it is a meritorious work, and recommend the observance of the law, making a profession of obedience to it to be signified by circumcision as an initiatory rite. Paul makes no reference here to the appointment of God, but attacks the unscriptural views of the false apostles.

It will be objected, that the abuses, whatever they may be, which wicked men commit, do not at all impair the sacred ordinances of God. I reply, the Divine appointment of circumcision was only for a time. After the coming of Christ, it ceased to be a Divine institution, because baptism had suceeeded in its room. Why, then, was Timothy circumcised? Not certainly on his own account, but for the sake of weak brethren, to whom that point was yielded. To show more fully the agreement between the doctrine of the Papists and that which Paul opposes, it must be observed, that the sacraments, when we partake of them in a sincere manner, are not the works of men, but of God. In baptism or the Lord's supper, we do nothing but present ourselves to God, in order to receive his grace. Baptism, viewed in regard to us, is a passive work: we bring nothing to it but faith; and all that belongs to it is laid up in Christ. But what are the views of the Papists? They contrive the opus operatum, 97 by which men merit the grace of God; and what is this, but to extinguish utterly the truth of the sacrament? Baptism and the Lord's supper are retained by us, because it was the will of Christ that the use of them should be perpetual; but those wicked and foolish notions are rejected by us with the strong abhorrence which they

97'Thus the Council of Trent has decreed: "If any man shall say that the sacraments of the new law do not contain the grace which they signify, or do not confer grace upon those who do not oppose an obstacle to it, as if external signs of grace or righteousness received by faith, let him be accursed." — Sessio 7. De Sacramentis in genere, Canon vi. Again, "If any man shall say, that grace is not confered by the sacraments of the new law themselves, ex opere operato, but that faith alone in the divine promise is suﬀicient to obtain grace, let him be accursed. — Sessio vii. De Sacramentis in genere, Canon viii. The translator subjoins a few observations, by the late Rev. Dr. Dick, on a phrase which appears to defy translation. "This barbarous phrase opus operatum, which is utterly unintelligible without an explanation, signifies the external celebration of the sacraments. It has been defined by Popish writers to be the performance of the external work without any internal motion; and sacraments have been said to confer grace ex opere operato, because, besides the exhibition and application of the sign, no good motion is necessary in the receiver. All that is required is, that no obstacle shall be opposed to the reception of grace, and the only obstacle is mortal sin." — Lectares on Theology, volume 4.

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deserve.

4. Christ has become of no effect unto you. ``If ye seek any part of righteousness in the works of the law, Christ has no concern with you, and ye are fallen from grace.'' They were not so grossly mistaken as to believe that by the observance of the law alone they were justified, but attempted to mix Christ with the law. In any other point of view, Paul's threatenings would have utterly failed to produce alarm. ``What are you doing? You deprive yourselves of every advantage from Christ, and treat his grace as if it were of no value whatever.'' We see then that the smallest part of justification cannot be attributed to the law without renouncing Christ and his grace.

5. For we through the Spirit. He now anticipates an objection that, might readily occur. ``Will circumcision then be of no use?'' In Jesus Christ, he replies, it availeth nothing. Righteousness, therefore, depends on faith, and is obtained, through the Spirit, without ceremonies. To wait for the hope of righteousness, is to place our confidence in this or that object, or, to decide from what quarter righteousness is to be expected; though the words probably contain the exhortation, ``Let us continue steadfastly in the hope of righteousness which we obtain by faith.'' When he says that we obtain righteousness by faith, this applies equally to us and to our fathers. All of them, as Scripture testifies, (Hebrews 11:5,) ``pleased God;'' but their faith was concealed by the veil of ceremonies, and therefore he distinguishes us from them by the word Spirit, which is contrasted with outward shadows. His meaning therefore is, that all that is now necessary for obtaining righteousness is a simple faith, which declines the aid of splendid ceremonies, and is satisfied with the spiritual worship of God.

6. For in Jesus Christ. The reason why believers now wait for the hope of righteousness through the Spirit is, that in Christ, that is, in the kingdom of Christ, or in the Christian church, circumcision with its appendages is abolished; for, by a figure of speech in which a part is taken for the whole, the word Circumcision is put for ceremonies. While he declares that they no longer possess any influence, he does not admit that they were always useless; for he does not maintain that they were repealed till after the revelation of Christ. This enables us to answer another question, Why does he here speak so contemptuously of circumcision, as if it had been of no advantage? The rank which circumcision once held as a sacrament is not now considered. The question is not what was its value before it had been abolished. But under the kingdom of Christ, he pronounces it to be on a level with uncircumcision, because the coming of Christ has put an end to legal ceremonies.

But faith, which worketh by love. The contrast here introduced, between ceremonies and the exercise of love, was intended to prevent the Jews from thinking too highly of themselves, and imagining that they were entitled to some superiority; for towards the close of the Epistle, instead of this clause, he uses the words, a new creature. (Galatians 6:15.) As if he had said, Ceremonies are no longer enjoined by Divine authority; and, if we abound in the exercise

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of love, all is well. Meanwhile, this does not set aside our sacraments, which are aids to faith but is merely a short announcement of what he had formerly taught as to the spiritual worship of God.

There would be no difficulty in this passage, were it not for the dishonest manner in which it has been tortured by the Papists to uphold the righteousness of works. When they attempt to refute our doctrine, that we are justified by faith alone, they take this line of argument. If the faith which justifies us be that ``which worketh by love,'' then faith alone does not justify. I answer, they do not comprehend their own silly talk; still less do they comprehend our statements. It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification. The Papists themselves are accustomed to tear faith after a murderous fashion, sometimes presenting it out of all shape and unaccompanied by love, and at other times, in its true character. We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works.

With respect to the present passage, Paul enters into no dispute whether love cooperates with faith in justification; but, in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers. When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. Paul does not here treat of justification, or assign any part of the praise of it to love. Had he done so, the same argument would prove that circumcision and ceremonies, at a former period, had some share in justifying a sinner. As in Christ Jesus he commends faith accompanied by love, so before the coming of Christ ceremonies were required. But this has nothing to do with obtaining righteousness, as the Papists themselves allow; and neither must it be supposed that love possesses any such influence.

Galatians 5:7-12

7. Ye did run well; who did hinder you that ye should not obey the truth? 7. Currebatis bene. Quis vos impedivit, ne obediretis veritati? 8. This persuasion cometh not of him that calleth you. 8. Persuasio non est ex eo qui vocavit vos. 9. A little leaven leaveneth the whole lump. 9. Modicum fermentum totam massam fermentat. 10. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

10. Ego persuasus sum Deuteronomy vobis in Domino, quod non aliud sitis sensuri: qui autem turbat vos, portabit judicium, quisquis sit.

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11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

11. Ego autem, fratres, si circumcisionem adhuc praedicem, quid adhuc persequutionem patior? exinanitum est scandalurn crucis.

12. I would they were even cut off which trouble you. 12. Utinam etiam abscindantur, qui vos conturbant. 7. Ye did run well. The censure which the apostle administers for their present departure from the truth is mingled with approbation of their former course, for the express purpose that, by being brought to a sense of shame, they may return more speedily to the right path. The astonishment conveyed in the question, who hindered you? was intended to produce a blush. I have chosen to translate the Greek word {πείθσθαι}, obey, rather than believe, because, having once embraced the purity of the gospel, they had been led away from a course of obedience.

8. This persuasion cometh not. Having formerly combated them by arguments, he at length pronounces, with a voice of authority, that their persuasion came not from God. Such an admonition would not be entitled to much regard, were it not supported by the authority of the speaker. But Paul, to whom the Galatians had been indebted for the announcement of their Divine calling, was well entitled to address them in this confident language. This is the reason why he does not directly say, from God, but expresses it by a circumlocution, him that hath called you 98 As if he had said, ``God is never inconsistent with himself, and he it is who by my preaching called you to salvation. This new persuasion then has come from some other quarter; and if you wish to have it thought that your calling is from God, beware of lending an ear to those who thrust upon you their new inventions.'' Though the Greek participle {καλοῦντος}, I acknowledge, is in the present tense, I have preferred translating, who hath called you, in order to remove the ambiguity.

9. A little leaven. This refers, I think, to doctrine, not to men. It guards them against the mischievous consequences which arise from corruption of doctrine, and warns them not to consider it, as is commonly done, to be a matter attended by little or no danger. Satan's stratagem is, that he does not attempt an avowed destruction of the whole gospel, but he taints its purity by introducing false and corrupt opinions. Many persons are thus led to overlook the seriousness of the injury done, and therefore make a less determined resistance. The apostle proclaims aloud that, after the truth of God has been corrupted, we are no longer safe. He employs the metaphor of leaven, which, however small in quantity, communicates its sourness to the whole mass. We must exercise the utmost caution lest we allow any counterfeit to be substituted for the pure doctrine of the gospel.

10. I have confidence in you. All his fierceness is again directed against the

98"The apostle's statement seems to be, 'This persuasion to which you have yielded is not from Christ. It comes from a very different quarter. The men who have employed it are not moved by his spirit. They have no divine authority; and you ought not to yield to them, no, not for an hour.'" — Brown.

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false apostles. To them the evil is traced, and on them the punishment is threatened. Good hopes are expressed regarding the Galatians, that they will quickly and readily return to a sincere belief. It gives us courage to learn that good hopes are entertained about us; for we reckon it shameful to disappoint those whose feelings towards us are kind and friendly. But to bring back the Galatians to the pure doctrine of faith, from which they had turned aside, was the work of God. The apostle says that he has confidence in them, {ἐν} {Κυρίῳ}, through the Lord, by which he reminds them that repentance is a heavenly gift, and that they must ask it from God.

He that troubleth you 99 The sentiment which he had just delivered is confirmed by thus indirectly imputing the greater part of the blame to those impostors by whom the Galatians had been deceived. From the punishment denounced against them, the Galatians are very nearly exempted. Let all who introduce confusion into churches, who break the unity of faith, who destroy their harmony, lend an ear to this; and if they have any right feeling, let them tremble at this word. God declares, by the mouth of Paul, that none ``through whom such offenses come'' (Luke 17:1) will pass unpunished. The phrase, whosoever he be, is emphatic; for the high sounding language of the false apostles had terrified the ignorant multitude. It became necessary for Paul to defend his doctrine with corresponding warmth and energy, and not to spare any one who dared to raise his voice against it, however eminent or however distinguished.

11. And I, brethren. This argument, is drawn from the final cause. ``It would be completely in my power,'' he says, ``to avoid the displeasure of men, and every kind of danger and persecution, were I only to mix ceremonies with Christ. The earnestness with which I oppose them is not on my own account, nor for my own advantage.'' But does it therefore follow that his doctrine is true? I answer, proper feelings and pure conscience, when manifested by a teacher, have no small share in obtaining confidence. Besides, it cannot be believed that any man would be so mad as to take measures, of his own accord, for bringing distress upon himself. Lastly, he throws upon his adversaries the suspicion, that, in preaching circumcision, they were more disposed to consult their own ease than to be faithful in the service of Christ. In short, Paul was at the farthest remove from ambition, covetousness, or regard to personal interest, since he despised favor and applause, and exposed himself to the persecutions and fury of the multitude rather than swerve a hair's-breadth from the purity of the gospel.

Then is the offense of the cross ceased. Willingly does Paul, in speaking of the gospel, call it the cross, or the preaching of the cross, when he wishes to bring its poor, simple style, into contrast with the ``great swelling words'' (Jude

99"However, he 'that troubleth you,' or rather, 'perplexes and unsettles you;' as if this was all he could do, — not teach them. So Galen, cited by Wetstein; {ταράττοντες} {μόνον} {τοὺς} {μανθάνοντας}, {διδάσκοντες} {δὲ} {οὐδέν}, `only troubling the scholars, and teaching them nothing.' The use of the singular will not prove that there was no more than one false teacher; since it may be used collectively. Yet the apostle seems to glance at one, the principal of them; and by {ὅστις} {ἄν} {ᾖ}, `whosoever he be,' we may infer that he was a person of some consequence.'' --- Bloomfield.

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1:16) of human wisdom or righteousness. For the Jews, puffed up with an illfounded confidence in their righteousness, and the Greeks, with a foolish belief of their wisdom, despised the meanness of the gospel. When therefore he says that now, If the preaching of circumcision be admitted, the offense of the cross will no longer exist, he means that the gospel will meet with no annoyance from the Jews, but will be taught with their entire concurrence. And why? Because they will no longer take offense at a pretended and spurious gospel, gathered out of Moses and out of Christ, but will look with greater indulgence on that mixture which will leave them in possession of their former superiority.

12. Would that they were even cut off. His indignation proceeds still farther, and he prays for destruction on those impostors by whom the Galatians had been deceived. The word, ``cut off,'' appears to be employed in allusion to the circumcision which they pressed. ``They tear the church for the sake of circumcision: I wish they were entirely cut off.'' Chrysostom favors this opinion. But how can such an imprecation be reconciled with the mildness of an apostle, who ought to wish that all should be saved, and that not a single person should perish? So far as men are concerned, I admit the force of this argument; for it is the will of God that we should seek the salvation of all men without exception, as Christ suffered for the sins of the whole world. But devout minds are sometimes carried beyond the consideration of men, and led to fix their eye on the glory of God, and the kingdom of Christ. The glory of God, which is in itself more excellent than the salvation of men, ought to receive from us a higher degree of esteem and regard. Believers earnestly desirous that the glory of God should be promoted, forget men, and forget the world, and would rather choose that the whole world should perish, than that the smallest portion of the glory of God should be withdrawn.

Let us remember, however, that such a prayer as this proceeds from leaving men wholly out of view, and fixing our attention on God alone. Paul cannot be accused of cruelty, as if he were opposed to the law of love. Besides, if a single man or a few persons be brought into comparison, how immensely must the church preponderate! It is a cruel kind of mercy which prefers a single man to the whole church. ``On one side, I see the flock of God in danger; on the other, I see a wolf ``seeking,'' like Satan, ``whom he may devour.'' (1 Peter 5:8.) Ought not my care of the church to swallow up all my thoughts, and lead me to desire that its salvation should be purchased by the destruction of the wolf? And yet I would not wish that a single individual should perish in this way; but my love of the church and my anxiety about her interests carry me away into a sort of ecstasy, so that I can think of nothing else.'' With such zeal as this, every true pastor of the church will burn. The Greek word translated ``who trouble you,'' signifies to remove from a certain rank or station. By using the word {καὶ}, even, he expresses more strongly his desire that the impostors should not merely be degraded, but entirely separated and cut off. 100

100"But I am so far from inculcating on you the necessity of circumcision, I would even wish that all those, without exception, who endeavour thus to subvert your faith, were wholly cut

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Galatians 5:13-18

13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

13. Vos enim in libertatem vocati estis, fratres; tantum ne libertatem in occasionem detis carni, sed per charitatem servite vobis invicem.

14. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.

14. Nam tota Lex in uno verbo completur, nempe hoc: Diliges proximum tuum sicut to ipsum.

15. But if ye bite and devour one another, take heed that ye be not consumed one of another.

15. Quodsi alius alium vicissim mordetis et devoratis, videte, ne vicissim alius ab alio consumamini.

16. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

16. Dico autem: Spiritu ambulate; et concupiscentiam carnis non perficietis. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

17. Nam care concupiscit adversus Spiritum; Spiritus antem adversus carnem; haec mutuo inter se adversantur; ut non, qnaecunqne volueritis, eadem faciails.

18. But if ye be led by the Spirit, ye are not under the law. 18. Quod si Spiritu ducimini, non estis sub Lege. 13. Ye have been called to liberty. He now proceeds to show in what way liberty must be used. In the course of expounding the First Epistle to the Corinthians, we have pointed out that liberty is one thing, and that the use of it is another thing. Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. Having exhorted the Galatians to suffer no diminution of their liberty, he now enjoins them to be moderate in the use of it, and lays down as a rule for the lawful use, that it shall not be turned into pretext or occasion for licentiousness. Liberty is not granted to the flesh, which ought rather to be held captive under the yoke, but is a spiritual benefit, which none but pious minds are capable of enjoying.

But by love. The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. Let us always

off from the communion of the Christian church. — I wish that, instead of having hearkened to these seducing teachers, they had been cut off by you, excluded from the church, and disowned as brethren.' (See 1 Corinthians 5:7, 11.) And where he here expresses his wish, that the troublers of the Galatians were cut off, it is only putting them in mind what would have been both their prudence and their duty to have done; not to have hearkened to them, but to have disowned, and refused society with them as Christians. This being the plain and natural sense of the apostle's words, they cannot be charged with any ill-natured or unfriendly wish." — Chandler.

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remember that the present question is not, in what manner we are free before God, but in what manner we may use our liberty in our intercourse with men. A good conscience submits to no slavery; but to practice outward slavery, or to abstain from the use of liberty, is attended by no danger. In a word, if ``by love we serve one another,'' we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors.

14. For all the law. There is a contrast in this verse, though not plainly stated, yet evidently to be understood, between Paul's exhortation and the doctrine of the false apostles. While they insisted on ceremonies alone, Paul takes a passing glance of the actual duties and exercises of Christians. The present commendation of love is intended to inform the Galatians, that love forms the chief part of Christian perfection. But we must inquire in to the reason why all the precepts of the law are included under love. The law consists of two tables, the first of which instructs us concerning the worship of God and the duties of piety, and the second instructs us concerning the love of our neighbor; for it is ridiculous to make a part the same with the whole. Some avoid this difficulty by reminding us that the first table contains nothing more than to love God with our whole heart. But Paul makes express mention of love to our neighbor, and therefore a more satisfactory solution must be sought.

Piety to God, I acknowledge, ranks higher than love of the brethren; and therefore the observance of the first table is more valuable in the sight of God than the observance of the second. But as God himself is invisible, so piety is a thing hidden from the eyes of men; and, though the manifestation of it was the purpose for which ceremonies were appointed, they are not certain proofs of its existence. It frequently happens, that none are more zealous and regular in observing ceremonies than hypocrites. God therefore chooses to make trial of our love to himself by that love of our brother, which he enjoins us to cultivate. This is the reason why, not here only, but in the Epistle to the Romans, (Romans 8:8, 13:10,) love is called ``the fulfilling of the law;'' not that it excels, but that it proves the worship of God to be real. God, I have said, is invisible; but he represents himself to us in the brethren, and in their persons demands what is due to himself. Love to men springs only from the fear and love of God; and therefore we need not wonder if, by a figure of speech, in which a part is taken for the whole, the effect include under it the cause of which it is the sign. But it would be wrong in any person to attempt to separate our love of God from our love of men.

Thou shalt love thy neighbor. He who loves will render to every man his right, will do injury or harm to no man, will do good, as far as lies in his power, to all; for what else is included in the whole of the second table? This, too, is the argument employed by Paul in his Epistle to the Romans (Romans 13:10.) The word, neighbor, includes all men living; for we are linked together by a common nature, as Isaiah reminds us, ``that thou hide not thyself from thine own flesh'' (Isaiah 58:7.) The image of God ought to be particularly regarded

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as a sacred bond of union; but, for that very reason, no distinction is here made between friend and foe, nor can the wickedness of men set aside the right of nature.

``Thou shalt love thy neighbor as thyself''. The love which men naturally cherish toward themselves ought to regulate our love of our neighbor. All the doctors of the Sorbonne 101 are in the habit of arguing that, as the rule is superior to what it directs, the love of ourselves must always hold the first rank. This is not to interpret, but to subvert our Lord's words. They are asses, and have not even a spark of the love of their neighhour; for if the love of ourselves were the rule, it would follow that it is proper and holy, and is the object of the divine approbation. But we shall never love our neighbors with sincerity, according to our Lord's intention, till we have corrected the love of ourselves. The two affections are opposite and contradictory; for the love of ourselves leads us to neglect and despise others, --- produces cruelty, covetousness, violence, deceit, and all kindred vices, --- drives us to impatience, and arms us with the desire of revenge. Our Lord therefore enjoins that it be changed into the love of our neighbor.

15. But if ye bite and devour one another. From the nature of the subject, as well as from the language employed, we may conjecture that the Galatians had disputes among themselves; for they differed about doctrine. The apostle now demonstrates, from the result, how destructive such proceedings in the church must ultimately prove to be. False doctrine was probably a judgment from heaven upon their ambition, pride, and other offenses. This may be concluded from what frequently happens in the divine dispensations, as well as from an express declaration by the hand of Moses.

``Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul.'' (Deuteronomy 13:3.)

By biting and devouring 102 he means, I think, slanders, accusations, re-

101The College of the Sorbonne, in Paris, takes its name from Robert de Serbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this university, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melanchthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered, with success, those veteran warriors, and 'contended earnestly for the faith which was once delivered to the saints.' (Jude 1:3.)" — Ed.

102{Ταῖς} {λέξεσι} {δὲ} {ἐμφαντικῶς} {ἐχρήσατο}· {Οὐ} {γὰρ} {εἶπε} {δάκνετε}, {μόνον} {ὅπερ} {ἐστὶ} {φυμονμένου} {ἀλλὰ} {καὶ} {κατεσθίετε} {ὅπερ} {ἔστιν} {ἐμμένοντος} {τὣ} {πονηρίᾳ}· {ὁ} {μὲν} {γὰρ} {δάκνων} {ὀργὢς} {ἐπλήρωσε} {πάθος} {ὁ} {δὲ} {κατεσθίων} {θηριωδίας} {ἐσχάτης} {παρέσχεν} {ἀπόδειξιν}·. ``These words are used by him emphatically; for he did not merely say `Bite,' which denotes an angry person, but likewise, `Devour,' which denotes one who persists in wickedness. He who `bites' has exhausted his angry passion, but he who `devours' has given a demonstration of extreme cruelty.'' --- Chrysostom.

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proaches, and every other kind of offensive language, as well as acts of injustice arising either from fraud or violence. And what is the end of them? To be consumed, while the tendency of brotherly love is to produce mutual protection and kindness. I wish we could always remember, when the devil tempts us to disputes, that the disagreement of members within the church can lead to nothing else than the ruin and consumption of the whole body. How distressing, how mad is it, that we, who are members of the same body, should be leagued together, of our own accord, for mutual destruction!

16. This I say then. Now follows the remedy. The ruin of the church is no light evil, and whatever threatens it must be opposed with the most determined resistance. But how is this to be accomplished? By not permitting the flesh to rule in us, and by yielding ourselves to the direction of the Spirit of God. The Galatians are indirectly told, that they are carnal, destitute of the Spirit of God, and that the life which they lead is unworthy of Christians; for whence did their violent conduct towards each other proceed, but from their being guided by the lust of the flesh? This, he tells them, is an evidence that they do not walk according to the Spirit.

Ye shall not fulfill. We ought to mark the word fulfill; by which he means, that, though the sons of God, so long as they groan under the burden of the flesh, are liable to commit sin, they are not its subjects or slaves, but make habitual opposition to its power. The spiritual man may be frequently assaulted by the lusts of the flesh, but fulfill them, --- he does not permit them to reign over him. --- On this subject, it will be proper to consult the eighth chapter of the Epistle to the Romans

17. For the flesh lusteth. The spiritual life maintained without a struggle. We are here informed of the nature of the difficulty, which arises from our natural inclinations being opposed to the Spirit. The word flesh, as we had occasion to observe, in expounding the Epistle to the Romans, denotes the nature of man; for the limited application of it, which the sophists make to the lower senses, as they are called, is refuted by various passages; and the contrast between the two words puts an end to all doubt. The Spirit denotes the renewed nature, or the grace of regeneration; and what else does the flesh mean, but ``the old man?'' (Romans 6:6 Ephesians 4:22 Colossians 3:9.) Disobedience and rebellion against the Spirit of God pervade the whole nature of man. If we would obey the Spirit, we must labor, and fight, and apply our utmost energy; and we must begin with self-denial. The compliment paid by our Lord to the natural inclinations of men, amounts to this, --- that there is no greater agreement between them and righteousness, than between fire and water. Where, then, shall we find a drop of goodness in man's free will? unless we pronounce that to be good which is contrary to the Spirit of God;

``because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.'' (Romans 8:7.)

All the thoughts of the flesh are acts of enmity against God.

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So that ye cannot do the things that ye would. This refers, unquestionably, to the regenerate. Carnal men have no battle with depraved lusts, no proper desire to attain to the righteousness of God. Paul is addressing believers. The things that ye would must mean, not our natural inclinations, but the holy affections which God bestows upon us by his grace. Paul therefore declares, that believers, so long as they are in this life, whatever may be the earnestness of their endeavors, do not obtain such a measure of success as to serve God in a perfect manner. The highest result does not correspond to their wishes and desires. I must again refer the reader, for a more extended view of my sentiments on this subject, to the Exposition of the Epistle to the Romans, (See Calvin on Romans 7:15.)

18. But if ye be led by the Spirit. In the way of the Lord believers are apt to stumble. But let them not be discouraged, because they are unable to satisfy the demands of the law. Let them listen to the consolatory declaration of the apostle, which is also found in other parts of his writings, (Romans 6:14,) ye are not under the law. Hence it follows, that the performance of their duties is not rejected on account of their present defects, but is accepted in the sight of God, as if it had been in every respect perfect and complete. Paul is still pursuing the controversy about freedom. The Spirit is elsewhere (Romans 8:15) denominated by him, ``the Spirit of adoption;'' and when the Spirit makes men free, he emancipates them from the yoke of the law. As if he had said, ``Is it your desire instantly to terminate the controversies in which you are now engaged? Walk according to the Spirit. You will then be free from the dominion of the law, which will act only in the capacity of a kind adviser, and will no longer lay a restraint upon your consciences.'' Besides, when the condemnation of the law is removed, freedom from ceremonies follows as a necessary consequence; for ceremonies mark the condition of a slave.

Galatians 5:19-21

19. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

19. Manifesta vero sunt opera carnis, quae sunt adulterium, scortatio, immunditia, lascivia,

20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

20. Idololatria, veneficium, inimicitiae, contentio, aemulationes, irae, concertationes, seditiones, haereses,

21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

21. Invidiae, homicidia, ebrietates, comissationes, et his similia; Deuteronomy quibus praedico vobis, quemadmodum et praedixi, quod qui talia agunt

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regnum Dei haereditate non possidebunt.

19. Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh, are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions. In accordance with these views, he now draws a picture both of the flesh and of the spirit. If men knew themselves, they would not need this inspired declaration, for they are nothing but flesh; but such is the hypocrisy belonging to our natural state, we never perceive our depravity till the tree has been fully made known by its fruits. (Matthew 7:16; Luke 6:44.)

The apostle therefore now points out to us those sins against which we must fight, in order that we may not live according to the flesh. He does not indeed enumerate them all, and so he himself states at the conclusion of the list; but from those brought forward, the character of the remainder may be easily ascertained. Adultery and fornication are placed first, and next follows uncleanness, which extends to every species of unchastity. Lasciviousness appears to be a subsidiary term, for the Greek word {ασέλγεια}, which is thus translated, is applied to those who lead wanton and dissolute lives. These four denote sins forbidden by the seventh commandment. The next mentioned is idolatry, which is here employed as a general term for services grossly superstitious and openly practiced.

Seven classes which immediately follow, are closely allied, and another two are afterwards added. Anger and hatred differ chiefly in this, that anger is short, and hatred is lasting. Emulations and envyings are the occasions of hatred; and the following distinction between them is stated by Aristotle, in his second book on Rhetoric: --- He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men. None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds. Paul declares both to be diseases of the flesh. From anger and hatred arise variance, strife, seditions; and he even traces the consequences so far as to mention murders and witchcraft 103 By revellings, 104 he means a dissolute life, and every kind of intemperance in the gratification of the palate. It deserves notice, that heresies are enumerated among the works of the flesh; for it shows clearly that the word flesh is not confined, as the sophists imagine, to sensuality. What produces heresies but ambition, which deals not with the lower senses, but with the highest faculties

103"The original word {φαρμακεία} sometimes denotes `poisonings,' which were frequently practised among the heathens. Sometimes it signifies incantations or magic arts, or witchcraft, by which impostors and cheats endeavoured to impose on ignorant and credulous people, and which were carried on by poisonous intoxicating draughts and ointments, by which they did great mischief to the bodies of men. As it is here immediately placed after idolatry, I should imagine that the apostle intended those cursed arts of incantations and charms, those various methods of imposture and cheats, which were made use of by the heathen priests, to promote the idolatrous reverence and worship of their false gods. (See Revelation 18:23.)'' --- Chandler.

104By {κῶμοι} are denoted those nocturnal revellings usually attendant on an evening of debauchery, consisting of licentious singing, dancing, and parading the streets with drunken riotings.'' --- Bloomfield.

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of the mind? He says that these works are manifest, so that no man may think that he will gain anything by evading the question; 105 for what avails it to deny that the flesh reigns in us, if the fruit betrays the quality of the tree?

21. Of which I tell you before. By this awful threatening he intended not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more valuable instruction, and spent their time in disputing about ceremonies. He instructs us, by his example, to press those exhortations and threatenings, agreeably to the words of the prophet,

``Cry aloud, spare not; proclaim to my people their sins.'' (Isaiah 58:1)

What can be conceived more dreadful than that men should walk after the flesh, and shut themselves out from the kingdom of God? Who will dare to treat lightly the ``abominable things which God hates?'' (Jeremiah 44:4.)

But in this way, we shall be told, all are cut off from the hope of salvation; for who is there that is not chargeable with some of those sins? I reply, Paul does not threaten that all who have sinned, but that all who remain impenitent, shall be excluded from the kingdom of God. The saints themselves often fall into grievous sins, but they return to the path of righteousness, ``that which they do they allow not,'' (Romans 7:15,) and therefore they are not included in this catalogue. All threatenings of the judgments of God call us to repentance. They are accompanied by a promise that those who repent will obtain forgiveness; but if we continue obstinate, they remain as a testimony from heaven against us.

They who do such things shall not inherit the kingdom of God. The word {κληρονομεῖν} signifies to possess by hereditary right; for by no right but that of adoption, as we have seen in other passages, do we obtain eternal life.

Galatians 5:22-26

22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

22. Fructus vero Spiritus est charitas, gaudium, pax, tolerantia, comitas, benignitas, fides,

23. Meekness, temperance: against such there is no law. 23. Mansuetudo, temperantia: adversus ejusmodi non est Lex. 24. And they that are Christ's have crucified the flesh with the affections and lusts.

24. Qui autem Christi sunt carnem crucifixerunt cum affectibus et concupiscentiis.

25. If we live in the Spirit, let us also walk in the Spirit. 25. Si vivimus Spiritu, etiam Spiritu ambulemus.

105"En volant nier, et usant de tergiversation." "By wishing to deny it, and by shuffling."

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26. Let us not be desirous of vain glory, provoking one another, envying one another.

26. Ne sinms inanis gloriae cupidi, invicem provocantes, invicem invidentes. 22. But the fruit 106 of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, ``Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.'' There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity.

Joy does not here, I think, denote that ``joy in the Holy Ghost'' (Romans 14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct.

But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated.

23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, ``from evil manners have sprung good laws.'' But Paul's real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our

106"In the service of sin the toil is so great that, in comparison thereof, the benefit is as nothing; in the service of God the benefit is so great that, in comparison thereof, the labour is as nothing. Where the flesh rules all, the 'work' exceeds the 'fruit;' and therefore, without even mentioning the 'work,' it is called the 'fruit' of the Spirit. (See Ephesians 5:9, 11.)" — Bishop Sanderson.

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subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness.

24. And they that are Christ's. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false profession of Christianity. The word crucified is employed to point out that the mortification of the flesh is the effect of the cross of Christ. This work does not belong to man. By the grace of Christ

``we have been planted together in the likeness of his death'' (Romans 6:5,) that we no longer might live unto ourselves. If we are buried with Christ, by true self-denial, and by the destruction of the old man, we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed; but it has no right to exercise dominion, and ought to yield to the Spirit. The flesh and its lusts are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature, from which all evil actions proceed. (Matthew 15:19; Mark 7:21.) Hence it follows, that the members of Christ have cause to complain, if they are still held to be in bondage to the law, from which all who have been regenerated by his Spirit are set free.

25. If we live in the Spirit. According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the Spirit, but the apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and rigour to every member and part, so the Spirit of God cannot dwell in us without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the spiritual life.

26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory ({κενοδοξία}) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure van-

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ity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.

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Galatians 6:1-5

1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

1. Fratres, etiamsi praeoccupatus fuerit homo in aliquo lapsu, vos, qui spirituales estis, instaurate ejusmodi hominem spiritu lenitatis; considerans to ipsum, ne tu quoque tenteris.

2. Bear ye one another's burdens, and so fulfil the law of Christ. 2. Alii aliorum onera portate, et sic adimplete legem Christi. 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

3. Nam si quis putat se esse aliquid, quum nihil sit, se ipsum decipit. 4. But let every man prove his own worth, and then shall he have rejoicing in himself alone, and not in another.

4. Opus antem suum probet unusquisque; et tunc in se ipso solo gloriam habebit, non antem in alio.

5. For every man shall bear his own burden. 5. Quisque enim proprium onus portabit. 1. Brethren, if a man be overtaken in any fault 107 Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.

107"In the original it is {ἔν} {τινι} {παραπτώματι}, `in any fault.' The expression is general, though it seems to refer to those works of the flesh of which he had made mention in the 19th and following verses of the foregoing chapter. `If in any of these faults any person should happen to be overtaken;' the last word seems to denote somewhat of a surprise, by which a man might be drawn into a sin, without any previous deliberate purpose or design; a sin committed through some extraordinary and sudden temptation. The last words of the verse, `lest thou also be tempted,' seem plainly to intimate that this was the apostle's meaning.'' --- Chandler.

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We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit. 108

Another argument for gentleness in correcting brethren is contained in the expression, ``if a man be overtaken.'' If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, ({ἐὰν} {καὶ},) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. ``Whoever thou art that takest upon thee the office of reproving others, look to thyself.'' Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, ``the wallet that hangs behind our

108"I observe an agreement in a somewhat peculiar rule of Christian conduct, as laid down in this epistle, and as exemplified in the Second Epistle to the Corinthians. It is not the repetition of the same general precept, which would have been a coincidence of little value; but it is the general precept in one place, and the application of that precept to an actual occurrence in the other. (See 2 Corinthians 2:6-8.) I have little doubt but that it was the same mind which dictated these two passages." Paley's Horae Paulinae.

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own back;'' 109 and therefore, to arouse us to greater activity, he employs the singular number.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: ``Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.'' 110 But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

2. Bear ye one another's burdens. The weaknesses or sins, under which we groan, are called burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He enjoins us to bear the burdens. We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, --- which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restore a brother, the manner in which Christians are required to bear one another's burdens cannot be mistaken.

And so fulfill the law of Christ. The word law, when applied here to Christ, serves the place of an argument. There is an implied contrast between the law of Christ and the law of Moses. ``If you are very desirous to keep a law, Christ enjoins on you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing. On the other hand, he tells us, that, when every one compassionately assists his neighbor, the law of Christ is fulfilled; by which he intimates that every thing which does not proceed from love is superfluous; for the composition of the Greek word {ἀναπληρώσατε}, conveys the idea of what is absolutely perfect. But as no man performs in every respect what Paul requires, we are still at a distance from perfection. He who comes the nearest to it with regard to others, is yet far distant with respect to God.

3. For if a man think himself. There is an ambiguity in the construction, but Paul's meaning is clear. The phrase, When he is nothing, appears at first view to mean, ``if any person, who is in reality nothing, claims to be something;''

109Catullus. 110"Even in those who do not need forbearance, nothing is more becoming than gentleness; and I reckon him to be the best and most blameless man who pardons others, as if he were daily sinning, and yet abstains from sin, as if he pardoned nobody." — Plin. Ep.

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as there are many men of no real worth who are elated by a foolish admiration of themselves. But the meaning is more general, and may be thus expressed: ``Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself.'' First, then, he declares that we are nothing, by which he means, that we have nothing of our own of which we have a right to boast, but are destitute of every thing good: so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that every one exalts himself in his own estimation, and proudly despises others? Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other.

4. But let every man prove his own work. By a powerful blow, Paul has already struck down the pride of man. But it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise.

Some consider Paul to be speaking in irony. ``Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.'' In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow, every man shall bear his own burden, are supposed to mean, that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the apostle's reasoning. ``With respect to thyself alone, and not by comparison with others, thou wilt have praise.'' I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats, is that of a good conscience, in which the Lord allows his people to indulge, and which Paul elsewhere expresses in very animated language.

``Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.'' (Acts 23:1.)

This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.

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``For our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.'' (2 Corinthians 1:12.)

Our Lord himself instructs us: ``But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.'' (Matthew 6:6.)

Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth, and not for the baseness of others, the praise is just and substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others.

5. For every man shall bear his own burdens. To destroy sloth and pride, he brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life. It is thus that we are deceived; for, if a man who has but one eye is placed among the blind, he considers his vision to be perfect; and a tawny person among negroes thinks himself white. The apostle affirms that the false conclusions to which we are thus conducted will find no place in the judgment of God; because there every one will bear his own burden, and none will stand acquitted by others from their own sins. This is the true meaning of the words.

Galatians 6:6-10

6. Let him that is taught in the word communicate unto him that teacheth in all good things.

6. Coremunicet is, qui instituitur in sermone, cum doctore, in omnibus bonis. 7. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

7. Ne erretis: Deus non subsannatur; quod enim seminaverit homo, hoc etiam metet.

8. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

8. Nam qui seminat carni suae, ex carne metet corruptionem; qui autem seminat Spiritui, ex Spiritu metet vitam aeternam.

9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.

9. Bonum antem faciendo ne defatigemur; nam si non defecerimus, metemus opportuno tempore.

10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith..

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10. Ergo ubi tempus habemus, benefaciamus erga omnes, praesertim vero erga domesticos fidel.

6. Let him that is taught in the word. It is probable that the teachers and ministers of the word were at that time neglected. This shewed the basest ingratitude. How disgraceful is it to defraud of their temporal support those by whom our souls are fed! --- to refuse an earthly recompense to those from whom we receive heavenly benefits! But it is, and always has been, the disposition of the world, freely to bestow on the ministers of Satan every luxury, and hardly to supply godly pastors with necessary food. Though it does not become us to indulge too much in complaint, or to be too tenacious of our rights, yet Paul found himself called upon to exhort the Galatians to perform this part of their duty. He was the more ready to do so, because he had no private interest in the matter, but consulted the universal benefit of the Church, without any regard to his own advantage. He saw that the ministers of the word were neglected, because the word itself was despised; for if the word be truly esteemed, its ministers will always receive kind and honorable treatment. It is one of the tricks of Satan to defraud godly ministers of support, that the Church may be deprived of such ministers. 111 An earnest desire to preserve a gospel ministry, led to Paul's recommendation that proper attention should be paid to good and faithful pastors.

The word is here put, by way of eminence, ({κατ} {᾿} {ἐξοχὴν},) for the doctrine of godliness. Support is declared to be due to those by whom we are taught in the word. Under this designation the Papal system supports idle bellies of dumb men, and fierce wild beasts, who have nothing in common with the doctrine of Christ. In all good things. He does not propose that no limit should be set to their worldly enjoyments, or that they should revel in superfluous abundance, but merely that none of the necessary supports of life should be withheld. Ministers ought to be satisfied with moderate fare, and the danger which attends pomp and luxury ought to be prevented. To supply their real necessities, let believers cheerfully devote any part of their property that may be required for the services of devout and holy teachers. What return will they make for the invaluable treasure of eternal life, which is communicated to them by the preaching of those men?

7. God is not mocked. The design of this observation is to reply to the dishonest excuses which are frequently pleaded. One alleges that he has a family to support, and another asserts that he has no superfluity of wealth to spend in liberality or profusion. The consequence is, that, while such multitudes withhold their aid, the few persons who do their duty are generally unable to contribute the necessary support. These apologies Paul utterly rejects, for a reason which the world little considers, that this transaction is with God. The supply of a man's bodily wants is not the sole question, but involves the degree of our regard for Christ and his gospel. This passage contains evidence that the custom of treating faithful ministers with scorn did not originate in the present day;

111"De tels serviteurs." "Of such servants."

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but their wicked taunts will not pass unpunished.

For whatsoever a man soweth. Our liberality is restrained by the supposition, that whatever passes into the hands of another is lost to ourselves, and by the alarm we feel about our own prospects in life. Paul meets these views by a comparison drawn from seed-time, which, he tells us, is a fit representation of acts of beneficence. On this subject we had occasion to speak, in expounding the Second Epistle to the Corinthians, where the same metaphor was employed. Happy would it be for us, if this truth were deeply impressed upon our minds. How ``very gladly'' would we ``spend and be spent'' (2 Corinthians 12:15) for the good of our neighbours, encouraged by the hope of the coming harvest! No operation is more cheerfully performed by husbandmen than throwing the seed into the ground. They are enabled to wait with patience during nine months of the year, by the expectation of reaping a corruptible harvest, while our minds are not properly affected by the hope of a blessed immortality.

8. For he that soweth to his flesh. Having stated the general sentiment, he now divides it into parts. To sow to the flesh, is to look forward to the wants of the present life, without any regard to a future life. They who do this will gather fruit corresponding to the seed which they have sown, --- will heap up that which shall miserably perish. To sow in the flesh, (seminare in carne,) is supposed by some to mean indulgence in the lusts of the flesh, and corruption to mean destruction; but the former exposition agrees better with the context. In departing from the old translation and from Erasmus, I have not acted rashly. The Greek words, {ὁ} {σπείρων} {εἰς} {τὴν} {σάρκα} {ἑαυτοῦ}, literally signify, he that soweth into his flesh. And what else does this mean, but to be so entirely devoted to the flesh, as to direct all our thoughts to its interests or convenience?

But he that soweth to the spirit. By the spirit I understand the spiritual life, to which they are said to sow whose views are directed more to heaven than to earth, and whose life is regulated by the desire of reaching the kingdom of God. From their spiritual employments they will reap in heaven incorruptible fruit. Those employments are denominated spiritual on account of their end, though in some respects they are external and relate to the body, as in the very case now under consideration of supporting pastors. If the Papists shall endeavor, in their usual manner, to build upon these words the righteousness of works, we have already shewn how easily their absurdities may be exposed. Though eternal life is a reward, it does not follow either that we are justified by works, or that works are meritorious of salvation. The undeserved kindness of God appears in the very act of honoring the works which his grace has enabled us to perform, by promising to them a reward to which they are not entitled.

Is a more complete solution of the question demanded? 1. We have no good works which God rewards but those which we derive from his grace.

2. The good works which we perform by the guidance and direction of the Holy Spirit, are the fruits of that adoption which is an act of free grace.

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3. They are not only unworthy of the smallest and most inconsiderable reward, but deserve to be wholly condemned, because they are always stained by many blemishes; and what have pollutions to do with the presence of God?

4. Though a reward had been a thousand times promised to works, yet it is not due but by fulfilling the condition of obeying the law perfectly; and how widely distant are we all from that perfection!

Let Papists now go and attempt to force their way into heaven by the merit of works. We cheerfully concur with Paul and with the whole Bible in acknowledging, that we are unable to do anything but by the free grace of God, and yet that the benefits resulting from our works receive the name of a reward.

9. Let us not be weary in well-doing. Well-doing ({καλὸν}) does not simply mean doing our duty, but the performance of acts of kindness, and has a reference to men. We are instructed not to be weary in assisting our neighbours, in performing good offices, and in exercising generosity. This precept is highly necessary; for we are naturally reluctant to discharge the duties of brotherly love, and many unpleasant occurrences arise by which the ardor of the best disposed persons is apt to be cooled. We meet with many unworthy and many ungrateful persons. The vast number of necessitous cases overwhelms us, and the applications which crowd upon us from every quarter exhaust our patience. Our warmth is abated by the coolness of other men. In short, the world presents innumerable hinderances, which tend to lead us aside from the right path. Most properly, therefore, does Paul admonish us not to relax through weariness.

If we faint not. That is, we shall reap the fruit which God promises, if we ``persevere to the end.'' (Matthew 10:22.) Those who do not persevere resemble indolent husbandmen, who, after ploughing and sowing, leave the work unfinished, and neglect to take the necessary precautions for protecting the seed from being devoured by birds, or scorched by the sun, or destroyed by cold. It is to no purpose that we begin to do good, if we do not press forward to the goal.

In due season 112 Let no man, from a wish to gather the fruit in this life, or before its proper time, deprive himself of the spiritual harvest. The desires of believers must be both supported and restrained by the exercise of hope and patience.

10. While we have opportunity. The metaphor is still pursued. Every season is not adapted to tillage and sowing. Active and prudent husbandmen will observe the proper season, and will not indolently allow it to pass unimproved. Since, therefore, God has set apart the whole of the present life for ploughing and sowing, let us avail ourselves of the season, lest, through our negligence, it may be taken out of our power. Beginning with liberality to ministers of the gospel, Paul now makes a wider application of his doctrine, and exhorts us to do good to all men, but recommends to our particular regard the household of

112{᾿Εγενήσαν} {ἀμφότεροι} {κατὰ} {τοὺς} {ἰδίους} {καιροὺς} {τύραννοι} {Συρακουσῶν}. ``Both at their onwn time became tyrants of Syracuse`` --- Polybius. Xenophon and other classical writers employ the phrase {ἐν} {καιρῷ} in the general sense of ``seasonably,'' and sometimes very nearly in the same sense as when the adjective {ἴδιος} is added. {Κυρ}. {Παιδ}.. 8:5. 5. --- Ed

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faith, or believers, because they belong to the same family with ourselves. This similitude is intended to excite us to that kind of communication which ought to be maintained among the members of one family. There are duties which we owe to all men arising out of a common nature; but the tie of a more sacred relationship, established by God himself, binds us to believers.

Galatians 6:11-13

11. Ye see how large a letter I have written unto you with mine own hand. 11. Videtis, qualibus literis vobis scripserim mea manu. 12. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

12. Quicunque volunt placere juxta faciem in carne, hi cogunt vos circumcidi; tantum ut ne persequutionem sustineant cruce Christi.

13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

13. Neque enim qui circumciduntur, ipsi Legera servant; sed volunt vos circumcidi, ut in carne vestra glorientur.

11. Ye see. The meaning of the Greek verb {ἴδετε}, is so far doubtful that it may be taken either in the imperative or indicative mood; but the force of the passage is little if at all affected. To convince the Galatians more fully of his anxiety about them, and at the same time to ensure their careful perusal, he mentions that this long Epistle had been written with his own hand. The greater the toil to which he had submitted on their account, the stronger were their inducements to read it, not in a superficial manner, but with the closest attention.

12. As many as desire to make a fair shew in the flesh. Such men pay no regard to edification, but are guided by an ambitious desire to hunt after popular applause. The Greek verb {εὐπροσωπὢσαι}, 113 is highly expressive, and denotes the kind looks and address which were assumed for the purpose of pleasing. He charges the false apostles with ambition. As if he had said, ``When those men lay circumcision upon you as a necessary burden, do you wish to know what sort of persons they are, what are the objects of their regard or pursuit? You are mistaken if you imagine that they are at all influenced by godly zeal. To gain or preserve the favor of men is the object they have in view in offering this bribe.'' It was because they were Jews that they adopted this method of retaining the good-will, or at least allaying the resentment, of their own nation. It is the usual practice of ambitious men meanly to fawn on those

113"The word we render, 'to make a fair shew,' properly signifies to be handsome and lovely. Hence it is used to signify anything that recommends itself by its specious appearance, [Thus {ἀπολογία} {εὐπροσῶπος}, Lucian.] Now this was the case of these Judaising teachers. Their great care was to avoid persecution: and, in order to this, they made it their study {εὐπροσωπὢσαι}, to keep fair with the Jews, {ἐν} {σαρκὶ}, by means of the flesh, that is, not only by boasting of their own circumcision, but by making it a point of merit with them, that they had pressed the necessity of circumcision upon others.'' --- Chandler.

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from whose favor they hope to derive advantage, and to insinuate themselves into their good graces, that, when better men have been displaced, they may enjoy the undivided power. This wicked design he lays open to the Galatians, in order to put them on their guard.

Only lest they should suffer persecution. The pure preaching of the gospel is again designated the cross of Christ. But there is likewise an allusion to their favourite scheme of resolving to preach Christ without the cross. The deadly rage by which the Jews were animated against Paul, arose from their being unable to endure a neglect of ceremonies. To avoid persecution, those men flattered the Jews. Yet after all, if they had themselves kept the law, their conduct might have been suffered. On the contrary, they disturbed the whole church for the sake of their personal ease, and scrupled not to lay a tyrannical yoke on the consciences of men, that they might be entirely freed from bodily uneasiness. A dread of the cross led them to corrupt the true preaching of the cross.

13. For neither they who hold by circumcision keep the law. The old version and Erasmus translate thus: who are circumcised. But Paul appears to me to refer to teachers only; and for this reason I would prefer to render the words, those who hold by circumcision, which would not include all circumcised persons, and thus would avoid ambiguity. The meaning is, ``It is not from a strong attachment to the law that they bind you with the yoke of ceremonies; for, even with their own circumcision, they do not keep the law. It is no doubt under the pretext of the law that they require you to be circumcised; but, though they have themselves been circumcised, they do not perform what they enjoin upon others.'' When he says, indeed, that they do not keep the law, it is doubtful whether he refers to the whole law, or to ceremonies. Some understand him as saying that the law is an intolerable burden, and therefore they do not satisfy its demands. But he rather insinuates against them a charge of insincerity, because, except when it suited their own designs, they found themselves at liberty to despise the law.

Even now this disease rages everywhere with virulence. You will find many who are prompted more by ambition than by conscience to defend the tyranny of the papal system. I speak of our courtly apostles, who are attracted by the smell of a kitchen, and who pronounce, with an air of authority, that the decrees of the holy Church of Rome must be observed with reverence. And what is their own practice all the while! They pay no more regard to any decisions of the Roman see than to the braying of an ass, but they take care to avoid personal risk. In short, Paul had the same kind of controversy with those impostors as we now have with hypocritical professors of the gospel, who hold out to us a monstrous union between Christ and the Pope. Paul therefore declares that they are not acting the part of honest men, and that they have no other object in enjoining circumcision than to boast to the Jews of the converts they have made. Such is the import of the words, that they may glory in your flesh. ``They wish to triumph over you, and to gratify their own desire of applause, by offering

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up your mutilated flesh to the false zealots of the law, as a token of peace and harmony.''

Galatians 6:14-18

14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

14. Mihi antem absit gloriari, nisi in truce Domini nostri Iesu Christi, per quam mundus mihi crucifixus est, et ego mundo.

15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

15. Nam in Christo neque circumcisio quicquam valet, neque praeputium; sed nova creatura.

16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

16. Et quicunque hac regula ambulabunt, pax super eos et misericordia, et super Israelem Dei.

17. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

17. In reliquis nemo facessat mihi molestiam; ego enim stigmata Domini Iesu in corpore meo porto.

18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. 18. Gratia Domini nostri Iesu Christi cum spiritu vestro, fratres. Amen. To the Galatians written from Rome. Ad Galatas missa fuit e Roma. 14. But God forbid that I should glory. The designs of the false apostles are here contrasted with his own sincerity. As if he had said, ``To avoid being compelled to bear a cross, they deny the cross of Christ, purchase with your flesh the applause of men, and end by triumphing over you. But my triumph and my glory are in the cross of the Son of God.'' If the Galatians had not been utterly destitute of common sense, ought they not to have held in abhorrence the men whom they beheld making sport of their dangerous condition.

To glory in the cross of Christ, is to glory in Christ crucified. But something more is implied. In that death, --- so full of disgrace and ignominy, which God himself has pronounced to be accursed, and which men are wont to view with abhorrence and shame, --- in that death he will glory, because he obtains in it perfect happiness. Where man's highest good exists, there is his glory. But why does not Paul seek it elsewhere? Though salvation is held out to us in the cross of Christ, what does he think of his resurrection? I answer, in the cross redemption in all its parts is found, but the resurrection of Christ does not lead us away from the cross. And let it be carefully observed, that every other kind of glorying is rejected by him as nothing short of a capital offense. ``May God protect us from such a fearful calamity!'' Such is the import of the phrase which

John Calvin

Paul constantly employs, God forbid

BY WHICH the world is crucified. As the Greek word for cross, {σταυρὸς}, is masculine, the relative pronoun may be either rendered by whom, or by which, according as we refer it to Christ or to the cross. In my opinion, however, it is more proper to apply it to the cross; for by it strictly we die to the world. But what is the meaning of the world? It is unquestionably contrasted with the new creature. Whatever is opposed to the spiritual kingdom of Christ is the world, because it belongs to the old man; or, in a word, the world is the object and aim of the old man.

The world is crucified to me. This exactly agrees with the language which he employs on another occasion.

``But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ'' (Philippians 3:7, 8.)

To crucify the world is to treat it with contempt and disdain. He adds, and I unto the world. By this he means that he regarded himself as unworthy to be taken into the account, and indeed as utterly annihilated; because this was a matter with which a dead man had nothing to do. At all events, he means, that by the mortification of the old man he had renounced the world. Some take his meaning to be, ``If the world looks upon me as abhorred and excommunicated, I consider the world to be condemned and accursed.'' This appears to me to be overstrained, but I leave my readers to judge.

15. For in Christ Jesus. The reason why he is crucified to the world, and the world to him, is, that in Christ, to whom he is spiritually united, nothing but a new creature is of any avail. Everything else must be dismissed, must perish. I refer to those things which hinder the renewing of the Spirit. ``If any man be in Christ'' says he, ``let him be a new creature.'' (2 Corinthians 5:17.) That is, if any man wishes to be considered as belonging to the kingdom of Christ, let him be created anew by the Spirit of God; let him not live any longer to himself or to the world, but let him be raised up to ``newness of life.'' (Romans 6:4.) His reasons for concluding that neither circumcision nor uncircumcision is of any importance, have been already considered. The truth of the gospel swallows up, and brings to nought, all the shadows of the law.

16. And as many as walk according to this rule. ``May they enjoy all prosperity and happiness!'' This is not merely a prayer in their behalf, but a token of approbation. His meaning therefore is, that those who teach this doctrine are worthy of all esteem and regard, and those who reject it do not deserve to be heard. The word rule denotes the regular and habitual course which all godly ministers of the gospel ought to pursue. Architects employ a model in the erection of buildings, to assist them in preserving the proper form and just proportions. Such a model ({κανόνα}) does the apostle prescribe to the ministers of the word, who are to build the church ``according to the pattern shewn to them.'' (Hebrews 8:5.)

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Faithful and upright teachers, and all who allow themselves to conform to this rule, must derive singular encouragement from this passage, in which God, by the mouth of Paul, pronounces on them a blessing. We have no cause to dread the thunders of the Pope, if God promises to us from heaven peace and mercy. The word walk may apply both to a minister and to his people, though it refers chiefly to ministers. The future tense of the verb, ({ὅσοι} {στοιχήσουσιν},) as many as shall walk, is intended to express perseverance.

And upon the Israel of God 114 This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, --- and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Galatians 3:29,) and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh; and this led the apostle to argue in the Epistle to the Romans, that ``they are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children.'' (Romans 9:6, 7.)

17. Let no man trouble me. He now speaks with the voice of authority for restraining his adversaries, and employs language which his high rank fully authorized. ``Let them cease to throw hinderances in the course of my preaching.'' He was prepared, for the sake of the church, to encounter difficulties, but does not choose to be interrupted by contradiction. Let no man trouble me. Let no man make opposition to obstruct the progress of my work.

As to everything else, ({τοῦ} {λοιποῦ},) that is, as to everything besides the new creature. ``This one thing is enough for me. Other matters are of no importance, and give me no concern. Let no man question me about them.'' He thus places himself above all men, and allows to none the power of attacking his ministry. Literally, the phrase signifies, as to the rest or the remainder, which Erasmus, in my opinion, has improperly applied to time.

For I bear 115 in my body the marks of the Lord Jesus. This accounts for his bold, authoritative language. And what were those marks? Imprisonment, chains, scourging, blows, stoning, and every kind of injurious treatment which he had incurred in bearing testimony to the gospel. Earthly warfare has its honors, in conferring which a general holds out to public view the bravery of a soldier. So Christ our leader has his own marks, of which he makes abundant

114{Ισραηλιτικὸν} {γὰρ} {τὸ} {ἀληθινὸν} {πνευματικὸν} {καὶ} {Ἰακὼβ} {καὶ} {Ἰσαὰκ} {καὶ} {᾿Αβραὰμ} {τοῦ} {ἐν} {ἀκροβυστίᾳ} {ἐπὶ} {τὣ} {πίστει} {μερτυρηθέντος} {ὑπὸ} {τοῦ} {Θεοῦ} {καὶ} {εὐλογηθέντος} {καὶ} {πατρὸς} {πολλῶν} {κληθέντος} {ἡμεῖς} {ἐσμεν}, {οἱ} {διὰ} {τούτου} {σταυρωθέντος} {Χριστοῦ} {τῷ} {Θεῷ} {προσαχθώντες}. ``We, who have been brought to God by this crucified Christ are the true spiritual Israel, and the seed of Judah, and of Jacob, and of Isaac, and of Abraham, whose faith was attested, and who was blessed by God, and called the father of many nations, while he was in circumcision`` --- Justin Martyr.

115{Οὐκ} {εἴπε} {δὲ} {ἔχω} {ἀλλὰ} {βαστάζω} {ὣσπερ} {τι} {τρόπαιον} {ἢ} {σημεῖον} {βασιλικὸν} {καὶ} {τούτοις} {ἐναβρύνομαι}. ``He does not say, I have, but, I bear, as some trophy or royal symbol; and I deck myself with them.'' --- Theophylact

John Calvin

use, for conferring on some of his followers a high distinction. These marks, however, differ from the other in one important respect, that they partake of the nature of the cross, and in the sight of the world are disgraceful. This is suggested by the word translated marks, ({στίγματα},) for it literally denotes the marks with which barbarian slaves, or fugitives, or malefactors, were usually branded. Paul, therefore, can hardly be said to use a figure, when he boasts of shining in those marks with which Christ is accustomed to honor his most distinguished soldiers, 116 which in the eye of the world were attended by shame and disgrace, but which before God and the angels surpass all the honors of the world. 117

18. The grace 118 of our Lord Jesus Christ be with your spirit. His prayer is not only that God may bestow upon them his grace in large measure, but that they may have a proper feeling of it in their hearts. Then only is it truly enjoyed by us, when it comes to our spirit. We ought therefore to entreat that God would prepare in our souls a habitation for his grace. Amen.

END OF THE COMMENTARIES ON THE EPISTLE TO THE GALATIANS.

116"There is no warlike weapon, {οὖγε} {οὐκ} {ἴχνη} {ἐν} {ἐμαυτῷ} {φέρω}, of which I do not bear the marks upon me.'' --- Arrian.

117"So far am I from being liable to be torn away from the truth of the gospel, by any reproaches or afflictions, that the disgrace inflicted on me for Christ's sake, and the imprisonment, and scourging, and bonds, and stonings, and other distresses which I have endured for the name of Christ, shall be carried about with me, in my body, wherever I go, as marks and tokens of my Lord Jesus Christ. I will exhibit them as so many trophies, and will reckon it to be my glory, that I am counted worthy to imitate, in any manner, the cross of Christ which I preach."-Erasmus's Paraphrase.

118"It is of little moment whether, by the 'grace,' we understand that free love and favour, which He always bears in his heart to all that believe in his name, or all that kindness — all those heavenly and spiritual blessings — in the communication of which He manifests this love, this free favour." — Brown.

Ephesians

Ephesians: The Argument

THE ARGUMENT

Ephesus, which is familiarly known in history under a great variety of names, 119 was a very celebrated city of Lesser Asia. The remarkable events connected with the work of God in ``forming there a people for himself,'' (Isaiah 43:21,) through the labors of Paul, together with the commencement and progress of that church, are related by Luke in the Acts of the Apostles. At present, I shall do nothing more than glance at what bears directly on the argument of the Epistle. The Ephesians had been instructed by Paul in the pure doctrine of the gospel. At a later period, while he was a prisoner at Rome, and perceiving that they needed confirmation, he wrote to them, on that account, the present Epistle.

The first three chapters are chiefly occupied with commending the grace of God. Immediately after the salutation in the commencement of the first chapter, he treats of God's free election. This affords him an opportunity of stating that they were now called into the kingdom of God, because they had been appointed to life before they were born. And here occurs a striking display of God's wonderful mercy, when the salvation of men is traced to its true and native source, the free act of adoption. But as the minds of men are ill fitted to receive so sublime a mystery, he betakes himself to prayer, that God would enlighten the Ephesians in the full knowledge of Christ.

In the second chapter, by drawing two comparisons, he places in a strong light the riches of divine grace. 1. He reminds them how wretched they were before they were called to Christ. We never become duly sensible of our obligations to Christ, nor estimate aright his kindness towards us, till we have been led to view, on the other side, the unhappy condition in which we formerly were ``without Christ.'' (Ephesians 2:12.) 2. The Gentiles were ``aliens'' from the promises of eternal life, which God had been pleased to bestow on the Jews alone.

In the third chapter, he declares that he had been appointed to be, in a peculiar manner, the Apostle of the Gentiles, because, for a long period, they were ``strangers and foreigners,'' (Ephesians 2:19,) but are now included among the people of God. As this was an unusual event, and as its very novelty produced uneasiness in many minds, he calls it a

``mystery which in other ages was not made known to the sons of men,'' (Ephesians 3:4,5,)

but ``the dispensation'' (Ephesians 3:2) of which had been intrusted to himself.

119See Rosenmuller's Biblical Geography, volume 27, page 26, Biblical Cabinet.

EPHESIANS: THE ARGUMENT

Towards the close of the chapter, he again prays that God would grant to the Ephesians such an intimate knowledge of Christ, that they would have no desire to know anything else. His object in doing so is not merely to lead them to gratitude to God for so many favors, and to the expression of that gratitude by entire devotion to his service, but still more to remove all doubt about his own calling. Paul was probably afraid that the false apostles would shake their faith by insinuating that they had been only half-instructed. They had been Gentiles, and, when they embraced pure Christianity, had been told nothing about ceremonies or circumcision. But all who enjoined on Christians the observance of the law were loud in the avowal, that those who have not been introduced into the church of God by circumcision must be held as profane persons. This was their ordinary song, that no man who is not circumcised is entitled to be reckoned among the people of God, and that all the rites prescribed by Moses ought to be observed. Accordingly, they brought it as a charge against Paul, that he exhibited Christ as equally the Savior of Gentiles and of Jews. They asserted that his apostleship was a profanation of the heavenly doctrine, because it threw open to wicked men, without discrimination, a share in the covenant of grace.

That the Ephesians, when assailed by these calumnies, might not give way, he resolved to meet them. While he argues so earnestly that they were called to the gospel because they had been chosen before the creation of the world, he charges them, on the other hand, not to imagine that the gospel had been accidentally brought to them by the will of men, or that it flew to them by chance; 120 for the preaching of Christ among them was nothing else than the announcement of that eternal decree. While he lays before them the unhappy condition of their former life, he at the same time reminds them that the singular and astonishing mercy of God appeared in rescuing them from so deep a gulf. While he sets before their eyes his own commission as the apostle of the Gentiles, he confirms them in the faith which they had once received, because they had been divinely admitted into the communion of the church. And yet each of the sentences to which we have now referred must be viewed as an exhortation fitted to excite the Ephesians to gratitude.

In the fourth chapter, he describes the manner in which the Lord governs and protects his church, which is, by the gospel preached by men. Hence it follows, that in no other way can its integrity be preserved, and that the object at which it aims is true perfection. The apostle's design is, to commend to the Ephesians the ministry by which God reigns amongst us. He afterwards details the fruits of this preaching, --- a holy life and all the duties of piety. Nor does he satisfy himself with describing in general terms how Christians ought to live, but lays down particular exhortations adapted to the various relations of society.

120"Ou, qu'il ait prins sa volee vers eux." "Or, that it took its flight towards them."

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COMMENTARIES ON THE

EPISTLE OF PAUL TO THE EPHESIANS. CHAPTER 1

Ephesians 1:1-6

1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

1. Paulus Apostolus Iesu Christi per voluntatem Dei, sanctis omnibus qui sunt Ephesi, et fidelibus in Christo Iesu,

2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo, 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ;

3. Benedictus Deus et Pater Domini nostri Iesu Christi, qui benedixit nos in omni benedictione spirituali, in coelestibus Christo;

4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

4. Quemadmodum elegit nos in ipso ante mundi creationem, ut simus sancti et inculpati in conspectu suo per charitatem;

5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

5. Qui praedestinavit nos in adoptionem per Iesum Christum in seipso, secundum beneplacitum voluntatis suae,

6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

6. In laudem gloriae gratiae suae, qua nos gratos habuit in dilecto. 1. Paul, an apostle. As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have formerly made. He calls himself ``an apostle of Jesus Christ;'' for all to whom has been given the ministry of reconciliation are his ambassadors. The word Apostle, indeed, carries something more; for it is not every minister of the gospel, as we shall afterwards see, (Ephesians 4:11,) that can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians. (See Calvin on ``Galatians 1:1'')

He adds, by the will of God; for ``no man ought to take this honor unto

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himself,'' (Hebrews 5:4,) but every man ought to wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by holding out the authority of God, and removes every occasion of inconsiderate strife.

To all the saints. He gives the name of saints to those whom he afterwards denominates faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be understood.

3. Blessed 121 be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, --- the eternal election of God, by which, ere we are born, (Romans 9:11,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God.

The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word. 1. We are said to bless God when we offer praise to him for his goodness. 2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language. 3. Men bless each other by prayer. 4. The priest's blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.

With all spiritual blessings. I have no objection to Chrysostom's remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads

121"As to the accumulation of cognate terms in {εὐλογητὸς} {εὐλογήσας} and {εὐλογία}, it may be observed, that in composition such was by the ancients, especially the early writers, rather sought after as a beauty than avoided as a blemish.'' --- Bloomfield.

John Calvin

us directly to heaven. When the body itself is presented to us, figures are no longer needed.

In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1 Timothy 4:8,) is contained the ``promise of the life that now is, and of that which is to come;'' but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.

4. According as he hath chosen us. The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. If the reason is asked, why God has called us to enjoy the gospel, why he daily bestows upon us so many blessings, why he opens to us the gate of heaven, --- the answer will be constantly found in this principle, that he hath chosen us before the foundation of the world. The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? How childish is the attempt to meet this argument by the following sophism! ``We were chosen because we were worthy, and because God foresaw that we would be worthy.'' We were all lost in Adam; and therefore, had not God, through his own election, rescued us from perishing, there was nothing to be foreseen. The same argument is used in the Epistle to the Romans, where, speaking of Jacob and Esau, he says,

``For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.'' (Romans 9:11.)

But though they had not yet acted, might a sophist of the Sorbonne reply, God foresaw that they would act. This objection has no force when applied to the depraved natures of men, in whom nothing can be seen but materials for destruction.

In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. It is not from a perception of anything that we deserve, but because our heavenly Father has introduced us, through the privilege of adoption, into the body of Christ. In short, the name of Christ excludes all merit, and everything which men have of their own; for when he says that we are chosen in Christ, it follows that in ourselves we are unworthy.

That we should be holy. This is the immediate, but not the chief design; for there is no absurdity in supposing that the same thing may gain two objects. The design of building is, that there should be a house. This is the immediate design, but the convenience of dwelling in it is the ultimate design. It was necessary to mention this in passing; for we shall immediately find that Paul

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mentions another design, the glory of God. But there is no contradiction here; for the glory of God is the highest end, to which our sanctification is subordinate.

This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election; so that once more Paul expressly puts aside every consideration of merit. If God had foreseen in us anything worthy of election, it would have been stated in language the very opposite of what is here employed, and which plainly means that all our holiness and purity of life flow from the election of God. How comes it then that some men are religious, and live in the fear of God, while others give themselves up without reserve to all manner of wickedness? If Paul may be believed, the only reason is, that the latter retain their natural disposition, and the former have been chosen to holiness. The cause, certainly, is not later than the effect. Election, therefore, does not depend on the righteousness of works, of which Paul here declares that it is the cause.

We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, ``Let us live in any manner we please; for, if we have been elected, we cannot perish.'' Paul tells them plainly, that they have no right to separate holiness of life from the grace of election; for

``whom he did predestinate, them he also called, and whom he called, them he also justified.'' (Romans 8:30.)

The inference, too, which the Catharists, Celestines, and Donatists drew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of our life must be directed, and we shall not reach it till we have finished our course. Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.

Before him in love. Holiness before God ({κατενώπιον} {αὐτοῦ}) is that of a pure conscience; for God is not deceived, as men are, by outward pretense, but looks to faith, or, which means the same thing, the truth of the heart. If we view the word love as applied to God, the meaning will be, that the only reason why he chose us, was his love to men. But I prefer connecting it with the latter part of the verse, as denoting that the perfection of believers consists in love; not that God requires love alone, but that it is an evidence of the fear of God, and of obedience to the whole law.

John Calvin

5. Who hath predestinated us. What follows is intended still further to heighten the commendation of divine grace. The reason why Paul inculcated so earnestly on the Ephesians the doctrines of free adoption through Christ, and of the eternal election which preceded it, has been already considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are here mentioned, and a fourth is shortly afterwards added. The efficient cause is the good pleasure of the will of God, the material cause is, Jesus Christ, and the final cause is, the praise of the glory of his grace. Let us now see what he says respecting each.

To the first belongs the whole of the following statement God hath predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and hath made us accepted by his grace. In the word predestinate we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is, {εἰς} {αὑτὸν}, and has the same meaning with {ἐν} {αὑτῷ}. By this he means that God did not seek a cause out of himself, but predestinated us, because such was his will.

But this is made still more clear by what follows, according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which men are apt to imagine that the mind of God is influenced. But that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us. 122 Why, then, are the sophists not ashamed to mingle with them other considerations, when Paul so strongly forbids us to look at anything else than the good pleasure of God?

Lest anything should still be wanting, he adds, {ἐχαρίτωσεν} {ἐν} {χάριτι} 123 This intimates, that, in the freest manner, and on no mercenary grounds, does God bestow upon us his love and favor, just as, when we were not yet born, and when he was prompted by nothing but his own will, he fixed upon us his choice. 124

The material cause both of eternal election, and of the love which is now

122"This could not have been obtained by our own strength, had he not by his eternal decree, adopted us into the right and privilege of children, and that by Jesus Christ, to whom he hath so closely united us by faith and love, that we have become his members, and are one with him, and obtain (by communication with him) what was not due to our own merits." — Erasmus.

123"Il nous a rendu agreables." "He hath made us acceptable." 124"The original word, {ἐχαρίτωσεν}, `he hath made us accepted,' is not used by any profane authors; however, the sense of it is plain. It is used in the angel's salutation to the Virgin Mary, `Hail, thou that art highly favored;' and that the word there is rightly rendered, is plain from the reason which the angel himself gives, `Thou hast found favor with God.' (Luke 1:28,30) So that the plain meaning of the word, and the true rendering of it in the place before us, is, not as we have translated it, `made us accepted,' but `highly favored us.' '' --- Chandler.

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revealed, is Christ, the Beloved. This name is given, to remind us that by him the love of God is communicated to us. Thus he is the well-beloved, in order that we may be reconciled by him. The highest and last end is immediately added, the glorious praise of such abundant grace. Every man, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone.

Ephesians 1:7-12

7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

7. In quo habemus redemptionem per sangiunem ejus, remissionem peccatorum, secundum divitias gratiae ejus;

8. Wherein he hath abounded toward us in all wisdom and prudence; 8. Qua exundavit in nos in omni sapientia et prudentia; 9. Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself:

9. Patefacto nobis arcano voluntatis suae, secundum beneplacitum suum, quod in seipso proposuerat.

10. That, in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him:

10. In dispensationem plenitudinis temporum; ut recolligeret omnia in Christo, tam quae in coelis sunt, quam quae super terram, in ipso.

11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will;

11. Per quem etiam in sortem adsciti sumus, praedestinati secundum propositum ejus, qui omnia efficit secundum consilium voluntatis suae;

12. That we should be to the praise of his glory, who first trusted in Christ. 12. Ut simus in laudem gloriae ipsius, nos qui ante speravimus in Christo. 7. In whom we have redemption. The apostle is still illustrating the material cause, --- the manner in which we are reconciled to God through Christ. By his death he has restored us to favor with the Father; and therefore we ought always to direct our minds to the blood of Christ, as the means by which we obtain divine grace. After mentioning that, through the blood of Christ, we obtain redemption, he immediately styles it the forgiveness of sins, --- to intimate that we are redeemed, because our sins are not imputed to us. Hence it follows, that we obtain by free grace that righteousness by which we are accepted of God, and freed from the chains of the devil and of death. The close connection which is here preserved, between our redemption itself and the manner in which it is obtained, deserves our notice; for, so long as we remain exposed

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to the judgment of God, we are bound by miserable chains, and therefore our exemption from guilt, becomes an invaluable freedom.

According to the riches of his grace. He now returns to the efficient cause, --- the largeness of the divine kindness, which has given Christ to us as our Redeemer. Riches, and the corresponding word overflow, in the following verse, are intended to give us large views of divine grace. The apostle feels himself unable to celebrate, in a proper manner, the goodness of God, and desires that the contemplation of it would occupy the minds of men till they are entirely lost in admiration. How desirable is it that men were deeply impressed with ``the riches of that grace'' which is here commended! No place would any longer be found for pretended satisfactions, or for those trifles by which the world vainly imagines that it can redeem itself; as if the blood of Christ, when unsupported by additional aid, had lost all its efficacy. 125

8. In all wisdom. He now comes to the formal cause, the preaching of the gospel, by which the goodness of God overflows upon us. 126 It is through faith that we receive Christ, by whom we come to God, and by whom we enjoy the privilege of adoption. Paul gives to the gospel the magnificent appellations of wisdom and prudence, for the purpose of leading the Ephesians to despise all contrary doctrines. The false apostles insinuated themselves, under the pretense of imparting views more elevated than the elementary instructions which Paul conveyed. And the devil, in order to undermine our faith, labors, as far as he can, to disparage the gospel. Paul, on the other hand, builds up the authority of the gospel, that believers may rest upon it with unshaken confidence. All wisdom means --- full or perfect wisdom.

9. Having made known to us the mystery of his will. Some were alarmed at the novelty of his doctrine. With a view to such persons, he very properly denominates it a mystery of the divine will, and yet a mystery which God has now been pleased to reveal. As he formerly ascribed their election, so he now ascribes their calling, to the good pleasure of God. The Ephesians are thus led to consider that Christ has been made known, and the gospel preached to them, not because they deserved any such thing, but because it pleased God.

Which he hath purposed in himself. All is wisely and properly arranged. What can be more just than that his purposes, with which men are unacquainted, should be known to God alone, so long as he is pleased to conceal them, --- or, again, that it should be in his own will and power to fix the time when they shall be communicated to men? The decree to adopt the Gentiles is declared to have been till now hidden in the mind of God, but so hidden, that God reserved it in his own power until the time of the revelation. Does any one now complain of it as a new and unprecedented occurrence, that those

125"Comme si le sang de Christ sechoit et perdoit sa vigueur." "As if the blood of Christ were dried up, and lost its force."

126{ἧς} {ἐπερίσσευσεν} --- ``{ἧς} for {ἧ}, (by a common Grecism, in which the relative is attracted by the antecedent,) if, at least, we take {ἐπερίσσευσεν}, with many modern expositors, in a neuter sense, `in which he hath renewed his abundant goodness to us;' but if, with the ancient and some modern ones, in an active sense, `to make to abound,' (as in 2 Corinthians 4:15; 9:8,) the {ἧς} will be for {ἥν}, meaning, `which he has bountifully bestowed upon us.'`` --- Bloomfield.

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who were formerly ``without God in the world,'' (Ephesians 2:12,) should be received into the church? Will he have the hardihood to deny that the knowledge of God is greater than that of men?

10. That in the dispensation of the fullness of times. That no man may inquire, why one time rather than another was selected, the apostle anticipates such curiosity, by calling the appointed period the fullness of times, the fit and proper season, as he also did in a former epistle. (Galatians 4:4) Let human presumption restrain itself, and, in judging of the succession of events, let it bow to the providence of God. The same lesson is taught by the word dispensation, for by the judgment of God the lawful administration of all events is regulated.

That he might gather together in one. In the old translation it is rendered (instaurare) restore; to which Erasmus has added (summatim) comprehensively. I have chosen to abide closely by the meaning of the Greek word, {ἀνακεφαλαιώσασθαι}, 127 because it is more agreeable to the context. The meaning appears to me to be, that out of Christ all things were disordered, and that through him they have been restored to order. And truly, out of Christ, what can we perceive in the world but mere ruins? We are alienated from God by sin, and how can we but present a broken and shattered aspect? The proper condition of creatures is to keep close to God. Such a gathering together ({ἀνακεφαλαίωσις}) as might bring us back to regular order, the apostle tells us, has been made in Christ. Formed into one body, we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.

But why are heavenly beings included in the number? The angels were never separated from God, and cannot be said to have been scattered. Some explain it in this manner. Angels are said to be gathered together, because men have become members of the same society, are admitted equally with them to fellowship with God, and enjoy happiness in common with them by means of this blessed unity. The mode of expression is supposed to resemble one frequently used, when we speak of a whole building as repaired, many parts of which were ruinous or decayed, though some parts remained entire.

This is no doubt true; but what hinders us from saying that the angels also have been gathered together? Not that they were ever scattered, but their attachment to the service of God is now perfect, and their state is eternal. What comparison is there between a creature and the Creator, without the interposition of a Mediator? So far as they are creatures, had it not been for the benefit which they derived from Christ, they would have been liable to change and to sin, and consequently their happiness would not have been eternal. Who

127'{᾿Ανακεφαλαιώσασθαι} ``I have compared this word with {συγκεφαλαιοῦσθαι} in the writings of Xenophon, so as to bring out this sense, that `to Christ, as the Head, all things are subject.' I am confirmed in this opinion by Chrysostom, who explains it in this manner: {μίαν} {κεφαλὴν} {ἅπασιν} {ἐπέθηκε} {τὸ} {κατὰ} {σάρκα} {Χριστόν}, `he hath given to all one head, Christ according to the flesh.' Polybius. also uses {συγκεφαλαιοῦσθαι}, instead of {ἀνακεφαλαιοῦσθαι}. So that it is evident that those two words are employed indiscriminately.'' --- Raphelius.

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then will deny that both angels and men have been brought back to a fixed order by the grace of Christ? Men had been lost, and angels were not beyond the reach of danger. By gathering both into his own body, Christ hath united them to God the Father, and established actual harmony between heaven and earth.

11. Through whom also we have obtained an inheritance. Hitherto he has spoken generally of all the elect; he now begins to take notice of separate classes. When he says, WE have obtained, he speaks of himself and of the Jews, or, perhaps more correctly, of all who were the first fruits of Christianity; and afterwards he comes to the Ephesians. It tended not a little to confirm the faith of the Ephesian converts, that he associated them with himself and the other believers, who might be said to be the first-born in the church. As if he had said, ``The condition of all godly persons is the same with yours; for we who were first called by God owe our acceptance to his eternal election.'' Thus, he shews, that, from first to last, all have obtained salvation by free grace, because they have been freely adopted according to eternal election.

Who worketh all things. The circumlocution employed in describing the Supreme Being deserves attention. He speaks of Him as the sole agent, and as doing everything according to His own will, so as to leave nothing to be done by man. In no respect, therefore, are men admitted to share in this praise, as if they brought anything of their own. God looks at nothing out of himself to move him to elect them, for the counsel of his own will is the only and actual cause of their election. This may enable us to refute the error, or rather the madness, of those who, whenever they are unable to discover the reason of God's works, exclaim loudly against his design.

12. That we should be to the praise of his glory. Here again he mentions the final cause of salvation; for we must eventually become illustrations of the glory of God, if we are nothing but vessels of his mercy. The word glory, by way of eminence, ({κατ} {᾿} {ἐξοχὴν}) denotes, in a peculiar manner, that which shines in the goodness of God; for there is nothing that is more peculiarly his own, or in which he desires more to be glorified, than goodness.

Ephesians 1:13-14

13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise,

13. In quo vos etiam, audito sermone veritatis, Evangelio salutis vestrae; in quo etiam, postquam credidistis, obsignati estis Spiritu promissionis sancto,

14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.

14. Qui est arrhabo haereditatis nostrae, in redemptionem acquisitae possessionis, in laudem gloriae ejus.

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13. In whom ye also. He associates the Ephesians with himself, and with the rest of those who were the first fruits; for he says that they, in like manner, trusted in Christ. His object is, to shew that both had the same faith; and therefore we must supply the word trusted from the twelfth verse. He afterwards states that they were brought to that hope by the preaching of the gospel.

Two epithets are here applied to the gospel, --- the word of truth, and the gospel of your salvation. Both deserve our careful attention. Nothing is more earnestly attempted by Satan than to lead us either to doubt or to despise the gospel. Paul therefore furnishes us with two shields, by which we may repel both temptations. In opposition to every doubt, let us learn to bring forward this testimony, that the gospel is not only certain truth, which cannot deceive, but is, by way of eminence, ({κατ} {᾿} {ἐξοχὴν},) the word of truth, as if, strictly speaking, there were no truth but itself. If the temptation be to contempt or dislike of the gospel, let us remember that its power and efficacy have been manifested in bringing to us salvation. The apostle had formerly declared that

``it is the power of God to salvation to every one that believeth,'' (Romans 1:16;) but here he expresses more, for he reminds the Ephesians that, having been made partakers of salvation, they had learned this by their own experience. Unhappy they who weary themselves, as the world generally does, in wandering through many winding paths, neglecting the gospel, and pleasing themselves with wild romances, ---

``ever learning and never able to come to the knowledge of the truth,'' (2 Timothy 3:7)

or to find life! But happy they who have embraced the gospel, and whose attachment to it is steadfast; for this, beyond all doubt, is truth and life.

In whom also, after that ye believed. Having maintained that the gospel is certain, he now comes to the proof. And what higher surety can be found than the Holy Spirit? ``Having denominated the gospel the word of truth, I will not prove it by the authority of men; for you have the testimony of the Spirit of God himself, who seals the truth of it in your hearts.'' This elegant comparison is taken from Seals, which among men have the effect of removing doubt. Seals give validity both to charters and to testaments; anciently, they were the principal means by which the writer of a letter could be known; and, in short, a seal distinguishes what is true and certain, from what is false and spurious. This office the apostle ascribes to the Holy Spirit, not only here, but in another part of this Epistle, (Ephesians 4:30,) and in the Second Epistle to the Corinthians, (2 Corinthians 1:22.) Our minds never become so firmly established in the truth of God as to resist all the temptations of Satan, until we have been confirmed in it by the Holy Spirit. The true conviction which believers have of the word of God, of their own salvation, and of religion in general, does not spring from the judgment of the flesh, or from human and philosophical arguments, but from the sealing of the Spirit, who imparts to their consciences such certainty as to remove all doubt. The foundation of

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faith would be frail and unsteady, if it rested on human wisdom; and therefore, as preaching is the instrument of faith, so the Holy Spirit makes preaching efficacious.

But is it not the faith itself which is here said to be sealed by the Holy Spirit? If so, faith goes before the sealing. I answer, there are two operations of the Spirit in faith, corresponding to the two parts of which faith consists, as it enlightens, and as it establishes the mind. The commencement of faith is knowledge: the completion of it is a firm and steady conviction, which admits of no opposing doubt. Both, I have said, are the work of the Spirit. No wonder, then, if Paul should declare that the Ephesians, who received by faith the truth of the gospel, were confirmed in that faith by the seal of the Holy Spirit.

With that Holy Spirit of promise. This title is derived from the effect produced; for to him we owe it that the promise of salvation is not made to us in vain. As God promises in his word, ``that he will be to us a Father,'' (2 Corinthians 6:18,) so he gives to us the evidence of having adopted us by the Holy Spirit.

14. Which is the earnest 128 of our inheritance. This phrase is twice used by Paul in another Epistle. (2 Corinthians 1:22; 5:5.) The metaphor is taken from bargains, in which, when a pledge has been given and accepted, the whole is confirmed, and no room is left for a change of mind. Thus, when we have received the Spirit of God, his promises are confirmed to us, and no dread is felt that they will be revoked. In themselves, indeed, the promises of God are not weak; but, until we are supported by the testimony of the Spirit, we never rest upon them with unshaken confidence. The Spirit, then, is the earnest of our inheritance of eternal life, until the redemption, that is, until the day of complete redemption is arrived. So long as we are in this world, our warfare is sustained by hope, and therefore this earnest is necessary; but when the possession itself shall have been obtained, the necessity and use of the earnest will then cease.

The significance of a pledge lasts no longer than till both parties have fulfilled the bargain; and, accordingly, he afterwards adds, ye are sealed to the day of redemption, (Ephesians 4:30,) which means the day of judgment. Though we are now redeemed by the blood of Christ, the fruit of that redemption does not yet appear; for ``every creature groaneth, desiring to be delivered from the bondage of corruption. And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body;'' for we have not yet obtained it, but by hope. (Romans 8:21-23.) But we shall obtain it in reality, when Christ shall appear to judgment. Such is the meaning of the word redemption in the

128"The original word {ἀρ᾿ῥαβών}, seems properly to denote the first part of the price that is paid in any contract, as an earnest and security of the remainder, and which, therefore, is not taken back, but kept till the residue is paid to complete the whole sum. And thus it differs from a pledge, which is somewhat given for the security of a contract, but redeemed and restored, when the contract is completed; but it must be owned that the word is used to denote both an earnest and a pledge, and in either sense it is very properly applied to the Holy Spirit of promise.'' --- Chandler.

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passage now quoted from the Epistle to the Romans, and in a saying of our Lord,

``Look up, and lift up your heads, for your redemption draweth nigh.'' (Luke 21:28.)

{Περιποίησις}, which we translate the possession obtained, is not the kingdom of heaven, or a blessed immortality, but the Church itself. This is added for their consolation, that they might not think it hard to cherish their hope till the day of Christ's coming, or be displeased that they have not yet obtained the promised inheritance; for such is the common lot of the whole Church.

To the praise of his glory. The word praise, as in the twelfth verse, Ephesians 1:12 signifies ``making known.'' 129 The glory of God may sometimes be concealed, or imperfectly exhibited. But in the Ephesians God had given proofs of his goodness, that his glory might be celebrated and openly proclaimed. Those persons, therefore, who slighted the calling of the Ephesians, might be charged with envying and slighting the glory of God.

The frequent mention of the glory of God ought not to be regarded as superfluous, for what is infinite cannot be too strongly expressed. This is particularly true in commendations of the Divine mercy, for which every godly person will always feel himself unable to find adequate language. He will be more ready to utter, than other men will be to hear, the expression of praise; for the eloquence both of men and angels, after being strained to the utmost, falls immeasurably below the vastness of this subject. We may likewise observe, that there is not a more effectual method of shutting the mouths of wicked men, than by shewing that our views tend to illustrate, and theirs to obscure, the glory of God.

Ephesians 1:15-19

15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

15. Quapropter ego etiam, audita fide quae apud vos est in Domino Iesu, et charitate erga omnes sanctos,

16. Cease not to give thanks for you, making mention of you in my prayers; 16. Non cesso gratias agere pro vobis, memoriam vestri faciens in orationibus meis;

17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

17. Ut Deus Domini nostri Iesu Christi, Pater gloriae, det vobis Spiritum sapientiae et revelationis, in agnitione ipsius,

18. The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

129"Louange yci se prend comme ci devant pour la publication et manifestation." "Here, as formerly, 'praise' denotes proclamation and manifestation."

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18. Illuminatos oculos mentis vestrae, ut sciatis quae sit spes vocationis ipsius, et quae divitiae gloriae haereditatis ejus in sanctis,

19. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power.

19. Et quae superexcellens magnitudo potentiae ejus erga nos, qui credidimus secundum efficaciam potentiae roboris ejus.

15. Wherefore I also. This thanksgiving was not simply an expression of his ardent love to the Ephesians. He congratulated them before God, that the opinion which he had formed respecting them was highly favorable. Observe here, that under faith and love Paul includes generally the whole excellence of Christian character. He uses the expression, faith in the Lord Jesus, 130

because Christ is the aim and object of faith. Love ought to embrace all men, but here the saints are particularly mentioned; because love, when properly regulated, begins with them, and is afterwards extended to all others. If our love must have a view to God, the nearer any man approaches to God, the stronger unquestionably must be his claims to our love.

16. Making mention of you. To thanksgiving, as his custom is, he adds prayer, in order to excite them to additional progress. It was necessary that the Ephesians should understand that they had entered upon the proper course. But it was equally necessary that they should not turn aside to any new scheme of doctrine, or become indifferent about proceeding farther; for nothing is more dangerous than to be satisfied with that measure of spiritual benefits which has been already obtained. Whatever, then, may be the height of our attainments, let them be always accompanied by the desire of something higher.

17. That the God of our Lord Jesus Christ. But what does Paul wish for the Ephesians? The spirit of wisdom, and the eyes of their understanding being enlightened. And did they not possess these? Yes; but at the same time they needed increase, that, being endowed with a larger measure of the Spirit, and being more and more enlightened, they might more clearly and fully hold their present views. The knowledge of the godly is never so pure, but that some dimness or obscurity hangs over their spiritual vision. But let us examine the words in detail.

The God of our Lord Jesus Christ. The Son of God became man in such a manner, that God was his God as well as ours.

``I ascend,'' says he, ``to my Father, and your Father; and to my God, and your God.'' (John 20:17)

And the reason why he is our God, is, that he is the God of Christ, whose members we are. Let us remember, however, that this relates to his human

130" 'Having heard of your faith in the Lord Jesus.' It is wrong to argue from this expression, with Olshausen and De Wette, that the apostle had no personal knowledge of the persons whom he addressed. This was an early surmise, for it is referred to by Theodoret. Some, says he, have supposed that the apostle wrote to the Ephesians, {ὡς} {μηδέπω} {θεασάμενος} {αὐτοὺς}, (as having never seen them.) But some years had elapsed since the apostle had visited Ephesus, and seen the Ephesian Church; and might he not refer to reports of their Christian steadfastness which had reached him? Nay, his use of the word may signify that such intelligence had been repeatedly brought to him.'' --- Eadie.

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nature; so that his subjection takes nothing away from his eternal godhead.

The Father of glory. This title springs from the former; for God's glory, as a Father, consists in subjecting his Son to our condition, that, through him, he might be our God. The Father of glory is a well-known Hebrew idiom for The glorious Father. There is a mode of pointing and reading this passage, which I do not disapprove, and which connects the two clauses in this manner: That God, the glorious Father of our Lord Jesus Christ, may give to you.

The Spirit of wisdom and revelation is here put, by a figure of speech, (metonymy,) for the grace which the Lord bestows upon us by his own Spirit. But let it be observed, that the gifts of the Spirit are not the gifts of nature. Till the Lord opens them, the eyes of our heart are blind. Till the Spirit has become our instructor, all that we know is folly and ignorance. Till the Spirit of God has made it known to us by a secret revelation, the knowledge of our Divine calling exceeds the capacity of our own minds.

In the knowledge of him. This might also be read, In the knowledge of himself. Both renderings agree well with the context, for he that knows the Son knows also the Father; but I prefer the former as more natively suggested by the Greek pronoun, {ἐν} {ἐπιγνώσει} {αὐτοῦ}

18. The eyes of your understanding being enlightened. The eyes of your heart is the rendering of the Vulgate, which is supported by some Greek manuscripts. The difference is immaterial, for the Hebrews frequently employ it to denote the rational powers of the soul, though more strictly, being the seat of the affections, it means the will or desire; but I have preferred the ordinary translation.

And what the riches. A comparison, suggested by its excellence, reminds us how unfit we are to receive this elevated knowledge; for the power of God is no small matter. This great power, he tells us, had been exerted, and in a very extraordinary manner, towards the Ephesians, who were thus laid under constant obligations to follow his calling. By thus extolling the grace of God toward themselves, he intended to check every tendency to despise or dislike the duties of the Christian life. But the splendid encomiums which he pronounces on faith convey to us also this instruction, that it is so admirable a work and gift of God, that no language can do justice to its excellence. Paul is not in the habit of throwing out hyperboles without discrimination; but when he comes to treat of a matter which lies so far beyond this world as faith does, he raises our minds to the admiration of heavenly power.

19. According to the working. Some consider this clause as referring solely to the word believe, which comes immediately before it; but I rather view it as an additional statement, tending to heighten the greatness of the power, as a demonstration, or, if you prefer it, an instance and evidence of the efficacy of the power. The repetition of the word power, ({δυνάμεως}) has the appearance of being superfluous; but in the former case it is restricted to one class, --- in the next, it has a general application. Paul, we find, never thinks that he can say enough in his descriptions of the Christian calling. And certainly the power

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of God is wonderfully displayed, when we are brought from death to life, and when, from being the children of hell, we become the children of God and heirs of eternal life.

Foolish men imagine that this language is absurdly hyperbolical; but godly persons, who are engaged in daily struggles with inward corruption, have no difficulty in perceiving that not a word is here used beyond what is perfectly just. As the importance of the subject cannot be too strongly expressed, so our unbelief and ingratitude led Paul to employ this glowing language. We never form adequate conceptions of the treasure revealed to us in the gospel; or, if we do, we cannot persuade ourselves that it is possible for us to do so, because we perceive nothing in us that corresponds to it, but everything the reverse. Paul's object, therefore, was not only to impress the Ephesians with a deep sense of the value of Divine grace, but also to give them exalted views of the glory of Christ's kingdom. That they might not be cast down by a view of their own unworthiness, he exhorts them to consider the power of God; as if he had said, that their regeneration was no ordinary work of God, but was an astonishing exhibition of his power.

According to the efficacy of the power of his strength. There are three words here, on which we may make a passing remark. We may view strength as the root, --- power as the tree, --- and efficacy as the fruit, or the stretching out of the Divine arm which terminates in action.

Ephesians 1:20-23

20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

20. Quam exeruit in Christo, dum illum excitavit a mortuis, et sedere fecit in dextera sua, in coelestibus;

21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;

21. Super omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen quod nominatur, non tantum in seculo hoc, sed etiam in futuro;

22. And hath put all things under his feet, and gave him to be the head over all things to the church,

22. Et omnia subjecit pedibus ejus, et ipsum posuit caput super omnia Ecclesiae,

23. Which is his body, the fullness of him that filleth all in all. 23. Quae est corpus ejus et complementum ejus, qui omnia in omnibus adimplet.

20. Which he wrought in Christ. The Greek verb is {ἐνέργησεν}, from which {ἐνέργεια} is derived. It might run thus, According to the efficacy which he effected. But the translation which I have given conveys the same meaning, and is less harsh.

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With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. ``My strength,'' says he, ``is made perfect in weakness.'' (2 Corinthians 12:9.) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not perceived by the world. The power of the Spirit is a thing unknown to flesh and blood. A thousand distresses, to which we are daily liable, render us more despised than other men.

Christ alone, therefore, is the mirror in which we can contemplate that which the weakness of the cross hinders from being clearly seen in ourselves. When our minds rise to a confident anticipation of righteousness, salvation, and glory, let us learn to turn them to Christ. We still lie under the power of death; but he, raised from the dead by heavenly power, has the dominion of life. We labor under the bondage of sin, and, surrounded by endless vexations, are engaged in a hard warfare, (1 Timothy 1:18;) but he, sitting at the right hand of the Father, exercises the highest government in heaven and earth, and triumphs gloriously over the enemies whom he has subdued and vanquished. We lie here mean and despised; but to him has been ``given a name'' (Philippians 2:9,) which angels and men regard with reverence, and devils and wicked men with dread. We are pressed down here by the scantiness of all our comforts: but he has been appointed by the Father to be the sole dispenser of all blessings. For these reasons, we shall find our advantage in directing our views to Christ, that in him, as in a mirror, we may see the glorious treasures of Divine grace, and the unmeasurable greatness of that power, which has not yet been manifested in ourselves.

And set him at his own right hand. This passage shews plainly, if any one does, what is meant by the right hand of God. It does not mean any particular place, but the power which the Father has bestowed on Christ, that he may administer in his name the government of heaven and earth. It is idle, therefore, to inquire why Stephen saw him standing, (Acts 7:55,) while Paul describes him as sitting at God's right hand. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. This is intimated by what immediately follows, far above all principality and power: for the whole of this description is added for the purpose of explaining what is meant by the right hand.

God the Father is said to have raised Christ to ``his right hand,'' because he has made him to share in his government, because by him he exerts all his power; the metaphor being borrowed from earthly princes, who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and

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not in earth; but that argument is foreign to the purpose. The expression which follows, in heavenly places, does not at all imply that the right hand of God is confined to heaven, but directs us to contemplate the heavenly glory amidst which our Lord Jesus dwells, the blessed immortality which he enjoys, and the dominion over angels to which he has been exalted.

21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called

{( ,{אלהיםelohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous.

But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, ``There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.'' There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent ``the wiles of the devil''(Ephesians 6:11) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared.

Above every name that is named. Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, (Isaiah 9:6,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all.

22. And gave him to be the head. He was made the head of the Church, on the condition that he should have the administration of all things. The apostle shews that it was not a mere honorary title, but was accompanied by the entire command and government of the universe. The metaphor of a head denotes the highest authority. I am unwilling to dispute about a name, but we are driven to it by the base conduct of those who flatter the Romish idol. Since Christ alone is called ``the head,'' all others, whether angels or men, must rank as members; so that he who holds the highest place among his fellows is still one of the members of the same body. And yet they are not ashamed to make an

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open avowal that the Church will be {ἀκέφαλον}, without a head, if it has not another head on earth besides Christ. So small is the respect which they pay to Christ, that, if he obtain undivided that honor which his Father has bestowed upon him, the Church is supposed to be disfigured. This is the basest sacrilege. But let us listen to the Apostle, who declares that the Church is His body, and, consequently, that those who refuse to submit to Him are unworthy of its communion; for on Him alone the unity of the Church depends.

23. The fullness of him that filleth all in all. This is the highest honor of the Church, that, until He is united to us, the Son of God reckons himself in some measure imperfect. What consolation is it for us to learn, that, not until we are along with him, does he possess all his parts, or wish to be regarded as complete! Hence, in the First Epistle to the Corinthians, [1Co 12:12-31] when the apostle discusses largely the metaphor of a human body, he includes under the single name of Christ the whole Church.

That filleth all in all. This is added to guard against the supposition that any real defect would exist in Christ, if he were separated from us. His wish to be filled, and, in some respects, made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand; and his goodness appears the more remarkably in raising us out of nothing, that he, in like manner, may dwell and live in us. There is no impropriety in limiting the word all to its application to this passage; for, though all things are regulated by the will and power of Christ, yet the subject of which Paul particularly speaks is the spiritual government of the Church. There is nothing, indeed, to hinder us from viewing it as referring to the universal government of the world; but to limit it to the case in hand is the more probable interpretation.

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CHAPTER 2

Ephesians 2:1-3

1. And you hath he quickened, who were dead in trespasses and sins; 1. Et vos, quum essetis mortui delictis et peccatis vestris; 2. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

2. In quibus aliquando ambulastis secundum saeculum mundi hujus, secundum principem potestatis aeris, spiritus scilicet, qui nunc operatur in filiis inobedientiae;

3. Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

3. Inter quos nos quoque omnes aliquando conversati sumus in concupiscentiis carnis nostrae, facientes quae carni libebant, et menti; et eramus natura filii irae, sicut et caeteri.

1. And you who were dead. This is an {ἐπεξεργασία} of the former statements, that is, an exposition accompanied by an illustration. 131 To bring home more effectually to the Ephesians the general doctrine of Divine grace, he reminds them of their former condition. This application consists of two parts. ``Ye were formerly lost; but now God, by his grace, has rescued you from destruction.'' And here we must observe, that, in laboring to give an impressive view of both of these parts, the apostle makes a break in the style by ({ὑπερβατὸν}) a transposition. There is some perplexity in the language; but, if we attend carefully to what the apostle says about those two parts, the meaning is clear. As to the first, he says that they were dead; and states, at the same time, the cause of the death --- trespasses and sins. 132 He does not mean simply that they were in danger of death; but he declares that it was a real and present death under which they labored. As spiritual death is nothing else than

131"Il expose et esclarcit ce qu'il avoit dit ci-dessus." "He explains and illustrates what he had formerly said."

132Classical writers employ the same metaphor, to denote not spiritual death, with which they were unacquainted, but the absence of moral principle, or utter ignorance of right and wrong. Thus Epictetus says, {νεκρὸς} {μὲν} {ὁ} {παιδευτὴς} {νεκροὶ} {δ} {᾿} {ὑμεῖς} {ὅτε} {χορτασθὢτε} {σήμερον}, {καθὢσθε} {κλαίοντες} {περὶ} {τὢς} {αὔριον} {πόθεν} {φάγητε}. ``The instructor is dead, and you are dead. When you are satiated to-day, you sit down and weep about to-morrow, what you shall have to eat.'' --- Ed.

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the alienation of the soul from God, we are all born as dead men, and we live as dead men, until we are made partakers of the life of Christ, --- agreeably to the words of our Lord,

``The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.'' (John 5:25)

The Papists, who are eager to seize every opportunity of undervaluing the grace of God, say, that while we are out of Christ, we are half dead. But we are not at liberty to set aside the declarations of our Lord and of the Apostle Paul, that, while we remain in Adam, we are entirely devoid of life; and that regeneration is a new life of the soul, by which it rises from the dead. Some kind of life, I acknowledge, does remain in us, while we are still at a distance from Christ; for unbelief does not altogether destroy the outward senses, or the will, or the other faculties of the soul. But what has this to do with the kingdom of God? What has it to do with a happy life, so long as every sentiment of the mind, and every act of the will, is death? Let this, then, be held as a fixed principle, that the union of our soul with God is the true and only life; and that out of Christ we are altogether dead, because sin, the cause of death, reigns in us.

2. In which for some time ye walked. From the effects or fruits, he draws a proof that sin formerly reigned in them; for, until sin displays itself in outward acts, men are not sufficiently aware of its power. When he adds, according to the course of this world, 133 he intimates that the death which he had mentioned rages in the nature of man, and is a universal disease. He does not mean that course of the world which God has ordained, nor the elements, such as the heaven, and earth, and air, --- but the depravity with which we are all infected; so that sin is not peculiar to a few, but pervades the whole world.

According to the prince of the power of the air. He now proceeds farther, and explains the cause of our corruption to be the dominion which the devil exercises over us. A more severe condemnation of mankind could not have been pronounced. What does he leave to us, when he declares us to be the slaves of Satan, and subject to his will, so long as we live out of the kingdom of Christ? Our condition, therefore, though many treat it with ridicule, or, at least, with little disapprobation, may well excite our horror. Where is now the free-will, the guidance of reason, the moral virtue, about which Papists babble to much? What will they find that is pure or holy under the tyranny of the devil? On this subject, indeed, they are extremely cautious, and denounce this doctrine of Paul as a grievous heresy. I maintain, on the contrary, that there is no obscurity in the apostle's language; and that all men who live according to the world, that is, according to the inclinations of their flesh, are here declared to fight under the reign of Satan.

133"The Greek word {αἰών}, and likewise the Latin word AEvum, both signify the `lip of man' and from thence, by an easy figure, `the manner and custom' of a person's living; and therefore it denotes here the corrupt principles and morals, and particularly the idolatrous practices of the Heathen world, with which the Ephesians were as truly chargeable as the rest of mankind, before their conversion to the faith of Christ.'' --- Chandler.

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In accordance with the practice of the inspired writers, the Devil is mentioned in the singular number. As the children of God have one head, so have the wicked; for each of the classes forms a distinct body. By assigning to him the dominion over all wicked beings, ungodliness is represented as an unbroken mass. As to his attributing to the devil power over the air, that will be considered when we come to the sixth chapter. At present, we shall merely advert to the strange absurdity of the Manicheans, in endeavoring to prove from this passage the existence of two principles, as if Satan could do anything without the Divine permission. Paul does not allow him the highest authority, which belongs to the will of God alone, but merely a tyranny which God permits him to exercise. What is Satan but God's executioner to punish man's ingratitude? This is implied in Paul's language, when he represents the success of Satan as confined to unbelievers; for the children of God are thus exempted from his power. If this be true, it follows that Satan does nothing but under the control of a superior: and that he is not ({αὐτοκράτωρ}) an unlimited monarch.

We may now draw from it also this inference, that ungodly men have no excuse in being driven by Satan to commit all sorts of crimes. Whence comes it that they are subject to his tyranny, but because they are rebels against God? If none are the slaves of Satan, but those who have renounced the service, and refuse to yield to the authority, of God, let them blame themselves, for having so cruel a master.

By the children of disobedience, according to a Hebrew idiom, are meant obstinate persons. Unbelief is always accompanied by disobedience; so that it is the source --- the mother of all stubbornness.

3. Among whom also we all had our conversation. Lest it should be supposed that what he had now said was a slanderous reproach against the former character of the Ephesians, or that Jewish pride had led him to treat the Gentiles as an inferior race, he associates himself and his countrymen along with them in the general accusation. This is not done in hypocrisy, but in a sincere ascription of glory to God. It may excite wonder, indeed, that he should speak of himself as having walked ``in the lusts of the flesh,'' while, on other occasions, he boasts that his life had been throughout irreproachable.

``Touching the righteousness which is in the law, blameless.'' (Philippians 3:6.) And again, ``Ye are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you that believe.'' (1 Thessalonians 2:10)

I reply, the statement applies to all who have not been regenerated by the Spirit of Christ. However praiseworthy, in appearance, the life of some may be, because their lusts do not break out in the sight of men, there is nothing pure or holy which does not proceed from the fountain of all purity.

Fulfilling the desires of the flesh and of the mind. To fulfill these desires, is to live according to the guidance of our natural disposition and of our mind. The

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flesh means here the disposition, or, what is called, the inclination of the nature; and the next expression ({τῶν} {διανοιῶν}) means what proceeds from the mind. Now, the mind includes reason, such as it exists in men by nature; so that lusts do not refer exclusively to the lower appetites, or what is called the sensual part of man, but extend to the whole.

And were by nature 134 children of wrath. All men without exception, whether Jews or Gentiles, (Galatians 2:15,16,) are here pronounced to be guilty, until they are redeemed by Christ; so that out of Christ there is no righteousness, no salvation, and, in short, no excellence. Children of wrath are those who are lost, and who deserve eternal death. Wrath means the judgment of God; so that the children of wrath are those who are condemned before God. Such, the apostle tells us, had been the Jews, --- such had been all the excellent men that were now in the Church; and they were so by nature, that is, from their very commencement, and from their mother's womb.

This is a remarkable passage, in opposition to the views of the Pelagians, and of all who deny original sin. What dwells naturally in all is certainly original; but Paul declares that we are all naturally liable to condemnation; therefore sin dwells naturally in us, for God does not condemn the innocent. Pelagians were wont to object, that sin spread from Adam to the whole human race, not by descent, but by imitation. But Paul affirms that we are born with sin, as serpents bring their venom from the womb. Others who think that it is not in reality sin, are not less at variance with Paul's language; for where condemnation is, there must unquestionably be sin. It is not with blameless men, but with sin, that God is offended. Nor is it wonderful that the depravity which we inherit from our parents is reckoned as sin before God; for the seeds of sin, before they have been openly displayed, are perceived and condemned.

But one question here arises. Why does Paul represent the Jews, equally with others, as subject to wrath and curse, while they were the blessed seed? I answer, they have a common nature. Jews differ from Gentiles in nothing but this, that, through the grace of the promise, God delivers them from destruction; but that is a remedy which came after the disease. Another question is, since God is the Author of nature, how comes it that no blame attaches to God, if we are lost by nature? I answer, there is a twofold nature: the one was produced by God, and the other is the corruption of it. This condemnation therefore which Paul mentions does not proceed from God, but from a depraved nature: for we are not born such as Adam was at first created, we are not

``wholly a right seed, but are turned into the degenerate'' (Jeremiah 2:21)

offspring of a degenerate and sinful man.

134"{Φύσις}, `nature,' in such an idiom, signifies what is essential as opposed to what is accidental, what is innate in contrast with what is acquired. This is its general sense, whatever its specific application. Thus, {Φαρμάκου} {φύσις} is the nature of a drug, its color, growth, and potency. {Φύσις} {τοῦ} {Αἰγύπτου} is the nature of the land of Egypt --- a phrase referring to no artificial peculiarity, but to results which follow from its physical conformation.'' --- Eadie.

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Ephesians 2:4-7

4. But God, who is rich in mercy, for his great love wherewith he loved us, 4. Deus autem, qui dives est in misericordia, propter multam suam dilectionem, qua nos dilexit,

5. Even when we were dead in sins, hath quickened us together with Christ; (by grace ye are saved;)

5. Etiam quum essemus mortui peccatis, convivificavit cum Christo; (Gratia estis salvati;)

6. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus;

6. Et simul excitavit, et sedere fecit in coelestibus in Christo Iesu, 7. That in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us through Christ Jesus.

7. Ut demonstraret in saeculis supervenientibus exsuperantes divitias gratiae suae, in benignitate erga nos in Christo Iesu.

4. But God, who is rich in mercy. 135 Now follows the second member of the sentence, the substance of which is, that God had delivered the Ephesians from the destruction to which they were formerly liable; but the words which he employs are different. God, who is rich in mercy, hath quickened you together with Christ. The meaning is, that, there is no other life than that which is breathed into us by Christ: so that we begin to live only when we are ingrafted into him, and enjoy the same life with himself. This enables us to see what the apostle formerly meant by death, for that death and this resurrection are brought into contrast. To be made partakers of the life of the Son of God, --- to be quickened by one Spirit, is an inestimable privilege.

On this ground he praises the mercy of God, meaning by its riches, that it had been poured out in a singularly large and abundant manner. The whole of our salvation is here ascribed to the mercy of God. But he presently adds, for his great love wherewith he loved us. 136 This is a still more express declaration, that all was owing to undeserved goodness; for he declares that God was moved by this single consideration. ``Herein,'' says John, ``is love, not that we loved God, but that he loved us. --- We love him because he first loved us.'' (1 John 4:10,19.) 5. Even when we were dead in sin. These words have the same emphasis as similar expressions in another Epistle.

135"That is, exceedingly bountiful and liberal in the exercise of mercy. And in this metaphorical sense, the words 'rich' and 'riches' are used by the best writers. Lucian speaks of {πλοῦτος} {φιλοσοφίας}, `the riches of philosophy.' The Roman orator frequently speaks of the `riches of the mind,' by which he means those excellencies of understanding and virtue which are the peculiar ornaments and riches of it. De Orat. I. So the apostle means here the infinite benignity of the Divine Nature, and his unchangeable disposition to be merciful.'' --- Chandler.

136" 'Loving with love,' increaseth the emphasis and force of the expression. Cicero hath an expression exactly parallel: 'Cura ut me ames amore illo tuo singulari.' — Ep. Fam. 'Be sure you love me with your singular and peculiar love.' An allowed beauty in a profane author should not be censured as a tautology in a sacred one." — Chandler.

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``For when we were yet without strength, in due time Christ died, for the ungodly. --- But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.'' (Romans 5:6,8.)

Whether the words, by grace ye are saved, have been inserted by another hand, I know not; but, as they are perfectly agreeable to the context, I am quite willing to receive them as written by Paul. They show us that he always feels as if he had not sufficiently proclaimed the riches of Divine grace, and accordingly expresses, by a variety of terms, the same truth, that everything connected with our salvation ought to be ascribed to God as its author. And certainly he who duly weighs the ingratitude of men will not complain that this parenthesis is superfluous.

6. And hath raised us up together. The resurrection and sitting in heaven, which are here mentioned, are not yet seen by mortal eyes. Yet, as if those blessings were presently in our possession, he states that we have received them; and illustrates the change which has taken place in our condition, when we were led from Adam to Christ. It is as if we had been brought from the deepest hell to heaven itself. And certainly, although, as respects ourselves, our salvation is still the object of hope, yet in Christ we already possess a blessed immortality and glory; and therefore, he adds, in Christ Jesus. Hitherto it does not appear in the members, but only in the head; yet, in consequence of the secret union, it belongs truly to the members. Some render it, through Christ; but, for the reason which has been mentioned, it is better to retain the usual rendering, in Christ. We are thus furnished with the richest consolation. Of everything which we now want, we have a sure pledge and foretaste in the person of Christ.

7. That in the ages to come. The final and true cause --- the glory of God --- is again mentioned, that the Ephesians, by making it the subject of earnest study, might be more fully assured of their salvation. He likewise adds, that it was the design of God to hallow, in all ages, the remembrance of so great goodness. This exhibits still more strongly the hateful character of those by whom the free calling of the Gentiles was attacked; for they were endeavoring instantly to crush that scheme which was destined to be remembered through all ages. But we, too, are instructed by it, that the mercy of God, who was pleased to admit our fathers into the number of his own people, deserves to be held in everlasting remembrance. The calling of the Gentiles is an astonishing work of divine goodness, which ought to be handed down by parents to children, and to their children's children, that it may never be forgotten or unacknowledged by the sons of men.

The riches of his grace in his kindness. The love of God to us in Christ is here proved, or again declared, to have had its origin in mercy. That he might shew, says he, the exceeding riches of his grace. How? In his kindness towards us, as the tree is known by its fruit. Not only, therefore, does he declare, that the love of God was free, but likewise that God displayed in it the riches, --- the

John Calvin

extraordinary pre-eminent riches of his grace. It deserves notice, also, that the name of Christ is repeated; for no grace, no love, must be expected by us from God, except through his mediation.

Ephesians 2:8-10

8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

8. Gratia enim estis salvati per fidem; idque non ex vobis: Dei donum est. 9. Not of works, lest any man should boast. 9. Non ex operibus; ne quis glorietur. 10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

10. Ipsius enim opus sumus, creati in Christo Iesu ad opera bona, quae praeparavit Deus, ut in illis ambulemus.

8. For by grace are ye saved. This is an inference from the former statements. Having treated of election and of effectual calling, he arrives at this general conclusion, that they had obtained salvation by faith alone. First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God. But then they had obtained this grace by faith. On one side, we must look at God; and, on the other, at man. God declares, that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. The next question is, in what way do men receive that salvation which is offered to them by the hand of God? The answer is, by faith; and hence he concludes that nothing connected with it is our own. If, on the part of God, it is grace alone, and if we bring nothing but faith, which strips us of all commendation, it follows that salvation does not come from us.

Ought we not then to be silent about free-will, and good intentions, and fancied preparations, and merits, and satisfactions? There is none of these which does not claim a share of praise in the salvation of men; so that the praise of grace would not, as Paul shews, remain undiminished. When, on the part of man, the act of receiving salvation is made to consist in faith alone, all other means, on which men are accustomed to rely, are discarded. Faith, then, brings a man empty to God, that he may be filled with the blessings of Christ. And so he adds, not of yourselves; that claiming nothing for themselves, they may acknowledge God alone as the author of their salvation.

9. Not of works. Instead of what he had said, that their salvation is of grace, he now affirms, that ``it is the gift of God.'' 137 Instead of what he had said,

137"{Καὶ} {τοῦτο} {οὐκ} {ἐξ} {ὑμῶν}. It has been not a little debated, among both ancient and modern commentators, to what noun {τοῦτο} should be referred. Some say, to {πίστωες}; others, to {χάριτι}; though on the sense of {πίστις} they differ in their views. The reference seems, however, to be neither to the one nor to the other, but to the subject of the foregoing clause, salvation by grace, through faith in Christ and his gospel; a view, I find, adopted by Dr. Chandler, Dean Tucker, Dr. Macknight, and Dr. A. Clarke. And to show that this interpretation is not a mere novelty, I need only refer the reader to Theophylact, who thus explains:

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``Not of yourselves,'' he now says, ``Not of works.'' Hence we see, that the apostle leaves nothing to men in procuring salvation. In these three phrases, --- not of yourselves, --- it is the gift of God, --- not of works, --- he embraces the substance of his long argument in the Epistles to the Romans and to the Galatians, that righteousness comes to us from the mercy of God alone, --- is offered to us in Christ by the gospel, --- and is received by faith alone, without the merit of works.

This passage affords an easy refutation of the idle cavil by which Papists attempt to evade the argument, that we are justified without works. Paul, they tell us, is speaking about ceremonies. But the present question is not confined to one class of works. Nothing can be more clear than this. The whole righteousness of man, which consists in works, --- nay, the whole man, and everything that he can call his own, is set aside. We must attend to the contrast between God and man, --- between grace and works. Why should God be contrasted with man, if the controversy related to nothing more than ceremonies?

Papists themselves are compelled to own that Paul ascribes to the grace of God the whole glory of our salvation, but endeavor to do away with this admission by another contrivance. This mode of expression, they tell us, is employed, because God bestows the first grace. It is really foolish to imagine that they can succeed in this way, since Paul excludes man and his utmost ability, --- not only from the commencement, but throughout, --- from the whole work of obtaining salvation.

But it is still more absurd to overlook the apostle's inference, lest any man should boast. Some room must always remain for man's boasting, so long as, independently of grace, merits are of any avail. Paul's doctrine is overthrown, unless the whole praise is rendered to God alone and to his mercy. And here we must advert to a very common error in the interpretation of this passage. Many persons restrict the word gift to faith alone. But Paul is only repeating in other words the former sentiment. His meaning is, not that faith is the gift of God, but that salvation is given to us by God, or, that we obtain it by the gift of God.

10. For we are his work. By setting aside the contrary supposition, he proves his statement, that by grace we are saved, --- that we have no remaining works by which we can merit salvation; for all the good works which we possess are the fruit of regeneration. Hence it follows, that works themselves are a part of grace.

When he says, that ``we are the work of God,'' this does not refer to ordinary creation, by which we are made men. We are declared to be new creatures, because, not by our own power, but by the Spirit of Christ, we have been formed to righteousness. This applies to none but believers. As the descendants of Adam, they were wicked and depraved; but by the grace of Christ, they are spiritually renewed, and become new men. Everything in us, therefore, that is

{Οὐ} {τὴν} {πίστιν} {λέγει} {δῶρον} {Θεοῦ} {ἀλλὰ} {τὸ} {διὰ} {πίστεως} {σωθὴναι} {τοῦτο} {δῶρόν} {ἐστι} {Θεοῦ}. `He does not say that faith is the gift of God; but to be saved by faith, this is the gift of God.' Such also is the view adopted by Chrysostom and Theodoret.'' --- Bloomfield.

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good, is the supernatural gift of God. The context explains his meaning. We are his work, because we have been created, --- not in Adam, but in Christ Jesus, --- not to every kind of life, but to good works.

What remains now for free-will, if all the good works which proceed from us are acknowledged to have been the gifts of the Spirit of God? Let godly readers weigh carefully the apostle's words. He does not say that we are assisted by God. He does not say that the will is prepared, and is then left to run by its own strength. He does not say that the power of choosing aright is bestowed upon us, and that we are afterwards left to make our own choice. Such is the idle talk in which those persons who do their utmost to undervalue the grace of God are accustomed to indulge. But the apostle affirms that we are God's work, and that everything good in us is his creation; by which he means that the whole man is formed by his hand to be good. It is not the mere power of choosing aright, or some indescribable kind of preparation, or even assistance, but the right will itself, which is his workmanship; otherwise Paul's argument would have no force. He means to prove that man does not in any way procure salvation for himself, but obtains it as a free gift from God. The proof is, that man is nothing but by divine grace. Whoever, then, makes the very smallest claim for man, apart from the grace of God, allows him, to that extent, ability to procure salvation.

Created to good works. They err widely from Paul's intention, who torture this passage for the purpose of injuring the righteousness of faith. Ashamed to affirm in plain terms, and aware that they could gain nothing by affirming, that we are not justified by faith, they shelter themselves under this kind of subterfuge. ``We are justified by faith, because faith, by which we receive the grace of God, is the commencement of righteousness; but we are made righteous by regeneration, because, being renewed by the Spirit of God, we walk in good works.'' In this manner they make faith the door by which we enter into righteousness, but imagine that we obtain it by our works, or, at least, they define righteousness to be that uprightness by which a man is formed anew to a holy life. I care not how old this error may be; but they err egregiously who endeavor to support it by this passage.

We must look to Paul's design. He intends to shew that we have brought nothing to God, by which he might be laid under obligations to us; and he shews that even the good works which we perform have come from God. Hence it follows, that we are nothing, except through the pure exercise of his kindness. Those men, on the other hand, infer that the half of our justification arises from works. But what has this to do with Paul's intention, or with the subject which he handles? It is one thing to inquire in what righteousness consists, and another thing to follow up the doctrine, that it is not from ourselves, by this argument, that we have no right to claim good works as our own, but have been formed by the Spirit of God, through the grace of Christ, to all that is good. When Paul lays down the cause of justification, he dwells chiefly on this point, that our consciences will never enjoy peace till they rely on the propitiation for

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sins. Nothing of this sort is even alluded to in the present instance. His whole object is to prove, that,

``by the grace of God, we are all that we are.'' (1 Corinthians 15:10)

Which God hath prepared Beware of applying this, as the Pelagians do, to the instruction of the law; as if Paul's meaning were, that God commands what is just, and lays down a proper rule of life. Instead of this, he follows up the doctrine which he had begun to illustrate, that salvation does not proceed from ourselves. He says, that, before we were born, the good works were prepared by God; meaning, that in our own strength we are not able to lead a holy life, but only so far as we are formed and adapted by the hand of God. Now, if the grace of God came before our performances, all ground of boasting has been taken away. Let us carefully observe the word prepared. On the simple ground of the order of events, Paul rests the proof that, with respect to good works, God owes us nothing. How so? Because they were drawn out of his treasures, in which they had long before been laid up; for whom he called, them he justifies and regenerates.

Ephesians 2:11-13

11. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

11. Quamobrem memores estote, quod aliquando vos Gentes in carne, qui dicebamini Praeputium ab ea, quae vocatur Circumcisio, in carne manu facta;

12. That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

12. Illo tempore eratis absque Christo, alienati a republica Israelis, hospites tabularum promissionis, spem non habentes, et sine Deo in mundo.

13. But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ.

13. Nunc autem in Christo Iesu vos, qui quondam eratis procul, facti estis propinqui per Christi sanguinem.

11. Wherefore remember. The apostle never once loses sight of his subject, marks it out clearly, and pursues it with increasing earnestness. He again exhorts the Ephesians to remember what their character had been before they were called. This consideration was fitted to convince them that they had no reason to be proud. He afterwards points out the method of reconciliation, that they might rest with perfect satisfaction on Christ alone, and not imagine that other aids were necessary. The first clause may be thus summed up: ``Remember that, when ye were uncircumcised, ye were aliens from Christ, from the hope of salvation, and from the Church and kingdom of God; so that ye

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had no friendly intercourse with God.'' The second may run thus: ``But now ingrafted into Christ, ye are at the same time reconciled to God.'' What is implied in both parts of the description, and what effect the remembrance of it was fitted to produce on their minds, has been already considered.

Gentiles in the flesh. He first mentions that they had wanted the marks of God's people. Circumcision was a token by which the people of God were marked out and distinguished from other men: Uncircumcision was the mark of a profane person. Since, therefore, God usually connects his grace with the sacraments, their want of the sacraments is taken as an evidence that neither were they partakers of his grace. The argument, indeed, does not hold universally, though it does hold as to God's ordinary dispensations. Hence we find the following language:

``And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man.'' (Genesis 3:22,23)

Though he had devoured the whole tree, he would not, by merely eating it, have recovered the possession of life; but, by taking away the sign, the Lord took from him also life itself. Uncircumcision is thus held out to the Ephesians as a mark of pollution. By taking from the Ephesians the token of sanctification, he deprives them also of the thing signified.

Some are of opinion, that all these observations are intended to throw contempt on outward circumcision; but this is a mistake. At the same time, I acknowledge, that the qualifying clause, the Circumcision in the flesh made by hands, points out a twofold circumcision. The Jews were thus taught that they should no longer indulge in foolish boasting about the literal circumcision. The Ephesians, on the other hand, were instructed to abstain from all scruples on their own account, since the most important privilege---nay, the whole truth expressed by the outward sign---was in their possession. He calls it, Uncircumcision in the flesh, because they bore the mark of their pollution; but, at the same time, he suggests that their uncircumcision was no hinderance to their being spiritually circumcised by Christ.

The words may likewise be read in one clause, Circumcision in the flesh made by hands, or in two clauses: Circumcision in the flesh, meaning that it was carnal; made by hands, meaning that it was done by the hand of man. This kind of circumcision is contrasted with that of the Spirit, or of the heart, (Romans 2:29,) which is also called the circumcision of Christ. (Colossians 2:11) By that which is called. Circumcision may be viewed here either as a collective noun for the Jews themselves, or literally for the thing itself; and then the meaning would be, that the Gentiles were called Uncircumcision, because they wanted the sacred symbol, that is, by way of distinction. This latter sense

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is countenanced by the qualifying phrase; but the substance of the argument is little affected.

12. That at that time ye were without Christ. He now declares that the Ephesians had been excluded, not only from the outward badge, but from everything necessary to the salvation and happiness of men. As Christ is the foundation of hope and of all the promises, he mentions, first of all, that they were without Christ. But for him that is without Christ, there remains nothing but destruction. On Him the commonwealth of Israel was founded; and in whom, but in Himself, could the people of God be collected into one holy society?

A similar observation might be made as to the tables of the promise On one great promise made to Abraham all the others hang, and without it they lose all their value:

``In thy seed shall all the nations of the earth be blessed.'' (Genesis 22:18.)

Hence our apostle says elsewhere, ``All the promises of God in him are yea, and in him Amen.'' (2 Corinthians 1:20.)

Take away the covenant of salvation, and there remains no hope. I have translated {τῶν} {διαθηκῶν} by the tables, or, in ordinary legal phrase, the instruments. By solemn ritual did God sanction His covenant with Abraham and his posterity, that he would be their God for ever and ever. (Genesis 15:9.) Tables of this covenant were ratified by the hand of Moses, and intrusted, as a peculiar treasure, to the people of Israel, to whom, and not to the Gentiles, ``pertain the covenants.'' (Romans 9:4.)

And without God in the world. But at no period were the Ephesians, or any other Gentiles, destitute of all religion. Why, then, are they styled ({ἄθεοι}) Atheists? for ({ἄθεος}) an Atheist, strictly speaking, is one who does not believe, and who absolutely ridicules, the being of a God. That appellation, certainly, is not usually given to superstitious persons, but to those who have no feeling of religion, and who desire to see it utterly destroyed. I answer, Paul was right in giving them this name, for he treated all the notions entertained respecting false gods as nothing; and with the utmost propriety do godly persons regard all idols as ``nothing in the world.'' (1 Corinthians 8:4.) Those who do not worship the true God, whatever may be the variety of their worship, or the multitude of laborious ceremonies which they perform, are without God: they adore what they know not. (Acts 17:23.) Let it be carefully observed, that the Ephesians are not charged with ({ἀθεϊσμὸς}) Atheism, in the same degree as Diagoras, and others of the same stamp, who were subjected to that reproach. Persons who imagined themselves to be very religious are charged with that crime; for an idol is a forgery, an imposition, not a Divinity.

From what has been said, the conclusion will be easily drawn, that out of Christ there are none but idols. Those who were formerly declared to be without Christ, are now declared to be without God; 138 as John says,

138"They either knew him not, or did not worship him as God; they had not avouched, or

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``Whosoever hath not the Son, hath not the Father,'' (1 John 2:23;)

and again, ``Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.'' (2 John 1:9.)

Let us know, therefore, that all who do not keep this way wander from the true God. We shall next be asked, Did God never reveal himself to any of the Gentiles? I answer, no manifestation of God without Christ was ever made among the Gentiles, any more than among the Jews. It is not to one age only, or to one nation, that the saying of our Lord applies,

``I am the way;'' for he adds, ``no man cometh unto the Father but by me.'' (John 14:6.)

13. But now in Christ Jesus. We must either supply the verb, now that ye have been received in Christ Jesus, or connect the word now with the conclusion of the verse, now through the blood of Christ, --- which will be a still clearer exposition. In either case, the meaning is, that the Ephesians, who were far off from God and from salvation, had been reconciled to God through Christ, and made nigh by his blood; for the blood of Christ has taken away the enmity which existed between them and God, and from being enemies hath made them sons.

Ephesians 2:14-16

14. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

14. Ipse enim est pax nostra, qui fecit utraque unum, et interstitium maceriae solvens, inimicitias in carne sua;

15. Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

15. Legem mandatorum in decretis positam abolens, ut duos conderet in se ipso, in unum novum hominem, faciens pacem;

16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.

16. Ut reconciliaret ambos in uno corpore Deo per crucem, inimicitias in ipsa interimens.

14. For he is our peace. He now includes Jews in the privilege of reconciliation, and shows that, through one Messiah, all are united to God. This consideration was fitted to repress the false confidence of the Jews, who, despising the grace of Christ, boasted that they were the holy people, and chosen

solemnly owned, or taken him for their God; and, in consequence, were not avouched, were not owned, and blessed, and accepted by him as his peculiar people. This was their condition as Gentiles born." — Chandler.

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inheritance, of God. If Christ is our peace, all who are out of him must be at variance with God. What a beautiful title is this which Christ possesses, --- the peace between God and men! Let no one who dwells in Christ entertain a doubt that he is reconciled to God.

Who hath made both one. This distinction was necessary. 139 All intercourse with the Gentiles was held to be inconsistent with their own superior claims. 140

To subdue this pride, he tells them that they and the Gentiles have been united into one body. Put all these things together, and you will frame the following syllogism: If the Jews wish to enjoy peace with God, they must have Christ as their Mediator. But Christ will not be their peace in any other way than by making them one body with the Gentiles. Therefore, unless the Jews admit the Gentiles to fellowship with them, they have no friendship with God.

And breaking down the middle wall of partition. To understand this passage, two things must be observed. The Jews were separated, for a certain time, from the Gentiles, by the appointment of God; and ceremonial observances were the open and avowed symbols of that separation. Passing by the Gentiles, God had chosen the Jews to be a peculiar people to himself. A wide distinction was thus made, when the one class were ``fellow-citizens and of the household'' (Ephesians 2:19) of the Church, and the other were foreigners. This is stated in the Song of Moses:

``When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel: for the Lord's portion is his people, Jacob is the lot of his inheritance.'' (Deuteronomy 32:8,9)

Bounds were thus fixed by God to separate one people from the rest; and hence arose the enmity which is here mentioned. A separation is thus made. The Gentiles are set aside. God is pleased to choose and sanctify the Jewish people, by freeing them from the ordinary pollution of mankind. Ceremonial observances were afterwards added, which, like walls, enclosed the inheritance of God, prevented it from being open to all or mixed with other possessions, and thus excluded the Gentiles from the kingdom of God.

But now, the apostle, says, the enmity is removed, and the wall is broken down. By extending the privilege of adoption beyond the limits of Judea, Christ has now made us all to be brethren. And so is fulfilled the prophecy,

``God shall enlarge Japheth, and he shall dwell in the tents of Shem.'' (Genesis 9:27)

15. Having abolished in his flesh the enmity. The meaning of Paul's words is now clear. The middle wall of partition hindered Christ from forming Jews and Gentiles into one body, and therefore the wall has been broken down. The

139"Il estoit necessaire que l'Apostre distinguast ainsi les hommes en deux bandes." "It was necessary that the apostle should separate men into two classes."

140"Les Juifs estans enflez du privilege que Dieu leur avoit fait, tenoyent les Gentils pour indignes de communiquer avec eux en sorte quelconque." "The Jews, puffed up with the privilege which God had conferred upon them, reckoned the Gentiles to be unworthy of being admitted to any intercourse whatever."

John Calvin

reason why it is broken down is now added --- to abolish the enmity, by the flesh of Christ. The Son of God, by assuming a nature common to all, has formed in his own body a perfect unity.

Even the law of commandments contained in ordinances. What had been metaphorically understood by the word wall is now more plainly expressed. The ceremonies, by which the distinction was declared, have been abolished through Christ. What were circumcision, sacrifices, washings, and abstaining from certain kinds of food, but symbols of sanctification, reminding the Jews that their lot was different from that of other nations; just as the white and the red cross distinguish the French of the present day from the inhabitants of Burgundy. Paul declares not only that the Gentiles are equally with the Jews admitted to the fellowship of grace, so that they no longer differ from each other, but that the mark of difference has been taken away; for ceremonies have been abolished. If two contending nations were brought under the dominion of one prince, he would not only desire that they should live in harmony, but would remove the badges and marks of their former enmity. When an obligation is discharged, the handwriting is destroyed, --- a metaphor which Paul employs on this very subject in another Epistle. 141 (Colossians 2:14.)

Some interpreters, 142 --- though, in my opinion, erroneously, --- connect the words, in ordinances, with abolished, making the ordinances to be the act of abolishing the ceremonies. This is Paul's ordinary phrase for describing the ceremonial law, in which the Lord not only enjoined upon the Jews a simple rule of life, but also bound them by various statutes. It is evident, too, that Paul is here treating exclusively of the ceremonial law; for the moral law is not a wall of partition separating us from the Jews, but lays down instructions in which the Jews were not less deeply concerned than ourselves. This passage affords the means of refuting an erroneous view held by some, that circumcision and all the ancient rites, though they are not binding on the Gentiles, are in force at the present day upon the Jews. On this principle there would still be a middle wall of partition between us, which is proved to be false.

That he might make in himself. When the apostle says, in himself, he turns away the Ephesians from viewing the diversity of men, and bids them look for unity nowhere but in Christ. To whatever extent the two might differ in their former condition, in Christ they are become one man. But he emphatically adds, one new man, intimating (what he explains at greater length on another occasion) that

``neither circumcision, nor uncircumcision, availeth anything,'' (Galatians 6:15,)

141{᾿Εν} {δόγμασι} --- ``{Δόγμα} is equivalent to the participial form --- {τὸ} {δεδογμένον}, and has its apparent origin in the common phrases which prefaced a proclamation or statute--- {ἔδοξε} {τῷ} {λαῷ} {καὶ} {τὣ} {βουλὣ}. In the New Testament it signifies decree, and is applied (Luke 2:1) to the edict of Caesar, and in Acts 17:7, it occurs with a similar reference. But not only does it signify imperial statutes; it is also the name given to the decrees of the ecclesiastical council in Jerusalem. (Acts 16:4.) It is found, too, in the parallel passage in Colossians 2:14. In the Septuagint its meaning is the same; and in the sense first quoted, that of royal mandate, it is frequently used in the book of Daniel.'' --- Eadie.

142Theodoret, Theophylact, and others.

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but that ``a new creature'' holds the first and the last place. The principle which cements them is spiritual regeneration. If then we are all renewed by Christ, let the Jews no longer congratulate themselves on their ancient condition, but let them be ready to admit that, both in themselves and in others, Christ is all.

16. And that he might reconcile both. The reconciliation between ourselves which has now been described is not the only advantage which we derive from Christ. We have been brought back into favor with God. The Jews are thus led to consider that they have not less need of a Mediator than the Gentiles. Without this, neither the Law, nor ceremonies, nor their descent from Abraham, nor all their dazzling prerogatives, would be of any avail. We are all sinners; and forgiveness of sins cannot be obtained but through the grace of Christ. He adds, in one body, to inform the Jews, that to cultivate union with the Gentiles will be well-pleasing in the sight of God.

By the cross. The word cross is added, to point out the propitiatory sacrifice. Sin is the cause of enmity between God and us; and, until it is removed, we shall not be restored to the Divine favor. It has been blotted out by the death of Christ, in which he offered himself to the Father as an expiatory victim. There is another reason, indeed, why the cross is mentioned here, as it is through the cross that all ceremonies have been abolished. Accordingly, he adds, slaying the enmity thereby. These words, which unquestionably relate to the cross, may admit of two senses, --- either that Christ, by his death, has turned away from us the Father's anger, or that, having redeemed both Jews and Gentiles, he has brought them back into one flock. The latter appears to be the more probable interpretation, as it agrees with a former clause, abolishing in his flesh the enmity. (Ephesians 2:15.)

Ephesians 2:17-22

17. And came and preached peace to you which were afar off, and to them that were nigh.

17. Et veniens evangelizavit pacem vobis, qui eratis procul, et pacem iis qui propinqui erant;

18. For through him we both have access by one Spirit unto the Father. 18. Quoniam per ipsum habemus accessum ambo in uno spiritu ad Patrem. 19. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

19. Ergo non amplius estis hospites et inquilini; sed cives sanctorum et domestici Dei,

20. And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone;

20. Superaedificati fundamento Apostolorum et Prophetarum, cujus lapis summus angularis est ipse Christus;

John Calvin

21. In whom all the building, fitly framed together, groweth unto an holy temple in the Lord:

21. In quo totum aedificium coagmentatum crescit in templum sanctum in Domino;

22. In whom ye also are builded together for an habitation of God through the Spirit.

22. In quo et vos coaedificamini in habitaculum Dei in Spiritu. 17. And came and preached peace. All that Christ had done towards effecting a reconciliation would have been of no service, if it had not been proclaimed by the gospel; and therefore he adds, that the fruit of this peace has now been offered both to Jews and to Gentiles. Hence it follows, that to save Gentiles as well as Jews was the design of our Savior's coming, as the preaching of the gospel, which is addressed indiscriminately to both, makes abundantly manifest. The same order is followed in the second Epistle to the Corinthians.

``He hath committed to us the word of reconciliation. Now, then, we are ambassadors for Christ. For he hath made him to be sin for us who knew no sin.'' (2 Corinthians 5:18-21.)

Salvation through the death of Christ is first announced, and a description is afterwards given of the manner in which Christ communicates to us himself and the benefit of his death. But here Paul dwells chiefly on this circumstance, that Gentiles are united with Jews in the Kingdom of God. Having already represented Christ as a Savior common to both, he now speaks of them as companions in the gospel. The Jews, though they possessed the law, needed the gospel also; and God had bestowed upon the Gentiles equal grace. Those therefore whom

``God hath joined together, let no man put asunder.'' (Matthew 19:6.)

No reference to distance of place is conveyed by the words afar off and nigh. The Jews, in respect of the covenant, were nigh to God. The Gentiles, so long as they had no promise of salvation, were afar off--- were banished from the kingdom of God.

And preached peace; not indeed by his own lips, but by the apostles. It was necessary that Christ should rise from the dead, before the Gentiles were called to the fellowship of grace. Hence that saying of our Lord,

``I am not sent but to the lost sheep of the house of Israel.'' (Matthew 15:24.)

The apostles were forbidden, while he was still in the world, to carry their first embassy to the Gentiles.

``Go not into the way of the Gentiles, and into any city of the Samaritans, enter ye not. But go rather to the lost sheep of the house of Israel.'' (Matthew 10:5,6,) His apostles were afterwards employed as trumpets for proclaiming the gospel to the Gentiles. What they did, not only in his name, and by his command, but as it were in his own person, is justly ascribed to none other than

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himself. We too speak as if Christ himself exhorted you by us. (2 Corinthians 5:20) The faith of the gospel would be weak indeed, were we to look no higher than to men. Its whole authority is derived from viewing men as God's instruments, and hearing Christ speak to us by their mouth. Observe here, the gospel is the message of peace, by which God declares himself to be reconciled to us, and makes known his paternal love. Take away the gospel, and war and enmity continue to subsist between God and men; and, on the other hand, the native tendency of the gospel is, to give peace and calmness to the conscience, which would otherwise be tormented by distressing alarm.

18. For through him we both have access. This is an argument from the fact, that we are permitted to draw near to God. But it may be viewed also as an announcement of peace; for wicked men, lulled into a profound sleep, sometimes deceive themselves by false notions of peace, but are never at rest, except when they have learned to forget the Divine judgment, and to keep themselves at the greatest possible distance from God. It was necessary, therefore, to explain the true nature of evangelical peace, which is widely different from a stupefied conscience, from false confidence, from proud boasting, from ignorance of our own wretchedness. It is a settled composure, which leads us not to dread, but to desire and seek, the face of God. Now, it is Christ who opens the door to us, yea, who is himself the door. (John 10:9.) As this is a double door thrown open for the admission both of Jews and Gentiles, we are led to view God as exhibiting to both his fatherly kindness. He adds, by one Spirit; who leads and guides us to Christ, and ``by whom we cry, Abba, Father,'' (Romans 8:15,) for hence arises the boldness of approach. Jews had various means of drawing near to God; now all have but one way, to be led by the Spirit of God.

19. Now therefore ye are no more strangers. The Ephesians are now exclusively addressed. They were formerly strangers from the covenants of promise, but their condition was now changed. They were foreigners, but God had made them citizens of his church. The high value of that honor which God had been pleased to bestow upon them, is expressed in a variety of language. They are first called fellow-citizens with the saints, --- next, of the household of God, --- and lastly, stones properly fitted into the building of the temple of the Lord. The first appellation is taken from the comparison of the church to a state, which occurs very frequently in Scripture. Those who were formerly profane, and utterly unworthy to associate with godly persons, have been raised to distinguished honor in being admitted to be members of the same community with Abraham, --- with all the holy patriarchs, and prophets, and kings, --- nay, with the angels themselves. To be of the household of God, which is the second comparison, suggests equally exalted views of their present condition. God has admitted them into his own family; for the church is God's house.

20. And are built. The third comparison illustrates the manner in which the Ephesians, and all other Christians are admitted to the honor of being fellowcitizens with the saints and of the household of God. They are built on the foundation, --- they are founded on the doctrine, of the apostles and prophets.

John Calvin

We are thus enabled to distinguish between a true and a false church. This is of the greatest importance; for the tendency to error is always strong, and the consequences of mistake are dangerous in the extreme. No churches boast more loudly of the name than those which bear a false and empty title; as may be seen in our own times. To guard us against mistake, the mark of a true church is pointed out.

Foundation, in this passage, unquestionably means doctrine; for no mention is made of patriarchs or pious kings, but only of those who held the office of teachers, and whom God had appointed to superintend the edification of his church. It is laid down by Paul, that the faith of the church ought to be founded on this doctrine. What opinion, then, must we form of those who rest entirely on the contrivances of men, and yet accuse us of revolt, because we embrace the pure doctrine of God? But the manner in which it is founded deserves inquiry; for, in the strict sense of the term, Christ is the only foundation. He alone supports the whole church. He alone is the rule and standard of faith. But Christ is actually the foundation on which the church is built by the preaching of doctrine; and, on this account, the prophets and apostles are called builders. (1 Corinthians 3:10.) Nothing else, Paul tells us, was ever intended by the prophets and apostles, than to found a church on Christ.

We shall find this to be true, if we begin with Moses; for ``Christ is the end of the law,'' (Romans 10:4,) and the sum of the gospel. Let us remember, therefore, that if we wish to be reckoned among believers, we must place our reliance on no other: if we wish to make sure progress in the knowledge of the Scriptures, to him our whole attention must be directed. The same lesson is taught, when we consult the word of God as contained in the writings of the prophets and apostles. To shew us how we ought to combine them, their harmony is pointed out; for they have a common foundation, and labor jointly in building the temple of God. Though the apostles have become our teachers, the instruction of the prophets has not been rendered superfluous; but one and the same object is promoted by both.

I have been led to make this remark by the conduct of the Marcionites in ancient times, who expunged the word prophets from this passage; and by that of certain fanatics in the present day, who, following their footsteps, exclaim loudly that we have nothing to do with the law and the prophets, because the gospel has put an end to their authority. The Holy Spirit everywhere declares, that he has spoken to us by the mouth of the prophets, and demands that we shall listen to him in their writings. This is of no small consequence for maintaining the authority of our faith. All the servants of God, from first to last, are so perfectly agreed, that their harmony is in itself a clear demonstration that it is one God who speaks in them all. The commencement of our religion must be traced to the creation of the world. In vain do Papists, Mahometans, and other sects, boast of their antiquity, while they are mere counterfeits of the true, the pure religion.

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Jesus Christ, himself is the chief corner-stone 143 Those who transfer this honor to Peter, and maintain that on him the church is founded, are so void of shame, as to attempt to justify their error by quoting this passage. They hold out that Christ is called the chief corner-stone, by comparison with others; and that there are many stones on which the church is founded. But this difficulty is easily solved. Various metaphors are employed by the apostles according to the diversity of circumstances, but still with the same meaning. In writing to the Corinthians, Paul lays down an incontestable proposition, that ``no other foundation can be laid.'' (1 Corinthians 3:11.) He does not therefore mean, that Christ is merely a corner, or a part of the foundation; for then he would contradict himself. What then? He means that Jews and Gentiles were two separate walls, but are formed into one spiritual building. Christ is placed in the middle of the corner for the purpose of uniting both, and this is the force of the metaphor. What is immediately added shews sufficiently that he is very far from limiting Christ to any one part of the building.

21. In whom all the building groweth. If this be true, what will become of Peter? When Paul, in writing to the Corinthians, speaks of Christ as a ``Foundation,'' he does not mean that the church is begun by him and completed by others, but draws a distinction arising out of a comparison of his own labors with those of other men. It had been his duty to found the church at Corinth, and to leave to his successors the completion of the building.

``According to the grace of God which is given to me, as a wise masterbuilder, I have laid the foundation, and another buildeth on it.'' (1 Corinthians 3:10.) With respect to the present passage, he conveys the instruction, that all who are fitly framed together in Christ are the temple of the Lord. There is first required a fitting together, that believers may embrace and accommodate themselves to each other by mutual intercourse; otherwise there would not be a building, but a confused mass. The chief part of the symmetry consists in unity of faith. Next follows progress, or increase. Those who are not united in faith and love, so as to grow in the Lord, belong to a profane building, which has nothing in common with the temple of the Lord.

Groweth unto an holy temple. Individual believers are at other times called ``temples of the Holy Ghost,'' (1 Corinthians 6:19; 2 Corinthians 6:16,) but here all are said to constitute one temple. In both cases the metaphor is just and appropriate. When God dwells in each of us, it is his will that we should embrace all in holy unity, and that thus he should form one temple out of many. Each person, when viewed separately, is a temple, but, when joined to others, becomes a stone of a temple; and this view is given for the sake of recommending

143According to that ancient prophecy, (Psalm 118:22,) 'the stone, which the builders refused, is become the head-stone of the corner.' The strength of buildings lies in their angles; and the corner-stone is that which unites and compacts the different sides of them; the chief cornerstone is that which is laid at the foundation, upon which the whole angle of the building rests, and which therefore is the principal support and tie of the whole edifice." — Chandler.

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the unity of the church.

22. In whom ye also are builded together, or in whom also Be Ye Builded together. The termination of the Greek verb, {συνοικοδομεῖσθε}, like that of the Latin, cooedificamini, does not enable us to determine whether it is in the imperative or indicative mood. The context will admit either, but I prefer the latter sense. It is, I think, an exhortation to the Ephesians to grow more and more in the faith of Christ, after having been once founded in it, and thus to form a part of that new temple of God, the building of which through the gospel was then in progress in every part of the world.

Through the Spirit. This is again repeated for two reasons: first, to remind them that all human exertions are of no avail without the operation of the Spirit; and secondly, to point out the superiority of the spiritual building to all Jewish and outward services.

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Ephesians 3:1-6

1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles, 1. Hujus rei gratia ego Paulus, vinctus Iesu Christi, pro vobis Gentibus legatione fungor;

2. (If ye have heard of the dispensation of the grace of God which is given me to you-ward:

2. Siquidem audistis dispensationem gratiae Dei, mihi erga vos datae, 3. How that by revelation he made known unto me the mystery; as I wrote afore in few words;

3. Quod per revelationem mihi patefecerit arcanum, quemadmodum scripsi paulo ante.

4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ,

4. Ad quod potestis attendentes intelligere cognitionem meam in mysterio Christi,

5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

5. Quod aliis saeculis non innotuit filiis hominum, quemadmodum nunc revelatum est sanctis Apostolis ejus et Prophetis per Spiritum,

6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.

6. Gentes esse cohaeredes, et concorporeas, et consortes promissionis ejus in Christo per Evangelium.

1. For this cause. Paul's imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. His unshaken firmness was no small additional proof that he had discharged his office in a proper manner.

The prisoner of Jesus Christ. 144 To strengthen his authority still more, he speaks in lofty terms of his prison. In the presence of the world and of

144"Know that for no other reason am I, Paul, loaded with these chains. It was for no evil action, but for the love which I bear to the Lord Jesus Christ." — Erasmus.

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wicked men, this might have appeared to be foolish boasting; but, in addressing godly persons, it was a dignified and faithful manner. The glory of Christ not only overcomes the ignominy of the chains, but converts what was in itself a reproach into the highest honor. If he had merely said, ``I am a prisoner,'' this would not have conveyed the idea of his being an ambassador. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. Men might think otherwise, but it is our duty to judge of the reasons. So highly ought the name of Christ to be revered by us, that what men consider to be the greatest reproach, ought to be viewed by us as the greatest honour.

For you Gentiles. Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, --- that his troubles and dangers were on their account.

2. If ye have heard. There is reason to believe, that, while Paul was at Ephesus, he had said nothing on these subjects, no necessity for doing so having arisen; for no controversy had taken place among them about the calling of the Gentiles. If he had made any mention of them in his discourses, he would have reminded the Ephesians of his former statements, instead of referring generally, as he now does, to common report and to his own Epistle. He did not, of his own accord, raise unnecessary disputes. It was only when the wickedness of his adversaries made it necessary, that he reluctantly undertook the defense of his ministry. Dispensation ({οικονομια}) means here a divine order or command, or, as it is generally expressed, a commission

3. That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he calls it a mystery. By this name he endeavors to remove the prejudice which the general displeasure at the event was fitted to excite. His own personal interest in the matter was less regarded than that of the Ephesians, who were deeply concerned in the information, that, through the settled purpose of God, they had been called by Paul's ministry. Lest what is little known should forthwith become the object of suspicion, the word mystery places it in opposition to the perverse judgments and opinions which were then prevalent in the world.

By revelation he made known to me the mystery. Paul draws the line of distinction between himself and those fanatics, who ascribe to God and to the Holy Spirit their own idle dreams. The false apostles boast of revelations, but it is a false boast. Paul was persuaded that his revelation was true, could prove it to others, and speaks of it as a fact of which no doubt could be entertained.

As I wrote a little before. This refers either to a rapid glance at the same subject in the second chapter, or --- which appears to be the general opinion

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--- to another Epistle. If the former exposition be adopted, it will be proper to translate, as I wrote before in few words; for the subject had received nothing more than a passing notice; but the latter being, as I have said, the prevailing opinion, I prefer translating, as I wrote a little before. The phrase, ({ἐν} {ὀλίγῳ},) which Erasmus has translated in a few words, appears rather to refer to time. On this supposition there would be an implied comparison between the present and the former writings. But nothing would be more unlike the fact, than to contrast them on the score of brevity; for a more concise mode of expression than this passing glance can hardly be imagined. The phrase, a little before, seems purposely to be used as an appeal to their remembrance of a recent occurrence, though I do not insist on this point. There is more difficulty in the next verse.

4. By attending to which, ye may understand, {πρὸς} {ὃ} {δύνασθε} {ἀναγινώσκοντες} {νοὢσαι}. Erasmus renders it, ``from which things, when ye read, ye may understand.'' But to translate {ἀναγινώσκειν} {τι} as signifying to read is, I think, at variance with Greek syntax. I leave it as a subject of consideration, whether it does not rather signify to attend. The participle would then be connected with the preposition {πρὸς}, in the commencement of the verse, and the clause would run thus, to which when ye attend, ye may understand If, however, by viewing the verb {ἀναγινώσκοντες}, as disjoined from the preposition, you make it signify reading, the meaning will still be, ``by reading you may understand according to what I have written;'' taking the phrase {πρὸς} {ὃ}, to which, as equivalent to {καθ} {᾿} {ὃ}, according to which; but I suggest this merely as a doubtful conjecture.

If we adopt the view which is almost universally approved, that the apostle had formerly written to the Ephesians, this is not the only Epistle which we have lost. And yet there is no room for the sneers of the ungodly, as if the Scriptures had been mutilated, or in any part had become imperfect. If we duly consider Paul's earnestness, --- his watchfulness and care, --- his zeal and fervor, --- his kindness and readiness in assisting brethren, --- we shall be led to regard it as highly probable that he would write many epistles, both of a public and private nature, to various places. Those which the Lord judged to be necessary for his church have been selected by his providence for everlasting remembrance. Let us rest assured, that what is left is enough for us, and that the smallness of the remaining number is not the result of accident; but that the body of Scripture, which is in our possession, has been adjusted by the wonderful counsel of God.

My knowledge. The frequent mention of this point shews the necessity that the calling of ministers should be firmly believed both by themselves and by their people. But Paul looks more to others than to himself. He had everywhere indeed given great offense by preaching the gospel indiscriminately to Jews and Gentiles, but his solicitude was not chiefly on his own account. There were not a few who, overwhelmed by the slanders of wicked men, began to doubt of his apostleship, and whose faith was consequently shaken. It was this that induced him so frequently to remind the Ephesians that he knew the will and command

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of God who called him to the office. --- In the mystery of Christ,

5. Which in other ages was not made known. He had simply called it a mystery, but now calls it a mystery of Christ, because it was necessary that it should remain hidden, until it was revealed by his coming; just as the appellation of ``prophecies of Christ'' may be given to those which relate to his kingdom. We must first explain the word mystery, and then inquire why it is said to have remained unknown in all ages. The mystery was,

``that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.'' (Verse 6.)

When this name is given to the gospel, it has other meanings, which do not apply to the present passage. The calling of the Gentiles, then, was a ``mystery of Christ;'' that is, it was to be fulfilled under the reign of Christ.

But why does he affirm that it was not known, when it had been the subject of so many predictions? The prophets everywhere declare, that people shall come from every nation in the world, to worship God; that an altar shall be erected both in Assyria and in Egypt, and that all alike shall speak the language of Canaan. (Isaiah 19:18.) It is intimated by these words, that the worship of the true God, and the same profession of faith, will be everywhere diffused. Of the Messiah it is predicted, that he shall have dominion from east to west, and that all nations shall serve him. (Psalm 72:8,11.) We see also, that many passages to this purpose are quoted by the apostles, not only from the later prophets, but from Moses. How could that be hidden which had been proclaimed by so many heralds? Why are all without exception pronounced to have been in ignorance? Shall we say, that the prophets spake what they did not understand, and uttered sounds without meaning?

I answer, the words of Paul must not be understood to mean that there had been no knowledge at all on these subjects. There had always been some of the Jewish nation who acknowledged that, at the advent of the Messiah, the grace of God would be proclaimed throughout the whole world, and who looked forward to the renovation of the human race. The prophets themselves, though they spoke with the certainty of revelation, left the time and manner undetermined. They knew that some communication of the grace of God would be made to the Gentiles, but at what time, in what manner, and by what means it should be accomplished, they had no information whatever. This ignorance was exemplified in a remarkable way by the apostles. They had not only been instructed by the predictions of the prophets, but had heard the distinct statement of their Master, (John 10:16,)

``Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice: and there shall be one fold and one shepherd;''

and yet the novelty of the subject prevented them from understanding it fully. Nay, after they had received the injunction,

``Go ye into all the world, and preach the gospel to every creature,'' (Mark 16:15,)

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and, ``Ye shall be witnesses to me both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost part of the earth,'' (Acts 1:8,)

they dreaded and recoiled from the calling of the Gentiles as a proposal absolutely monstrous, because the manner of its accomplishment was still unknown. Before the actual event arrived, they had dark and confused apprehensions of our Savior's words; for ceremonies were

``a vail over their face, that they could not steadfastly look to the end of that which is abolished.'' (2 Corinthians 3:13.)

With unquestionable propriety, therefore, does Paul call this a mystery, and say, that it had been hidden; for the repeal of the ceremonial law, which admitted them within the vail, was not understood.

As it is now revealed. To lay claim to information which none of the patriarchs, prophets, or holy kings, had possessed, might wear the aspect of arrogance. To guard against this imputation, Paul reminds them, first, that in this respect he was not alone, but shared the revelation with the most eminent teachers of the church; and, secondly, that it was the gift of the Holy Spirit, who has a right to bestow it on whom he pleases; for there is no other limit of our knowledge but that which he assigns to us.

These few words, as it is now revealed, throw additional light on the admission of the Gentiles to be the people of God. It is on the condition that they shall be placed on a level with the Jews, and form one body. That the novelty might give no offense, he states that this must be accomplished by the gospel. (Ephesians 3:6.) Now, the gospel was itself a novelty; for it had never till now been heard of, and yet was acknowledged by all the godly to have come from heaven. Where, then, was the wonder, if, in renewing the world, God should follow an unwonted method?

Ephesians 3:7-13

7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

7. Cujus factus sum minister, secundum donum gratiae Dei, quod mihi datum est secundum efficaciam potentiae ejus.

8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

8. Mihi omnium sanctorum minimo data est gratia haec, ut evangelizem in Gentibus impervestigabiles divitias Christi;

9. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

9. Et omnibus conspicuum faciam, quae sit communio mysterii, quod absconditum fuit a saeculis in Deo, qui omnia creavit per Iesum Christum;

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10. To the intent that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God,

10. Ut nunc patefieret principatibus et potestatibus in coelestibus per ecclesiam varie multiplex sapientia Dei,

11. According to the eternal purpose which he purposed in Christ Jesus our Lord:

11. Secundum propositum aeternum, quod statuit in Christo Iesu Domino nostro,

12. In whom we have boldness and access with confidence by the faith of him.

12. Perquem habemus audaciam, et aditum in fiducia, per fidem ejus. 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

13. Quare peto, ne deficiatis in afflictionibus meis pro vobis, quae est gloria vestra.

7. Of which I was made a minister. Having declared the gospel to be the instrument employed in communicating grace to the Gentiles, he now adds, that he was made a minister of the Gospel; and thus applies to himself the general statements which had been made. But, to avoid claiming for himself more than is proper, he affirms that it is the gift of the grace of God, and that this gift was an exhibition of divine power. As if he had said, ``Inquire not what I have deserved; for in the free exercise of kindness, the Lord made me an apostle of the Gentiles, not for any excellence of mine, but by his own grace. Inquire not what I formerly was; for it is the Lord's prerogative to `exalt them of low degree.' '' (Luke 1:52.) To produce something great out of nothing, shews the effectual working of his power.

8. To me, who am the least. He labors to exhibit himself, and everything that belongs to him, in as humiliating a light as possible, in order that the grace of God may be the more highly exalted. But this acknowledgment had the additional effect of anticipating the objections which his adversaries might bring against him. ``Who is this man that God should have raised him above all his brethren? What superior excellence did he possess that he should be chosen in preference to all the others?'' All such comparisons of personal worth are set aside by the confession, that he was the least of all the saints.

This is no hypocritical declaration. Most men are ready enough to make professions of feigned humility, while their minds are swelled with pride, and in words to acknowledge themselves inferior to every one else, while they wish to be regarded with the highest esteem, and think themselves entitled to the highest honor. Paul is perfectly sincere in admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language.

``For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.'' (1 Corinthians 15:9.)

``Christ Jesus came into the world to save sinners, of whom I am chief''

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(1 Timothy 1:15.)

But let us observe, that, when he speaks of himself as the meanest of all, he confines his attention to what he was in himself, apart from the grace of God. As if he had said, that his own worthlessness did not prevent him from being appointed, while others were passed by, to be the apostle of the Gentiles. The grace of God given to me is the expression used by him, to intimate that it was a peculiar gift, as compared with what had been bestowed on others. Not that he alone had been elected to discharge that office, but that he held the highest rank among ``the teachers of the Gentiles,'' --- a title which he employs on another occasion as peculiar to himself.

``I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not,) a teacher of the Gentiles in faith and truth.'' (1 Timothy 2:7.)

By the unsearchable riches of Christ are meant the astonishing and boundless treasures of grace, which God had suddenly and unexpectedly bestowed on the Gentiles. The Ephesians are thus reminded how eagerly the gospel ought to be embraced, and how highly it ought to be esteemed. This subject has been treated in the Exposition of the Epistle to the Galatians, (Galatians 1:15, 16; 2:7, 9.) And certainly, while Paul held the office of apostleship in common with others, it was an honor peculiar to himself to be appointed apostle of the Gentiles.

9. What is the fellowship of the mystery. The publication of the gospel is called a fellowship, because it is the will of God that his purpose, which had formerly been hidden, shall now be shared by men. There is an appropriate metaphor in the words {φωτίσαι} {πάντας}, to enlighten all men, --- conveying the thought, that, in his apostleship, the grace of God shines with the brightness of noon-day.

Which hath been hid in God. This is intended, as before, to obviate the prejudice of novelty, --- to oppose the rashness of men, who think it improper that they should remain in ignorance of anything whatever. Who will question the right which God has to keep his own purposes concealed, until he shall be pleased to communicate them to men? What presumption, --- yea, what madness is it, not to admit that God is wiser than we! Let us remember, therefore, that our rashness ought to receive a check, whenever the boundless height of the Divine foreknowledge is presented to our view. This, too, is the reason why he calls them the unsearchable riches of Christ; intimating that this subject, though it exceeds our capacity, ought to be contemplated with reverence and admiration.

Who created all things by Jesus Christ. This cannot so properly be understood of the first creation as of the spiritual renewal. It is, no doubt, true, and is frequently declared in Scripture, that by the Word of God all things were created; but the connection of the passage lays us under the necessity of understanding by it that renewal which is comprehended in the blessing of redemption. But it may, perhaps, be thought that the apostle is illustrating this

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renewal, by an argument drawn from the creation. ``By Christ, as God, the Father created (John 1:3) all things; and why, then, should we wonder, if by Christ, as Mediator, all the Gentiles are now brought back to one body?'' I have no objection to this view. A similar argument is used by him in another Epistle.

``For God, who commanded the light to shine out of darkness, is the same who hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.'' (2 Corinthians 4:6.)

From the creation of the world he concludes, that it is the work of God to enlighten the darkness; but what was visible in the former case is ascribed to the Spirit, when he comes to speak of the kingdom of Christ.

10. That now to the principalities and powers. Some are of opinion that these words cannot apply to angels, because such ignorance, as is here supposed, could not be found in those who are permitted to behold the brightness of God's countenance. They choose rather to refer them to devils, but without due reflection; for what could have been regarded as extraordinary in the assertion, that, by the preaching of the gospel and the calling of the Gentiles, information was, for the first time, conveyed to devils? There can be no doubt that the apostle labors to place in the strongest light the mercy of God toward the Gentiles, and the high value of the gospel. For this purpose he declares, that the preaching of the gospel exhibits the manifold grace of God, with which, till now, the heavenly angels themselves were unacquainted. The wisdom of God, therefore, which was manifested by uniting Jews and Gentiles in the fellowship of the gospel, ought to be regarded by men with the highest admiration.

He calls it {πολυποίκιλον} {σοφίαν}, manifold wisdom, because men are accustomed to try it by a false standard, confining their view to a particular department, and thus forming a most inadequate conception of the whole. The Jews thought, for example, that the dispensation under the law, with which they were acquainted and familiar, was the only form in which the wisdom of God could be seen. But, by making the gospel to be proclaimed to all men without exception, God has brought forth to view another instance and proof of his wisdom. Not that it was new wisdom, but that it was so large and manifold, 145 as to transcend our limited capacity. Let us rest assured that the knowledge, whatever it may be, which we have acquired, is, after all, but a slender proportion. And if the calling of the Gentiles draws the attention, and excites the reverence, of angels in heaven, how shameful that it should be slighted or disdained by men upon earth!

The inference which some draw from this passage, that angels are present in our assemblies, and make progress along with ourselves in knowledge, is a groundless speculation. We must always keep in view the purposes for which God appointed the ministry of his word. If angels, who are permitted to see the

145"His manifold wisdom, which regulates all things by amazing plans, through death bestowing life, through ignominy conducting to glory, through abasement displaying the majesty of God." — Erasmus.

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face of God, do not walk in faith, neither do they need the outward administration of the word. The preaching of the gospel, therefore, is of no service but to human beings, among whom alone the practice exists. Paul's meaning is this: ``The church, composed both of Jews and Gentiles, is a mirror, in which angels behold the astonishing wisdom of God displayed in a manner unknown to them before. They see a work which is new to them, and the reason of which was hid in God. In this manner, and not by learning anything from the lips of men, do they make progress.''

11. According to the eternal purpose. How carefully does he guard against the objection, that the purpose of God has been changed! A third time, he repeats that the decree was eternal and unchangeable, but must be carried into effect by Christ Jesus our Lord, because in him it was made. Thus he declares, that the proper time for publishing this decree belongs to the kingdom of Christ. Literally the words run, ``according to the eternal purpose ({ἣν} {ἐποίησοεν}) which he made.'' But I consider the meaning to be, which he purposed; because the present discussion does not relate solely to the execution of the decree, but to the appointment itself, which, though it took place before all ages, was known to God only --- till the manifestation of Christ.

12. Through whom we have boldness. The honor of reconciling the Father to the whole world must be given to Christ. From the effects of this grace its excellence is demonstrated; for faith, which is possessed by Gentiles in common with Jews, admits them into the presence of God. When the words, through Christ and by the faith of him, are used by Paul, in connection with the name of God, there is always an implied contrast, which shuts up every other approach, --- which excludes every other method of obtaining Divine fellowship. Most important and valuable instruction is here conveyed. The true nature and power of faith, and the confidence which is necessary for calling upon God, are beautifully expressed. That the consequences of faith, and the duties which it performs, should be the subject of much controversy between us and the Papists, is not surprising. They do not properly understand the meaning of the word Faith, which they might learn from this passage, if they were not blinded by prejudice.

First, Paul denominates it the faith of Christ; by which he intimates, that everything which faith ought to contemplate is exhibited to us in Christ. Hence it follows, that an empty and confused knowledge of Christ must not be mistaken for Faith, but that knowledge which is directed to Christ, in order to seek God in Christ; and this can only be done when the power and offices of Christ are understood. Faith produces confidence, which again, in its turn, produces boldness. There are three stages in our progress. First, we believe the promises of God; next, by relying on them, we obtain that confidence, which is accompanied by holiness and peace of mind; and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God.

To separate faith from confidence would be an attempt to take away heat and

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light from the sun. I acknowledge, indeed, that, in proportion to the measure of faith, confidence is small in some and greater in others; but faith will never be found unaccompanied by these effects or fruits. A trembling, hesitating, doubting conscience, will always be a sure evidence of unbelief; but a firm, steady faith, will prove to be invincible against the gates of hell. To trust in Christ as Mediator, and to entertain a firm conviction of our heavenly Father's love, --- to venture boldly to promise to ourselves eternal life, and not to tremble at death or hell, --- is, to use a common phrase, a holy presumption.

Observe the expression, access with confidence. Wicked men seek rest in forgetfulness of God, and are never at ease but when they remove to the greatest possible distance from God. His own children differ from them in this respect, that they ``have peace with God,'' (Romans 5:1,) and approach to him with cheerfulness and delight. We infer, likewise, from this passage, that, in order to call on God in a proper manner, confidence is necessary, and thus becomes the key that opens to us the gate of heaven. Those who doubt and hesitate will never be heard.

``Let him ask in faith,'' says James, ``nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.'' (James 1:6,7)

The sophists of the Sorbonne, 146 when they enjoin men to hesitate, know not what it is to call upon God.

13. Wherefore I desire. His reason for alluding formerly to his imprisonment is now manifest. It was to prevent them from being discouraged when they heard of his persecution. 147 O heroic breast, which drew from a prison, and from death itself, comfort to those who were not in danger! He says that, he endured tribulations for the Ephesians, because they tended to promote the edification of all the godly. How powerfully is the faith of the people confirmed, when a pastor does not hesitate to seal his doctrine by the surrender of his life! And accordingly he adds, which is your glory. Such lustre was thrown around his instructions, that all the churches among whom he had labored, had good reason to glory, when they beheld their faith ratified by the best of all pledges.

Ephesians 3:14-19

14. For this cause I bow my knees unto the Father of our Lord Jesus Christ, 14. Hujus rei gratia flecto genua ad Patrem Domini nostri Iesu Christi, 15. Of whom the whole family in heaven and earth is named, 15. Ex quo omnis cognatio in coelis et super terram nominatur, 16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

146See note, page 160. 147"The original word {ἐκκακεῖν} signifies `to behave like a coward, and through fear to desert the post of battle.' '' --- Chandler.

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16. Ut det vobis secundum divitias gloriae suae, potentia roborari per Spiritum suum in hominem interiorem,

17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

17. Ut inhabitet Christus per fidem in cordibus vestris, ut sitis in charitate radicati atque fundati,

18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height;

18. Quo valeatis comprehendere cum omnibus sanctis, quae sit latitudo, et longitudo, et profunditas, et altitudo;

19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

19. Cognoscere, inquam, dilectionem Christi, quae cognitionem exsuperat, ut completi sitis in omnem plenitudinem Dei.

14. For this cause. His prayers for them are mentioned, not only to testify his regard for them, but likewise to excite them to pray in the same manner; for the seed of the word is scattered in vain, unless the Lord render it fruitful by his blessing. Let pastors learn from Paul's example, not only to admonish and exhort their people, but to entreat the Lord to bless their labors, that they may not be unfruitful. Nothing will be gained by their industry and toil, --- all their study and application will be to no purpose, except so far as the Lord bestows his blessing. This ought not to be regarded by them as an encouragement to sloth. It is their duty, on the contrary, to labor earnestly in sowing and watering, provided they, at the same time, ask and expect the increase from the Lord.

We are thus enabled to refute the slanders of the Pelagians and Papists, who argue, that, if the grace of the Holy Spirit performs the whole work of enlightening our minds, and forming our hearts to obedience, all instruction will be superfluous. The only effect of the enlightening and renewing influences of the Holy Spirit is, to give to instruction its proper weight and efficacy, that we may not be blind to the light of heaven, or deaf to the strains of truth. While the Lord alone acts upon us, he acts by his own instruments. It is therefore the duty of pastors diligently to teach, --- of the people, earnestly to receive instruction, --- and of both, not to weary themselves in unprofitable exertions, but to look up for Divine aid.

I bow my knees. The bodily attitude is here put for the religious exercise itself. Not that prayer, in all cases, requires the bending of the knees, but because this expression of reverence is commonly employed, especially where it is not an incidental petition, but a continued prayer.

15. Of whom the whole family. 148 The relative, {ἐξ} {οὗ}, of whom, may

148"This seems to me plainly to allude, and to be urged in opposition to Diana of Ephesus, who was the common goddess of the Asiatic cities, in whose worship they were united, and by whose common contributions her temple was built, which was the common temple of those incorporated cities, so that all Asia (as we have it, Acts 19:27) 'worshipped her;' which was therefore strictly and properly her family, over which she presided as the common mother and patroness; and there are models and ancient inscriptions remaining to this day, that abundantly prove it. Now the apostle tells these Ephesians, that, as Christians, they

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apply equally to the Father and to the Son. Erasmus restricts it entirely to the Father. I do not approve of this; for readers ought to have been allowed a liberty of choice; nay, the other interpretation appears to be far more probable. The apostle alludes to that relationship which the Jews had with each other, through their father Abraham, to whom they trace their lineage. He proposes, on the contrary, to remove the distinction between Jews and Gentiles; and tells them, not only that all men have been brought into one family and one race through Christ, but that they are enabled to claim kindred even with angels.

To apply it to God the Father would not be equally defensible, being liable to this obvious exception, that God formerly passed by the Gentiles, and adopted the Jews as his peculiar people. But when we apply it to Christ, the whole of Paul's statement agrees with the facts; for all come and blend together, as one family, and, related to one God the Father, are mutually brethren. Let us therefore understand that, through the mediation of Christ, a relationship has been constituted between Jews and Gentiles, because, by reconciling us to the Father, he has made us all one. Jews have no longer any reason to boast that they are the posterity of Abraham, or that they belong to this or that tribe, --- to despise others as profane, and claim the exclusive honor of being a holy people. There is but one relationship which ought to be reckoned, both in heaven and on earth, both among angels and among men --- a union to the body of Christ. Out of him all will be found scattered. He alone is the bond by which we are united.

16. That he would give to you. Paul wishes that the Ephesians should be strengthened; and yet he had already bestowed on their piety no mean commendation. But believers have never advanced so far as not to need farther growth. The highest perfection of the godly in this life is an earnest desire to make progress. This strengthening, he tells us, is the work of the Spirit; so that it does not proceed from man's own ability. The increase, as well as the commencement, of everything good in us, comes from the Holy Spirit. That it is the gift of Divine grace, is evident from the expression used, that he would give to you This the Papists utterly deny. They maintain that the second grace is bestowed upon us, according as we have individually deserved it, by making a proper use of the first grace. But let us unite with Paul in acknowledging that it is the ``gift'' of the grace of God, not only that we have begun to run well, but that we advance; not only that we have been born again, but that we grow from day to day.

According to the riches of his glory. These words are intended to express still more strongly the doctrine of Divine grace. They may be explained in two ways: either, according to his glorious riches, making the genitive, agreeably to the Hebrew idiom, supply the place of an adjective, --- or, according to his rich and abundant glory. The word glory will thus be put for mercy, in accordance with an expression which he had formerly used, ``to the praise of the glory of

belonged to a nobler family, which took its denomination from, and was immediately subject to, God as a common Father; of whom the whole family in heaven and earth is named." — Chandler.

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his grace.'' (Ephesians 1:6) I prefer the latter view.

In the inner man. By the inner man, Paul means the soul, and whatever relates to the spiritual life of the soul; as the outward man denotes the body, with everything that belongs to it, --- health, honors, riches, vigor, beauty, and everything of that nature. ``Though our outward man perish, yet our inward man is renewed day by day;'' that is, if in worldly matters we decay, our spiritual life becomes more and more vigorous. (2 Corinthians 4:16) The prayer of Paul, that the saints may be strengthened, does not mean that they may be eminent and flourishing in the world, but that, with respect to the kingdom of God, their minds may be made strong by Divine power.

17. That Christ may dwell. He explains what is meant by ``the strength of the inner man.'' As

``it pleased the Father that in him should all fullness dwell,'' (Colossians 1:19,) so he who has Christ dwelling in him can want nothing. It is a mistake to imagine that the Spirit can be obtained without obtaining Christ; and it is equally foolish and absurd to dream that we can receive Christ without the Spirit. Both doctrines must be believed. We are partakers of the Holy Spirit, in proportion to the intercourse which we maintain with Christ; for the Spirit will be found nowhere but in Christ, on whom he is said, on that account, to have rested; for he himself says, by the prophet Isaiah, ``The Spirit of the Lord God is upon me.'' (Isaiah 61:1; Luke 4:18.) But neither can Christ be separated from his Spirit; for then he would be said to be dead, and to have lost all his power.

Justly, therefore, does Paul affirm that the persons who are endowed by God with spiritual vigor are those in whom Christ dwells. He points to that part in which Christ peculiarly dwells, in your hearts, --- to show that it is not enough if the knowledge of Christ dwell on the tongue or flutter in the brain.

May dwell through faith. The method by which so great a benefit is obtained is also expressed. What a remarkable commendation is here bestowed on faith, that, by means of it, the Son of God becomes our own, and ``makes his abode with us!'' (John 14:23.) By faith we not only acknowledge that Christ suffered and rose from the dead on our account, but, accepting the offers which he makes of himself, we possess and enjoy him as our Savior. This deserves our careful attention. Most people consider fellowship with Christ, and believing in Christ, to be the same thing; but the fellowship which we have with Christ is the consequence of faith. In a word, faith is not a distant view, but a warm embrace, of Christ, by which he dwells in us, and we are filled with the Divine Spirit.

That ye may be rooted and grounded in love. Among the fruits of Christ's dwelling in us the apostle enumerates love and gratitude for the Divine grace and kindness exhibited to us in Christ. Hence it follows, that this is true and solid excellence; so that, whenever he treats of the perfection of the saints, he views it as consisting of these two parts. The firmness and constancy which

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our love ought to possess are pointed out by two metaphors. There are many persons not wholly destitute of love; but it is easily removed or shaken, because its roots are not deep. Paul desires that it should be rooted 149 and grounded, --- thoroughly fixed in our minds, so as to resemble a well-founded building or deeply-planted tree. The true meaning is, that our roots ought to be so deeply planted, and our foundation so firmly laid in love, that nothing will be able to shake us. It is idle to infer from these words, that love is the foundation and root of our salvation. Paul does not inquire here, as any one may perceive, on what our salvation is founded, but with what firmness and constancy we ought to continue in the exercise of love.

18. May be able to comprehend. The second fruit is, that the Ephesians should perceive the greatness of Christ's love to men. Such an apprehension or knowledge springs from faith. By desiring that they should comprehend it with all saints, he shows that it is the most excellent blessing which they can obtain in the present life; that it is the highest wisdom, to which all the children of God aspire. What follows is sufficiently clear in itself, but has hitherto been darkened by a variety of interpretations. Augustine is quite delighted with his own acuteness, which throws no light on the subject. Endeavouring to discover some kind of mysterious allusion to the figure of the cross, he makes the breadth to be love, --- the height, hope, --- the length, patience, and the depth, humility. This is very ingenious and entertaining: but what has it to do with Paul's meaning? Not more, certainly, than the opinion of Ambrose, that the allusion is to the figure of a sphere. Laying aside the views of others, I shall state what will be universally acknowledged to be the simple and true meaning.

19. And to know the love of Christ. By those dimensions Paul means nothing else than the love of Christ, of which he speaks afterwards. The meaning is, that he who knows it fully and perfectly is in every respect a wise man. As if he had said, ``In whatever direction men may look, they will find nothing in the doctrine of salvation that does not bear some relation to this subject.'' The love of Christ contains within itself the whole of wisdom, so that the words may run thus: that ye may be able to comprehend the love of Christ, which is the length and breadth, and depth, and height, that is, the complete perfection of all wisdom. The metaphor is borrowed from mathematicians, taking the parts as expressive of the whole. Almost all men are infected with the disease of desiring to obtain useless knowledge. It is of great importance that we should be told what is necessary for us to know, and what the Lord desires us to contemplate, above and below, on the right hand and on the left, before and behind. The love of Christ is held out to us as the subject which ought to occupy our daily and nightly meditations, and in which we ought to be wholly plunged. He who is in possession of this alone has enough. Beyond it there is nothing solid, nothing useful, --- nothing, in short, that is proper or sound. Though you survey the

149"Meaning (by a continuation of the same architectural metaphor) that 'the love should be deep and sincere;' and though {ἐρ᾿ῥιζωμένοι} be properly applicable to trees, yet it was sometimes used of the foundations of massy edifices; in which case, however, it is in the classical writers almost always accompanied with some word which has reference to buildings.''. --- Bloomfield.

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heaven and earth and sea, you will never go beyond this without overstepping the lawful boundary of wisdom.

Which surpasseth knowledge. A similar expression occurs in another Epistle:

``the peace of God, which surpasseth all understanding, shall keep your hearts and minds through Christ Jesus.'' (Philippians 4:7)

No man can approach to God without being raised above himself and above the world. On this ground the sophists refuse to admit that we can know with certainty that we enjoy the grace of God; for they measure faith by the perception of the bodily senses. But Paul justly contends that this wisdom exceeds all knowledge; for, if the faculties of man could reach it, the prayer of Paul that God would bestow it must have been unnecessary. Let us remember, therefore, that the certainty of faith is knowledge, but is acquired by the teaching of the Holy Spirit, not by the acuteness of our own intellect. If the reader desire a more full discussion of this subject, he may consult the ``Institutes of the Christian Religion.''

That ye may be filled. Paul now expresses in one word what he meant by the various dimensions. He who has Christ has everything necessary for being made perfect in God; for this is the meaning of the phrase, the fullness of God. Men do certainly imagine that they have entire completeness in themselves, but it is only when their pride is swelled with empty trifles. It is a foolish and wicked dream, that by the fullness of God is meant the full Godhead, as if men were raised to an equality with God.

Ephesians 3:20-21

20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

20. Ei autem, qui potest cumulate super omnia facere, quae petimus aut cogitamus, secundum potentiam in nobis agentem,

21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

21. Sit gloria in Ecclesia per Iesum Christum, in omnes aetates seculi seculorum. Amen.

20. Now to him. He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain ``good hope through grace,'' (2 Thessalonians 2:16,) and to endeavor constantly to obtain more and more adequate conceptions of the value of the grace of God.

Who is able. 150 This refers to the future, and agrees with what we are

150"Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. He that hungereth, let him hunger more; and he that desireth, let him still more abundantly desire; for all that he can desire he shall fully obtain." — Bernard.

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taught concerning hope; and indeed we cannot offer to God proper or sincere thanksgivings for favors received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds.

According to the power that worketh in us, --- according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts.

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CHAPTER 4

Ephesians 4:1-6

1. I therefore, the prisoner of the Lord,) beseech you, that ye walk worthy of the vocation wherewith ye are called,

1. Obsecro itaque vos, ego vinctus in Domino, ut digne ambuletis vocatione, ad quam vocati estis,

2. With all lowliness and meekness, with long-suffering, forbearing one another in love;

2. Cum omni humilitate et mansuetudine, cum tolerantia sufferentes vos invicem in dilectione,

3. Endeavouring to keep the unity of the Spirit in the bond of peace. 3. Studentes servare unitatem Spiritus, in vinculo pacis. 4. There is one body, and one Spirit, even as ye are called in one hope of your calling;

4. Unum corpus et unus spiritus; quemadmodum vocati estis in una spe vocationis vestrae.

5. One Lord, one faith, one baptism, 5. Unus Dominus, una fides, unum baptisma. 6. One God and Father of all, who is above all, and through all, and in you all.

6. Unus Deus et Pater omnium, qui est super omnia, et per omnia, (vel, super omnes et per omnes,) et in omnibus vobis.

The three remaining chapters consist entirely of practical exhortations. Mutual agreement is the first subject, in the course of which a discussion is introduced respecting the government of the church, as having been framed by our Lord for the purpose of maintaining unity among Christians.

1. I therefore, the prisoner of the Lord. His imprisonment, which might have been supposed more likely to render him despised, is appealed to, as we have already seen, for a confirmation of his authority. It was the seal of that embassy with which he had been honored. Whatever belongs to Christ, though in the eyes of men it may be attended by ignominy, ought to be viewed by us with the highest regard. The apostle's prison is more truly venerable than the splendid retinue or triumphal chariot of kings.

That ye may walk worthy. This is a general sentiment, a sort of preface, on which all the following statements are founded. He had formerly illustrated

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the calling with which they were called, 151 and now reminds them that they must live in obedience to God, in order that they may not be unworthy of such distinguished grace.

2. With all humility. He now descends to particulars, and first of all he mentions humility The reason is, that he was about to enter on the subject of Unity, to which humility is the first step. This again produces meekness, which disposes us to bear with our brethren, and thus to preserve that unity which would otherwise be broken a hundred times in a day. Let us remember, therefore, that, in cultivating brotherly kindness, we must begin with humility. Whence come rudeness, pride, and disdainful language towards brethren? Whence come quarrels, insults, and reproaches? Come they not from this, that every one carries his love of himself, and his regard to his own interests, to excess? By laying aside haughtiness and a desire of pleasing ourselves, we shall become meek and gentle, and acquire that moderation of temper which will overlook and forgive many things in the conduct of our brethren. Let us carefully observe the order and arrangement of these exhortations. It will be to no purpose that we inculcate forbearance till the natural fierceness has been subdued, and mildness acquired; and it will be equally vain to discourse of meekness, till we have begun with humility.

Forbearing one another in love. This agrees with what is elsewhere taught, that ``love suffereth long and is kind.'' (1 Corinthians 13:4.) Where love is strong and prevalent, we shall perform many acts of mutual forbearance.

3. Endeavoring to keep the unity of the Spirit. With good reason does he recommend forbearance, as tending to promote the unity of the Spirit. Innumerable offenses arise daily, which might produce quarrels, particularly when we consider the extreme bitterness of man's natural temper. Some consider the unity of the Spirit to mean that spiritual unity which is produced in us by the Spirit of God. There can be no doubt that He alone makes us ``of one accord, of one mind,'' (Philippians 2:2,) and thus makes us one; but I think it more natural to understand the words as denoting harmony of views. This unity, he tells us, is maintained by the bond of peace; for disputes frequently give rise to hatred and resentment. We must live at peace, if we would wish that brotherly kindness should be permanent amongst us.

4. There is one body. 152 He proceeds to show more fully in how complete a manner Christians ought to be united. The union ought to be such that we shall form one body and one soul. These words denote the whole man. We ought to be united, not in part only, but in body and soul. He supports this by a powerful argument, as ye have been called in one hope of your calling. We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal

151{Τὢς} {κλήσεως} {ἧς} {ἐκλήθητε} ``Arrian, Epict. page 122, 1. 3, says, {καταισχύνειν} {τὴν} {κλὢσιν} {ἣν} {κέκληκεν}, `to disgrace the calling with which he has called thee.' He is speaking of a person, who, when summoned to give his testimony, utters what is contrary to that which was demanded or expected from him.'' --- Raphelius.

152"There are ancient medals now extant, which have the figure of Diana on them, with this inscription, {κοινὸν} {τὢς} {᾿Ασίας}, denoting that the cities of Asia were one body or commonwealth. Thus also were all Christians of all nations, Jews and Gentiles, under Christ.'' --- Chandler.

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life without living in mutual harmony in this world. One Divine invitation being addressed to all, they ought to be united in the same profession of faith, and to render every kind of assistance to each other. Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! How should we dread every kind of animosity, if we duly reflected that all who separate us from brethren, estrange us from the kingdom of God! And yet, strangely enough, while we forget the duties which brethren owe to each other, we go on boasting that we are the sons of God. Let us learn from Paul, that none are at all fit for that inheritance who are not one body and one spirit.

5. One Lord. In the first Epistle to the Corinthians, he employs the word Lord, to denote simply the government of God.

``There are differences of administration, but the same Lord.'' (1 Corinthians 12:5)

In the present instance, as he shortly afterwards makes express mention of the Father, he gives this appellation strictly to Christ, who has been appointed by the Father to be our Lord, and to whose government we cannot be subject, unless we are of one mind. The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man. All these arguments for unity deserve to be pondered, but cannot be fully explained. I reckon it enough to take a rapid glance at the apostle's meaning, leaving the full illustration of it to the preachers of the gospel. The unity of faith, which is here mentioned, depends on the one, eternal truth of God, on which it is founded.

One baptism, This does not mean that Christian baptism is not to be administered more than once, but that one baptism is common to all; so that, by means of it, we begin to form one body and one soul. But if that argument has any force, a much stronger one will be founded on the truth, that the Father, and Son, and Spirit, are one God; for it is one baptism, which is celebrated in the name of the Three Persons. What reply will the Arians or Sabellians make to this argument? Baptism possesses such force as to make us one; and in baptism, the name of the Father, and of the Son, and of the Spirit, is invoked. Will they deny that one Godhead is the foundation of this holy and mysterious unity? We are compelled to acknowledge, that the ordinance of baptism proves the existence of Three Persons in one Divine essence.

6. One God and Father of all. This is the main argument, from which all the rest flow. How comes it that we are united by faith, by baptism, or even by the government of Christ, but because God the Father, extending to each of us his gracious presence, employs these means for gathering us to himself? The two phrases, {ἐπὶ} {πάντων} {καὶ} {διὰ} {πάντων}, may either mean,

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above all and through all Things, or above all and through all Men. Either meaning will apply sufficiently well, or rather, in both cases, the meaning will be the same. Although God by his power upholds, and maintains, and rules, all things, yet Paul is not now speaking of the universal, but of the spiritual government which belongs to the church. By the Spirit of sanctification, God spreads himself through all the members of the church, embraces all in his government, and dwells in all; but God is not inconsistent with himself, and therefore we cannot but be united to him into one body.

This spiritual unity is mentioned by our Lord. ``Holy Father, keep through thine own name those whom thou hast, given me, that they may be one as we are.'' (John 17:11)

This is true indeed, in a general sense, not only of all men but of all creatures. ``In him we live, and move, and have our being.'' (Acts 17:28.) And again, ``Do not I fill heaven and earth, saith the Lord?'' (Jeremiah 23:24.) But we must attend to the connection in which this passage stands. Paul is now illustrating the mutual relation of believers, which has nothing in common either with wicked men or with inferior animals. To this relation we must limit what is said about God's government and presence. It is for this reason, also, that the apostle uses the word Father, which applies only to the members of Christ.

Ephesians 4:7-10

7. But unto every one of us is given grace according to the measure of the gift of Christ.

7. Unicuique autem nostrum data est gratia; secundum mensuram donationis Christi.

8. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.

8. Propterea dicit: Postquam ascendit in altum, captivam duxit captivitatem, et dedit dona hominibus. (Psalm 68:19.)

9. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

9. Illud autem Ascendit, quid est, nisi quod etiam descenderat prius in inferiores partes terrae?

10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

10. Qui descendit, ipse est etiam qui ascendit super omnes coelos, ut impleret omnia.

7. But to every one. He now describes the manner in which God establishes and preserves among us a mutual relation. No member of the body of Christ is endowed with such perfection as to be able, without the assistance of others, to supply his own necessities. A certain proportion is allotted to each; and

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it is only by communicating with each other, that all enjoy what is sufficient for maintaining their respective places in the body. The diversity of gifts is discussed in another Epistle, and very nearly with the same object.

``There are diversities of gifts, but the same Spirit'' (1 Corinthians 12:4.)

Such a diversity, we are there taught, is so far from injuring, that it tends to promote and strengthen, the harmony of believers.

The meaning of this verse may be thus summed up. ``On no one has God bestowed all things. Each has received a certain measure. Being thus dependent on each other, they find it necessary to throw their individual gifts into the common stock, and thus to render mutual aid.'' The words grace and gift remind us that, whatever may be our attainments, we ought not to be proud of them, because they lay us under deeper obligations to God. These blessings are said to be the gift of Christ; for, as the apostle, first of all, mentioned the Father, so his aim, as we shall see, is to represent all that we are, and all that we have, as gathered together in Christ.

8. Therefore he saith. To serve the purpose of his argument, Paul has departed not a little from the true meaning of this quotation. Wicked men charge him with having made an unfair use of Scripture. The Jews go still farther, and, for the sake of giving to their accusations a greater air of plausibility, maliciously pervert the natural meaning of this passage. What is said of God, is applied by them to David or to the people. ``David, or the people,'' they say, ``ascended on high, when, in consequence of many victories, they rose superior to their enemies.'' But a careful examination of the Psalm will convince any reader that the words, he ascended up on high, are applied strictly to God alone.

The whole Psalm may be regarded as an {ἐπίνικιον}, a song of triumph, which David sings to God on account of the victories which he had obtained; but, taking occasion from the narrative of his own exploits, he makes a passing survey of the astonishing deliverances which the Lord had formerly wrought for his people. His object is to shew, that we ought to contemplate in the history of the Church the glorious power and goodness of God; and among other things he says, Thou hast ascended on high. (Psalm 68:18.) The flesh is apt to imagine that God remains idle and asleep, when he does not openly execute his judgments. To the view of men, when the Church is oppressed, God is in some manner humbled; but, when he stretches out his avenging arm for her deliverance, he then appears to rouse himself, and to ascend his throne of judgment.

``Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts; he put them to a perpetual reproach.'' (Psalm 78:65, 66.)

This mode of expression is sufficiently common and familiar; and, in short, the deliverance of the Church is here called the ascension of God.

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Perceiving that it is a song of triumph, in which David celebrates all the victories which God had wrought for the salvation of his Church, Paul very properly quoted the account given of God's ascension, and applied it to the person of Christ. The noblest triumph which God ever gained was when Christ, after subduing sin, conquering death, and putting Satan to flight, rose majestically to heaven, that he might exercise his glorious reign over the Church. Hitherto there is no ground for the objection, that Paul has applied this quotation in a manner inconsistent with the design of the Psalmist. The continued existence of the Church is represented by David to be a manifestation of the Divine glory. But no ascension of God more triumphant or memorable will ever occur, than that which took place when Christ was carried up to the right hand of the Father, that he might rule over all authorities and powers, and might become the everlasting guardian and protector of his people.

He led captivity captive. Captivity is a collective noun for captive enemies; and the plain meaning is, that God reduced his enemies to subjection, which was more fully accomplished in Christ than in any other way. He has not only gained a complete victory over the devil, and sin, and death, and all the power of hell, --- but out of rebels he forms every day ``a willing people,'' (Psalm 110:3,) when he subdues by his word the obstinacy of our flesh. On the other hand, his enemies --- to which class all wicked men belong --- are held bound by chains of iron, and are restrained by his power from exerting their fury beyond the limits which he shall assign.

And gave gifts to men. There is rather more difficulty in this clause; for the words of the Psalm are, ``thou hast received gifts for men,'' while the apostle changes this expression into gave gifts, and thus appears to exhibit an opposite meaning. Still there is no absurdity here; for Paul does not always quote the exact words of Scripture, but, after referring to the passage, satisfies himself with conveying the substance of it in his own language. Now, it is clear that the gifts which David mentions were not received by God for himself, but for his people; and accordingly we are told, in an earlier part of the Psalm, that ``the spoil'' had been ``divided'' among the families of Israel. (Psalm 68:12.) Since therefore the intention of receiving was to give gifts, Paul can hardly be said to have departed from the substance, whatever alteration there may be in the words.

At the same time, I am inclined to a different opinion, that Paul purposely changed the word, and employed it, not as taken out of the Psalm, but as an expression of his own, adapted to the present occasion. Having quoted from the Psalm a few words descriptive of Christ's ascension, he adds, in his own language, and gave gifts, --- for the purpose of drawing a comparison between the greater and the less. Paul intends to shew, that this ascension of God in the person of Christ was far more illustrious than the ancient triumphs of the Church; because it is a more honorable distinction for a conqueror to dispense his bounty largely to all classes, than to gather spoils from the vanquished.

The interpretation given by some, that Christ received from the Father what

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he would distribute to us, is forced, and utterly at variance with the apostle's purpose. No solution of the difficulty, in my opinion, is more natural than this. Having made a brief quotation from the Psalm, Paul took the liberty of adding a statement, which, though not contained in the Psalm, is true in reference to Christ --- a statement, too, by which the ascension of Christ is proved to be more illustrious, and more worthy of admiration, than those ancient manifestations of the Divine glory which David enumerates.

9. Now that he ascended. Here again the slanderers exclaim, that Paul's reasoning is trifling and childish. ``Why does he attempt to make those words apply to a real ascension of Christ, which were figuratively spoken about a manifestation of the Divine glory? Who does not know that the word ascend is metaphorical? The conclusion, that he also descended first, has therefore no weight.''

I answer, Paul does not here reason in the manner of a logician, as to what necessarily follows, or may be inferred, from the words of the prophet. He knew that what David spake about God's ascension was metaphorical. But neither can it be denied, that the expression bears a reference to some kind of humiliation on the part of God which had previously existed. It is this humiliation which Paul justly infers from the declaration that God had ascended. And at what time did God descend lower than when Christ emptied himself? ( {᾿Αλλ} {᾿} {ἑαυτὸν} {ἐκένωσε}, Philippians 2:7.) If ever there was a time when, after appearing to lay aside the brightness of his power, God ascended gloriously, it was when Christ was raised from our lowest condition on earth, and received into heavenly glory.

Besides, it is not necessary to inquire very carefully into the literal exposition of the Psalm, since Paul merely alludes to the prophet's words, in the same manner as, on another occasion, he accommodates to his own subject a passage taken from the writings of Moses. ``The righteousness which is of faith speaketh in this manner, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above;) or, who shall descend into the deep (that is, to bring up Christ again from the dead.'') (Romans 10:6,7 Deuteronomy 30:12.) But the appropriateness of the application which Paul makes of the passage to the person of Christ is not the only ground on which it must be defended. Sufficient evidence is afforded by the Psalm itself, that this ascription of praise relates to Christ's kingdom. Not to mention other reasons which might be urged, it contains a distinct prophecy of the calling of the Gentiles.

Into the lower parts of the earth. 153 These words mean nothing more than the condition of the present life. To torture them so as to make them mean purgatory or hell, is exceedingly foolish. The argument taken from the comparative degree, ``the lower parts,'' is quite untenable. A comparison is drawn,

153For 'the lower parts of the earth,' they may possibly signify no more than the place beneath; as when our Savior said, (John 8:23,) 'Ye are from beneath, I am from above; ye are of this world, I am not of this world;' or as God spake by the prophet, 'I will shew wonders in heaven above, and signs in the earth beneath.' Nay, they may well refer to his incarnation, according to that of David, (Psalm 139:15,) or to his burial. (Psalm 63:9.)" — Pearson.

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not between one part of the earth and another, but between the whole earth and heaven; as if he had said, that from that lofty habitation Christ descended into our deep gulf.

10. That ascended up far above all heavens; that is, beyond this created world. When Christ is said to be in heaven, we must not view him as dwelling among the spheres and numbering the stars. Heaven denotes a place higher than all the spheres, which was assigned to the Son of God after his resurrection. 154 Not that it is literally a place beyond the world, but we cannot speak of the kingdom of God without using our ordinary language. Others, again, considering that the expressions, above all heavens, and ascension into heaven, are of the same import, conclude that Christ is not separated from us by distance of place. But one point they have overlooked. When Christ is placed above the heavens, or in the heavens, all that surrounds the earth --- all that lies beneath the sun and stars, beneath the whole frame of the visible world --- is excluded.

That he might fill all things. To fill often signifies to Finish, and it might have that meaning here; for, by his ascension into heaven, Christ entered into the possession of the authority given to him by the Father, that he might rule and govern all things. But a more beautiful view, in my opinion, will be obtained by connecting two meanings which, though apparently contradictory, are perfectly consistent. When we hear of the ascension of Christ, it instantly strikes our minds that he is removed to a great distance from us; and so he actually is, with respect to his body and human presence. But Paul reminds us, that, while he is removed from us in bodily presence, he fills all things by the power of his Spirit. Wherever the right hand of God, which embraces heaven and earth, is displayed, Christ is spiritually present by his boundless power; although, as respects his body, the saying of Peter holds true, that

``the heaven must receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.'' (Acts 3:21.)

By alluding to the seeming contradiction, the apostle has added not a little beauty to his language. He ascended; but it was that he, who was formerly bounded by a little space, might fill all things But did he not fill them before? In his divine nature, I own, he did; but the power of his Spirit was not so exerted, nor his presence so manifested, as after he had entered into the possession of his kingdom.

``The Holy Ghost was not yet given,

154"This was the place of which our Savior spake to his disciples, 'What and if ye shall see the Son of Man ascend up where he was before?' Had he been there before in body, it had been no such wonder that he should have ascended thither again; but that his body should ascend unto that place where the majesty of God was most resplendent; that the flesh of our flesh, and bone of our bone, should be seated far above all angels and archangels, all principalities and powers, even at the right hand of God; this was that which Christ propounded as worthy of their greatest admiration. Whatsoever heaven there is higher than all the rest that are called heavens; whatsoever sanctuary is holier than all which are called holies; whatsoever place is of greatest dignity in all those courts above, into that place did he ascend, where, in the splendor of his Deity, he was before he took upon him our humanity." — Pearson.

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because Jesus was not yet glorified.'' (John 7:39.)

And again, ``It is expedient for you that I go away; for, if I go not away, the Comforter will not come to you.'' (John 16:7.)

In a word, when he began to sit at the right hand of the Father, he began also to fill all things. 155

Ephesians 4:11-14

11. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

11. Et ipse dedit alios quidem apostolos, alios autem prophetas, alios vero evangelistas, alios pastores et doctores,

12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

12. Ad instaurationem sanctorum, in opus ministerii, in aedificationem corporis Christi,

13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:

13. Usquedum occurramus omnes in unitatem fidei, et cognitionis Filii Dei, in virum perfectum, in mensuram aetatis plenitudinis Christi;

14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.

14. Ne amplius simus pueri, qui fluctuemur, et circumferamur quovis vento doctrinae, per aestum hominum, per versutiam ad circumventionem imposturae.

He returns to explain the distribution of gifts, and illustrates at greater length what he had slightly hinted, that out of this variety arises unity in the church, as the various tones in music produce sweet melody. The meaning may be thus summed up. ``The external ministry of the word is also commended, on account of the advantages which it yields. Certain men appointed to that office, are employed in preaching the gospel. This is the arrangement by which the Lord is pleased to govern his church, to maintain its existence, and ultimately to secure its highest perfection.''

It may excite surprise, that, when the gifts of the Holy Spirit form the subject of discussion, Paul should enumerate offices instead of gifts. I reply, when men

155"The deepest humiliation is followed by the highest exaltation. From the highest heaven, than which nothing can be higher, Christ descended to hell, than which nothing can be lower. And on that account he deserved that he should be again carried up beyond the boundaries of all the heavens, withdrawing from us the presence of his body in such a manner, that from on high he might fill all things with heavenly gifts, and, in a different manner, might now be present with us more effectually than he was present while he dwelt with us on earth." — Erasmus.

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are called by God, gifts are necessarily connected with offices. God does not confer on men the mere name of Apostles or Pastors, but also endows them with gifts, without which they cannot properly discharge their office. He whom God has appointed to be an apostle does not bear an empty and useless title; for the divine command, and the ability to perform it, go together. Let us now examine the words in detail.

11. And he gave. The government of the church, by the preaching of the word, is first of all declared to be no human contrivance, but a most sacred ordinance of Christ. The apostles did not appoint themselves, but were chosen by Christ; and, at the present day, true pastors do not rashly thrust themselves forward by their own judgment, but are raised up by the Lord. In short, the government of the church, by the ministry of the word, is not a contrivance of men, but an appointment made by the Son of God. As his own unalterable law, it demands our assent. They who reject or despise this ministry offer insult and rebellion to Christ its Author. It is himself who gave them; for, if he does not raise them up, there will be none. Another inference is, that no man will be fit or qualified for so distinguished an office who has not been formed and moulded by the hand of Christ himself. To Christ we owe it that we have ministers of the gospel, that they abound in necessary qualifications, that they execute the trust committed to them. All, all is his gift.

Some, apostles. The different names and offices assigned to different persons take their rise from that diversity of the members which goes to form the completeness of the whole body, --- every ground of emulation, and envy, and ambition, being thus removed. If every person shall display a selfish character, shall strive to outshine his neighbor, and shall disregard all concerns but his own, --- or, if more eminent persons shall be the object of envy to those who occupy a lower place, --- in each, and in all of these cases, gifts are not applied to their proper use. He therefore reminds them, that the gifts bestowed on individuals are intended, not to be held for their personal and separate interests, but to be employed for the benefit of the whole. Of the offices which are here enumerated, we have already spoken at considerable length, 156 and shall now say nothing more than the exposition of the passage seems to demand. Five classes of office-bearers are mentioned, though on this point, I am aware, there is a diversity of opinion; for some consider the two last to make but one office. Leaving out of view the opinions of others, I shall proceed to state my own.

I take the word apostles not in that general sense which the derivation of the term might warrant, but in its own peculiar signification, for those highly favored persons whom Christ exalted to the highest honor. Such were the twelve, to whose number Paul was afterwards added. Their office was to spread the doctrine of the gospel throughout the whole world, to plant churches, and to erect the kingdom of Christ. They had not churches of their own committed to them; but the injunction given to all of them was, to preach the gospel wherever

156See Calvin on Corinthians, vol. 1 p. 401.

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they went.

Next to them come the Evangelists, who were closely allied in the nature of their office, but held an inferior rank. To this class belonged Timothy and others; for, while Paul mentions them along with himself in the salutations of his epistles, he does not speak of them as his companions in the apostleship, but claims this name as peculiarly his own. The services in which the Lord employed them were auxiliary to those of the apostles, to whom they were next in rank.

To these two classes the apostle adds Prophets. By this name some understand those persons who possessed the gift of predicting future events, among whom was Agabus. (Acts 11:28; 21:10.) But, for my own part, as doctrine is the present subject, I would rather define the word prophets, as on a former occasion, 157 to mean distinguished interpreters of prophecies, who, by a remarkable gift of revelation, applied them to the subjects which they had occasion to handle; not excluding, however, the gift of prophecy, by which their doctrinal instruction was usually accompanied.

Pastors and Teachers are supposed by some to denote one office, because the apostle does not, as in the other parts of the verse, say, and some, pastors; and some, teachers; but, {τοὺς} {δὲ}, {ποιμένας} {καὶ} {διδασκάλους}, and some, pastors and teachers Chrysostom and Augustine are of this opinion; not to mention the commentaries of Ambrose, whose observations on the subject are truly childish and unworthy of himself. I partly agree with them, that Paul speaks indiscriminately of pastors and teachers as belonging to one and the same class, and that the name teacher does, to some extent, apply to all pastors. But this does not appear to me a sufficient reason why two offices, which I find to differ from each other, should be confounded. Teaching is, no doubt, the duty of all pastors; but to maintain sound doctrine requires a talent for interpreting Scripture, and a man may be a teacher who is not qualified to preach.

Pastors, in my opinion, are those who have the charge of a particular flock; though I have no objection to their receiving the name of teachers, if it be understood that there is a distinct class of teachers, who preside both in the education of pastors and in the instruction of the whole church. It may sometimes happen, that the same person is both a pastor and a teacher, but the duties to be performed are entirely different.

It deserves attention, also, that, of the five offices which are here enumerated, not more than the last two are intended to be perpetual. Apostles, Evangelists, and Prophets were bestowed on the church for a limited time only, --- except in those cases where religion has fallen into decay, and evangelists are raised up in an extraordinary manner, to restore the pure doctrine which had been lost. But without Pastors and Teachers there can be no government of the church.

Papists have some reason to complain, that their primacy, of which they boast so much, is openly insulted in this passage. The subject of discussion is the

157See Calvin on Corinthians, vol. 1 p. 415.

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unity of the church. Paul inquires into the means by which its continuance is secured, and the outward expressions by which it is promoted, and comes at length to the government of the church. If he knew a primacy which had a fixed residence, was it not his duty, for the benefit of the whole church, to exhibit one ministerial head placed over all the members, under whose government we are collected into one body? We must either charge Paul with inexcusable neglect and foolishness, in leaving out the most appropriate and powerful argument, or we must acknowledge that this primacy is at variance with the appointment of Christ. In truth, he plainly rejects it as without foundation, when he ascribes superiority to Christ alone, and represents the apostles, and all the pastors, as indeed inferior to Him, but associated on an equal level with each other. There is no passage of Scripture by which that tyrannical hierarchy, regulated by one earthly head, is more completely overturned. Paul has been followed by Cyprian, who gives a short and clear definition of what forms the only lawful monarchy in the church. There is, he says, one bishoprick, which unites the various parts into one whole. This bishoprick he claims for Christ alone, leaving the administration of it to individuals, but in a united capacity, no one being permitted to exalt himself above others.

12. For the renewing of the saints. In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, (ad consummationem,) for the completeness. The Greek word employed by Paul is {καταρτισμός}, which signifies literally the adaptation of things possessing symmetry and proportion; just as, in the human body, the members are united in a proper and regular manner; so that the word comes to signify perfection. But as Paul intended to express here a just and orderly arrangement, I prefer the word (constitutio) settlement or constitution, taking it in that sense in which a commonwealth, or kingdom, or province, is said to be settled, when confusion gives place to the regular administration of law.

For the work of the ministry. God might himself have performed this work, if he had chosen; but he has committed it to the ministry of men. This is intended to anticipate an objection. ``Cannot the church be constituted and properly arranged, without the instrumentality of men?'' Paul asserts that a ministry is required, because such is the will of God.

For the edifying of the body of Christ. This is the same thing with what he had formerly denominated the settlement or perfecting of the saints. Our true completeness and perfection consist in our being united in the one body of Christ. No language more highly commendatory of the ministry of the word could have been employed, than to ascribe to it this effect. What is more excellent than to produce the true and complete perfection of the church? And yet this work, so admirable and divine, is here declared by the apostle to be accomplished by the external ministry of the word. That those who neglect this instrument should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret reve-

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lations of the Spirit, --- and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.

If the edification of the church proceeds from Christ alone, he has surely a right to prescribe in what manner it shall be edified. But Paul expressly states, that, according to the command of Christ, no real union or perfection is attained, but by the outward preaching. We must allow ourselves to be ruled and taught by men. This is the universal rule, which extends equally to the highest and to the lowest. The church is the common mother of all the godly, which bears, nourishes, and brings up children to God, kings and peasants alike; and this is done by the ministry. Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men! It is, no doubt, a thing in itself possible that divine influence alone should make us perfect without human assistance. But the present inquiry is not what the power of God can accomplish, but what is the will of God and the appointment of Christ. In employing human instruments for accomplishing their salvation, God has conferred on men no ordinary favor. Nor can any exercise be found better adapted to promote unity than to gather around the common doctrine --- the standard of our General.

13. Till we all come. Paul had already said, that by the ministry of men the church is regulated and governed, so as to attain the highest perfection. But his commendation of the ministry is now carried farther. The necessity for which he had pleaded is not confined to a single day, but continues to the end. Or, to speak more plainly, he reminds his readers that the use of the ministry is not temporal, like that of a school for children, ({παιδαγωγία}, Galatians 3:24,) but constant, so long as we remain in the world. Enthusiasts dream that the use of the ministry ceases as soon as we have been led to Christ. Proud men, who carry their desire of knowledge beyond what is proper, look down with contempt on the elementary instruction of childhood. But Paul maintains that we must persevere in this course till all our deficiencies are supplied; that we must make progress till death, under the teaching of Christ alone; and that we must not be ashamed to be the scholars of the church, to which Christ has committed our education.

In the unity of the faith. But ought not the unity of the faith to reign among us from the very commencement? It does reign, I acknowledge, among the sons of God, but not so perfectly as to make them come together. Such is the weakness of our nature, that it is enough if every day brings some nearer to others, and all nearer to Christ. The expression, coming together, denotes that closest union to which we still aspire, and which we shall never reach, until this garment of the flesh, which is always accompanied by some remains of ignorance and weakness, shall have been laid aside.

And of the knowledge of the Son of God. This clause appears to be added for the sake of explanation. It was the apostle's intention to explain what is the nature of true faith, and in what it consists; that is, when the Son of God is

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known. To the Son of God alone faith ought to look; on him it relies; in him it rests and terminates. If it proceed farther, it will disappear, and will no longer be faith, but a delusion. Let us remember, that true faith confines its view so entirely to Christ, that it neither knows, nor desires to know, anything else.

Into a perfect man. This must be read in immediate connection with what goes before; as if he had said, ``What is the highest perfection of Christians? How is that perfection attained?'' Full manhood is found in Christ; for foolish men do not, in a proper manner, seek their perfection in Christ. It ought to be held as a fixed principle among us, that all that is out of Christ is hurtful and destructive. Whoever is a man in Christ, is, in every respect, a perfect man.

The AGE of fullness means --- full or mature age. No mention is made of old age, for in the Christian progress no place for it is found. Whatever becomes old has a tendency to decay; but the vigor of this spiritual life is continually advancing.

14. That we may be no more children. Having spoken of that perfect manhood, towards which we are proceeding throughout the whole course of our life, he reminds us that, during such a progress, we ought not to resemble children. An intervening period is thus pointed out between childhood and man's estate. Those are ``children'' who have not yet advanced a step in the way of the Lord, but who still hesitate, --- who have not yet determined what road they ought to choose, but move sometimes in one direction and sometimes in another, always doubtful, always wavering. Those, again, who are thoroughly founded in the doctrine of Christ, though not yet perfect, have so much wisdom and vigor as to choose properly, and proceed steadily, in the right course. Thus we find that the life of believers, marked by a constant desire and progress towards those attainments which they shall ultimately reach, bears a resemblance to youth. At no period of this life are we men. But let not such a statement be carried to the other extreme, as if there were no progress beyond childhood. After being born to Christ, we ought to grow, so as ``not to be children in understanding.'' (1 Corinthians 14:20.) Hence it appears what kind of Christianity the Popish system must be, when the pastors labor, to the utmost of their power, to keep the people in absolute infancy.

Tossed to and fro, and carried about. The distressing hesitation of those who do not place absolute reliance on the word of the Lord, is illustrated by two striking metaphors. The first is taken from small ships, exposed to the fury of the billows in the open sea, holding no fixed course, guided neither by skill nor design, but hurried along by the violence of the tempest. The next is taken from straws, or other light substances, which are carried hither and thither as the wind drives them, and often in opposite directions. Such must be the changeable and unsteady character of all who do not rest on the foundation of God's eternal truth. It is their just punishment for looking, not to God, but to men. Paul declares, on the other hand, that faith, which rests on the word of God, stands unshaken against all the attacks of Satan.

By every wind of doctrine. By a beautiful metaphor, all the doctrines of men,

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by which we are drawn away from the simplicity of the gospel, are called winds God gave us his word, by which we might have placed ourselves beyond the possibility of being moved; but, giving way to the contrivances of men, we are carried about in all directions.

By the cunning of men. There will always be impostors, who make insidious attacks upon our faith; but, if we are fortified by the truth of God, their efforts will be unavailing. Both parts of this statement deserve our careful attention. When new sects, or wicked tenets, spring up, many persons become alarmed. But the attempts of Satan to darken, by his falsehoods, the pure doctrine of Christ, are at no time interrupted; and it is the will of God that these struggles should be the trial of our faith. When we are informed, on the other hand, that the best and readiest defense against every kind of error is to bring forward that doctrine which we have learned from Christ and his apostles, this surely is no ordinary consolation.

With what awful wickedness, then, are Papists chargeable, who take away from the word of God everything like certainty, and maintain that there is no steadiness of faith, but what depends on the authority of men! If a man entertain any doubt, it is in vain to bid him consult the word of God: he must abide by their decrees. But we have embraced the law, the prophets, and the gospel. Let us therefore confidently expect that we shall reap the advantage which is here promised, --- that all the impostures of men will do us no harm. They will attack us, indeed, but they will not prevail. We are entitled, I acknowledge, to look for the dispensation of sound doctrine from the church, for God has committed it to her charge; but when Papists avail themselves of the disguise of the church for burying doctrine, they give sufficient proof that they have a diabolical synagogue.

The Greek word {κυβεία}, which I have translated cunning, is taken from players at dice, who are accustomed to practice many arts of deception. The words, {ἐν} {πανουργίᾳ}, by craftiness, intimate that the ministers of Satan are deeply skilled in imposture; and it is added, that they keep watch, in order to insnare, ({πρὸς} {τὴν} {μεθοδείαν} {τὢς} {πλάνης}.) All this should rouse and sharpen our minds to profit by the word of God. If we neglect to do so, we may fall into the snares of our enemies, and endure the severe punishment of our sloth.

Ephesians 4:15-16

15. But, speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

15. Veritatem autem sectantes in charitate, crescamus in eum per omnia, qui est caput, nempe Christum;

16. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure

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of every part, maketh increase of the body, unto the edifying of itself in love.

16. Ex quo totum corpus compositum et compactum per omnem juncturam subministrationis, secundum efficaciam in mensura uniuscujusque partis, incrementum corporis facit in aedificationem sui, in charitate.

15. But, speaking the truth. Having already said that we ought not to be children, destitute of reason and judgment, he now enjoins us to grow up in the truth. 158 Though we have not arrived at man's estate, we ought at least, as we have already said, to be advanced children. The truth of God ought to have such a firm hold of us, that all the contrivances and attacks of Satan shall not draw us from our course; and yet, as we have not hitherto attained full and complete strength, we must make progress until death.

He points out the design of this progress, that Christ may be the head, ``that in all things he may have the pre-eminence,'' (Colossians 1:18,) and that in him alone we may grow in vigor or in stature. Again, we see that no man is excepted; all are enjoined to be subject, and to take their own places in the body.

What aspect then does Popery present, but that of a crooked, deformed person? Is not the whole symmetry of the church destroyed, when one man, acting in opposition to the head, refuses to be reckoned one of the members? The Papists deny this, and allege that the Pope is nothing more than a ministerial head. But such cavils do them no service. The tyranny of their idol must be acknowledged to be altogether inconsistent with that order which Paul here recommends. In a word, a healthful condition of the church requires that Christ alone ``must increase,'' and all others ``must decrease.'' (John 3:30.) Whatever increase we obtain must be regulated in such a manner, that we shall remain in our own place, and contribute to exalt the head.

When he bids us give heed to the truth in love, he uses the preposition in, ({ἐν},) like the corresponding Hebrew preposition {( ,{בbeth,) as signifying with, --- speaking the truth With love 159 If each individual, instead of attending exclusively to his own concerns, shall desire mutual intercourse, there will be agreeable and general progress. Such, the Apostle assures us, must be the nature of this harmony, that men shall not be suffered to forget the claims of truth, or, disregarding them, to frame an agreement according to their own views. This proves the wickedness of the Papists, who lay aside the word of God, and labor to force our compliance with their decisions.

16. From whom the whole body. All our increase should tend to exalt more highly the glory of Christ. This is now proved by the best possible reason. It is he who supplies all our wants, and without whose protection we cannot be safe. As the root conveys sap to the whole tree, so all the vigor which we possess must flow to us from Christ. There are three things here which deserve our

158" {᾿Αληθεύοντες} does not seem properly to denote so much `speaking the truth,' as `embracing and adhering to it;' and, to render the Christian perfect, he must add to this regard to truth, love, or universal affection and benevolence. It was a noble saying of Pythagoras, agreeable to this sentiment of our apostle, `These are the two loveliest gifts of the gods to men, {τό} {τε} {ἀληθεύειν} {καὶ} {τὸ} {εὐεργετεῖν}, to embrace the truth, and be beneficent.' AElian. 1. 12, c. 58.)'' --- Chandler.

159" {᾿Αλγθεύοντες} {ἐν} {ἀγάπη}, means much more than `speaking the truth in love;' it signifies thinking, feeling, acting under the influence of `the truth, which worketh by love.''' --- Brown.

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attention. The first is what has now been stated. All the life or health which is diffused through the members flows from the head; so that the members occupy a subordinate rank. The second is, that, by the distribution made, the limited share of each renders the communication between all the members absolutely necessary. The third is, that, without mutual love, the health of the body cannot be maintained. Through the members, as canals, is conveyed from the head all that is necessary for the nourishment of the body. While this connection is upheld, the body is alive and healthy. Each member, too, has its own proper share, --- according to the effectual working in the measure of every part.

Lastly, he shows that by love the church is edified, --- to the edifying of itself in love. This means that no increase is advantageous, which does not bear a just proportion to the whole body. That man is mistaken who desires his own separate growth. If a leg or arm should grow to a prodigious size, or the mouth be more fully distended, would the undue enlargement of those parts be otherwise than injurious to the whole frame? In like manner, if we wish to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other. This is accomplished by love; and where it does not reign, there is no ``edification,'' but an absolute scattering of the church.

Ephesians 4:17-19

17. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind;

17. Hoc ergo dico et testificor in Domino, ne ambuletis amplius, quemadmodum et gentes reliquae ambulant,

18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

18. In vanitate mentis suae, excaecatae in intelligentia, alienatae a vita Dei propter ignorantiam, quae in illis est, propter caecitatem cordis earum;

19. Who, being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.

19. Quae postquam dolore tangi desierunt, seipsas tradiderunt lasciviae, ad perpetrandam omnem immunditiam cum aviditate.

17. This I say therefore. That government which Christ has appointed for the edification of his church has now been considered. He next inquires what fruits the doctrine of the gospel ought to yield in the lives of Christians; or, if you prefer it, he begins to explain minutely the nature of that edification by which doctrine ought to be followed.

That ye henceforth walk not in vanity. He first exhorts them to renounce the vanity of unbelievers, arguing from its inconsistency with their present views. That those who have been taught in the school of Christ, and enlightened by the doctrine of salvation, should follow vanity, and in no respect differ from

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those unbelieving and blind nations on whom no light of truth has ever shone, would be singularly foolish. On this ground he very properly calls upon them to demonstrate, by their life, that they had gained some advantage by becoming the disciples of Christ. To impart to his exhortation the greater earnestness, he beseeches them by the name of God, --- this I say and testify in the Lord, 160 --- reminding them, that, if they despised this instruction, they must one day give an account.

As other Gentiles walk. He means those who had not yet been converted to Christ. But, at the same time, he reminds the Ephesians how necessary it was that they should repent, since by nature they resembled lost and condemned men. The miserable and shocking condition of other nations is held out as the motive to a change of disposition. He asserts that believers differ from unbelievers; and points out, as we shall see, the causes of this difference. With regard to the former, he accuses their mind of vanity: and let us remember, that he speaks generally of all who have not been renewed by the Spirit of Christ.

In the vanity of their mind. Now, the mind holds the highest rank in the human constitution, is the seat of reason, presides over the will, and restrains sinful desires; so that our theologians of the Sorbonne are in the habit of calling her the Queen. But, Paul makes the mind to consist of nothing else than vanity; and, as if he had not expressed his meaning strongly enough, he gives no better title to her daughter, the understanding. Such is my interpretation of the word {διανοία}; for, though it signifies the thought, yet, as it is in the singular number, it refers to the thinking faculty. Plato, about the close of his Sixth Book on a Republic, assigns to {διανοία} an intermediate place between {νόησις} and {πίστις} but his observations are so entirely confined to geometrical subjects, as not to admit of application to this passage. Having formerly asserted that men see nothing, Paul now adds, that they are blind in reasoning, even on the most important subjects.

Let men now go and be proud of free-will, whose guidance is here marked by so deep disgrace. But experience, we shall be told, is openly at variance with this opinion; for men are not so blind as to be incapable of seeing anything, nor so vain as to be incapable of forming any judgment. I answer, with respect to the kingdom of God, and all that relates to the spiritual life, the light of human reason differs little from darkness; for, before it has pointed out the road, it is extinguished; and its power of perception is little else than blindness, for ere it has reached the fruit, it is gone. The true principles held by the human mind resemble sparks; 161 but these are choked by the depravity of our nature,

160"{Μαρτύρομαι} {ἐν} {κυρίῳ} --- In this sense {μαρτύρομαι} is obviously used by Polybius: {συνδαραμόντων} {δὲ} {τῶν} {ἐγχωρίων} {καὶ} {μαρτυρομένων} {τοὺς} {ἄνδρας} {ἐπανάγειν} {ἐπὶ} {τὴν} {ἀρχήν}, when the inhabitants had run together and besought to bring the men to the magistrates. It is more customary to use {διαμαρτύρομαι} in this sense. {Πολλὰ} {γὰρ} {τῶν} {κυβερνητῶν} {διαμαρτυρομένων} {μὴ} {πλεῖν} {παρὰ} {τὴν} {ἔξω} {πλευρὰν} {τὢς} {Σικελίας}, because the pilots earnestly implored them not to sail along the opposite coast of Sicily.'' --- Raphelius.

161"Il y a bien en l'esprit de l'homme des principes et maximes veritables, qui sont commes estincelles." "There are, in the mind of man, many true principles and maxims, which resemble sparks."

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before they have been applied to their proper use. All men know, for instance, that there is a God, and that it is our duty to worship him; but such is the power of sin and ignorance, that from this confused knowledge we pass all at once to an idol, and worship it in the place of God. And even in the worship of God, it leads to great errors, particularly in the first table of the law.

As to the second objection, our judgment does indeed agree with the law of God in regard to the mere outward actions; but sinful desire, which is the source of everything evil, escapes our notice. Besides, Paul does not speak merely of the natural blindness which we brought with us from the womb, but refers also to a still grosser blindness, by which, as we shall afterwards see, God punishes former transgressions. We conclude with observing, that the reason and understanding which men naturally possess, make them in the sight of God without excuse; but, so long as they allow themselves to live according to their natural disposition, they can only wander, and fall, and stumble in their purposes and actions. Hence it appears in what estimation and value false worship must appear in the sight of God, when it proceeds from the gulf of vanity and the maze of ignorance.

18. Being alienated from the life of God. The life of God may either mean what is accounted life in the sight of God, as in that passage,

``they loved the praise of men more than the praise of God,'' (John 12:43,)

or, that life which God bestows on his elect by the Spirit of regeneration. In both cases the meaning is the same. Our ordinary life, as men, is nothing more than an empty image of life, not only because it quickly passes, but also because, while we live, our souls, not keeping close to God, are dead. There are three kinds of life in this world. The first is animal life, which consists only of motion and the bodily senses, and which we have in common with the brutes; the second is human life, which we have as the children of Adam; and the third is that supernatural life, which believers alone obtain. And all of them are from God, so that each of them may be called the life of God. As to the first, Paul, in his sermon at Athens, says, (Acts 17:28,) ``In him we live, and move, and have our being;'' and the Psalmist says,

``Send forth thy Spirit, and they shall be created; and thou wilt renew the face of the earth.'' (Psalm 104:30.)

Of the second Job says, ``Thou hast granted me life, and thy visitation hath preserved my spirit.'' (Job 10:12.)

But the regeneration of believers is here called, by way of eminence, the life of God, because then does God truly live in us, and we enjoy his life, when he governs us by his Spirit. Of this life all men who are not new creatures in Christ are declared by Paul to be destitute. So long, then, as we remain in the flesh, that is, in ourselves, how wretched must be our condition! We may now form a judgment of all the moral virtues, as they are called; for what sort of actions will that life produce which, Paul affirms, is not the life of God? Before anything

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good can begin to proceed from us, we must first be renewed by the grace of Christ. This will be the commencement of a true, and, as the phrase is, a vital life.

On account of the ignorance that is in them. We ought to attend to the reason which is here assigned; for, as the knowledge of God is the true life of the soul, so, on the contrary, ignorance is the death of it. And lest we should adopt the opinion of philosophers, that ignorance, which leads us into mistakes, is only an incidental evil, Paul shews that it has its root in the blindness of their heart, by which he intimates that it dwells in their very nature. The first blindness, therefore, which covers the minds of men, is the punishment of original sin; because Adam, after his revolt, was deprived of the true light of God, in the absence of which there is nothing but fearful darkness.

19. Who being past feeling. The account which had been given of natural depravity is followed by a description of the worst of all evils, brought upon men by their own sinful conduct. Having destroyed the sensibilities of the heart, and allayed the stings of remorse, they abandon themselves to all manner of iniquity. We are by nature corrupt and prone to evil; nay, we are wholly inclined to evil. Those who are destitute of the Spirit of Christ give loose reins to selfindulgence, till fresh offenses, producing others in constant succession, bring down upon them the wrath of God. The voice of God, proclaimed by an accusing conscience, still continues to be heard; but, instead of producing its proper effects, appears rather to harden them against all admonition. On account of such obstinacy, they deserve to be altogether forsaken by God.

The usual symptom of their having been thus forsaken is --- the insensibility to pain, which is here described --- being past feeling. Unmoved by the approaching judgment of God, whom they offend, they go on at their ease, and fearlessly indulge without restraint in the pleasures of sin. No shame is felt, no regard to character is maintained. The gnawing of a guilty conscience, tormented by the dread of the Divine judgment, may be compared to the porch of hell; but such hardened security as this --- is a whirlpool which swallows up and destroys. As Solomon says,

``When the wicked is come to the deep, he despiseth it.'' (Proverbs 18:3.)

Most properly, therefore, does Paul exhibit that dreadful example of Divine vengeance, in which men forsaken by God --- having laid conscience to sleep, and destroyed all fear of the Divine judgment, --- in a word, being past feeling, --- surrender themselves with brutal violence to all wickedness. This is not universally the case. Many even of the reprobate are restrained by God, whose infinite goodness prevents the absolute confusion in which the world would otherwise be involved. The consequence is, that such open lust, such unrestrained intemperance, does not appear in all. It is enough that the lives of some present such a mirror, fitted to awaken our alarm lest anything similar should happen to ourselves.

Lasciviousness ({ἀσελγείᾳ}) appears to me to denote that wantonness with

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which the flesh indulges in intemperance and licentiousness, when not restrained by the Spirit of God. Uncleanness is put for scandalous enormities of every description. It is added, with greediness. The Greek word {πλεονεξία}, which is so translated, often signifies covetousness, (Luke 12:15; 2 Peter 2:14,) and is so explained by some in this passage; but I cannot adopt that view. Depraved and wicked desires being insatiable, Paul represents them as attended and followed by greediness, which is the contrary of moderation.

Ephesians 4:20-24

20. But ye have not so learned Christ; 20. Vos autem non ita didicistis Christum; 21. If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

21. Si quidem ipsum audistis, et in ipso estis edocti, quemadmodum est veritas in Iesu;

22. That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts;

22. Ut deponatis, secundum pristinam conversationem, Veterem hominem, qui corrumpitur secundum concupiscentias erroris;

23. And be renewed in the spirit of your mind; 23. Renovemini autem spiritu mentis vestrae, 24. And that ye put on the new man, which after God is created in righteousness and true holiness.

24. Et induatis Novum hominem, qui secundum Deum creatus est, in justitia et sanctitate veritatis.

20. But ye have not. He now draws a contrast of a Christian life, so as to make it evident how utterly inconsistent it is with the character of a godly man to defile himself regardlessly with the abominations of the Gentiles. Because the Gentiles walk in darkness, therefore they do not distinguish between right and wrong; but those on whom the truth of God shines ought to live in a different manner. That those to whom the vanity of the senses is a rule of life, should yield themselves up to base lusts, is not surprising; but the doctrine of Christ teaches us to renounce our natural dispositions. He whose life differs not from that of unbelievers, has learned nothing of Christ; for the knowledge of Christ cannot be separated from the mortification of the flesh.

21. If ye have heard him. To excite their attention and earnestness the more, he not only tells them that they had heard Christ, but employs a still stronger expression, ye have been taught in him, as if he had said, that this doctrine had not been slightly pointed out, but faithfully delivered and explained.

As the truth is in Jesus. This contains a reproof of that superficial knowledge of the gospel, by which many are elated, who are wholly unacquainted with newness of life. They think that they are exceedingly wise, but the apostle

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pronounces it to be a false and mistaken opinion. There is a twofold knowledge of Christ, --- one, which is true and genuine, --- and another, which is counterfeit and spurious. Not that, strictly speaking, there are two kinds; but most men falsely imagine that they know Christ, while they know nothing but what is carnal. In another Epistle he says,

``If any man be in Christ, let him be a new creature.'' (2 Corinthians 5:17.)

So here he affirms that any knowledge of Christ, which is not accompanied by mortification of the flesh, is not true and sincere.

22. That ye put off. He demands from a Christian man repentance, or a new life, which he makes to consist of self-denial and the regeneration of the Holy Spirit. Beginning with the first, he enjoins us to lay aside, or put off the old man, employing the metaphor of garments, which we have already had occasion to explain. The old man, --- as we have repeatedly stated, in expounding the sixth chapter of the Epistle to the Romans, and other passages where it occurs, --- means the natural disposition which we bring with us from our mother's womb. In two persons, Adam and Christ, he describes to us what may be called two natures. As we are first born of Adam, the depravity of nature which we derive from him is called the Old man; and as we are born again in Christ, the amendment of this sinful nature is called the New man. In a word, he who desires to put off the old man must renounce his nature. To suppose that the words Old and New contain an allusion to the Old and New Testaments, is exceedingly unphilosophical.

Concerning the former conversation. To make it more evident that this exhortation to the Ephesians was not unnecessary, he reminds them of their former life. ``Before Christ revealed himself to your minds, the old man reigned in you; and therefore, if you desire to lay him aside, you must renounce your former life.'' Which is corrupted. He describes the old man from the fruits, that is, from the wicked desires, which allure men to destruction; for the word, corrupt, alludes to old age, which is closely allied to corruption. Let us beware of considering the deceitful lusts, as the Papists do, to mean nothing more than the gross and visible lusts, which are generally acknowledged to be base. The word includes also those dispositions which, instead of being censured, are sometimes applauded, --- such as ambition, cunning, and everything that proceeds either from self-love or from want of confidence in God.

23. And be renewed. The second part of the rule for a devout and holy life is to live, not in our own spirit, but in the Spirit of Christ. But what is meant by --- the spirit of your mind? I understand it simply to mean, --- Be renewed, not only with respect to the inferior appetites or desires, which are manifestly sinful, but with respect also to that part of the soul which is reckoned most noble and excellent. And here again, he brings forward to view that Queen which philosophers are accustomed almost to adore. There is an implied contrast between the spirit of our mind and the Divine and heavenly Spirit, who produces in us another and a new mind. How much there is in us that is sound

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or uncorrupted may be easily gathered from this passage, which enjoins us to correct chiefly the reason or mind, in which we are apt to imagine that there is nothing but what is virtuous and deserves commendation.

24. And that ye put on the new man. All that is meant is, ``Be renewed in the spirit, or, be renewed within or completely, --- beginning with the mind, which appears to be the part most free from all taint of sin.'' What is added about the creation, may refer either to the first creation of man, or to the second creation, which is effected by the grace of Christ. Both expositions will be true. Adam was at first created after the image of God, and reflected, as in a mirror, the Divine righteousness; but that image, having been defaced by sin, must now be restored in Christ. The regeneration of the godly is indeed --- as we have formerly explained 162 --- nothing else than the formation anew of the image of God in them. There is, no doubt, a far more rich and powerful manifestation of Divine grace in this second creation than in the first; but our highest perfection is uniformly represented in Scripture as consisting in our conformity and resemblance to God. Adam lost the image which he had originally received, and therefore it becomes necessary that it shall be restored to us by Christ. The design contemplated by regeneration is to recall us from our wanderings to that end for which we were created.

In righteousness. If righteousness be taken as a general term for uprightness, holiness will be something higher, or that purity which lies in being devoted to the service of God. I am rather inclined to consider holiness as referring to the first table, and righteousness to the second table, of the law, as in the song of Zacharias,

``That we may serve him in holiness and righteousness, all the days of our life.'' (Luke 1:74,75.)

Plato lays down the distinction correctly, that holiness ({ὁσιότης}) lies in the worship of God, and that the other part, righteousness, ({δικαιοσύνη},) bears a reference to men. The genitive, of truth, ({τὢς} {αληθείας},) is put in the place of an adjective, and refers to both terms; so that, while it literally runs, in righteousness and holiness of truth, the meaning is, in true righteousness and holiness. He warns us that both ought to be sincere; because we have to do with God, whom it is impossible to deceive.

Ephesians 4:25-28

25. Wherefore, putting away lying, speak every man truth with his neighbor: for we are members one of another.

25. Quare, deposito mendacio, loquimini veritatem unusquisque cum proximo suo; quia sumus vicissim inter nos membra.

26. Be ye angry, and sin not: let not the sun go down upon your wrath:

162See Calvin's Commentary on Corinthians, vol. 2 p. 187.

John Calvin

26. Irascimini, et ne peccetis. (Psalm 4:5.) Sol non occidat super iracundiam vestram:

27. Neither give place to the devil. 27. Et ne detis locum diabolo. 28. Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth.

28. Qui furabatur, jam non furetur; magis autem laboret, operando quod bonum est manibus, ut habeat quod eroget opus habenti.

25. Wherefore, putting away lying. From this head of doctrine, that is, from the righteousness of the new man, all godly exhortations flow, like streams from a fountain; for if all the precepts which relate to life were collected, yet, without this principle, they would be of little value. Philosophers take a different method; but, in the doctrine of godliness, there is no other way than this for regulating the life. Now, therefore, he comes to lay down particular exhortations, drawn from the general doctrine. Having concluded from the truth of the gospel, that righteousness and holiness ought to be true, he now argues from the general statement to a particular instance, that every man should speak truth with his neighbour. Lying is here put for every kind of deceit, hypocrisy, or cunning; and truth for honest dealing. He demands that every kind of communication between them shall be sincere; and enforces it by this consideration, for we are members one of another. That members should not agree among themselves, --- that they should act in a deceitful manner towards each other, is prodigious wickedness.

26. Be ye angry, and sin not. Whether or not the apostle had in his eye a part of the fourth Psalm is uncertain. The words used by him ({᾿Οργίζεσθε} {καὶ} {υὴ} {ἁμαρτάνετε}) occur in the Greek translation, though the word {ὀργίζεσθε}, which is translated, be ye angry, is considered by some to mean tremble. 163 The Hebrew verb {( {רגזragaz) signifies either to be agitated by anger, or, to tremble. As to the passage of the Psalm, the idea of trembling will be quite appropriate. ``Do not choose to resemble madmen, who rush fearlessly in any direction, but let the dread of being accounted foolhardy keep you in awe.'' The word sometimes signifies to strive or quarrel, as, in that instance, (Genesis 45:24,) ``See that ye fall not out by the way;'' and accordingly, the Psalmist adds, ``Commune with your own heart, and be still,'' --- abstain from furious encounters.

In my opinion, Paul merely alludes to the passage with the following view. There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. Most appropriately, therefore, did Paul, when he wished to describe the proper limitation of anger, employ the well-known

163"Stand in awe," Psalm 4:4. (English Version)

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passage, Be ye angry, and sin not. We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, --- if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions.

Let not the sun go down. It is scarcely possible, however, but that we shall sometimes give way to improper and sinful passion, --- so strong is the tendency of the human mind to what is evil. Paul therefore suggests a second remedy, that we shall quickly suppress our anger, and not suffer it to gather strength by continuance. The first remedy was, Be ye angry, and sin not; but, as the great weakness of human nature renders this exceedingly difficult, the next is --- not to cherish wrath too long in our minds, or allow it sufficient time to become strong. He enjoins accordingly, let not the sun go down upon your wrath. If at any time we happen to be angry, let us endeavor to be appeased before the sun has set.

27. Neither give place ({τῷ} {διαβόλῳ}) to the devil. I am aware of the interpretation which some give of this passage. Erasmus, who translates it, ``neither give place to the Slanderer,'' (calumniatori,) shews plainly that he understood it as referring to malicious men. But I have no doubt, Paul's intention was, to guard us against allowing Satan to take possession of our minds, and, by keeping in his hands this citadel, to do whatever he pleases. We feel every day how impossible, or, at least, how difficult it is to cure long-continued hatred. What is the cause of this, but that, instead of resisting the devil, we yield up to him the possession of our heart? Before the poison of hatred has found its way into the heart, anger must be thoroughly dislodged.

28. Let him that stole steal no more. This includes not merely the grosser thefts which are punished by human laws, but those of a more concealed nature, which do not fall under the cognizance of men, --- every kind of depredation by which we seize the property of others. But he does not simply forbid us to take that property in an unjust or unlawful manner. He enjoins us to assist our brethren, as far as lies in our power.

That he may have to give to him that needeth. ``Thou who formerly stolest must not only obtain thy subsistence by lawful and harmless toil, but must give assistance to others.'' He is first required to labor, working with his hands, that he may not supply his wants at the expense of his brethren, but may support life by honorable labor. But the love which we owe to our neighbor carries us much farther. No one must live to himself alone, and neglect others. All must labor to supply each other's necessities.

But a question arises, does Paul oblige all men to labor with their hands? This would be excessively hard. I reply, the meaning is plain, if it be duly considered. Every man is forbidden to steal. But many people are in the habit of pleading want, and that excuse is obviated by enjoining them rather to labor ({μᾶλλον}

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{δε} {κοπιάτω}) with their hands. As if he had said, ``No condition, however hard or disagreeable, can entitle any man to do injury to another, or even to refrain from contributing to the necessities of his brethren.

The thing which is good. This latter clause, which contains an argument from the greater to the less, gives no small additional strength to the exhortation. As there are many occupations which do little to promote the lawful enjoyments of men, he recommends to them to choose those employments which yield the greatest advantage to their neighbors. We need not wonder at this. If those trades which can have no other effect than to lead men into immorality, were denounced by heathens --- and Cicero among the number --- as highly disgraceful, would an apostle of Christ reckon them among the lawful callings of God?

Ephesians 4:29-31

29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

29. Omnis sermo spurcus ex ore vestro non procedat; sed si quis est bonus ad edificationem usus, ut det gratiam audientibus.

30. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.

30. Et ne contristetis Spiritum Sanctum Dei, quo obsignati estis in diem redemptionis.

31. Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice.

31. Omnis amarulentia, et indignatio, et ira, et clamor, et maledicentia, removeatur a vobis cum omni malitia.

29. No filthy speech. He first forbids believers to use any filthy language, including under this name all those expressions which are wont to be employed for the purpose of inflaming lust. Not satisfied with the removal of the vice, he enjoins them to frame their discourse for edification. In another Epistle he says, ``Let your speech be seasoned with salt.'' (Colossians 4:6.) Here a different phrase is employed, if any (speech) be good to the use of edifying, which means simply, if it be useful. The genitive, of use, may no doubt be viewed, according to the Hebrew idiom, as put for an adjective, so that for the edification of use ({πρὸς} {οἰκοδομὴν} {τὢς} {χρείας}) may mean for useful edification; but when I consider how frequently, and in how extensive a meaning, the metaphor of edifying occurs in Paul's writings, I prefer the former exposition. The edification of use will thus mean the progress of our edification, for to edify is to carry forward. To explain the manner in which this is done, he adds, that it may impart grace to the hearers, meaning by the word grace, comfort, advice, and everything that aids the salvation of the soul.

30. And grieve not. As the Holy Spirit dwells in us, to him every part of our soul and of our body ought to be devoted. But if we give ourselves up to

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aught that is impure, we may be said to drive him away from making his abode with us; and, to express this still more familiarly, human affections, such as joy and grief, are ascribed to the Holy Spirit. 164 Endeavour that the Holy Spirit may dwell cheerfully with you, as in a pleasant and joyful dwelling, and give him no occasion for grief. Some take a different view of it, that we grieve the Holy Spirit in others, when we offend by filthy language, or, in any other way, godly brethren, who are led by the Spirit of God. (Romans 8:14.) Whatever is contrary to godliness is not only disrelished by godly ears, but is no sooner heard than it produces in them deep grief and pain. But that Paul's meaning was different appears from what follows.

By whom ye are sealed. As God has sealed us by his Spirit, we grieve him when we do not follow his guidance, but pollute ourselves by wicked passions. No language can adequately express this solemn truth, that the Holy Spirit rejoices and is glad on our account, when we are obedient to him in all things, and neither think nor speak anything, but what is pure and holy; and, on the other hand, is grieved, when we admit anything into our minds that is unworthy of our calling. Now, let any man reflect what shocking wickedness there must be in grieving the Holy Spirit to such a degree as to compel him to withdraw from us. The same mode of speaking is used by the prophet Isaiah, but in a different sense; for he merely says, that they ``vexed his Holy Spirit,'' (Isaiah 63:10.) in the same sense in which we are accustomed to speak of vexing the mind of a man. By whom ye are sealed. The Spirit of God is the seal, by which we are distinguished from the wicked, and which is impressed on our hearts as a sure evidence of adoption.

Unto the day of redemption, --- that is, till God conduct us into the possession of the promised inheritance. That day is usually called the day of redemption, because we shall then be at length delivered out of all our afflictions. It is unnecessary to make any observations on this phrase, in addition to what have already been made in expounding Romans 8:23, and 1 Corinthians 1:30. In this passage, the word sealed may have a different meaning from that which it usually bears, --- that God has impressed his Spirit as his mark upon us, that he may recognize as his children those whom he perceives to bear that mark.

31. Let all bitterness. He again condemns anger; but, on the present occasion, views in connection with it those offenses by which it is usually accompanied, such as noisy disputes and reproaches. Between wrath and anger ({Θυμὸν} {καὶ} {ὀργὴν}) there is little difference, except that the former denotes the power, and the latter the act; but here, the only difference is, that

164"According to our view, the verse is a summation of the argument — the climax of appeal. If Christians shall persist in falsehood and deviation from the truth — if they shall indulge in fitful rage, or cherish sullen and malignant dislikes — if they shall be characterized by dishonesty, or insipid and corrupt language, then do they grieve the Holy Spirit of God; for all this perverse insubordination is in utter antagonism to the essence and operations of Him who is the Spirit of truth; and inspires the love of it; who assumed, as a fitting symbol, the form of a dove, and creates meekness and forbearance; and who, as the Spirit of holiness, leads to the appreciation of all that is just in action, noble in sentiment, and healthful and edifying in speech." — Eadie.

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anger is a more sudden attack. The correction of all the rest will be greatly aided by the removal of malice. By this term he expresses that depravity of mind which is opposed to humanity and justice, and which is usually called malignity.

Ephesians 4:32

32. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.

32. Sitis autem mutuo comes, misericordes, condonantes vobis inter vos, quemadmodum et Deus vobis in Christo condonavit.

32. And be ye kind one to another. With bitterness he contrasts kindness, or gentleness of countenance, language, and manners. And as this virtue will never reign in us, unless attended by compassion, ({ουμπάθεια},) he recommends to us to be tender-hearted This will lead us not only to sympathize with the distresses of our brethren, as if they were our own, but to cultivate that true humanity which is affected by everything that happens to them, in the same manner as if we were in their situation. The contrary of this is the cruelty of those iron-hearted, barbarous men, by whom the sufferings of others are beheld without any concern whatever.

Forgiving one another. The Greek word here rendered forgiving, ({χαριζόμενοι} {ἑαυτοῖς},) is supposed by to mean beneficence. Erasmus, accordingly, renders it (largientes) bountiful. Though the word admits of that meaning, yet the context induces me to prefer the other view, that we should be ready to forgive It may sometimes happen, that men are kind and tender-hearted, and yet, when they receive improper treatment, do not so easily forgive injuries. That those whose kindness of heart in other respects disposes them to acts of humanity, may not fail in their duty through the ingratitude of men, he exhorts them to discover a readiness to lay aside resentment. To give his exhortation the greater weight, he holds out the example of God, who has forgiven to us, through Christ, far more than any mortal man can forgive to his brethren. 165

165See Calvin's Commentary on Philippians, Colossians, etc., page 213.

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CHAPTER 5

Ephesians 5:1-2

1. Be ye therefore followers of God, as dear children; 1. Sitis ergo imitatores Dei quemadmodum filii dilecti; 2. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savor.

2. Et ambulate in charitate quemadmodum et Christus nos dilexit, ac se ipsum tradidit pro nobis oblationem et hostiam Deo, in odorem bonae fragrantiae.

1. Be ye therefore followers. The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness. It is impossible not to perceive, that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. If, then, we are the children of God, we ought to be followers of God. Christ also declares, that, unless we shew kindness to the unworthy, we cannot be the children of our heavenly Father.

``Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.'' (Matthew 5:44,45.) 166

2. And walk in love as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.

And gave himself for us. This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.

166"To institute an action against one who has injured us is human; not to take revenge on him is the part of a philosopher; but to compensate him with benefits is divine, and makes men of earth followers of the Father who is in heaven." — Clem. Ep., quoted by Eadie.

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An offering and a sacrifice to God of a sweet smelling savor. While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ's death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer's kindness, the more strongly are we bound to his service. Besides, we may infer from Paul's words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, 167 we, too, shall be ``unto God a sweet savor,'' (2 Corinthians 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,

``Leave thy gift before the altar, and go and be reconciled to thy brother.'' (Matthew 5:24.)

Ephesians 5: 3-7

3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

3. Scortatio vero et omnis immundities, aut avaritia, ne nominentur quidem inter vos; sicut decet sanctos.

4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks.

4. Turpitudo, stultiloquium, facetia; quae non conveniunt, sed magis gratia. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

5. Hoc enim scitis, quod omnis scortator, vel immundus, vel avarus, qui est idololatra, non obtinebit haereditatem in regno Christi et Dei.

6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

6. Nemo vos decipiat inanibus verbis; nam propter haec venit ira Dei in filios inobedientes (vel, incredulos.)

7. Be not ye therefore partakers with them. 7. Ne sitis igitur illorum consortes. 3. But fornication. This chapter, and the third of the Epistle to the Colossians, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated,

167"The offering, in being presented to God, was meant to be, and actually was, a sweet savor to Him. The phrase is based on the peculiar sacrificial idiom of the Old Testament. (Genesis 8:21; Leviticus 1:9, 13, 17; 2:9, 12; 3:5.) It is used typically in 2 Corinthians 2:14, and is explained and expanded in Philippians 4:18 — 'a sacrifice acceptable, well-pleasing to God.' The burning of spices or incense, so fragrant to the Oriental senses, is figuratively applied to God." — Eadie.

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which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, --- manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.

4. Neither filthiness. To those three --- other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, --- which is so agreeable as to seem worthy of commendation, --- and condemns it as a part of foolish talking The Greek word {εὐτραπελία} is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. 168 Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.

But rather grace. Others render it giving of thanks; but I prefer Jerome's interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, ``While they take pleasure in idle or abusive talk, do you give thanks to God,'' the exhortation would have been too limited. The Greek word, {εὐχαριστία}, though it usually signifies Thanksgiving, admits of being translated Grace. ``All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled.''

5. For this ye know. If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vices shut against us the kingdom of God. By appealing to their own knowledge,

168"He doth not condemn the innocent pleasantries and mirth of a cheerful conversation; but that kind of obscene discourse which we mean by the French expression of double entendre; when men, for the sake of merriment and sport, convey lewd sentiments and thoughts to others, under chaste and cleanly expressions. This seems to be the proper meaning of the word {εὐτραπελία}, jesting, in this place. The original sense of it is, `an artfully turned discourse.' And accordingly it is used either in a good sense, to denote proper wit; or in a bad sense, to signify any kind of lewd and scurrilous discourse, that artfully conveys an ill meaning. And as it is here joined with `filthiness and foolish talking,' it is plain that the apostle intended by it such ambiguous forms of speech as are intended to raise mirth by dishonest and corrupt meanings.'' --- Chandler.

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he intimates that this was no doubtful matter. Some might think it harsh, or inconsistent with the Divine goodness, that all who have incurred the guilt of fornication or covetousness are excluded from the inheritance of the kingdom of heaven. But the answer is easy. Paul does not say that those who have fallen into those sins, and recovered from them, are not pardoned, but pronounces sentence on the sins themselves. After addressing the Corinthians in the same language, he adds:

``And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.'' (1 Corinthians 6:11.)

When men have repented, and thus give evidence that they are reconciled to God, they are no longer the same persons that they formerly were. But let all fornicators, or unclean or covetous persons, so long as they continue such, be assured that they have no friendship with God, and are deprived of all hope of salvation. It is called the kingdom of Christ and of God, because God hath given it to his Son that we may obtain it through him.

Nor covetous man, who is an idolater. ``Covetousness,'' as he says in another place, ``is idolatry,'' (Colossians 3:5,) --- not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer, that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul's language, which arose from a desire to tear from our hearts the false view.

6. Let no man deceive you. There have always been ungodly dogs, 169 by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day. In all ages, indeed, Satan raises up sorcerers of this description, who endeavor by unholy scoffs to escape the Divine judgment, and who actually exercise a kind of fascination over consciences not sufficiently established in the fear of God. ``This is a trivial fault. Fornication is viewed by God as a light matter. Under the law of grace God is not so cruel. He has not formed us so as to be our own executioners. The frailty of nature excuses us.'' These and similar expressions are often used by the scoffers. Paul, on the contrary, exclaims that we must guard against that sophistry by which consciences are ensnared to their ruin.

For because of these things cometh the wrath of God. If we consider the present tense to be here used, agreeably to the Hebrew idiom, for the future, these words are a threatening of the last judgment. But I agree with those who take the word cometh in an indefinite sense, --- the word of God usually cometh,

169"Mastins." "Mastiffs."

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--- as reminding them of the ordinary judgments of God which were executed before their own eyes. And certainly, if we were not blind and slothful, there are sufficiently numerous examples by which God testifies that he is the just avenger of such crimes, --- examples of the pouring out of divine indignation, privately against individuals, and publicly against cities, and kings, and nations.

Upon the children of disobedience, --- upon unbelievers or rebels. This expression must not be overlooked. Paul is now addressing believers, and his object is not so much to present alarming views of their own danger, as to rouse them to behold reflected in wicked men, as in mirrors, the dreadful judgments of God. God does not make himself an object of terror to his children, that they may avoid him, but does all that can be done in a fatherly manner, to draw them to himself. They ought to learn this lesson, not to involve themselves in a dangerous fellowship with the ungodly, whose ruin is thus foreseen.

Ephesians 5:8-14

8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light;

8. Eratis aliquando tenabrae; nunc autem lux in Domino; tanquam filii lucis ambulate;

9. (For the fruit of the Spirit is in all goodness, and righteousness, and truth;) 9. (Fructus enim lucis in omni bonitate, et justitia, et veritate:) 10. Proving what is acceptable unto the Lord. 10. Probantes, quid sit acceptum Deo. 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them

11. Et ne communicetis operibus infructuosis tenebrarum; quin potius etiam redarguitote.

12. For it is a shame even to speak of those things which are done of them in secret.

12. Quae enim clam fiunt ab illis, turpe est vel dicere. 13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

13. Omnia autem, dum coarguuntur, a luce manifestantur; omne enim quod manifestat lux est.

14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

14. Quamobrem dicit: Surge qui dormis, et exsurge ex mortuis; et illucescet tibi Christus.

8. For ye were once darkness. The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to differ widely

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from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. ``You ought,'' he says, ``to be very different persons from what you formerly were; for out of darkness God hath made you light.'' Darkness is the name here given to the whole nature of man before regeneration; for, where the brightness of God does not shine, there is nothing but fearful darkness. Light, again, is the name given to those who are enlightened by the Spirit of God; for immediately afterwards in the same sense, he calls them children of light, and draws the inference, that they ought to walk in light, because by the mercy of God they had been rescued from darkness. Observe here, we are said to be light in the Lord, because, while we are out of Christ, all is under the dominion of Satan, whom we know to be the Prince of darkness.

9. For the fruit of the light. 170 This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God, and to take his will as the rule. To regulate life entirely by his command is, as he says in another Epistle, a reasonable service, (Romans 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1 Samuel 15:22.) I wonder how the word Spirit ({πνεὐματος}) has crept into many Greek manuscripts, as the other reading is more consistent, --- the fruit of the light Paul's meaning indeed is not affected; for in either case it will be this, that believers must walk in the light, because they are ``children of the light.'' This is done, when they do not live according to their own will, but devote themselves entirely to obedience to God, --- when they undertake nothing but by his command. Besides, such obedience is testified by its fruits, such as goodness, righteousness, and truth.

11. And have no fellowship. As ``the children of light'' dwell amidst the darkness, or, in other words, in the midst of ``a perverse and crooked generation,'' (Deuteronomy 32:5,) --- there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, of our own accord, undertake anything wicked. We must beware of joining or assisting those who do wrong. In short, we must abstain from giving any consent, or advice, or approbation, or assistance; for in all these ways we have fellowship. And lest any one should imagine that he has done his duty, merely by not conniving, he adds, but rather reprove them. 171 Such a course is opposed to

170The English version reads, The fruit of the Spirit; Calvin's, The fruit of light. Without attempting, in a brief note, to balance the various readings, it may be proper to mention, that, instead of {πνεύματος}, (of the Spirit,) many Greek manuscripts have {θωτὸς}, (of the light,) and the latter reading has been adopted by Griesbach. --- Ed

171"Most expositors supply {αὐτοὺς}, meaning the doers of the works; and they render {ἐλέγχετε}, reprove, viz., by wholesome correction. This, however, is so harsh, that it is better (with Theodoret, the Pesch. Syr., Wakefield, Schleusner, Photius, and Wahl) to supply {αὐτὰ}, that is, {ἔργα} {τοῦ} {σκότους}, and to interpret {ἐλέγχετε} `bring to the light, and evince their evil nature,' namely, by shewing in contrast the opposite virtues. This sense is required by verse 13, with which the present closely connects; and so {ἐλέγχω} is used both in the Scriptural and Classical writers.'' --- Bloomfield.

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all dissimulation. Where a manifest offense is committed against God, every man will be eager to vindicate himself from any share in the guilt, but very few will guard against connivance; nearly all will practice some kind of dissimulation. But rather than the truth of God shall not remain unshaken, let a hundred worlds perish.

The word {ἐλέγχειν}, which is translated reprove, answers to the metaphor of darkness; for it literally signifies to drag forth to the light what was formerly unknown. As ungodly men flatter themselves in their vices, (Psalm 36:2,) and wish their crimes to be concealed, or to be reckoned virtues, Paul enjoins that they shall be reproved. He calls them unfruitful; because they not only do no good, but are absolutely hurtful.

12. Which are done by them in secret. This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetrate. To use a common proverb, ``Night has no shame.'' What is the reason of this? Sunk in the darkness of ignorance, they neither see their own baseness, nor think that it is seen by God and by angels. But let the torch of God's word be brought forward, and their eyes are opened. Then they begin to blush and be ashamed. By their advices and reproofs the saints enlighten blind unbelievers, and drag forth from their concealment to the light of day those who were sunk in ignorance.

When unbelievers keep the doors of their houses shut, and withdraw from the view of men, it is a shame even to speak of the baseness and wickedness with which they rush into all manner of licentiousness. Would they thus lay aside all shame, and give loose reins to their passions, if darkness did not give them courage, --- if they did not entertain the hope that what is hidden will pass unpunished? But do you, by reproving them, bring forward the light, that they may be ashamed of their own baseness. Such shame, arising from an acknowledgment of baseness, is the first step to repentance.

``If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he worships God'' (1 Corinthians 14:24,25.)

It may be thought that the word is used here in an unusual acceptation. Erasmus, by substituting another word for reprove, has destroyed the whole meaning; for Paul's object is to shew that it will not be without advantage if the works of unbelievers are reproved.

13. But when all things are reproved. As the participle, ({φανερούμενον},) which is translated, that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, the word light will denote, as formerly, that which gives light, and the meaning will be, that evil works, which had been concealed, will stand out to public view, when they have been made manifest by the word of God: If the participle be taken

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actively, there will still be two ways of expounding it: 1. Whatever manifests is light; 2. That which manifests anything or all things, is light; taking the singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article; for the apostles are not in the habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to shew clearly that this is Paul's meaning. He had exhorted them to reprove the evil works of unbelievers, and thus to drag them out of darkness; and he now adds, that what he enjoins upon them is the proper business of light --- to make manifest It is Light, he says, which makes all things manifest; and hence it followed that they were unworthy of the name, if they did not bring to light what was involved in darkness.

14. Wherefore he saith. Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion. He first exhibits Christ as speaking by his ministers; for this is the ordinary message which is every day delivered by preachers of the gospel. What other object do they propose than to raise the dead to life?

``The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live'' (John 5:25.)

Let us now attend to the context. ``Unbelievers,'' Paul had said, ``must be reproved, that, being brought forth to the light, they may begin to acknowledge their wickedness.'' He therefore represents Christ as uttering a voice which is constantly heard in the preaching of the gospel,

Arise, thou that sleepest. The allusion, I have no doubt, is to the prophecies which relate to Christ's kingdom; such as that of Isaiah,

``Arise, shine; for thy light is come, and the glory of Jehovah is risen upon thee'' (Isaiah 60:1.)

Let us therefore endeavor, as far as lies in our power, to rouse the sleeping and dead, that we may bring them to the light of Christ.

And Christ shall give thee light. This does not mean that, when we have risen from death to life, his light begins to shine upon us, as if our performances came before his grace. All that is intended is to show that, when Christ enlightens us, we rise from death to life, --- and thus to confirm the former statement, that unbelievers must be recovered from their blindness, in order to be saved. Instead of {ἐπιφαύσει}, he shall give light, some copies read {ἐφάψεται}, he shall touch; but this reading is an evident blunder, and may be dismissed without any argument. 172

172"The various spellings of the verb, and the change of {φ} into {ψ}, have arisen from inadvertence. This variation is as old as the days of Chrysostom; for he notices it, and decides for the common reading. The verb itself occurs nowhere else in the New Testament, though it is once found in the `Acts of Thomas,' section 34. That light from Christ flashes upon the awakened and resuscitated; nay, it awakens and resuscitates them. As it streams upon the dead, it startles them into life. It illuminates every topic on which a sinner needs information, with a pure, steady, and mellowed radiance.'' --- Eadie.

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Ephesians 5:15-20

15. See then that ye walk circumspectly, not as fools, but as wise, 15. Videte igitur, quomodo exacte ambuletis; non tanquam insipientes, sed tanquam sapientes:

16. Redeeming the time, because the days are evil. 16. Redimentes tempus, quoniam dies mali sunt. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is

17. Quare ne sitis imprudentes, sed intelligentes, quae sit voluntas Domini. 18. And be not drunk with wine, wherein is excess; but be filled with the Spirit;

18. Et ne inebriemini vino, in quo inest lascivia, sed impleamini Spiritu. 19. Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord;

19. Vobis ipsis loquentes psalmis et hymnis, et canticis spiritualibus, canentes et psallentes in corde vestro, Domino;

20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.

20. Gratias agentes semper de omnibus, in nomine Domini nostri Iesu Christi, Deo et Patri.

15. See then. If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded theater, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he enjoins them to regulate their life circumspectly as wise men, 173 who have been educated by the Lord in the school of true wisdom. Our understanding must shew itself by taking God for our guide and instructor, to teach us his own will.

16. Redeeming the time. By a consideration of the time he enforces his exhortation. The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt. Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and, in

173"In {μὴ} {ὡς} {ἄσοφοι} {ἀλλ} {᾿} {ὡς} {σοφοὶ} we have an antithetical parallelism, (such as is found in the Classical as well as the Scriptural writers,) where, for emphasis' sake, a proposition is expressed both affirmatively and negatively, as in John 1:20, {ὡμολόγησε} {καὶ} {οὐκ} {ἠρνήσατο}, `he confessed and denied not.' By {ἄσοφοι}, and {σοφοὶ} are meant the persons just before denoted by {κότος} and {φῶς}, and, a little after, termed {ἄφρονες} and {συνίεντες}, by a frequent Hebrew idiom, whereby Wisdom stands for Virtue, and Folly for Vice'' --- Bloomfield.

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a word, to abandon every hinderance. Let us be eager to recover it in every possible way, and let the numerous offenses and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.

17. Wherefore be ye not unwise. He whose ``delight is in the law of the Lord, and who meditates in it day and night,'' (Psalm 1:2,)

will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, --- but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is

``How shall a young man,'' says David, ``direct his way? By attending to thy word, O Lord.'' (Psalm 119:9.)

He speaks of youths, but it is the same wisdom which belongs to old men. 18. And be not drunk with wine. When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. ``Be not intemperate in drinking.''

In which 174 is lasciviousness. The Greek word {ἀσωτία}, which is translated ``lasciviousness,'' points out the evils which arise from drunkenness. I understand by it all that is implied in a wanton and dissolute life; for to translate it luxury, would quite enfeeble the sense. The meaning therefore is, that drunkards throw off quickly every restraint of modesty or shame; that where wine reigns, profligacy naturally follows; and consequently, that all who have any regard to moderation or decency ought to avoid and abhor drunkenness.

The children of this world are accustomed to indulge in deep drinking as an excitement to mirth. Such carnal excitement is contrasted with that holy joy of which the Spirit of God is the Author, and which produces entirely opposite effects. To what does drunkenness lead? To unbounded licentiousness, --- to unbridled, indecent merriment. And to what does spiritual joy lead, when it is most strongly excited? 175

19. To psalms, and hymns, and spiritual songs. These are truly pleasant and delightful fruits. The Spirit means ``joy in the Holy Ghost,'' (Romans 14:17;) and the exhortation, be ye filled, (ver. 18,) alludes to deep drinking, with which it is indirectly contrasted. Speaking to themselves, is speaking among themselves. Nor does he enjoin them to sing inwardly or alone; for he immediately

174"The antecedent to {ᾧ} is not {οἴνος}, but the entire clause --- `in which vicious inebriety there is profligacy.' The term, if it be derived from {α} privative and {σώζω}, is the picture of a sad result. The adjective {ἄσωτος} is used by the classics to signify one who is, as we say, `past redemption.' The adverb {ἀσώτὠς} is used of the conduct of the prodigal son in the far country. (Luke 15:13.)'' --- Eadie.

175"This is a pleasant kind of drunkenness, which stimulates you, not to wanton dances or foolish songs, by which the Gentiles render homage to their deities, but to psalms, to hymns, to spiritual songs, by which you rejoice, and sing, and offer praise to the Lord, not with indecent roaring, as is the custom of drunk people, but inwardly in your minds and hearts." — Erasmus.

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adds, singing in your hearts; as if he had said, ``Let your praises be not merely on the tongue, as hypocrites do, but from the heart.'' What may be the exact difference between psalms and hymns, or between hymns and songs, it is not easy to determine, though a few remarks on this subject shall be offered on a future occasion. 176 The appellation spiritual, given to these songs, is strikingly appropriate; for the songs most frequently used are almost always on trifling subjects, and very far from being chaste.

20. Giving thanks always. He means that this is a pleasure which ought never to lose its relish; that this is an exercise of which we ought never to weary. Innumerable benefits which we receive from God yield fresh cause of joy and thanksgiving. At the same time, he reminds believers that it will argue ungodly and disgraceful sloth, if they shall not always give thanks, --- if their whole life shall not be spent in the study and exercise of praising God.

Ephesians 5:21-27

21. Submitting yourselves one to another in the fear of God. 21. Subditi estote invicem in timore Christi (vel, Dei.) 22. Wives, submit yourselves unto your own husbands, as unto the Lord. 22. Mulieres suis maritis subditae sint tanquam Domino; 23. For the husband is the head of the wife, even as Christ is the head of the church; and he is the savior of the body.

23. Quoniam vir est caput uxoris, quemadmodum et Christus caput est Ecclesiae, qui idem est servator corporis.

24. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

24. Caeterum quemadmodum Ecclesia subest Christo, ita et mulieres suis maritis in omnibus.

25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

25. Viri, diligite vestras uxores; quemadmodum et Christus dilexit Ecclesiam, et se ipsum tradidit pro ea,

26. That he might sanctify and cleanse it with the washing of water by the word;

26. Ut eam sanctificaret, mundans lavacro aquae in Verbo; 27. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish.

27. Ut sisteret eam sibi gloriosam Ecclesiam, non habentem maculam, aut rugam, aut quicquam tale; sed ut esset sancta et irreprehensibilis.

21. Submit yourselves. God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose

176See Calvin Commentary on Philippians, Colossians, etc., page217.

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very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.

But as nothing is more irksome to the mind of man than this mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride, that we may not be ashamed of serving our neighbors. It does not much affect the sense, whether we interpret the fear of Christ, passively, thus, --- let us submit to our neighbors, because we fear Christ; or actively, --- let us submit to them, because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read, ``the fear of God.'' The change may have been introduced by some person, who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. 177

22. Wives, submit yourselves. He comes now to the various conditions of life; for, besides the universal bond of subjection, some are more closely bound to each other, according to their respective callings. The community at large is divided, as it were, into so many yokes, out of which arises mutual obligation. There is, first, the yoke of marriage between husband and wife; --- secondly, the yoke which binds parents and children; --- and, thirdly, the yoke which connects masters and servants. By this arrangement there are six different classes, for each of whom Paul lays down peculiar duties. He begins with wives, whom he enjoins to be subject to their husbands, in the same manner as to Christ, --- as to the Lord. Not that the authority is equal, but wives cannot obey Christ without yielding obedience to their husbands.

23. For the husband is the head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife, as between himself and his church. This comparison ought to produce a stronger impression on their minds, than the mere declaration that such is the appointment of God. Two things are here stated. God has given to the husband authority over the wife; and a resemblance of this authority is found in Christ, who is the head of the church, as the husband is of the wife.

And he is the savior of the body. The pronoun HE ({αὐτός}) is supposed by some to refer to Christ; and, by others, to the husband. It applies more naturally, in my opinion, to Christ, but still with a view to the present subject. In this point, as well as in others, the resemblance ought to hold. As Christ rules over his church for her salvation, so nothing yields more advantage or comfort to the wife than to be subject to her husband. To refuse that subjection, by means of which they might be saved, is to choose destruction.

24. But, as the church is subject to Christ. The particle but, may lead some to believe that the words, he is the savior of the body, are intended to anticipate an objection. Christ has, no doubt, this peculiar claim, that he is the Savior of the Church: nevertheless, let wives know, that their husbands, though they

177"Here, indeed, there is great reason to think that {Χριστοῦ}, (instead of {Θεοῦ},) found in very many of the best MSS., ancient Versions, and early Fathers, (and which has been edited by Griesbach, Vater, Tittmann, and Scholz,) is the true reading.'' --- Bloomfield.

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cannot produce equal claims, have authority over them, after the example of Christ. I prefer the former interpretation; for the argument derived from the word but, ({ἀλλά},) does not appear to me to have much weight.

25. Husbands, love your wives. From husbands, on the other hand, the apostle requires that they cherish toward their wives no ordinary love; for to them, also, he holds out the example of Christ, --- even as Christ also loved the church. If they are honored to bear his image, and to be, in some measure, his representatives, they ought to resemble him also in the discharge of duty.

And gave himself for it. This is intended to express the strong affection which husbands ought to have for their wives, though he takes occasion, immediately afterwards, to commend the grace of Christ. Let husbands imitate Christ in this respect, that he scrupled not to die for his church. One peculiar consequence, indeed, which resulted from his death, --- that by it he redeemed his church, --- is altogether beyond the power of men to imitate.

26. That he might sanctify, --- or, that he might separate it to himself; for such I consider to be the meaning of the word sanctify This is accomplished by the forgiveness of sins, and the regeneration of the Spirit.

Washing it with the washing of water. Having mentioned the inward and hidden sanctification, he now adds the outward symbol, by which it is visibly confirmed; as if he had said, that a pledge of that sanctification is held out to us by baptism. Here it is necessary to guard against unsound interpretation, lest the wicked superstition of men, as has frequently happened, change a sacrament into an idol. When Paul says that we are washed by baptism, his meaning is, that God employs it for declaring to us that we are washed, and at the same time performs what it represents. If the truth --- or, which is the same thing, the exhibition of the truth --- were not connected with baptism, it would be improper to say that baptism is the washing of the soul. At the same time, we must beware of ascribing to the sign, or to the minister, what belongs to God alone. We must not imagine that washing is performed by the minister, or that water cleanses the pollutions of the soul, which nothing but the blood of Christ can accomplish. In short, we must beware of giving any portion of our confidence to the element or to man; for the true and proper use of the sacrament is to lead us directly to Christ, and to place all our dependence upon him.

Others again suppose that too much importance is given to the sign, by saying that baptism is the washing of the soul. Under the influence of this fear, they labor exceedingly to lessen the force of the eulogium which is here pronounced on baptism. But they are manifestly wrong; for, in the first place, the apostle does not say that it is the sign which washes, but declares it to be exclusively the work of God. It is God who washes, and the honor of performing it cannot lawfully be taken from its Author and given to the sign. But there is no absurdity in saying that God employs a sign as the outward means. Not that the power of God is limited by the sign, but this assistance is accommodated to the weakness of our capacity. Some are offended at this view, imagining that it takes from the Holy Spirit a work which is peculiarly his own, and which is

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everywhere ascribed to him in Scripture. But they are mistaken; for God acts by the sign in such a manner, that its whole efficacy depends upon his Spirit. Nothing more is attributed to the sign than to be an inferior organ, utterly useless in itself, except so far as it derives its power from another source.

Equally groundless is their fear, that by this interpretation the freedom of God will be restrained. The grace of God is not confined to the sign; so that God may not, if he pleases, bestow it without the aid of the sign. Besides, many receive the sign who are not made partakers of grace; for the sign is common to all, to the good and to the bad alike; but the Spirit is bestowed on none but the elect, and the sign, as we have said, has no efficacy without the Spirit. The Greek participle {καθαρίσας}, is in the past tense, as if he had said, ``After having washed.'' But, as the Latin language has no active participle in the past tense, I chose rather to disregard this, and to translate it (mundans) washing, instead of (mundatam) having been washed; which would have kept out of view a matter of far greater importance, namely, that to God alone belongs the work of cleansing.

In the word. 178 This is very far from being a superfluous addition; for, if the word is taken away, the whole power of the sacraments is gone. What else are the sacraments but seals of the word? This single consideration will drive away superstition. How comes it that superstitious men are confounded by signs, but because their minds are not directed to the Word, which would lead them to God? Certainly, when we look to anything else than to the word, there is nothing sound, nothing pure; but one absurdity springs out of another, till at length the signs, which were appointed by God for the salvation of men, become profane, and degenerate into gross idolatry. The only difference, therefore, between the sacraments of the godly and the contrivances of unbelievers, is found in the Word.

By the Word is here meant the promise, which explains the value and use of the signs. Hence it appears, that the Papists do not at all observe the signs in a proper manner. They boast indeed, of having ``the Word,'' but appear to regard it as a sort of enchantment; for they mutter it in an unknown tongue; as if it were addressed to dead matter, and not to men. No explanation of the mystery is made to the people; and in this respect, were there no other, the sacrament begins to be nothing more than the dead element of water. In the word is equivalent to ``By the word.''

27. That he might present it to himself. He declares what is the design of baptism and of our being washed. It is, that we may live in a holy and unblamable manner before God. We are washed by Christ, not that we may return to our pollution, but that we may retain through our life the purity which we have once received. This is described in metaphorical language appropriate to his argument.

Not having spot or wrinkle. As the beauty of the wife produces love in the husband, so Christ adorns the Church his bride with holiness as a proof of his

178"Par la parolle." "By the word."

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regard. This metaphor contains an allusion to marriage; but he afterwards lays aside the figure, and says plainly, that Christ has reconciled the church, that it might be holy and without blemish. The true beauty of the church consists in this conjugal chastity, that is, in holiness and purity.

The word present ({παραστήσὟ}) implies that the church ought to be holy, not only in the view of men, but in the eyes of the Lord; for Paul says, that he might present it to himself, not that he might shew it to others, though the fruits of that hidden purity become afterwards evident in outward works. Pelagians were wont to quote this passage in order to prove the perfection of righteousness in this life, but have been successfully answered by Augustine. Paul does not state what has been done, but for what purpose Christ has cleansed his church. Now, when a thing is said to be done that another may afterwards follow, it is idle to conclude that this latter thing, which ought to follow, has been already done. We do not deny that the holiness of the church is already begun; but, so long as there is daily progress, there cannot be perfection.

Ephesians 5:28-33

28. So ought men to love their wives as their own bodies: he that loveth his wife loveth himself.

28. Ita viri debent diligere suas uxores, tanquam sua corpora. Qui diligit uxorem suam, se ipsum diligit.

29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

29. Nemo enim unquam carnem suam odio habuit, sed nutrit et fovet eam; quemadmodum et Christus Ecclesiam.

30. For we are members of his body, of his flesh, and of his bones. 30. Quia membra sumus corporis ejus, ex ejus carne et ex ejus ossibus. 31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

31. Hujus causa relinquet homo patrem et matrem suam, et adhaerebit uxori suae; et erunt duo in carnem unam. (Genesis 2:24.)

32. This is a great mystery: but I speak concerning Christ and the church. 32. Arcanum hoc magnum est; ego autem dico in Christo et in Ecclesia. 33. Nevertheless, let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

33. Caeterum vos quoque singuli, suam quisque uxorem diligat; mulier autem timeat maritum.

28. He that loveth his wife. An argument is now drawn from nature itself, to prove that men ought to love their wives. Every man, by his very nature, loves himself. But no man can love himself without loving his wife. Therefore, the man who does not love his wife is a monster. The minor proposition is proved in this manner. Marriage was appointed by God on the condition that the

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two should be one flesh; and that this unity may be the more sacred, he again recommends it to our notice by the consideration of Christ and his church. Such is the amount of his argument, which to a certain extent applies universally to human society. To shew what man owes to man, Isaiah says, ``hide not thyself from thine own flesh.'' (Isaiah 58:7.) But this refers to our common nature. Between a man and his wife there is a far closer relation; for they not only are united by a resemblance of nature, but by the bond of marriage have become one man. Whoever considers seriously the design of marriage cannot but love his wife.

29. Even as Christ the church. He proceeds to enforce the obligations of marriage by representing to us Christ and his Church; for a more powerful example could not have been adduced. The strong affection which a husband ought to cherish towards his wife is exemplified by Christ, and an instance of that unity which belongs to marriage is declared to exist between himself and the Church. This is a remarkable passage on the mysterious intercourse which we have with Christ.

30. For we are members of his body, of his flesh, and of his bones. First, this is no exaggeration, but the simple truth. Secondly, he does not simply mean that Christ is a partaker of our nature, but expresses something higher ({καὶ} {ἐμφατικώτερον}) and more emphatic.

31. For this cause. This is an exact quotation from the writings of Moses. (Genesis 2:24.) And what does it mean? As Eve was formed out of the substance of her husband, and thus was a part of himself; so, if we are the true members of Christ, we share his substance, and by this intercourse unite into one body. In short, Paul describes our union to Christ, a symbol and pledge of which is given to us in the ordinance of the supper. Those who talk about the torture exercised on this passage to make it refer to the Lord's supper, while no mention is made of the supper, but of marriage, are egregiously mistaken. When they admit that the death of Christ is commemorated in the supper, but not that such intercourse exists as we assert from the words of Christ, we quote this passage against them. Paul says that we are members of his flesh and of his bones. Do we wonder then, that in the Lord's supper he holds out his body to be enjoyed by us, and to nourish us unto eternal life? Thus we prove that the only union which we maintain to be represented by the Lord's supper is here declared in its truth and consequences by the apostle.

Two subjects are exhibited together; for the spiritual union between Christ and his church is so treated as to illustrate the common law of marriage, to which the quotation from Moses relates. He immediately adds, that the saying is fulfilled in Christ and the church. Every opportunity which presents itself for proclaiming our obligations to Christ is readily embraced, but he adapts his illustration of them to the present subject. It is uncertain whether Moses introduces Adam as using these words, or gives them as an inference drawn by himself from the creation of man. Nor is it of much consequence which of these views be taken; for, in either case, we must hold it to be an announcement of

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the will of God, enjoining the duties which men owe to their wives.

He shall leave his father and mother. As if he had said, ``Let him rather leave his father and mother than not cleave to his wife.'' The marriage bond does not set aside the other duties of mankind, nor are the commandments of God so inconsistent with each other, that a man cannot be a good and faithful husband without ceasing to be a dutiful son. It is altogether a question of degree. Moses draws the comparison, in order to express more strongly the close and sacred union which subsists between husband and wife. A son is bound by an inviolable law of nature to perform his duties towards his father; and when the obligations of a husband towards his wife are declared to be stronger, their force is the better understood. He who resolves to be a good husband will not fail to perform his filial duties, but will regard marriage as more sacred than all other ties.

And they two shall be one flesh. They shall be one man, or, to use a common phrase, they shall constitute one person; which certainly would not hold true with regard to any other kind of relationship. All depends on this, that the wife was formed of the flesh and bones of her husband. Such is the union between us and Christ, who in some sort makes us partakers of his substance. ``We are bone of his bone, and flesh of his flesh,'' (Genesis 2:23;) not because, like ourselves, he has a human nature, but because, by the power of his Spirit, he makes us a part of his body, so that from him we derive our life.

32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies. It is to no purpose that men fret themselves to comprehend, by the judgment of the flesh, the manner and character of this union; for here the infinite power of the Divine Spirit is exerted. Those who refuse to admit anything on this subject beyond what their own capacity can reach, act an exceedingly foolish part. We tell them that the flesh and blood of Christ are exhibited to us in the Lord's supper. ``Explain to us the manner,'' they reply, ``or you will not convince us.'' For my own part, I am overwhelmed by the depth of this mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration. How much more satisfactory would this be than to follow my carnal judgment, in undervaluing what Paul declares to be a deep mystery! Reason itself teaches how we ought to act in such matters; for whatever is supernatural is clearly beyond our own comprehension. Let us therefore labor more to feel Christ living in us, than to discover the nature of that intercourse.

We cannot avoid admiring the acuteness of the Papists, who conclude from the word mystery ({μυστήριον}) that marriage is one of seven sacraments, as if they had the power of changing water into wine. They enumerate seven sacraments, while Christ has instituted no more than two; and, to prove that matrimony is one of the seven, they produce this passage. On what ground? Because the Vulgate has adopted the word Sacrament (sacramentum) as a translation of the word Mystery, which the apostle uses. As if Sacrament (sacramentum)

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did not frequently, among Latin writers, denote Mystery, or as if Mystery had not been the word employed by Paul in the same Epistle, when speaking of the calling of the Gentiles. But the present question is, Has marriage been appointed as a sacred symbol of the grace of God, to declare and represent to us something spiritual, such as Baptism or the Lord's Supper? They have no ground for such an assertion, unless it be that they have been deceived by the doubtful signification of a Latin word, or rather by their ignorance of the Greek language. If the simple fact had been observed, that the word used by Paul is Mystery, no mistake would ever have occurred.

We see then the hammer and anvil with which they fabricated this sacrament. But they have given another proof of their indolence in not attending to the correction which is immediately added,

But I speak concerning Christ and the church. He intended to give express warning that no man should understand him as speaking of marriage; so that his meaning is more fully expressed than if he had uttered the former sentiment without any exception. The great mystery is, that Christ breathes into the church his own life and power. But who would discover here anything like a sacrament? This blunder arose from the grossest ignorance.

33. Nevertheless, let every one. Having digressed a little from this subject, though the very digression aided his design, he adopts the method usually followed in short precepts, by giving a brief summary of duties. Husbands are required to love their wives, and wives to fear ({φοβὢται}) their husbands, understanding by fear that reverence which will lead them to be submissive. Where reverence does not exist, there will be no willing subjection. 179

179"One peculiarity in this injunction has been usually overlooked. What is instructive on either side is not enforced, but what is necessary to direct and hallow such an instinct is inculcated. The woman loves in deep, undying sympathy; but, to teach her how this fondness should know and fill its appropriate sphere, she is commanded to obey and honor. The man, on the other hand, feels that his position is to govern; but, to shew him what should be the essence and means of his government, he is enjoined to love." — Eadie.

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Ephesians 6:1-4

1. Children, obey your parents in the Lord: for this is right. 1. Filii, obedite parentibus vestris in Domino; hoc enim est justum. 2. Honor thy father and mother, (which is the first commandment with promise,)

2. Honora patrem tuum et matrem; (quod est mandatum primum cum promissione:)

3. That it may be well with thee, and thou mayest live long on the earth. 3. Ut bene tibi sit, et sis longaevus super terram. 4. And, ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord.

4. Vos etiam, patres, ne ad iram provocetis filios vestros; sed educate eos in disciplina et correptione Domini.

1. Children, obey. Why does the apostle use the word obey instead of honor, 180 which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult; for the human mind recoils from the idea of subjection, and with difficulty allows itself to be placed under the control of another. Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others.

In the Lord. Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows, that parents are to be obeyed, so far only as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself.

For this is right. This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all men. He proves it to be right, because God has commanded it; for we are not at liberty to dispute,

180"{Τιμᾷν} properly signifies, `to perform one's duty to any one;' and here reverence must comprehend the cognate offices of affection, care, and support. The same complexity of sense is observable in the classical phrase {τιμᾷν} {τὸν} {ἰατρόν} [to reverence the physician.] --- Bloomfield.

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or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.

2. Which is the first commandment with promise. The promises annexed to the commandments are intended to excite our hopes, and to impart a greater cheerfulness to our obedience; and therefore Paul uses this as a kind of seasoning to render the submission, which he enjoins on children, more pleasant and agreeable. He does not merely say, that God has offered a reward to him who obeys his father and mother, but that such an offer is peculiar to this commandment. If each of the commandments had its own promises, there would have been no ground for the commendation bestowed in the present instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal by a remarkable promise. There is some difficulty here; for the second commandment likewise contains a promise,

``I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments.'' (Exodus 20:5,6.)

But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment. Paul's assertion still holds true, that no other commandment but that which enjoins the obedience due by children to their parents is distinguished by a promise.

3. That it may be well with thee. The promise is --- a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; 181 satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it will be well with them.

And that thou mayest live long on the earth. Moses expressly mentions the land of Canaan,

``that thy days may be long upon the land which the Lord thy God giveth thee.'' (Exodus 20:12.)

Beyond this the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly left out the mention of a place, the peculiar distinction of which lasted only till the coming of Christ.

4. And, ye fathers. Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, ``lest they be discouraged.'' (Colossians 3:21.) Kind and liberal

181See volume 1 page 468.

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treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, ``let them be fondly cherished;'' for the Greek word, ({ἐκτρέφετε},) which is translated bring up, unquestionably conveys the idea of gentleness and forbearance. To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein which he had slackened, and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, shall spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so apt to become wanton, that it requires frequent admonition and restraint.

Ephesians 6:5-9

5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;

5. Servi, obedite dominis secundum carnem, cum timore et tremore in simplicitate cordis vestri, tanquam Christo;

6. Not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart;

6. Non quasi ad oculum servientes, tanquam hominibus studentes placere, sed tanquam servi Christi, facientes voluntatem Dei ex animo,

7. With good will doing service, as to the Lord, and not to men: 7. Cum benevolentia, servientes Domino, et non hominibus; 8. Knowing, that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

8. Scientes quod unusquisque quicquid boni fecerit, recipiet a Domino, sive servus, sive liber.

9. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

9. Et vos, domini, mutuum officium praestate erga illos, remittentes minas; scientes quod illorum et vester Dominus est in coelis; et non est apud eum personarum acceptio.

5. Servants, be obedient. His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants ({δοῦλοι}) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times,

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whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, --- whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel.

But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished. With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds, as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, ``Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.''

With good will doing service. (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openly break out or give signs of obstinacy, their dislike of the authority exercised over them is so strong, that it is with the greatest unwillingness and reluctance that they obey their masters.

Whoever reads the accounts of the dispositions and conduct of slaves, which are scattered through the writings of the ancients, will be at no loss to perceive that the number of injunctions here given does not exceed that of the diseases which prevailed among this class, and which it was of importance to cure. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. As the condition of servants is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable, if they do not endeavor, in every way, to comply with Paul's injunctions.

Masters according to the flesh. (Ver. 5.) This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom, which was by far the most desirable, remained untouched.

Eye-service ({ὀφθαλμοδουλεία}) is mentioned; because almost all servants are addicted to flattery, but, as soon as their master's back is turned, indulge freely in contempt, or perhaps in ridicule. Paul therefore enjoins godly persons to keep at the greatest distance from such deceitful pretences.

8. Knowing that whatsoever good thing any man doeth. What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become

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more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.

9. And ye masters. In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil code was regarded by many as in itself lawful. To such an extent did their cruelty in some instances proceed, that the Roman emperors were forced to restrain their tyranny. But though no royal edicts had ever been issued for the protection of slaves, God allows to masters no power over them beyond what is consistent with the law of love. When philosophers attempt to give to the principles of equity their full effect in restraining the excess of severity to slaves, they inculcate that masters ought to treat them in the same manner as hired servants. But they never look beyond utility; and, in judging even of that, they inquire only what is advantageous to the head of the family, or conducive to good order. The Apostle proceeds on a very different principle. He lays down what is lawful according to the Divine appointment, and how far they, too, are debtors to their servants.

Do the same things to them. ``Perform the duty which on your part you owe to them.'' What he calls in another Epistle, ({τὸ} {δίκαιον} {καὶ} {τὴν} {ἰσότητα}) that which is just and equal, 182 is precisely what, in this passage, he calls the same things, ({τὰ} {αὐτὰ}.) And what is this but the law of analogy? Masters and servants are not indeed on the same level; but there is a mutual law which binds them. By this law, servants are placed under the authority of their masters; and, by the same law, due regard being had to the difference of their station, masters lie under certain obligations to their servants. This analogy is greatly misunderstood; because men do not try it by the law of love, which is the only true standard. Such is the import of Paul's phrase, the same things; for we are all ready enough to demand what is due to ourselves; but, when our own duty comes to be performed, every one attempts to plead exemption. It is chiefly, however, among persons of authority and rank that injustice of this sort prevails.

Forbearing threatenings. Every expression of disdain, arising from the pride of masters, is included in the single word, threatenings. They are charged not to assume a lordly air or a terrific attitude, as if they were constantly threatening some evil against their servants, when they have occasion to address them. Threatenings, and every kind of barbarity, originate in this, that masters look upon their servants as if they had been born for their sake alone, and treat them as if they were of no more value than cattle. Under this one description, Paul

182See Colossians 4:1 — fj.

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forbids every kind of disdainful and barbarous treatment.

Their Master and yours. A very necessary warning. What is there which we will not dare to attempt against our inferiors, if they have no ability to resist, and no means of obtaining redress, --- if no avenger, no protector appears, none who will be moved by compassion to listen to their complaints? It happens here, in short, according to the common proverb, that Impunity is the mother of Licentiousness. But Paul here reminds them, that, while masters possess authority over their servants, they have themselves the same Master in heaven, to whom they must render an account.

And there is no respect of persons with him. A regard to persons blinds our eyes, so as to leave no room for law or justice; but Paul affirms that it is of no value in the sight of God. By person is meant anything about a man which does not belong to the real question, and which we take into account in forming a judgment. Relationship, beauty, rank, wealth, friendship, and everything of this sort, gain our favor; while the opposite qualities produce contempt and sometimes hatred. As those absurd feelings arising from the sight of a person have the greatest possible influence on human judgments, those who are invested with power are apt to flatter themselves, as if God would countenance such corruptions. ``Who is he that God should regard him, or defend his interest against mine?'' Paul, on the contrary, informs masters that they are mistaken if they suppose that their servants will be of little or no account before God, because they are so before men. ``God is no respecter of persons,'' (Acts 10:34,) and the cause of the meanest man will not be a whit less regarded by him than that of the loftiest monarch.

Ephesians 6:10-13

10. Finally, my brethren, be strong in the Lord, and in the power of his might. 10. Quod superest, fratres mei, sitis fortes in Domino, et in robore potentiae ipsius.

11. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.

11. Induite totam armaturam Dei, ut possitis stare adversus insidias Diaboli. 12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places

12. Quia non est nobis lucta adversus carnem et sanguinem, sed adversus principatus, adversus potestates, adversus mundanos principes tenebrarum saeculi hujus, adversus spirituales malitias in coelestibus.

13. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand.

13. Quapropter assumite totam armaturam Dei, ut possitis resistere in die malo, et omnibus peractis stare.

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10. Finally. Resuming his general exhortations, he again enjoins them to be strong, --- to summon up courage and vigor; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, ``'You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord.'' To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord's mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.

11. Put on the whole armor. God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armor of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle's phrase, THE WILES 183 ({τὰς} {μεθοδείας}) of the devil

12. For we wrestle 184 not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our diffi-

183"Plutarch tells us, (Symp. l. 2., page 638,) that wrestling was the most artful and subtle of all the ancient games, and that the name of it ({πάλη}) was derived from a word, which signifies to throw a man down by deceit and craft. And it is certain that persons who understand this exercise have many fetches, and turns, and changes of posture, which they make use of to supplant and trip up their adversaries. And it is with great justice, that a state of persecution is compared with it; since many are the arts, arising from the terrors of worldly evil on the one hand, and the natural love which men have to life, liberty, plenty, and the pleasures of life, on the other, that the devil makes use of to circumvent and foil them.'' --- Chandler.

184"{Πάλη} is properly a gymnastic term; but the Apostle often unites military with agonistic metaphors; and here the agonistic is not less suitable than the military. So in a similar passage of Max. Tyr. Diss. Version 9, volume 1 page 79, ed. Reisk, we have mention of Socrates wrestling with Melitus, with bonds and poison; next, the philosopher Plato wrestling with a tyrant's anger, a rough sea, and the greatest dangers; then, Xenophon struggling with the prejudices of Tissaphernes, the snares of Ariaeus, the treachery of Meno, and royal machinations; and, lastly, Diogenes struggling with adversaries even more formidable, namely, poverty, infamy, hunger, and cold.'' --- Bloomfield.

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culties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle.

Let us remember this when the injurious treatment of others provokes us to revenge. Our natural disposition would lead us to direct all our exertions against the men themselves; but this foolish desire will be restrained by the consideration that the men who annoy us are nothing more than darts thrown by the hand of Satan. While we are employed in destroying those darts, we lay ourselves open to be wounded on all sides. To wrestle with flesh and blood will not only be useless, but highly pernicious. We must go straight to the enemy, who attacks and wounds us from his concealment, --- who slays before he appears.

But to return to Paul. He describes our enemy as formidable, not to overwhelm us with fear, but to quicken our diligence and earnestness; for there is a middle course to be observed. When the enemy is neglected, he does his utmost to oppress us with sloth, and afterwards disarms us by terror; so that, ere the engagement has commenced, we are vanquished. By speaking of the power of the enemy, Paul labors to keep us more on the alert. He had already called him the devil, but now employs a variety of epithets, to make the reader understand that this is not an enemy who may be safely despised.

Against principalities, against powers. Still, his object in producing alarm is not to fill us with dismay, but to excite us to caution. He calls them {κοσμοκράτορας}, that is, princes of the world; but he explains himself more fully by adding --- of the darkness of the world. The devil reigns in the world, because the world is nothing else than darkness. Hence it follows, that the corruption of the world gives way to the kingdom of the devil; for he could not reside in a pure and upright creature of God, but all arises from the sinfulness of men. By darkness, it is almost unnecessary to say, are meant unbelief and ignorance of God, with the consequences to which they lead. As the whole world is covered with darkness, the devil is called ``the prince of this world.'' (John 14:30.)

By calling it wickedness, he denotes the malignity and cruelty of the devil, and, at the same time, reminds us that the utmost caution is necessary to prevent him from gaining an advantage. For the same reason, the epithet spiritual is applied; for, when the enemy is invisible, our danger is greater. There is emphasis, too, in the phrase, in heavenly places; for the elevated station from which the attack is made gives us greater trouble and difficulty.

An argument drawn from this passage by the Manicheans, to support their wild notion of two principles, is easily refuted. They supposed the devil to be ({ἀντίθεον}) an antagonist deity, whom the righteous God would not subdue without great exertion. For Paul does not ascribe to devils a principality, which

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they seize without the consent, and maintain in spite of the opposition, of the Divine Being, --- but a principality which, as Scripture everywhere asserts, God, in righteous judgment, yields to them over the wicked. The inquiry is, not what power they have in opposition to God, but how far they ought to excite our alarm, and keep us on our guard. Nor is any countenance here given to the belief, that the devil has formed, and keeps for himself, the middle region of the air. Paul does not assign to them a fixed territory, which they can call their own, but merely intimates that they are engaged in hostility, and occupy an elevated station.

13. Wherefore take unto you. Though our enemy is so powerful, Paul does not infer that we must throw away our spears, but that we must prepare our minds for the battle. A promise of victory is, indeed, involved in the exhortation, that ye may be able. If we only put on the whole armor of God, and fight valiantly to the end, we shall certainly stand. On any other supposition, we would be discouraged by the number and variety of the contests; and therefore he adds, in the evil day. By this expression he rouses them from security, bids them prepare themselves for hard, painful, and dangerous conflicts, and, at the same time, animates them with the hope of victory; for amidst the greatest dangers they will be safe. And having done all. They are thus directed to cherish confidence through the whole course of life. There will be no danger which may not be successfully met by the power of God; nor will any who, with this assistance, fight against Satan, fail in the day of battle.

Ephesians 6:14-20

14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

14. State igitur succincti lumbos veritate, et induti thoracem justitiae, 15. And your feet shod with the preparation of the gospel of peace; 15. Et calceati pedes praeparatione evangelii pacis; 16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

16. In omnibus assumpto scuto fidei, quo possitis omnia tela maligni ignita exstinguere.

17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

17. Et galeam salutaris accipite, et gladium Spiritus, qui est verbum Dei; 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

18. Per omnem precationem et orationem omni tempore precantes in Spiritu, et in hoc ipsum vigilantes, cum omni assiduitate et deprecatione pro omnibus sanctis;

19. And for me, that utterance may be given unto me, that I may open my

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mouth boldly, to make known the mystery of the gospel,

19. Et pro me, ut mihi detur sermo in apertione oris mei cum fiducia, ut patefaciam mysterium evangelii;

20. For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak.

20. Pro quo legatione fungor in catena; ut confidenter me geram in eo, quemadmodum oportet me loqui.

14. Stand therefore. Now follows a description of the arms which they were enjoined to wear. We must not, however, inquire very minutely into the meaning of each word; for an allusion to military customs is all that was intended. Nothing can be more idle than the extraordinary pains which some have taken to discover the reason why righteousness is made a breastplate, instead of a girdle. Paul's design was to touch briefly on the most important points required in a Christian, and to adapt them to the comparison which he had already used.

Truth, which means sincerity of mind, is compared to a girdle. Now, a girdle was, in ancient times, one of the most important parts of military armor. Our attention is thus directed to the fountain of sincerity; for the purity of the gospel ought to remove from our minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness, and desires that it should be a breastplate for protecting the breast. Some imagine that this refers to a freely bestowed righteousness, or the imputation of righteousness, by which pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on the present occasion; for the subject now under discussion is a blameless life. He enjoins us to be adorned, first, with integrity, and next with a devout and holy life.

15. And your feet shod. The allusion, if I mistake not, is to the military greaves; for they were always reckoned a part of the armor, and were even used for domestic purposes. As soldiers covered their legs and feet to protect them against cold and other injuries, so we must be shod with the gospel, if we would pass unhurt through the world. It is the gospel of peace, and it is so called, as every reader must perceive, from its effects; for it is the message of our reconciliation to God, and nothing else gives peace to the conscience. But what is the meaning of the word preparation? Some explain it as an injunction to be prepared for the gospel; but it is the effect of the gospel which I consider to be likewise expressed by this term. We are enjoined to lay aside every hinderance, and to be prepared both for journey and for war. By nature we dislike exertion, and want agility. A rough road and many other obstacles retard our progress, and we are discouraged by the smallest annoyance. On these accounts, Paul holds out the gospel as the fittest means for undertaking and performing the expedition. Erasmus proposes a circumlocution, (ut sitis parati,) that ye may be prepared; but this does not appear to convey the true meaning.

16. Taking the shield of faith. Though faith and the word of God are one, yet Paul assigns to them two distinct offices. I call them one, because the word is the object of faith, and cannot be applied to our use but by faith; as faith

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again is nothing, and can do nothing, without the word. But Paul, neglecting so subtle a distinction, allowed himself to expatiate at large on the military armor. In the first Epistle to the Thessalonians he gives both to faith and to love the name of a breastplate, --- ``putting on the breastplate of faith and love,'' (1 Thessalonians 5:8.) All that was intended, therefore, was obviously this, --- ``He who possesses the excellencies of character which are here described is protected on every hand.''

And yet it is not without reason that the most necessary instruments of warfare --- a sword and a shield --- are compared to faith, and to the word of God. In the spiritual combat, these two hold the highest rank. By faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight. And what shall we say of those who take from a Christian people the word of God? Do they not rob them of the necessary armor, and leave them to perish without a struggle? There is no man of any rank who is not bound to be a soldier of Christ. But if we enter the field unarmed, if we want our sword, how shall we sustain that character?

Wherewith ye shall be able to quench all the darts. But quench appears not to be the proper word. Why did he not use, instead of it, ward off or shake off, or some such word? Quench is far more expressive; for it is adapted to the epithet applied to darts The darts of Satan are not only sharp and penetrating, but --- what makes them more destructive --- they are fiery Faith will be found capable, not only of blunting their edge, but of quenching their heat.

``This,'' says John, ``is the victory that overcometh the world, even our faith.'' (1 John 5:4.)

17. And take the helmet of salvation. In a passage already quoted, (1 Thessalonians 5:8,) ``the hope of salvation'' is said to be a helmet, which I consider to be in the same sense as this passage. The head is protected by the best helmet, when, elevated by hope, we look up towards heaven to that salvation which is promised. It is only therefore by becoming the object of hope that salvation is a helmet.

18. Praying always with all prayer. Having instructed the Ephesians to put on their armor, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer

With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardor we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all Earnestness, I would have no objection to the change.

But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything

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flows on prosperously, --- when we are easy and cheerful, we seldom feel any strong excitement to prayer, --- or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass, --- on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.

For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity, --- let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions, --- are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.

19. And for me. For himself, in a particular manner, he enjoins the Ephesians to pray. Hence we infer that there is no man so richly endowed with gifts as not to need this kind of assistance from his brethren, so long as he remains in this world. Who will ever be better entitled to plead exemption from this necessity than Paul? Yet he entreats the prayers of his brethren, and not hypocritically, but from an earnest desire of their aid. And what does he wish that they should ask for him? That utterance may be given to me. What then? Was he habitually dumb, or did fear restrain him from making an open profession of the gospel? By no means; but there was reason to fear lest his splendid commencement should not be sustained by his future progress. Besides, his zeal for proclaiming the gospel was so ardent that he was never satisfied with his exertions. And indeed, if we consider the weight and importance of the subject, we shall all acknowledge that we are very far from being able to handle it in a proper manner. Accordingly he adds,

20. As I ought to speak; meaning, that to proclaim the truth of the gospel as it ought to be proclaimed, is a high and rare attainment. Every word here deserves to be carefully weighed. Twice he uses the expression boldly, --- ``that I may open my mouth boldly,'' ``that therein I may speak boldly.'' Fear hinders us from preaching Christ openly and fearlessly, while the absence of all restraint and disguise in confessing Christ is demanded from his ministers. Paul does not ask for himself the powers of an acute debater, or, I should rather say, of a dexterous sophist, that he might shield himself from his enemies by false pretences. It is, that I may open my mouth, to make a clear and strong confession; for when the mouth is half shut, the sounds which it utters are doubtful and confused. To open the mouth, therefore, is to speak with perfect freedom, without the smallest dread.

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But does not Paul discover unbelief, when he entertains doubts as to his own stedfastness, and implores the intercession of others? No. He does not, like unbelievers, seek a remedy which is contrary to the will of God, or inconsistent with his word. The only aids on which he relies are those which he knows to be sanctioned by the Divine promise and approbation. It is the command of God, that believers shall pray for one another. How consoling then must it be to each of them to learn that the care of his salvation is enjoined on all the rest, and to be informed by God himself that the prayers of others on his behalf are not poured out in vain! Would it be lawful to refuse what the Lord himself has offered? Each believer, no doubt, ought to have been satisfied with the Divine assurance, that as often as he prayed he would be heard. But if, in addition to all the other manifestations of his kindness, God were pleased to declare that he will listen to the prayers of others in our behalf, would it be proper that this bounty should be slighted, or rather, ought we not to embrace it with open arms?

Let us therefore remember that Paul, when he resorted to the intercessions of his brethren, was influenced by no distrust or hesitation. His eagerness to obtain them arose from his resolution that no privilege which the Lord had given him should be overlooked. How absurdly then do Papists conclude from Paul's example, that we ought to pray to the dead! Paul was writing to the Ephesians, to whom he had it in his power to communicate his sentintents. But what intercourse have we with the dead? As well might they argue that we ought to invite angels to our feasts and entertainments, because among men friendship is promoted by such kind offices.

Ephesians 6:21-24

21. But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

21. Ut autem sciatis vos etiam quae circa me aguntur, quid faciam, omnia vobis patefaciet Tychicus, dilectus frater et fidelis minister in Domino;

22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

22. Quem misi ad vos in eum finem, ut statum meum cognosceretis, et consolaretur corda vestra.

23. Peace be to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ

23. Pax fratribus, et dilectio cum fide a Deo Patre et Domino Iesu Christo. 24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. 24. Gratia cum omnibus, qui diligunt Dominum nostrum Iesum Christum in sinceritate. Amen.

21. But that, ye also may know. Uncertain or false reports frequently produce uneasiness, chiefly, no doubt, in weak minds, but sometimes also in

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thoughtful and steady persons. To prevent this danger, Paul sends Tychicus, from whom the Ephesians would receive full information. The holy solicitude which Paul felt about the interests of religion, or, to use his own language, ``the care of all the churches,'' (2 Corinthians 11:28,) was thus strikingly evinced. When death stood constantly before his eyes, neither the dread of death, nor anxiety about himself, prevented him from making provision for the most distant churches. Another man would have said, ``My own affairs require all the attention I can give. It would be more reasonable that all should run to my assistance, than that they should expect from me the smallest relief.'' But Paul acts a different part, and sends in every direction to strengthen the churches which he had founded.

Tychicus is commended, that his statements may be more fully believed. A faithful minister in the Lord. It is not easy to say, whether this refers to the public ministry of the church, or to the private attentions which Paul had received from Tychicus. This uncertainty arises from these two expressions being connected, a beloved brother and faithful minister in the Lord. The former refers to Paul, to whom the second may be supposed also to apply. I am more inclined, however, to understand it as denoting the public ministry; for I do not think it probable that Paul would have sent any man who did not hold such a rank in the church, as would secure the respectful attention of the Ephesians.

23. Peace be to the brethren. I consider the word peace, as in the salutations of the Epistles, to mean prosperity. Yet if the reader shall prefer to view it as signifying harmony, because, immediately afterwards, Paul mentions love, I do not object to that interpretation, or rather, it agrees better with the context. He wishes the Ephesians to be peaceable and quiet among themselves; and this, he presently adds, may be obtained by brotherly love and by agreement in faith From this prayer we learn that faith and love, as well as peace itself, are gifts of God bestowed upon us through Christ, --- that they come equally from God the Father and the Lord Jesus Christ.

24. Grace be with all. The meaning is, ``May God continue to bestow his favor on all who love Jesus Christ with a pure conscience!'' The Greek word, which I follow Erasmus in translating sincerity, ({ἐν} {ἀφθαρσίᾳ},) signifies literally uncorruptedness, which deserves attention on account of the beauty of the metaphor. Paul intended to state indirectly, that, when the heart of man is free from all hypocrisy, it will be free from all corruption. This prayer conveys to us the instruction, that the only way of enjoying the light of the Divine countenance is to love sincerely God's own Son, in whom his love toward us has been declared and confirmed. But let there be no hypocrisy; for most men, while they are not unwilling to make some professions of religion, entertain exceedingly low notions of Christ, and worship him with pretended homage. I wish there were not so many instances in the present day to prove that Paul's admonition, to love our Lord Jesus Christ in sincerity is as necessary as ever.

END OF THE COMMENTARIES ON THE EPISTLE TO THE EPHESIANS.

Philippians

Philippians: The Argument

THE ARGUMENT

ON THE EPISTLE OF PAUL TO THE PHILIPPIANS It is generally known that PHILIPPI was a city of Macedonia, situated on the confines of Thrace, on the plains of which Pompey was conquered by Caesar; 185 and Brutus and Cassius were afterwards conquered by Antony and Octavius. 186 Thus Roman insurrections rendered this place illustrious by two memorable engagements. When PAUL was called into Macedonia by an express revelation, 187 he first founded a Church in that city, (as is related by LUKE in Acts 16:12,) which did not merely persevere steadfastly in the faith, but was also, in process of time, as this Epistle bears evidence, enlarged both in the number of individuals, and in their proficiency in respect of attainments.

The occasion of Paul's writing to the Philippians was this, --- As they had sent to him by Epaphroditus, their pastor, such things as were needed by him when in prison, for sustaining life, and for other more than ordinary expenses, there can be no doubt that Epaphroditus explained to him at the same time the entire condition of the Church, and acted the part of an adviser in suggesting those things, respecting which they required to be admonished. It appears, however, that attempts had been made upon them by false apostles, 188 who wandered hither and thither, with the view of spreading corruptions of sound doctrine; but as they had remained steadfast in the truth, the Apostle commends their steadfastness. Keeping, however, in mind human frailty, and having, perhaps, been instructed by Epaphroditus that they required to be seasonably confirmed, lest they should in process of time fall away, he subjoins such admonitions as he knew to be suitable to them.

And having, first of all, with the view of securing their confidence, declared the pious attachment of his mind towards them, he proceeds to treat of himself

185Caesar's celebrated victory over Pompey took place on the plains of Pharsalia, in Thessaly, with which Philippi in Macedonia is sometimes confounded by the poets. (See Virg. G. I. 490, Juvenal, 8:242.) Their being sometimes confounded with each other appears to have arisen from the circumstance that there was near Pharsalos, in Thessaly, a town named Philippi, the original name of which was Thebae, distinguished from Thebae in Bœotia by its being called Thebae Thessaliae, or Phthioticae, but having fallen under the power of Philip, King of Macedon, was in honor of the conqueror called Philippi, or Philippopolis. — Ed.

186The decisive engagement referred to was, as Dio Cassius observes, the most important of all that were fought during the civil wars, as it determined the fate of Roman liberty, so that the contest thenceforward was not for freedom, but — what master the Romans should serve. From its having been fought on the plains of Philippi, it is called by Suetonius Philippense bellum, (the battle of Philippi,) Suet. Aug. 13; and by Pliny, Philippense praelium, (the engagement at Philippi.) — Ed.

187"Vne vision enuoyee de Dieu;" — "A vision sent from God." 188"Auoyent essayer les esbranler;" — "Had attempted to shake them."

PHILIPPIANS: THE ARGUMENT

and of his bonds, lest they should feel dismayed on seeing him a prisoner, and in danger of his life. He shews them, accordingly, that the glory of the gospel is so far from being lessened by this means, that it is rather an argument in confirmation of its truth, and he at the same time stirs them up by his own example to be prepared for every event. 189 He at length concludes the First Chapter with a short exhortation to unity and patience.

As, however, ambition is almost invariably the mother of dissensions, and comes, on this account, to open a door for new and strange doctrines, he, in the commencement of the Second Chapter, entreats them, with great earnestness, to hold nothing more highly in esteem than humility and modesty. With this view he makes use of various arguments. And that he may the better retain them, 190 he promises to send Timothy to them shortly, nay more, he expresses a hope of being able to visit them himself. He afterwards assigns a reason for delay on the part of Epaphroditus. 191

In the Third Chapter he inveighs against the false apostles, and sets aside both their empty boastings and the doctrine of circumcision, which they eagerly maintained. 192 To all their contrivances he opposes the simple doctrine of Christ. To their arrogance 193 he opposes his former life and present course of conduct, in which a true image of Christian piety shone forth. He shews, also, that the summit of perfection, at which we must aim during our whole life, is this --- to have fellowship with Christ in his death and resurrection; and this he establishes by his own example.

He begins the Fourth Chapter with particular admonitions, but proceeds afterwards to those of a general nature. He concludes the Epistle with a declaration of his gratitude to the PHILIPPIANS, that they may not think that what they had laid out for relieving his necessities had been ill bestowed.

189"De s'apprestre a tout ce qu'il plaira a Dieu leur enuoyer;" — "To be prepared for everything that it shall please God to send upon them."

190"Et pour leur donner courage, afin qu'ils ne se laissent cependant abuser;" — "And with the view of encouraging them, that they may not allow themselves in the meantime to go astray."

191"Il excuse Epaphrodite de ce qu'il auoit tant demeuré sans retourner vers eux;" — "He excuses Epaphroditus for having remained so long, instead of returning to them."

192"Pour laquelle ils debatoyent, voulans qu'elle fust obseruee;" — "For which they contended, being desirous that it should be observed."

193"Arrogance et vanterie;" — "Arrogance and boasting."

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COMMENTARY ON

THE EPISTLE OF PAUL TO THE PHILIPPIANS. CHAPTER 1

Philippians 1:1-6

1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

1. Paulus et Timotheus, servi Iesu Christi, omnibus sanctis in Christo Iesu, qui sunt Philippis, cum Episcopis et Diaconis

2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo. 3. I thank my God upon every remembrance of you, 3. Gratias ago Deo meo in omni memoria vestri. 194

4. Always in every prayer of mine for you all making request with joy, 4. Semper in omni precatione mea pro vobis omnibus cum gaudio precationem faciens,

5. For your fellowship in the gospel from the first day until now; 5. Super communicatione vestra in Evangelium, a primo die hucusque; 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.

6. Hoc ipsum persuasus, quod qui cœpit in vobis opus bonum, perficiet usque in diem Iesu Christi.

1 Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. 195

Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles,

194"Toutes les fois que i'ay souuenance de vous, ou, auec entiere souuenance de vous;" — "Every time that I have remembrance of you, or, with constant remembrance of you."

195"Sans se desbaucher;" — "Without corrupting themselves."

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therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, 196 and in his exposition of the Epistle to Titus. 197 Afterwards 198 there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. 199 It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, 200 not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters 201 were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others.

Deacons. This term may be taken in two ways --- either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.

3 I give thanks. He begins with thanksgiving 202 on two accounts --- first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love --- the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving --- a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, --- the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, ``As often as I remember you.''

4 Always in every prayer. Connect the words in this manner: ``Always presenting prayer for you all in every prayer of mine.'' For as he had said before,

196"Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii, (of a keen and warm temper.)" — Smith's Dictionary of Greek Biography and Mythology. — Ed.

197The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. — Ed.

198"Depuis les temps de l'Apostre;" — "After the times of the Apostle." 199"Ordonnoyent conducteur de leur congregation;" — "Appointed leader of their congregation."

200"De chacun corps d'Eglise en particulier;" — "Of each body of the Church in particular." 201"Tous prestres et pasteurs;" — "All priests and pastors." 202"Vne protestation, qu'il est ioyeux de leur bien;" — "A protestation, that he is delighted on account of their welfare."

John Calvin

that the remembrance of them was an occasion of joy to him, so he now subjoins, that they come into his mind as often as he prays. He afterwards adds, that it is with joy that he presents prayer in their behalf. Joy refers to the past; prayer to the future. For he rejoiced in their auspicious beginnings, and was desirous of their perfection. Thus it becomes us always to rejoice in the blessings received from God in such a manner, as to remember to ask from him those things that we are still in need of.

5 For your fellowship. He now, passing over the other clause, states the ground of his joy --- that they had come into the fellowship of the gospel, that is, had become partakers of the gospel, which, as is well known, is accomplished by means of faith; for the gospel appears as nothing to us, in respect of any enjoyment of it, until we have received it by faith. At the same time the term fellowship may be viewed as referring to the common society of the saints, as though he had said that they had been associated with all the children of God in the faith of the gospel. When he says, from the first day, he commends their promptitude in having shewn themselves teachable immediately upon the doctrine being set before them. The phrase until now denotes their perseverance. Now we know how rare an excellence it is, to follow God immediately upon his calling us, and also to persevere steadfastly unto the end. For many are slow and backward to obey, while there are still more that fall short through fickleness and inconstancy. 203

6 Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. 204 But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? 205 Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God's benefits --- when we derive from them occasion of hoping well as to the future. 206 For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. 207 Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work

203"Qui se reuoltent ou defaillent en chemin par legerete;" — "Who revolt or fall back in the way through fickleness."

204"Qu'il se confioit d'eux qu'ils perseuereroyent de reste de leur vie;" — "That he had confidence in them that they would persevere during the remainder of their life."

205"Entre tant d'empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition;" — "Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition."

206See CALVIN on the Corinthians, vol. 2, p. 121. 207"Il ne se lasse point en bien faisant, et son thresor ne diminue point;" — "He does not weary himself in doing good, and does not diminish his treasure."

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which his own hands have begun, as the Prophet bears witness, (Psalm 138:8; Isaiah 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.

It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious 208

towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. 209 This, however, is a general rule both as to ourselves and as to others --- that, distrusting our own strength, we depend entirely upon God alone.

Until the day of Jesus Christ The chief thing, indeed, to be understood here is --- until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, 210 yet there will be no absurdity in speaking of them as in the way of advancement, 211 inasmuch as they have not yet reached the point at which they aspire, --- they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.

Philippians 1:7-11

208"Enuieux et desdaigneux;" — "Envious and disdainful." 209"Pour recognoistre le bien que Dieu leur a fait, et n'estre point ingrats enuers luy;" — "That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him."

210"Extra teli jactum" — Virgil makes use of a corresponding phrase — "intra jactum teli;" — "Within the reach of a dart." Virg. Æn. 11:608. — Ed.

211"En voye de proufiter, ou auancer;" — "In the way of making progress, or advancement."

John Calvin

7. Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

7. Sicuti iustum est mihi hoc de vobis omnibus sentire, propterea quod in corde vos habeam, esse omnes participes gratiæ meæ, et in vinculis meis, et in defensione, et confirmatione Evangelii.

8. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

8. Testis enim mihi est Deus, ut desiderem vos omnes in visceribus 212 Iesu Christi.

9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment;

9. Et hoc precor, ut caritas vestra adhue magis ac magis abundet cum agnitione, omnique intelligentia:

10. That ye may approve things that are excellent; that ye may be sincere, and without offence till the day of Christ;

10. Ut probetis quæ utilia sunt, qno sitis sinceri, et inoffensi usque in diem Christi.

11. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

11. Impleti fructibus iustitiae, qui sunt per Iesum Christum, in gloriam et laudem Dei.

7 As it is reasonable. For we are envious 213 valuators of the gifts of God if we do not reckon as children of God those in whom there shine forth those true tokens of piety, which are the marks by which the Spirit of adoption manifests himself. Paul accordingly says, that equity itself dictates to him, 214 that he should hope well of the Philippians in all time to come, inasmuch as he sees them to be associated with himself in participation of grace. It is not without due consideration that I have given a different rendering of this passage from that of Erasmus, as the judicious reader will easily perceive. For he states what opinion he has of the Philippians, which was the ground of his hoping well respecting them. He says, then, that they are partakers with him of the same grace in his bonds, and in the defense of the gospel.

To have them in his heart is to reckon them as such in the inmost affection of his heart. For the Philippians had always assisted Paul according to their ability, so as to connect themselves with him as associates for maintaining the cause of the gospel, so far as was in their power. Thus, although they were absent in body, yet, on account of the pious disposition which they shewed by every service in their power, he recognises them as in bonds along with him. ``I have you, therefore, in my heart;'' this is, sincerely and without any pretense, assuredly, and with no slight or doubtful opinion --- as what? as partakers of

212"Aux entrailles de Jesus Christ, ou, Es cordiale affection de Jesus Christ;" — "In the bowels of Jesus Christ, or, In the cordial affection of Jesus Christ."

213"Maigres et desdaigneux;" — "Miserable and disdainful." 214"Raison mesme et equite luy disent;" — "Even reason and equity tell him."

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grace --- in what? in my bonds, by which the gospel is defended. As he acknowledged them to be such, it was reasonable that he should hope well respecting them.

Of my grace and in the bonds. It were a ludicrous thing in the view of the world to reckon a prison to be a benefit from God, but if we estimate the matter aright, it is no common honor that God confers upon us, when we suffer persecution for the sake of his truth. For it was not in vain that it was said,

Blessed shall ye be, when men shall afflict and harass you with all kinds of reproaches for my name's sake. (Matthew 5:11)

Let us therefore bear in remembrance also, that we must with readiness and alacrity embrace the fellowship of the cross of Christ as a special favor from God. In addition to bonds he subjoins the defense and confirmation of the gospel, that he may express so much the better the honourableness of the service which God has enjoined upon us in placing us in opposition to his enemies, so as to bear testimony to his gospel. For it is as though he had entrusted us with the defense of his gospel. And truly it was when armed with this consideration, that the martyrs were prepared to contemn all the rage of the wicked, and to rise superior to every kind of torture. And would that this were present to the mind of all that are called to make a confession of their faith, that they have been chosen by Christ to be as advocates to plead his cause! For were they sustained by such consolation they would be more courageous than to be so easily turned aside into a perfidious revolt. 215

Here, however, some one will inquire, whether the confirmation of the gospel depends on the steadfastness of men. I answer, that the truth of God is in itself too firm to require that it should have support from any other quarter; for though we should all of us be found liars, God, nevertheless, remains true. (Romans 3:4.) There is, however, no absurdity in saying, that weak consciences are confirmed in it by such helps. That kind of confirmation, therefore, of which Paul makes mention, has a relation to men, as we learn from our own experience that the slaughter of so many martyrs has been attended at least with this advantage, that they have been as it were so many seals, by which the gospel has been sealed in our hearts. Hence that saying of Tertullian, that ``the blood of the martyrs is the seed of the Church,'' --- which I have imitated in a certain poem: ``But that sacred blood, 216 the maintainer of God's honor, will be like seed for producing offspring.'' 217

215"Ils seroyent si constans et fermes, qu'ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument;" — "They would be so steadfast and firm, that they could not be easily induced to revolt in a cowardly and disloyal manner."

216Sanctus at ille cruor, divini assertor honoris, Gignendam ad sobolem seminis instar erit 217"A l'imitation duquel au chant de victoire composé par moy en Latin en l'honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i'ay dit: — 'Or le sang precieux par martyre espandu Pour auoir a son Dieu tesmoignage rendu, A l'Eglise de Dieu seruira de semence Dont enfans sorteront remplis d'intelligence.'" "In imitation of which, in the song of victory composed by me in Latin in honor of Jesus Christ, in 1541, and which has since that time been rendered into French rhyme, I have said: — 'But the precious blood shed by martyrs That it might be as a testimony rendered to its God, Will in the Church of God serve as seed From which children shall come forth, filled with understanding.'"

John Calvin

8. For God is my witness. He now declares more explicitly his affection for them, and, with the view of giving proof of it, he makes use of an oath, and that on good grounds, because we know how dear in the sight of God is the edification of his Church. It was, too, more especially of advantage, that Paul's affection should be thoroughly made known to the Philippians. For it tends in no small degree to secure credit for the doctrine, when the people are persuaded that they are beloved by the teacher. He calls God as a witness to the truth, inasmuch as he alone is the Truth, and as a witness of his affection, inasmuch as he alone is the searcher of hearts. In the word rendered long after, a particular term is made use of instead of a general, and it is a token of affection, inasmuch as we long after those things which are dear to us.

In the bowels He places the bowels of Christ in opposition to carnal affection, to intimate that his affection is holy and pious. For the man that loves according to the flesh has respect to his own advantage, and may from time to time change his mind according to the variety of circumstances and seasons. In the meantime he instructs us by what rule the affections of believers ought to be regulated, so that, renouncing their own will, they may allow Christ to sit at the helm. And, unquestionably, true love can flow from no other source than from the bowels of Christ, and this, like a goad, ought to affect us not a little --- that Christ in a manner opens his bowels, that by them he may cherish mutual affection between us. 218

9 This I pray that your love He returns to the prayer, which he had simply touched upon in one word in passing. He states, accordingly, the sum of those things which he asked from God in their behalf, that they also may learn to pray after his example, and may aspire at proficiency in those gifts. The view taken by some, as though the love of the Philippians denoted the Philippians themselves, as illiterate persons are accustomed very commonly to say, ``Your reverence,'' --- ``Your paternity,'' is absurd. For no instance of such an expression occurs in the writings of Paul, nor had such fooleries come into use. Besides, the statement would be less complete, and, independently of this, the simple and natural meaning of the words suits admirably well. For the true attainments of Christians are when they make progress in knowledge, and understanding, and afterwards in love. Accordingly the particle in, according to the idiom of the Hebrew tongue, is taken here to mean with, as I have also rendered it, unless perhaps one should prefer to explain it as meaning by, so as to denote the instrument or formal cause. For, the greater proficiency we make in knowledge, so much the more ought our love to increase. The meaning in that case would be, ``That your love may increase according to the measure of

218Beza, when commenting on the expression, in the bowels of Jesus Christ, observes, "Alibi solet dicere, In Christo. Ut autem significet ex quo fonte promanet affectus iste, et quo etiam feratur, additum visceribus nomen magnum pondus addit sententiæ, ut intimus amor significetur. Solent enim Hebraei {,{רחמיםrachamim, id est, viscera omnes teneros ac veluti maternos affectus vocare;'' --- ``He is accustomed in other cases to say, In Christ. But to intimate from what fountain that affection flows, and in what direction also it tends, the addition of the term bowels adds great weight to the statement, so as to express intimate affection. For the Hebrews are accustomed to employ the term {}רחמיםrachamim, that is, bowels, to denote all tender and as it were motherly affections.'' --- Ed.

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knowledge.'' All knowledge, means what is full and complete --- not a knowledge of all things. 219

10 That ye may approve the things that are Here we have a definition of Christian wisdom --- to know what is advantageous or expedient --- not to torture the mind with empty subtleties and speculations. For the Lord does not wish that his believing people should employ themselves fruitlessly in learning what is of no profit: From this you may gather in what estimation the Sorbonnic theology ought to be held, in which you may spend your whole life, and yet not derive more of edification from it in connection with the hope of a heavenly life, or more of spiritual advantage, than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2 Timothy 3:16, but there you will find nothing but cold subtleties of words.

That ye may be sincere. This is the advantage which we derive from knowledge --- not that every one may artfully consult his own interests, but that we may live in pure conscience in the sight of God.

It is added --- and without offense The Greek word {ἀπροσκοποι} is ambiguous. Chrysostom explains it in an active sense --- that as he had desired that they should be pure and upright in the sight of God, so he now desires that they should lead an honorable life in the sight of men, that they may not injure their neighbors by any evil examples. This exposition I do not reject: the passive signification, however, is better suited to the context, in my opinion. For he desires wisdom for them, with this view --- that they may with unwavering step go forward in their calling until the day of Christ, as on the other hand it happens through ignorance, 220 that we frequently slip our foot, stumble, and turn aside. And how many stumbling blocks Satan from time to time throws in our way, with the view of either stopping our course altogether, or impeding it, every one of us knows from his own experience.

11 Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (John 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (Romans 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (John 15:1,) I am the vine, ye are the branches. He at the same time shews the end --- that

219"The word rendered judgment is capable of being rendered sense ({πάσὟ} {αἰσθήσει}) in all sense. `I pray that you may have your spiritual senses in excerise --- that you may have a judicious distinguishing sense.' For what? Why, `that ye may approve things that are excellent,' --- so it follows, or, as the words there may be read, to `distinguish things that differ.'`` --- Howe's Works, (Lond. 1822,) vol. 5, p. 145. --- Ed.

220"Par ignorance et faute de prudence;" — "Through ignorance and want of prudence."

John Calvin

we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.

Paul's speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant 221 fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.

Philippians 1:12-17

12. But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;

12. Scire autem vos volo, fratres, quod, quae mihi acciderunt, magis in profectum cesserunt Evangelii,

13. So that my bonds in Christ are manifest in all the palace, and in all other places;

13. Ut vincula mea in Christo illustria fuerint in toto praetorio, et reliquis omnibus locis:

14. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.

14. Et multi ex fratribus in Domino, vinculis meis confisi, uberius ausi fuerint absque timore sermonem Dei loqui.

15. Some indeed preach Christ even of envy and strife; and some also of good will:

15. Nonnulli quidem per invidiam et contentionem, alii autem etiam per benevolentiam, Christum praedicant.

16. The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

16. Alii, inquam, ex contentione Christum annuntiant, non pure, existimantes afflictionem se suscitare meis vinculis:

17. But the other of love, knowing that I am set for the defence of the gospel. 17. Alii autem ex caritate, scientes quod in defensionem Evangelii positus sim.

12 But I wish you to know We all know from our own experience, how much the flesh is wont to be offended by the abasement of the cross. We allow, indeed, Christ crucified to be preached to us; but when he appears in connection

221"Bons et aimables;" — "Good and amiable."

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with his cross, then, as though we were thunderstruck at the novelty of it, 222

we either avoid him or hold him in abhorrence, and that not merely in our own persons, but also in the persons of those who deliver to us the gospel. It may have happened to the Philippians, that they were in some degree discouraged in consequence of the persecution of their Apostle. We may also very readily believe, that those bad workmen 223 who eagerly watched every occasion, however small, of doing injury, did not refrain from triumphing over the calamity of this holy man, and by this means making his gospel contemptible. If, however, they were not successful in this attempt, they might very readily calumniate him by representing him as hated by the whole world; and at the same time leading the Philippians to dread, lest, by an unfortunate association with him, 224 they should needlessly incur great dislike among all; for such are the usual artifices of Satan. The Apostle provides against this danger, when he states that the gospel had been promoted by means of his bonds. The design, accordingly, of this detail is, to encourage the Philippians, that they may not feel deterred 225 by the persecution endured by him. 13 So that my bonds He employs the expression --- in Christ, to mean, in the affairs, or in the cause of Christ, for he intimates that his bonds had become illustrious, so as to promote the honor of Christ. 226 The rendering given by some --- through Christ, seems forced. I have also employed the word illustria (illustrious) in preference to manifesta, (manifest,) --- as having ennobled the gospel by their fame. 227 ``Satan, indeed, has attempted it, and the wicked have thought that it would turn out so, that the gospel would be destroyed; but God has frustrated both the attempts of the former and the expectations of the latter, 228 and that in two ways, for while the gospel was previously obscure and unknown, it has come to be well known, and not only so, but has even been rendered honorable in the Praetorium, no less than in the rest of the city.'' By the praetorium I understand the hall and palace of Nero, which Fabius 229 and writers of that age call Augustale, (the Augustal.) For as the name praetor

222"Estans estonnez comme d'vne chose nouuelle et non ouye;" — "Being astonished as at a thing new and unheard of."

223"Et faux apostres;" — "And false apostles." 224"En prenant ceste dangereuse accointance de S. Paul;" — "By contracting this dangerous acquaintance with St. Paul."

225"Afin qu'ils ne soyent point destournex;" — "That they may not be turned aside." 226"Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ;" — "His bonds had become celebrated, and had admirably contributed to advance the glory of Christ."

227"Pource qu'il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l'Euangile;" — "Because he means that the fame, which had arisen from his bonds, had given great fame to the gospel."

228"Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente;" — "God has made void the malicious efforts of Satan, and has disappointed the wicked of their expectation."

229Our author has most probably in view an expression which occurs in the writings of Quinctilian, (Instit. Orator., lib. 8, 2, 8,) — "tabernaculum ducis Augustale;" — ("a general's tent is called the Augustal.") In the best editions of Quinctilian, however, the reading of Augurale, as synonymous with auguraculum, or auguratorium; — (an apartment for the augur's taking omens.) — Ed.

John Calvin

was at first a general term, and denoted all magistrates who held the chief sway, (hence it came that the dictator was called the sovereign praetor, 230 ) it, consequently, became customary to employ the term praetorium in war to mean the tent, either of the consul, 231 or of the person who presided, 232 while in the city it denoted the palace of Caesar, 233 from the time that the Cesars took possession of the monarchy. 234 Independently of this, the bench of praetor is also called the praetorium 235

14 Many of the brethren. By this instance we are taught that the tortures of the saints, endured by them in behalf of the gospel, are a ground of confidence 236 to us. It were indeed a dreadful spectacle, and such as might tend rather to dishearten us, did we see nothing but the cruelty and rage of the persecutors. When, however, we see at the same time the hand of the Lord, which makes his people unconquerable, 237 under the infirmity of the Cross, and causes them to triumph, relying upon this, 238 we ought to venture farther than we had been accustomed, having now a pledge of our victory in the persons of our brethren. The knowledge of this ought to overcome our fears, that we may speak boldly in the midst of dangers.

15 Some indeed. Here is another fruit of Paul's bonds, that not only were the brethren stirred up to confidence by his example --- some by maintaining their position, others by becoming more eager to teach --- but even those who wished him evil were on another account stirred up to publish the gospel.

16 Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ --- the one influenced by contention, that is, by depraved affection --- the other by pious zeal, as being desirous to maintain along with him the defense of the gospel.

230The dictator is called by Livey, "praetor maximus;" — "the highest praetor." — (Liv. 7:3.) — Ed. 231"La tente ou du consul, ou de celuy qui estoit chef de l'armee, quelque nom qu'on luy donast;" — "The tent of the consul, or of the person who was head of the army, whatever name was applied to him."

232"Praeibat" — There is manifestly an allusion here to the etymology of praetor, as being derived from praeire, to go before, or preside. — Ed.

233"At Rome it "(the term praetorium)" signified the public hall where causes were tried by the praetor; but more usually it denoted the camp or quarters of the praetorian cohorts without the city ….. The name of praetorium was, in the provinces, given to the palace of the governors, both because they administered justice, and had their guards stationed in their residence. Hence it is inferred that, although the Apostle was at Rome when he wrote this, and although the circumstances to which he refers occurred in that city, yet, writing to persons residing in the provinces, he uses the word praetorium in the provincial sense, and means by it the emperor's palace." — Illustrated Commentary. — Ed.

234"Depuis que les empereurs usurperent la monarchie;" — "From the time that the emperors usurped the monarchy."

235"Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction;" — "The praetorium signified also the place where the praetor held his court, and exercised jurisdiction."

236"Confiance et asseurance;" — "Confidence and assurance." 237"Courageux et inuincibles;" — "Courageous and unconquerable." 238"Estans assuerez sur ceste main et puissance du Seigneur;" — "Confidently relying upon this hand and power of the Lord."

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The former, he says, do not preach Christ purely, because it was not a right zeal. 239 For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. 240 Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.

It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, ``Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?'' I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. 241 Paul, assuredly, says nothing here 242 of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul's enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall 243 in the person of one individual. If, however, there were envious persons, 244 who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.

17 That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. 245 Observe, again, this expression --- for the defense of the gospel For since Christ confers upon us so great an honor, what excuse

239"Pource que leur zele n'estoit pas pur;" — "Because their zeal was not pure." 240"Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection;" — "It may quite well happen, that the man who teaches pure and sound doctrine, will have, nevertheless, an evil disposition."

241"Certes le sainct Apostre ne dit rien yci;" — "Certainly the holy Apostle says nothing here."

242"Il ne se faut esbahir si les faux-freres prenent occasion de l'evangile, et s'ils s'en forgent des bastons pour tormenter les bons et fideles pasteurs;" — "It ought not to appear surprising, if false brethren take occasion from the gospel, and contrive weapons for themselves for torturing good and faithful pastors."

243"Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas;" — "But mark! it seemed to them that doctrine stood or fell."

244"Que si c'estoit d'autres que Juifs, ascauoir quelques enuieux de Sainct Paul;" — "But if there were other than Jews — some that were envious of St. Paul."

245"Estans en quelque necessite;" — "When they are in any emergency."

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shall we have, if we shall be traitors to his cause, 246 or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? 247 (1 John 2:1.)

Philippians 1:18-21

18. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

18. Quid enim? Caeterum quovis modo, sive per occasionem, sive per veritatem, Christus annuntiatur: atque in hoc gaudeo, quin etiam gaudebo.

19. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

19. Novi enim quod hoc mihi cedet in salutem per vestram precationem, et subministrationem Spiritus Iesu Christi,

20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death.

20. Secundum expectationem et spem meam, quod in nullo re pudefiam, sed cum omni fiducia, quemadmodum semper, ita et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem.

21. For to me to live is Christ, and to die is gain. 21. Mihi enim vivendo Christus est, et moriendo lucrum. 18 But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, 248 he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him --- if he saw the kingdom of Christ increasing --- just as we, on hearing that that impure dog Carolus 249 was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never

246"Praevaricatores" The term is employed by classical writers in the sense of betraying the cause of one's client, and by neglect or collusion assisting his opponent. See Quinct. 9:2. — Ed.

247"Si nous nous entendons auec la partie aduerse d'iceluy;" — "If we should connect ourselves with the party opposed to him."

248"Pouuoit diminuer l'authorite de la doctrine;" — "Might diminish the authority of the doctrine."

249Our Author appears to refer here to Peter Carolus, of whom the reader will find particular mention made by Beza in his Life of CALVIN. — CALVIN'S Tracts, vol. 1, pp. 30, 31. — Ed.

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have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ's lawful ministers.

19 For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. ``Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me --- which is a thing most salutary to me.'' For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Romans 8:28,) --- that all things contribute to the advantage of God's true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.

Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.

And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: --- ``I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,'' --- so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for {ἐπιχορηγία} is employed to mean the furnishing of what is wanting, 250 just as the Spirit of God pours into us everything of which we are destitute.

He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.

20 According to my expectation. Should any one object, ``From what do you derive that knowledge?'' he answers, ``From hope.'' For as it is certain that God does not by any means design to frustrate our hope, hope itself ought not to be wavering. Let then the pious reader carefully observe this adverb secundum, (according to,) that he may be fully assured in his own mind, that it is impossible but that the Lord will fulfill our expectation, inasmuch as it is founded on his own word. Now, he has promised that he will never be wanting to us even in the midst of all tortures, if we are at any time called to make confession of his name. Let, therefore, all the pious entertain hope after Paul's

250"The word {ἐπιχορηγία} which we translate supply, signifies also furnishing whatever is necessary.'' --- Dr. A. Clarke. --- Ed.

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example, and they will not be put to shame.

With all confidence We see that, in cherishing hope, he does not give indulgence to carnal desires, but places his hope in subjection to the promise of God. ``Christ,'' says he, ``will be magnified in my body, whether by life or by death'' By making express mention, however, of the body, he intimates that, amongst the conflicts of the present life, he is in no degree doubtful as to the issue, for we are assured as to this by God. If, accordingly, giving ourselves up to the good pleasure of God, and having in our life the same object in view as Paul had, we expect, in whatever way it may be, a prosperous issue, we shall no longer have occasion to fear lest any adversity should befall us; for if we live and die to him, we are his in life and in death. (Romans 14:8.) He expresses the way in which Christ will be magnified --- by full assurance. Hence it follows, that through our fault he is cast down and lowered, so far as it is in our power to do so, when we give way through fear. Do not those then feel ashamed who reckon it a light offense to tremble, 251 when called to make confession of the truth? But how much ashamed ought those to feel, who are so shamelessly impudent as to have the hardihood even to excuse renunciation?

He adds, as always, that they may confirm their faith from past experience of the grace of God. Thus, in Romans 5:4, he says, Experience begets hope.

21 For to me to live. Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death; for it is customary with the Greeks to leave the word {πρός} to be understood. Besides that this meaning is less forced, it also corresponds better with the foregoing statement, and contains more complete doctrine. He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. And assuredly it is Christ alone that makes us happy both in death and in life; otherwise, if death is miserable, life is in no degree happier; so that it is difficult to determine whether it is more advantageous to live or to die out of Christ. On the other hand, let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us.

Philippians 1:22-26

22. But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.

22. Quodsi vivere in carne operae pretium mihi est, etiam quid eligam ignoro. 252

251"De varier et chanceler;" — "To shift and waver." 252"Or encore que viure en chair me fust proufitable, ie ne scay lequel ie doy eslire, ou, Or si viure en chair me est proufitable, et que c'est qu'ie doy eslire, ie ne scay rien;" — "But although to live in the flesh would not be profitable to me, I know not what I ought

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23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:

23. Coarctor enim ex duobus cupiens dissolvi et esse cum Christo: multo enim hoc melius.

24. Nevertheless to abide in the flesh is more needful for you. 24. Manere vero in carne, magis necessarium propter vos. 25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;

25. Atque hoc confisus novi, quod manebo et permanebo cum omnibus vobis, in vestrum profectum et gaudium fidei,

26. That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.

26. Ut gloriatio vestra exsuperet in Christo Iesu de me, per meum rursus adventum ad vos.

22 But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, ``If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.'' To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.

23 For I am in a strait Paul did not desire to live with any other object in view than that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us.

Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly

to choose; or, But if to live in the flesh is profitable to me, and that it is what I ought to choose, I know not."

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hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; ``I desire to die, because I will, by this means, come into immediate connection with Christ.'' In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (Luke 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience.

To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death --- that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us, (Luke 17:21,) and Christ dwells in us by faith, (Ephesians 3:17,) and has promised that he will be with us even unto the end of the world, (Matthew 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2 Corinthians 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ's presence on being set free from the body.

25 And having this confidence. Some, reckoning it an inconsistent thing that the Apostle 253 should acknowledge himself to have been disappointed of his expectation, are of opinion that he was afterwards freed from bonds, and went over many countries of the world. Their fears, however, as to this are groundless, for the saints are accustomed to regulate their expectations according to the word of God, so as not to promise themselves more than God has promised. Thus, when they have a sure token of God's will, they in that case place their reliance also upon a sure persuasion, which admits of no hesitation. Of this nature is a persuasion respecting a perpetual remission of sins, respecting the aid of the Spirit for the grace of final perseverance, (as it is called,) and respecting the resurrection of the flesh. Of this nature, also, was the assurance of the Prophets respecting their prophecies. As to other things, they expect nothing except conditionally, and hence they subject all events to the providence of God, who, they allow, sees more distinctly than they. To remain, means here, to stay for a little while: to continue, means, to remain for a long time.

26 That your glorying. The expression which he employs, {ἐν} {ἐμόι}, I have

253"Vn tel sainct Apostre;" — "So holy an Apostle."

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rendered de me (as to me,) because the preposition is made use of twice, but in different senses. No one assuredly will deny that I have faithfully brought out Paul's mind. The rendering given by some --- per Christum, (through Christ,) I do not approve of. For in Christ is employed in place of Secundum Christum, (According to Christ,) or Christiane, (Christianly,) to intimate that it was a holy kind of glorying. For otherwise we are commanded to glory in God alone. (1 Corinthians 1:31.) Hence malevolent persons might meet Paul with the objection, How is it allowable for the Philippians to glory as to thee? He anticipates this calumny by saying that they will do this according to Christ --- glorying in a servant of Christ, with a view to the glory of his Lord, and that with an eye to the doctrine rather than to the individual, and in opposition to the false apostles, just as David, by comparing himself with hypocrites, boasts of his righteousness. (Psalm 7:8.)

Philippians 1:27-30

27. Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;

27. Tantum digne Evangelio Christi conversamini: ut sive veniens videam vos, sive absens, audiam de vobis, quod stetis in uno spiritu, una anima, concertantes fide Evangelii.

28. And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

28. Nec ulla in re terreamini ab adversariis, quae illis est demonstratio exitii: vobis autem salutis, idque a Deo.

29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

29. Quia vobis donatum est pro Christo, non tantum ut in illum credatis, sed etiam ut pro ipso patiamini:

30. Having the same conflict which ye saw in me, and now hear to be in me. 30. Idem habentes certamen, quale vidistis in me, et nunc auditis de me. 27 Only in a manner worthy of the gospel. We make use of this form of expression, when we are inclined to pass on to a new subject. Thus it is as though he had said, ``But as for me, the Lord will provide, but as for you, etc., whatever may take place as to me, let it be your care, nevertheless, to go forward in the right course.'' When he speaks of a pure and honorable conversation as being worthy of the gospel, he intimates, on the other hand, that those who live otherwise do injustice to the gospel.

That whether I come As the Greek phrase made use of by Paul is elliptical, I have made use of videam, (I see,) instead of videns (seeing.) If this does not appear satisfactory, you may supply the principal verb Intelligam, (I may

John Calvin

learn,) in this sense: ``Whether, when I shall come and see you, or whether I shall, when absent, hear respecting your condition, I may learn in both ways, both by being present and by receiving intelligence, that ye stand in one spirit.'' We need not, however, feel anxiety as to particular terms, when the meaning is evident.

Stand in one spirit This, certainly, is one of the main excellences of the Church, and hence this is one means of preserving it in a sound state, inasmuch as it is torn to pieces by dissensions. But although Paul was desirous by means of this antidote to provide against novel and strange doctrines, yet he requires a twofold unity --- of spirit and soul. The first is, that we have like views; the second, that we be united in heart. For when these two terms are connected together, spiritus (spirit) denotes the understanding, while anima (soul) denotes the will. Farther, agreement of views comes first in order; and then from it springs union of inclination.

Striving together for the faith This is the strongest bond of concord, when we have to fight together under the same banner, for this has often been the occasion of reconciling even the greatest enemies. Hence, in order that he may confirm the more the unity that existed among the Philippians, he calls them to notice that they are fellow-soldiers, who, having a common enemy and a common warfare, ought to have their minds united together in a holy agreement. The expression which Paul has made use of in the Greek ({συναθλοῦντες} {τὣ} {πίστει}) is ambiguous. The old interpreter renders it Collaborantes fidei, (laboring together with the faith.) 254 Erasmus renders it Adiuvantes fidem, (Helping the faith,) as if meaning, that they gave help to the faith to the utmost of their power. As, however, the dative in Greek is made use of instead of the ablative of instrumentality, (that language having no ablative,) I have no doubt that the Apostle's meaning is this: ``Let the faith of the gospel unite you together, more especially as that is a common armory against one and the same enemy.'' In this way the particle {σύν}, which others refer to faith, I take as referring to the Philippians, and with greater propriety, if I am not mistaken. In the first place, every one is aware how effectual an inducement it is to concord, when we have to maintain a conflict together; and farther, we know that in the spiritual warfare we are armed with the shield of faith, (Ephesians 6:16,) for repelling the enemy; nay, more, faith is both our panoply and our victory. Hence he added this clause, that he might shew what is the end of a pious connection. The wicked, too, conspire together for evil, but their agreement is accursed: let us, therefore, contend with one mind under the banner of faith.

28 And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, 255 that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede

254In accordance with the Vulgate, Wiclif (1380) renders as follows: "traueilynge to gidre to the feith of the gospel." — Ed.

255"La force et constance de courage;" —"Strength and constancy of courage."

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the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.

Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (2 Thessalonians 1:5,) and instead of {ἔνδειξιν}, which we have here, he in that passage makes use of the term {ἔνδειγμα} 256 This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. 257 For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (Matthew 21:44.)

And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration --- that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds --- that persecutions 258 are to be reckoned among God's benefits, what progress would be made in the doctrine of piety! 259 And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. 260 But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented

256"Là où il vse d'vn mot qui descend d'vn mesme verbe que celuy dont il vse yci;" — "Where he makes use of a word which comes from the same verb as that which he employs here."

257"Cela nous est vne demonstrance et tesmoignage de nostre salut;" —"This is to us a clear proof and token of our salvation."

258"Les afflictions et persecutions;" — "Afflictions and persecutions." 259"Combien aurions — nous proufité en la doctrine de vraye religion;" —"How much progress we would make in the doctrine of true religion."

260"Il nous vest de sa liuree;" — "He arrays us in his livery."

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to them. Alas, then, for our stupidity! 261

29. To believe. He wisely conjoins faith with the cross by an inseparable connection, that the Philippians may know that they have been called to the faith of Christ on this condition --- that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, 262 is an unmerited gift of God. And certainly the knowledge of God is a wisdom that is too high for our attaining it by our own acuteness, and our weakness shews itself in daily instances in our own experience, when God withdraws his hand for a little while. That he may intimate the more distinctly that both are unmerited, he says expressly --- for Christ's sake, or at least that they are given to us on the ground of Christ's grace; by which he excludes every idea of merit.

This passage is also at variance with the doctrine of the schoolmen, in maintaining that gifts of grace latterly conferred are rewards of our merit, on the ground of our having made a right use of those which had been previously bestowed. I do not deny, indeed, that God rewards the right use of his gifts of grace by bestowing grace more largely upon us, provided only you do not place merit, as they do, in opposition to his unmerited liberality and the merit of Christ.

30 Having the same conflict. He confirms, also, by his own example what he had said, and this adds no little authority to his doctrine. By the same means, too, he shews them, that there is no reason why they should feel troubled on account of his bonds, when they behold the issue of the conflict.

261"Maudite donc soit nostre stupidite;" — "Accursed, then, be our stupidity." 262"Les afflictions et persecutions;" — "Afflictions and persecutions."

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CHAPTER 2

Philippians 1-4

Philippians 2:1-4

1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

1. Si qua igitur consolatio (vel, exhortatio) in Christo, si quod solatium dilectionis, si qua communicatio Spiritus, si qua viscera et misericordiae. 263

2. Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.

2. Implete gaudium meum ut idem sentiatis, eandem habentes caritatem, unanimes, unum sentientes.

3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

3. Nihil per contentionem, aut inanem gloriam, sed per humilitatem alii alios existiment se ipsis excellentiores.

4. Look not every man on his own things, but every man also on the things of others.

4. Non considerans quisque quod suum est, sed quisque quod est aliorum. 1 If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, 264 in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them.

As the term {παρακλήσεως} is often taken to mean exhortation, the commencement of the passage might be explained in this manner: ``If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you.'' The other meaning, however, corresponds better with the context: ``If there is among you any consolation of Christ,'' by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view

263"Entrailles et misericordes, ou, cordiales affections et misericordes;" — "Bowels and mercies, or, cordial affections and mercies."

264"Ceste exhortation est plene d'affections vehementes;" — "This exhortation is full of intense affections."

John Calvin

that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. 265 We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. 266

He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, 267 and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. 268

2 Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment --- before his view were tortures --- near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is --- when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psalm 137:6.) But if this were the completion of Paul's joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves.

That ye think the same thing. The sum is this --- that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression {τὸ} {αὐτὸ}, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men's hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: --- ``that ye may be of the same mind --- so as to have mutual love, to be one in mind and one in views;'' for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me

265"Et que les pasteurs le doyuent procurer d'vne affection vehemente et zele ardent;" — "And that pastors should endeavor to procure it with intense desire and ardent zeal."

266"Il peust vser d'authorite paternelle, et demander que pour la reuerence qu'ils luy deuoyent comme ses enfans, ils feissent ce qu'il enseigne yci;" — "He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates."

267"Pour entrer dedans leurs cœurs, et es mouuoir leurs affections;" — "For entering into their hearts, and moving their affections."

268"Ne doit faire diﬀiculte de se transformer selon qu'il cognoistra que ce sera le proufit de l'Eglise;" — "Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church."

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less forced.

3 Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong 269 in the direction from which it has entered. Vain-glory 270 tickles men's minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is --- when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. 271 Vainglory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?

But by humility. For both diseases he brings forward one remedy --- humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility --- when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, 272 ``Every one has in himself the mind of a king, by claiming everything for himself.'' See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.

But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God's gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious

269"Sans pouuoir estre arrestee;" — "Without being capable of being arrested." 270{Κενοδόξοι} persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. (Galatians 5:26.) This {κενοδοξία} vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice.'' --- Storr. See Biblical Cabinet, vol. 40, p. 132, note. --- Ed.

271"Est le sufflet qui allume toutes contentions;" — "Is the bellows that kindles up all strifes."

272"Comme quelqu'vn a dit anciennement;" — "As some one has said anciently."

John Calvin

man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.

Philippians 2:5-11

5. Let this mind be in you, which was also in Christ Jesus: 5. Hoc enim sentiatur in vobis quod et in Christo Iesu: 6. Who, being in the form of God, thought it not robbery to be equal with God:

6. Qui quum in forma Dei esset, non rapinam arbitratus esset, Deo aequalem se esse:

7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

7. Sed se ipsum exinanivit, forma servi accepta, in similitudine hominum constitutus, et forma repertus ut homo.

8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

8. Humiliavit, inquam, se ipsum, factus obediens usque ad mortem, mortem vero crucis.

9. Wherefore God also hath highly exalted him, and given him a name which is above every name:

9. Quamobrem et Deus illum superexaltavit, et dedit illi nomen quod esset super omne nomen,

10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

10. Ut in nomine Iesu omne genu flectatur, cælestium, terrestrium, et infernorum,

11. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

11. Et omnis lingua confiteatur, quod Dominus Iesus in gloriam est Dei Patris.

5. He now recommends, from the example of Christ, the exercise of humility, to which he had exhorted them in words. There are, however, two departments, in the first of which he invites us to imitate Christ, because this is the rule of life: 273 in the second, he allures us to it, because this is the road by which we attain true glory. Hence he exhorts every one to have the same disposition that was in Christ. He afterwards shews what a pattern of humility has been presented before us in Christ. I have retained the passive form of the verb, though I do not disapprove of the rendering given it by others, because there is no difference as to meaning. I merely wished that the reader should be in possession of the very form of expression which Paul has employed.

273"Pourceque l'imitation d' iceluy est la regle de bien viure;" — "Because imitation of him is the rule of right living."

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6 Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ's humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than we ought. Hence he sets out with this --- that, inasmuch as he was in the form of God, he reckoned it not an unlawful thing for him to shew himself in that form; yet he emptied himself. Since, then, the Son of God descended from so great a height, how unreasonable that we, who are nothing, should be lifted up with pride!

The form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. 274 Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king --- his scepter, his crown, his mantle, 275 his attendants, 276 his judgment-throne, and other emblems of royalty; the form of a consul was --- his long robe, bordered with purple, his ivory seat, his lictors with rods and hatchets. Christ, then, before the creation of the world, was in the form of God, because from the beginning he had his glory with the Father, as he says in John 17:5. For in the wisdom of God, prior to his assuming our flesh, there was nothing mean or contemptible, but on the contrary a magnificence worth of God. Being such as he was, he could, without doing wrong to any one, shew himself equal with God; but he did not manifest himself to be what he really was, nor did he openly assume in the view of men what belonged to him by right.

Thought it not robbery. There would have been no wrong done though he had shewn himself to be equal with God. For when he says, he would not have thought, it is as though he had said, ``He knew, indeed, that this was lawful and right for him,'' that we might know that his abasement was voluntary, not of necessity. Hitherto it has been rendered in the indicative --- he thought, but the connection requires the subjunctive. It is also quite a customary thing for Paul to employ the past indicative in the place of the subjunctive, by leaving the potential particle {ἄν}, as it is called, to be supplied --- as, for example, in Romans 9:3, {ηὐχόμην}, for I would have wished; and in 1 Corinthians 2:8; {εἰ} {γὰρ} {ἔγνωσαν}, if they had known. Every one, however, must perceive that Paul treats hitherto of Christ's glory, which tends to enhance his abasement. Accordingly he mentions, not what Christ did, but what it was allowable for him to do.

Farther, that man is utterly blind who does not perceive that his eternal divinity is clearly set forth in these words. Nor does Erasmus act with sufficient

274"Car tout ainsi qu'vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d'iceluy;" — "For just as a man is known, when we mark the form of his appearance and his person, so the majesty, which shines forth in God, is his form or figure."

275"Le manteau royal;" — "His royal mantle." 276"La garde a l'entour;" — "The guard in attendance."

John Calvin

modesty in attempting, by his cavils, to explain away this passage, as well as other similar passages. 277 He acknowledges, indeed, everywhere that Christ is God; but what am I the better for his orthodox confession, if my faith is not supported by any Scripture authority? I acknowledge, certainly, that Paul does not make mention here of Christ's divine essence; but it does not follow from this, that the passage is not sufficient for repelling the impiety of the Arians, who pretended that Christ was a created God, and inferior to the Father, and denied that he was consubstantial. 278 For where can there be equality with God without robbery, excepting only where there is the essence of God; for God always remains the same, who cries by Isaiah, I live; I will not give my glory to another. (Isaiah 48:11.) Form means figure or appearance, as they commonly speak. This, too, I readily grant; but will there be found, apart from God, such a form, so as to be neither false nor forged? As, then, God is known by means of his excellences, and his works are evidences of his eternal Godhead, (Romans 1:20,) so Christ's divine essence is rightly proved from Christ's majesty, which he possessed equally with the Father before he humbled himself. As to myself, at least, not even all devils would wrest this passage from me --- inasmuch as there is in God a most solid argument, from his glory to his essence, which are two things that are inseparable.

7 Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, {ευμφατικωτέρως}, (more emphatically,) to mean, --- being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid aside his glory in the view of men, not by lessening it, but by concealing it.

It is asked, whether he did this as man? Erasmus answers in the affirmative. But where was the form of God before he became man? Hence we must reply, that Paul speaks of Christ wholly, as he was God manifested in the flesh, (1 Timothy 3:16;) but, nevertheless, this emptying is applicable exclusive to his humanity, as if I should say of man, ``Man being mortal, he is exceedingly senseless if he thinks of nothing but the world,'' I refer indeed to man wholly; but at the same time I ascribe mortality only to a part of him, namely, to the body. As, then, Christ has one person, consisting of two natures, it is with propriety that Paul says, that he who was the Son of God, --- in reality equal to God, did nevertheless lay aside his glory, when he in the flesh manifested himself in the appearance of a servant.

It is also asked, secondly, how he can be said to be emptied, while he, nevertheless, invariably proved himself, by miracles and excellences, to be the Son of God, and in whom, as John testifies, there was always to be seen a glory worthy of the Son of God? (John 1:14.) I answer, that the abasement of the flesh was, notwithstanding, like a vail, by which his divine majesty was concealed.

277"Comme s'ils ne faisoyent rien a ce propos-la;" — "As if they had no bearing on that point."

278"C'est à dire d'vne mesme substance auec le Pere;" — "That is to say, of the same substance as the Father."

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On this account he did not wish that his transfiguration should be made public until after his resurrection; and when he perceives that the hour of his death is approaching, he then says, Father, glorify thy Son. (John 17:1.) Hence, too, Paul teaches elsewhere, that he was declared to be the Son of God by means of his resurrection. (Romans 1:4.) He also declares in another place, (2 Corinthians 13:4,) that he suffered through the weakness of the flesh. In fine, the image of God shone forth in Christ in such a manner, that he was, at the same time, abased in his outward appearance, and brought down to nothing in the estimation of men; for he carried about with him the form of a servant, and had assumed our nature, expressly with the view of his being a servant of the Father, nay, even of men. Paul, too, calls him the Minister of the Circumcision, (Romans 15:8;) and he himself testifies of himself, that he came to minister, (Matthew 20:28;) and that same thing had long before been foretold by Isaiah --- Behold my servant, etc. 279

In the likeness of men {Γενόμενος} is equivalent here to constitutus --- (having been appointed.) For Paul means that he had been brought down to the level of mankind, so that there was in appearance nothing that differed from the common condition of mankind. The Marcionites perverted this declaration for the purpose of establishing the phantasm of which they dreamed. They can, however, be refuted without any great difficulty, inasmuch as Paul is treating here simply of the manner in which Christ manifested himself, and the condition with which he was conversant when in the world. Let one be truly man, he will nevertheless be reckoned unlike others, if he conducts himself as if he were exempt from the condition of others. Paul declares that it was not so as to Christ, but that he lived in such a manner, that he seemed as though he were on a level with mankind, and yet he was very different from a mere man, although he was truly man. The Marcionites therefore shewed excessive childishness, in drawing an argument from similarity of condition for the purpose of denying reality of nature. 280

Found means here, known or seen. For he treats, as has been observed, of estimation. In other words, as he had affirmed previously that he was truly God, the equal of the Father, so he here states, that he was reckoned, as it were, abject, and in the common condition of mankind. We must always keep in view what I said a little ago, that such abasement was voluntary.

8 He became obedient. Even this was great humility --- that from being Lord he became a servant; but he says that he went farther than this, because, while he was not only immortal, but the Lord of life and death, he nevertheless became obedient to his Father, even so far as to endure death. This was extreme abasement, especially when we take into view the kind of death, which he immediately adds, with the view of enhancing it. 281 For by dying in this manner he was not only covered with ignominy in the sight of God, but was also ac-

279Isaiah 42:1 cf. Matthew 12:18, — fj. 280See Calvin's Institutes, vol. 2:13-15. 281"Pour amplifier et exaggerer la chose;" — "For the sake of amplifying and enhancing the thing."

John Calvin

cursed in the sight of God. It is assuredly such a pattern of humility as ought to absorb the attention of all mankind; so far is it from being possible to unfold it in words in a manner suitable to its dignity.

9 Therefore God hath highly exalted. By adding consolation, he shews that abasement, to which the human mind is averse, is in the highest degree desirable. There is no one, it is true, but will acknowledge that it is a reasonable thing that is required from us, when we are exhorted to imitate Christ. This consideration, however, stirs us up to imitate him the more cheerfully, when we learn that nothing is more advantageous for us than to be conformed to his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained?

This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterwards for others. Now, in the first place, even though there were nothing false alleged, it would nevertheless be proper to avoid such profane speculations as obscure the grace of Christ --- in imagining that he came for any other reason than with a view to our salvation. Who does not see that this is a suggestion of Satan --- that Christ suffered upon the cross, that he might acquire for himself, by the merit of his work, what he did not possess? For it is the design of the Holy Spirit, that we should, in the death of Christ, see, and taste, and ponder, and feel, and recognize nothing but God's unmixed goodness, and the love of Christ toward us, which was great and inestimable, that, regardless of himself, he devoted himself and his life for our sakes. In every instance in which the Scriptures speak of the death of Christ, they assign to us its advantage and price; --- that by means of it we are redeemed --- reconciled to God --- restored to righteousness --- cleansed from our pollutions --- life is procured for us, and the gate of life opened. Who, then, would deny that it is at the instigation of Satan that the persons referred to maintain, on the other hand, that the chief part of the advantage is in Christ himself --- that a regard to himself had the precedence of that which he had to us --- that he merited glory for himself before he merited salvation for us?

Farther, I deny the truth of what they allege, and I maintain that Paul's words are impiously perverted to the establishment of their falsehood; for that the expression, for this cause, denotes here a consequence rather than a reason, is manifest from this, that it would otherwise follow, that a man could merit Divine honors, and acquire the very throne of God --- which is not merely absurd, but even dreadful to make mention of. For of what exaltation of Christ does the Apostle here speak? It is, that everything may be accomplished in him that God, by the prophet Isaiah, exclusively claims to himself. Hence the glory of God, and the majesty, which is so peculiar to him, that it cannot be transferred to any other, will be the reward of man's work!

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Again, if they should urge the mode of expression, without any regard to the absurdity that will follow, the reply will be easy --- that he has been given us by the Father in such a manner, that his whole life is as a mirror that is set before us. As, then, a mirror, though it has splendor, has it not for itself, but with the view of its being advantageous and profitable to others, so Christ did not seek or receive anything for himself, but everything for us. For what need, I ask, had he, who was the equal of the Father, of a new exaltation? Let, then, pious readers learn to detest the Sorbonnic sophists with their perverted speculations.

Hath given him a name Name here is employed to mean dignity --- a manner of expression which is abundantly common in all languages --- ``Jacet sine nomine truncus; He lies a headless nameless carcass.'' 282 The mode of expression, however, is more especially common in Scripture. The meaning therefore is, that supreme power was given to Christ, and that he was placed in the highest rank of honor, so that there is no dignity found either in heaven or in earth that is equal to his. Hence it follows that it is a Divine name. 283 This, too, he explains by quoting the words of Isaiah, where the Prophet, when treating of the propagation of the worship of God throughout the whole world, introduces God as speaking thus: ---

``I live: every knee will bow to me, and every tongue will swear to me,'' etc. (Isaiah 45:23.)

Now, it is certain that adoration is here meant, which belongs peculiarly to God alone. I am aware that some philosophise with subtlety as to the name Jesus, as though it were derived from the ineffable name Jehovah. 284 In the reason, however, which they advance, I find no solidity. As for me, I feel no pleasure in empty subtleties; 285 and it is dangerous to trifle in a matter of such importance. Besides, who does not see that it is a forced, and anything rather than a genuine, exposition, when Paul speaks of Christ's whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid, and the contrivance is foreign to Paul's intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. 286 Paul, on the other hand, speaks of the honor that is to be rendered to the Son of God---not to mere syllables.

282Virg. Æn. 2:557, 558. 283"Et de cela il s'en ensuit, que c'est vn nom ou dignite propre a Dieu seul;" —"And from this it follows, that it is a name or dignity that belongs to God alone."

284"Comme s'il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu'il n'est licite de proferer;" — "As if it were derived from the name Jehovah, which the Jews superstitiously say that it is not lawful to utter."

285"En ces subtilitez vaines et frivoles;" —"In these empty and frivolous subtleties." 286"Duquel toute la vertu consistast au son et en la prononciation;" —"The whole virtue of which consisted in the sound and the pronunciation."

John Calvin

10 Every knee might bow. Though respect is shewn to men also be means of this rite, there can nevertheless be no doubt that what is here meant is that adoration which belongs exclusively to God, of which the bending of the knee is a token. 287 As to this, it is proper to notice, that God is to be worshipped, not merely with the inward affection of the heart, but also by outward profession, if we would render to him what is his due. Hence, on the other hand, when he would describe his genuine worshippers, he says that they

have not bowed the knee to the image of Baal. (1 Kings 19:18.)

But here a question arises --- whether this relates to the divinity of Christ or to his humanity, for either of the two is not without some inconsistency, inasmuch as nothing new could be given to his divinity; and his humanity in itself, viewed separately, has by no means such exaltation belonging to it that it should be adored as God? I answer, that this, like many things else, is affirmed in reference to Christ's entire person, viewed as God manifested in the flesh. (1 Timothy 3:16.) For he did not abase himself either as to his humanity alone, or as to his divinity alone, but inasmuch as, clothed in our flesh, he concealed himself under its infirmity. So again God exalted his own Son in the same flesh, in which he had lived in the world abject and despised, to the highest rank of honor, that he may sit at his right hand.

Paul, however, appears to be inconsistent with himself; for in Romans 14:11, he quotes this same passage, when he has it in view to prove that Christ will one day be the judge of the living and the dead. Now, it would not be applicable to that subject, if it were already accomplished, as he here declares. I answer, that the kingdom of Christ is on such a footing, that it is every day growing and making improvement, while at the same time perfection is not yet attained, nor will be until the final day of reckoning. Thus both things hold true --- that all things are now subject to Christ, and that this subjection will, nevertheless, not be complete until the day of the resurrection, because that which is now only begun will then be completed. Hence, it is not without reason that this prophecy is applied in different ways at different times, as also all the other prophecies, which speak of the reign of Christ, do not restrict it to one particular time, but describe it in its entire course. From this, however, we infer that Christ is that eternal God who spoke by Isaiah.

Things in heaven, things on earth, things under the earth. Since Paul represents all things from heaven to hell as subject to Christ, Papists trifle childishly when they draw purgatory from his words. Their reasoning, however, is this --- that devils are so far from bowing the knee to Christ, that they are in every way rebellious against him, and stir up others to rebellion, as if it were not at the same time written that they tremble at the simple mention of God. (James 2:19.) How will it be, then, when they shall come before the tribunal of Christ? I confess, indeed, that they are not, and never will be, subject of their own accord and by cheerful submission; but Paul is not speaking here of voluntary

287"Vn signe et ceremonie externe;" —"An outward sign and rite."

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obedience; nay more, we may, on the contrary, turn back upon them an argument, by way of retortion, ({αντιστρέφον},) in this manner: --- ``The fire of purgatory, according to them, is temporary, and will be done away at the day of judgment: hence this passage cannot be understood as to purgatory, because Paul elsewhere declares that this prophecy will not be fulfilled until Christ shall manifest himself for judgment.'' Who does not see that they are twice children in respect of these disgusting frivolities? 288

11 Is Lord, to the glory of God the Father. It might also be read, In the glory, because the particle {εἰς} (to) is often used in place of {ἐν} (in.) I prefer, however, to retain its proper signification, as meaning, that as the majesty of God has been manifested to men through Christ, so it shines forth in Christ, and the Father is glorified in the Son. See John 5:17, and you will find an exposition of this passage.

Philippians 2:12-16

12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

12. Itaque amici mei, quemadmodum semper obedistis, ne quasi in praesentia mea solum, sed nunc multo magis in absentia mea, cum timore et tremore vestram salutem operamini:

13. For it is God which worketh in you both to will and to do of his good pleasure.

13. Deus enim est, qui efficit in vobis et velle et efficere, pro bona voluntate. 14. Do all things without murmurings and disputings: 14. Omnia facite absque murmurationibus et disceptationibus, 15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

15. Ut sitis tales, de quibus nemo conqueratur, et sinceri filii Dei irreprehensibiles, in medio generationis pravae et tortuosae, inter quos lucete, tanquam luminaria in mundo:

16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

16. Sermonem vitae sustinentes, in gloriam meam, in diem Christi, quod non frustra cucurrerim, nec frustra laboraverim.

12 Therefore, etc. He concludes the whole of the preceding exhortation with a general statement --- that they should humble themselves under the Lord's hand, for that will very readily secure, that, laying aside all arrogance, they

288"Qui ne voit qu'ils sont plus qu' enfans en telles subtilitez friuoles et niaiseries qu'ils affectent?" — "Who does not see that they are worse than children in such frivolous subtleties and fooleries which they affect?"

John Calvin

will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God.

As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely, but also, and even much more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, 289 there is need that they should stir up themselves.

With fear and trembling. In this way he would have the Philippians testify and approve their obedience --- by being submissive and humble. Now the source of humility is this --- acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.

13 It is God that worketh. This is the true engine for bringing down all haughtiness --- this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean supernatural grace, which comes forth from the spirit of regeneration. For, considered as men, we already are, and live and move in God. (Acts 17:28.) But Paul reasons here as to a kind of movement different from that universal one. Let us now observe how much he ascribes to God, and how much he leaves to us.

There are, in any action, two principal departments --- the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? Nor is there any reason to doubt that this division has the same force as if Paul had expressed the whole in a single word; for the inclination is the groundwork; the accomplishment of it is the summit of the building brought to a completion. He has also expressed much more than if he had said that God is the Author of the beginning and of the end. For in that case sophists would have alleged, by way of cavil, that something between the two was left to men. But as it is, what will they find that is in any degree peculiar to us? They toil hard in their schools to reconcile with the grace of God free-will --- of such a nature, I mean, as they conceive of ---

289"Maintenant donc qu'il est loin d'eux, et qu'il ne les pent plus admonester en presence;" — "Now, therefore, when he is at a distance from them, and can no longer admonish them when present."

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which might be capable of turning itself by its own movement, and might have a peculiar and separate power, by which it might co-operate with the grace of God. I do not dispute as to the name, but as to the thing itself. In order, therefore, that free-will may harmonize with grace, they divide in such a manner, that God restores in us a free choice, that we may have it in our power to will aright. Thus they acknowledge to have received from God the power of willing aright, but assign to man a good inclination. Paul, however, declares this to be a work of God, without any reservation. For he does not say that our hearts are simply turned or stirred up, or that the infirmity of a good will is helped, but that a good inclination is wholly the work of God. 290

Now, in the calumny brought forward by them against us --- that we make men to be like stones, when we teach that they have nothing good, except from pure grace, they act a shameless part. For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. Hence, in so far as concerns this department, we see that the entire praise is ascribed to God, and that what sophists teach us is frivolous --- that grace is offered to us, and placed, as it were, in the midst of us, that we may embrace it if we choose; for if God did not work in us efficaciously, he could not be said to produce in us a good inclination. As to the second department, we must entertain the same view. ``God,'' says he, ``is {̔Ο} {ἐνεργῶν} {το} {ἐνεργεῖν} he that worketh in us to do.'' He brings, therefore, to perfection those pious dispositions which he has implanted in us, that they may not be unproductive, as he promises by Ezekiel, ---

``I will cause them to walk in my commandments.'' (Ezekiel 11:20.)

From this we infer that perseverance, also, is his free gift. According to his good pleasure. Some explain this to mean --- the good intention of the mind. 291 I, on the other hand, take it rather as referring to God, and understand by it his benevolent disposition, which they commonly call beneplacitum, (good pleasure.) For the Greek word {εὐδοκία} is very frequently employed in this sense; and the context requires it. For Paul has it in view to ascribe everything to God, and to take everything from us. Accordingly, not satisfied with having assigned to God the production both of willing and of doing aright, he ascribes both to his unmerited mercy. By this means he shuts out the contrivance of the sophists as to subsequent grace, which they imagine to be the reward of merit. Hence he teaches, that the whole course of our life, if we live aright, is regulated by God, and that, too, from his unmerited goodness.

With fear and trembling. From this Paul deduces an exhortation --- that they must with fear work out their own salvation. He conjoins, as he is accustomed,

290See Institutes, vol. 1, pp. 350, 353. 291"Aucuns exposent le mot Grec, bon propos et bon cœur, le rapportans aux hommes;" — "Some explain the Greek word as meaning, a good purpose and a good heart, making it refer to men."

John Calvin

fear and trembling, for the sake of greater intensity, to denote --- serious and anxious fear. He, accordingly, represses drowsiness as well as confidence. By the term work he reproves our indolence, which is always ingenious in seeking advantages. 292 Now it seems as if it had in the grace of God a sweet occasion of repose; for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling

The inference, also, is to be carefully observed: ``You have,'' says he, ``all things from God; therefore be solicitous and humble.'' For there is nothing that ought to train us more to modesty and fear, than our being taught, that it is by the grace of God alone that we stand, and will instantly fall down, if he even in the slightest degree withdraw his hand. Confidence in ourselves produces carelessness and arrogance. We know from experience, that all who confide in their own strength, grow insolent through presumption, and at the same time, devoid of care, resign themselves to sleep. The remedy for both evils is, when, distrusting ourselves, we depend entirely on God alone. And assuredly, that man has made decided progress in the knowledge, both of the grace of God, and of his own weakness, who, aroused from carelessness, diligently seeks 293

God's help; while those that are puffed up with confidence in their own strength, must necessarily be at the same time in a state of intoxicated security. Hence it is a shameless calumny that Papists bring against us, --- that in extolling the grace of God, and putting down free-will, we make men indolent, shake off the fear of God, and destroy all feeling of concern. It is obvious, however, to every reader, that Paul finds matter of exhortation here --- not in the doctrine of Papists, but in what is held by us. ``God,'' says he, ``works all things in us; therefore submit to him with fear.'' I do not, indeed, deny that there are many who, on being told that there is in us nothing that is good, indulge themselves the more freely in their vices; but I deny that this is the fault of the doctrine, which, on the contrary, when received as it ought to be, produces in our hearts a feeling of concern.

Papists, however, pervert this passage so as to shake the assurance of faith, for the man that trembles 294 is in uncertainty. They, accordingly, understand Paul's words as if they meant that we ought, during our whole life, to waver as to assurance of salvation. If, however, we would not have Paul contradict himself, he does not by any means exhort us to hesitation, inasmuch as he everywhere recommends confidence and ({πληροφορίαν}) full assurance. The solution, however, is easy, if any one is desirous of attaining the true meaning without any spirit of contention. There are two kinds of fear; the one produces anxiety along with humility; the other hesitation. The former is opposed to fleshly confidence and carelessness, equally as to arrogance; the latter, to as-

292"Ingenieuse a cercher ses auantages, et quelques vaines excuses;" — "Ingenious in seeking its advantages, and some vain pretexts."

293"Cerche songneusement et implore;" — "Diligently seeks and implores." 294"Car celuy qui tremble, disent-ils;" — "For he that trembles, say they."

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surance of faith. Farther, we must take notice, that, as believers repose with assurance upon the grace of God, so, when they direct their views to their own frailty, they do not by any means resign themselves carelessly to sleep, but are by fear of dangers stirred up to prayer. Yet, so far is this fear from disturbing tranquillity of conscience, and shaking confidence, that it rather confirms it. For distrust of ourselves leads us to lean more confidently upon the mercy of God. And this is what Paul's words import, for he requires nothing from the Philippians, but that they submit themselves to God with true self-renunciation.

Work out your own salvation. As Pelagians of old, so Papists at this day make a proud boast of this passage, with the view of extolling man's excellence. Nay more, when the preceding statement is mentioned to them by way of objection, It is God that worketh in us, etc., they immediately by this shield ward it off (so to speak) --- Work out your own salvation. Inasmuch, then, as the work is ascribed to God and man in common, they assign the half to each. In short, from the word work they derive free-will; from the term salvation they derive the merit of eternal life. I answer, that salvation is taken to mean the entire course of our calling, and that this term includes all things, by which God accomplishes that perfection, to which he has predestinated us by his gracious choice. This no one will deny, that is not obstinate and impudent. We are said to perfect it, when, under the regulation of the Spirit, we aspire after a life of blessedness. It is God that calls us, and offers to us salvation; it is our part to embrace by faith what he gives, and by obedience act suitably to his calling; but we have neither from ourselves. Hence we act only when he has prepared us for acting.

The word which he employs properly signifies --- to continue until the end; but we must keep in mind what I have said, that Paul does not reason here as to how far our ability extends, but simply teaches that God acts in us in such a manner, that he, at the same time, does not allow us to be inactive, 295 but exercises us diligently, after having stirred us up by a secret influence. 296

14 Without murmurings. These are fruits of that humility to which he had exhorted them. For every man that has learned carefully to submit himself to God, without claiming anything for himself, will also conduct himself agreeably among men. When every one makes it his care to please himself, two faults prevail: First, they calumniate one another; and secondly, they strive against one another in contentions. In the first place, accordingly, he forbids malignity and secret enmities; and then, secondly, open contentions. He adds, thirdly, that they give no occasion to others to complain of them --- a thing which is wont to arise from excessive moroseness. It is true that hatred is not in all cases to be dreaded; but care must be taken, that we do not make ourselves odious through our own fault, so that the saying should be fulfilled in us, They hated me without a cause. (Psalm 35:19.) If, however, any one wishes to extend it farther, I do not object to it. For murmurings and disputations spring up, whenever any one,

295"Deuenir paresseux et oisifs;" — "To become idle and indolent." 296"Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement;" — "But, after having stimulated and incited us by a secret and hidden inspiration, he diligently employs and exercises us."

John Calvin

aiming beyond measure at his own advantage, 297 gives to others occasion of complaint. 298 Nay, even this expression may be taken in an active sense, so as to mean --- not troublesome or querulous. And this signification will not accord ill with the context, for a querulous temper ({μεμψιμοιρία}) 299 is the seed of almost all quarrels and slanderings. He adds sincere, because these pollutions will never come forth from minds that have been purified.

15 The sons of God, unreprovable. It ought to be rendered --- unreprovable, because ye are the sons of God. For God's adoption of us ought to be a motive to a blameless life, that we may in some degree resemble our Father. Now, although there never has been such perfection in the world as to have nothing worthy of reproof, those are, nevertheless, said to be unreprovable who aim at this with the whole bent of their mind, as has been observed elsewhere. 300

In the midst of a wicked generation. Believers, it is true, live on earth, intermingled with the wicked; 301 they breathe the same air, they enjoy the same soil, and at that time 302 they were even more intermingled, inasmuch as there could scarcely be found a single pious family that was not surrounded on all sides by unbelievers. So much the more does Paul stir up the Philippians to guard carefully against all corruptions. The meaning therefore is this: ``You are, it is true, inclosed in the midst of the wicked; but, in the mean time, bear in mind that you are, by God's adoption, separated from them: let there be, therefore, in your manner of life, conspicuous marks by which you may be distinguished. Nay more, this consideration ought to stir you up the more to aim at a pious and holy life, that we may not also be a part of the crooked generation, 303 entangled by their vices and contagion.'' As to his calling them a wicked and crooked generation, this corresponds with the connection of the passage. For he teaches us that we must so much the more carefully take heed on this account --- that many occasions of offense are stirred up by unbelievers, which disturb their right course; and the whole life of unbelievers is, as it were, a labyrinth of various windings, that draw us off from the right way. They are, however, notwithstanding, epithets of perpetual application, that are descriptive of unbelievers of all nations and in all ages. For if the heart of man is wicked and unsearchable, (Jeremiah 17:9,) what will be the fruits springing from such a root? Hence we are taught in these words, that in the life of man there is nothing pure, nothing right, until he has been renewed by the Spirit of God.

297"Cerchant outre mesure son proufit et vtilite particuliere;" — "Seeking beyond measure his own particular profit and advantage."

298"Le vice qui est en plusieurs qu'ils sont pleins de complaints contre les autres;" — "The fault that is in very many — that they are full of complaints as to others."

299The term is used by Aristotle. See Arist. Virt. et. Vit. 7. 6. — Ed. 300Our Author most probably refers to what he had stated when commenting on 1 Corinthians 1:8. See Calvin on the Corinthians, vol. 1, pp. 58, 59. — Ed.

301"Mesles auec les infideles et meschans;" — "Mingled with the unbelieving and the wicked."

302"Et lors mesme que S. Paul escriuoit ceci;" — "And even at the time that St. Paul wrote this."

303"De la generation peruerse et maudite;" — "Of the perverse and accursed generation."

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Among whom shine ye. The termination of the Greek word is doubtful, for it might be taken as the indicative --- ye shine; but the imperative suits better with the exhortation. He would have believers be as lamps, which shine amidst the darkness of the world, as though he had said, ``Believers, it is true, are children of the night, and there is in the world nothing but darkness; but God has enlightened you for this end, that the purity of your life may shine forth amidst that darkness, that his grace may appear the more illustrious.'' Thus, also, it is said by the Prophet,

``The Lord will arise upon thee, and his glory will be seen upon thee.''(Isaiah 60:2.)

He adds immediately afterwards, ``The Gentiles shall walk in thy light, and kings in the brightness of thy countenance.'' Though Isaiah speaks there rather of doctrine, while Paul speaks here of an exemplary life, yet, even in relation to doctrine, Christ in another passage specially designates the Apostles the light of the world. (Matthew 5:14.)

16 Holding forth the word of life The reason why they ought to be luminaries is, that they carry the word of life, by which they are enlightened, that they may give light also to others. Now he alludes to lamps, in which wicks are placed that they may burn, and he makes us resemble the lamps; while he compares the word of God to the wick, from which the light comes. If you prefer another figure --- we are candlesticks: the doctrine of the gospel is the candle, which, being placed in us, diffuses light on all sides. Now he intimates, that we do injustice to the word of God, if it does not shine forth in us in respect of purity of life. This is the import of Christ's saying,

``No man lighteth a candle, and putteth it under a bushel,'' etc. (Matthew 5:15.)

We are said, however, to carry the word of life in such a way as to be, in the mean time, carried by it, 304 inasmuch as we are founded upon it. The manner, however, of carrying it, of which Paul speaks, is, that God has intrusted his doctrine with us on condition, not that we should keep the light of it under restraint, as it were, and inactive, but that we should hold it forth to others. The sum is this: that all that are enlightened with heavenly doctrine carry about with them a light, which detects and discovers their crimes, 305 if they do not walk in holiness and chastity; but that this light has been kindled up, not merely that they may themselves be guided in the right way, but that they may also shew it to others.

That I may have glory. That he may encourage them the more, he declares that it will turn out to his glory, if he has not labored among them in vain. Not as if those who labored faithfully, but unsuccessfully, lost their pains, and had no reward of their labor. As, however, success in our ministry is a singular blessing from God, let us not feel surprised, if God, among his other gifts, makes this the crowning one. Hence, as Paul's Apostleship is now rendered illustrious by

304"Soustenus ou portez d'elle;" — "Sustained or carried by it." 305"Leur turpitude et vilenie;" — "Their disgrace and villany."

John Calvin

so many Churches, gained over to Christ through his instrumentality, so there can be no question that such trophies 306 will have a place in Christ's kingdom, as we will find him saying a little afterwards, You are my crown. (Philippians 4:1.) Nor can it be doubted, that the greater the exploits, the triumph will be the more splendid. 307

Should any one inquire how it is that Paul now glories in his labors, while he elsewhere forbids us to glory in any but in the Lord, (1 Corinthians 1:31; 2 Corinthians 10:17,) the answer is easy --- that, when we have prostrated ourselves, and all that we have before God, and have placed in Christ all our ground of glorying, it is, at the same time, allowable for us to glory through Christ in God's benefits, as we have seen in the First Epistle to the Corinthians. 308 The expression, at the day of the Lord, is intended to stimulate the Philippians to perseverance, while the tribunal of Christ is set before their view, from which the reward of faith is to be expected.

Philippians 2:17-24

17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

17. Quin etiam si immoler super hostia et sacrificio fidei vestrae, gaudeo et congaudeo vobis omnibus.

18. For the same cause also do ye joy, and rejoice with me. 18. De hoc ipso gaudete, et congaudete mihi. 19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

19. Spero autem in Domino, Timotheum brevi me ad vos missurum, ut ego tranquillo sim animo, postquam statum vestrum cognoverim.

20. For I have no man likeminded, who will naturally care for your state. 20. Neminem enim habeo pari animo praeditum, qui germane res vestras curaturus sit.

21. For all seek their own, not the things which are Jesus Christ's. 21. Omnes enim quae sua sunt quaerunt: non quae sunt Christi Iesu. 22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.

22. Porro experimentum eius tenetis, quod tanquam cum patre filius, ita mecum servivit in Euangelium.

23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.

306"Telles conquestes et marques de triomphe;" — "Such conquests and tokens of triumph." The term tropaea made use of by our Author, (corresponding to the Greek term {πρόπαια},) properly signifies, monuments of the enemy's defeat, ({προπή}.) --- Ed.

307"Tant plus qu'il y aura de faits cheualeureux, que le triomphe aussi n'en soit d'autant plus magnifique et honorable;" — "The more there are of illustrious deeds, the triumph also will be so much the more magnificent and honorable."

308See Calvin on the Corinthians, vol. 1, pp. 94, 95.

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23. Hunc igitur spero me missurum, simulac mea negotia videro. 24. But I trust in the Lord that I also myself shall come shortly. 24. Confido autem in Domino quod ipse quoque brevi sim venturus. 17 If I should be offered. 309 The Greek word is {σπένδομαι}, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially employ the term {σπονδὰς} to denote the victims by which treaties are confirmed. In this way, he calls his death the confirmation of their faith, which it certainly would be. That, however, the whole passage may be more clearly understood, he says that he offered sacrifice to God, when he consecrated them by the gospel. There is a similar expression in Romans 15:16; for in that passage he represents himself as a priest, who offers up the Gentiles to God by the gospel. Now, as the gospel is a spiritual sword for slaying victims, 310 so faith is, as it were, the oblation; for there is no faith without mortification, by means of which we are consecrated to God.

He makes use of the terms, {καὶ} {λειτουργίαν} --- sacrifice and service, the former of which refers to the Philippians, who had been offered up to God; and the latter to Paul, for it is the very act of sacrificing. The term, it is true, is equivalent to administration, and thus it includes functions and offices of every kind; but here it relates properly to the service of God --- corresponding to the phrase made use of by the Latins --- operari sacris --- (to be employed in sacred rites 311 ) Now Paul says that he will rejoice, if he shall be offered up upon a sacrifice of this nature --- that it may be the more ratified and confirmed. This is to teach the gospel from the heart --- when we are prepared to confirm with our own blood what we teach.

From this, however, a useful lesson is to be gathered as to the nature of faith --- that it is not a vain thing, but of such a nature as to consecrate man to God. The ministers of the gospel have, also, here a singular consolation in being called priests of God, to present victims to him; 312 for with what ardor ought that man to apply himself to the pursuit of preaching, who knows that this is an acceptable sacrifice to God! The wretched Papists, having no knowledge of this kind of sacrifice, contrive another, which is utter sacrilege.

I rejoice with you, says he --- so that if it should happen that he died, they would know that this took place for their profit, and would receive advantage from his death.

18 Rejoice ye. By the alacrity which he thus discovers, he encourages the Philippians, and enkindles in them a desire to meet death with firmness, 313

309Paul's statement here is interpreted by Dr. John Brown as equivalent to the following: — "If my life be poured out as a libation over your conversion to Christ, 'I joy and rejoice with you all.' It could not be better sacrificed than in the cause of his glory and your salvation." — Brown's Discourses and Sayings of our Lord illustrated, vol. 3 p. 379. — Ed.

310"Pour tuer les bestes qu'on doit sacrifier;" — "For killing the animals that ought to be sacrificed."

311See Liv. 50:1, c. 31, ad fin. — Ed. 312"Pour luy offrir en sacrifice les ames des fideles;" — "To offer to him in sacrifice the souls of the believers."

313"Les enflambe a mourir constamment, et receuoir la mort d'vn cœur magnanime;" —

John Calvin

inasmuch as believers suffer no harm from it. For he has formerly taught them that death would be gain to himself, (Philippians 1:21;) here, on the other hand, he is chiefly concerned that his death may not disconcert the Philippians. 314

He, accordingly, declares that it is no ground of sorrow; nay, that they have occasion of joy, inasmuch as they will find it to be productive of advantage. For, although it was in itself a serious loss to be deprived of such a teacher, it was no slight compensation that the gospel was confirmed by his blood. In the mean time, he lets them know that to himself personally death would be matter of joy. The rendering of Erasmus, taking it in the present tense, Ye rejoice, is altogether unsuitable.

19 But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: ``There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.'' But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition 315 --- in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord's hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.

20 I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: ``I have no one equally well-affected for attending to your interests.'' For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.

21 For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one's own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere

"Enkindles them to die with firmness, and meet death with magnanimity."

314"Que sa mort ne trouble et estonne les Philippians;" — "That his death may not distress and alarm the Philippians."

315"En ces mots, au Seigneur Jesus, il faut noter la condition;" — "In these words, in the Lord Jesus, we must notice the condition."

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pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us --- either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ's, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.

From this it appears, how great a hinderance it is to Christ's ministers to seek their own interests. Nor is there any force in these excuses: ``I do harm to no one`` --- ``I must have a regard, also, to my own advantage'' --- ``I am not so devoid of feeling as not to be prompted by a regard to my own advantage.'' For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ's glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: 316 you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may 317 keep by the trade you have got; 318 for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.

If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man's life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such

316"Sans estre en plus grande reputation;" — "Without being in very great reputation." 317"En sorte que tu to contentes du lieu qui t'est ordonné, et que t'employes a ta charge;" — "So as to content yourself with the place that is appointed for you, and employ yourself in your own department."

318See Calvin on the Corinthians, vol. 1, p. 249.

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as Epaphroditus, 319 but there were few of these, and he ascribes to all what was very generally prevalent.

When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, 320

let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question --- where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.

22 But the proof. It is literally, ye know the proof of him, unless you prefer to understand it in the imperative mood, know ye; (for there had scarcely been opportunity during that short time to make trial,) but this is not of great moment. What is chiefly to be noticed is, that he furnishes Timothy with an attestation of fidelity and modesty. In evidence of his fidelity, he declares, that he had served with him in the gospel, for such a connection was a token of true sincerity. In evidence of his modesty, he states, that he had submitted to him as to a father. It is not to be wondered, that this virtue is expressly commended by Paul, for it has in all ages been rare. At the present day, where will you find one among the young that will give way to his seniors, even in the smallest thing? to such an extent does impertinence triumph and prevail in the present age! In this passage, as in many others, we see how diligently Paul makes it his aim to put honor upon pious ministers, and that not so much for their own sakes, as on the ground of its being for the advantage of the whole Church, that such persons should be loved and honored, and possess the highest authority.

24 I trust that I myself. He adds this, too, lest they should imagine that anything had happened to change his intention as to the journey of which he had previously made mention. At the same time, he always speaks conditionally --- If it shall please the Lord. For although he expected deliverance from the Lord, yet there having been, as we have observed, no express promise, this expectation was by no means settled, but was, as it were, suspended upon the secret purpose of God.

Philippians 2:25-30

25. Yet I supposed it necessary to send to you Epaphroditus, my brother,

319"Car il y en auoit d'autres qui auoyent plus grand soin de l'Eglise de Dieu, que d'euxmesmes, comme Epaphrodite;" — "For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus."

320"Qu'il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur;" — "That there were so few persons that were wise, and had devotedness of heart to our Lord."

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and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.

25. Porro necessarium existimavi Epaphroditum, fratrem et cooperarium, et commilitonem meum, Apostolum autem vestrum, et ministrum necessitatis meae mittere ad vos.

26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

26. Quandoquidem desiderabat vos omnes, et erat anxius animi, propterea quod audieratis ipsum infirmatum fuisse.

27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.

27. Et certe infirmatus fuit, ut esset morti vicinus, sed Deus misertus est illius: neque illius solum, sed etiam mei; ut ne tristitiam super tristitiam haberem.

28. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.

28. Studiosius itaque misi illum, ut eo viso rursus gaudeatis, et ego magis vacem dolore.

29. Receive him therefore in the Lord with all gladness; and hold such in reputation:

29. Excipite ergo illum in Domino cum omni gaudio: et qui tales sunt, in pretio habete:

30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

30. Quia propter opus Christi usque ad mortem accessit, exponens periculo animam, ut sufficeret quod deerat vestro erga me ministerio, (vel, officio.)

25 I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions --- that he is his brother, and helper in the affairs of the gospel --- that he is his fellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians --- to be soldiers in the camp of Christ, 321 for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, 322 inasmuch as he was exercised to a very miracle

321"De batailler sous l'enseigne de Christ;" — "To fight under Christ's banner." 322"S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable

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in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.

The term Apostle here, as in many other passages, is taken generally to mean any evangelist, 323 unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things --- an ambassador to afford service to Paul. 324 The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison --- a matter which will be treated of more fully ere long.

26. He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, 325 he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.

27 But God had mercy on him. He had expressed the severity of the disease --- that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Philippians 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Romans 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? 326 It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. 327 Besides, there is another thing, too, that is to be considered --- that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.

a celle d'vn gendarme;" — "St. Paul might boast more than any other that his condition resembled that of a soldier."

323"Pour tous prescheurs de l'euangile;" — "For all preachers of the gospel." 324"Ambassade pour administrer a Sainct Paul en sa necessite;" — "An ambassador to minister to St. Paul in his necessity."

325"Pour l'amour de luy;" — "From love to him." 326"Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu;" — "By which we are perfectly united with the Son of God."

327Calvin seems to refer here to what he had said when commenting on Philippians 1:21. — Ed.

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But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God's sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy ({ἀπάθειαν}) of the Stoics, as if he were a man of iron, and exempt from human affections. 328 ``What then!'' some one will say, ``where is that unconquerable magnanimity?---where is that indefatigable perseverance?'' I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isaiah 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. 329 He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh. 330

Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, 331 for he was subject

328Calvin, in the French version, makes reference to what he has said on the subject in the Institutes. See Institutes, vol. 2, p. 281. — Ed.

329"Pour l'amour de Christ;" — "From love to Christ." 330"Ne nous laissons point vaincre par l'infirmite de nostre chair;" — "Do not allow ourselves to be overcome by the infirmity of our flesh."

331"Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de

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to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.

28 I have sent him the more carefully. The presence of Epaphroditus was no small consolation to him; yet to such a degree did he prefer the welfare of the Philippians to his own advantage, that he says that he rejoices on occasion of his departure, because it grieved him that, on his account, he was taken away from the flock that was intrusted to him, and was reluctant to avail himself of his services, though otherwise agreeable to him, when it was at the expense of loss to them. Hence he says, that he will feel more happiness in the joy of the Philippians.

29 Receive him with all joy. He employs the word all to mean sincere and abundant. He also recommends him again to the Philippians; so intent is he upon this, that all that approve themselves as good and faithful pastors may be held in the highest estimation: for he does not speak merely of one, but exhorts that all such should be held in estimation; for they are precious pearls from God's treasuries, and the rarer they are, they are so much the more worthy of esteem. Nor can it be doubted that God often punishes our ingratitude and proud disdain, by depriving us of good pastors, when he sees that the most eminent that are given by him are ordinarily despised. Let every one, then, who is desirous that the Church should be fortified against the stratagems and assaults of wolves, make it his care, after the example of Paul, that the authority of good pastors be established; 332 as, on the other hand, there is nothing upon which the instruments of the devil are more intent, than on undermining it by every means in their power.

30 Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, 333 because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. 334 He speaks of the services rendered to him as the work of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.

quelque exces vicieux en sa douleur;" — "Nay more, I do not deny that St. Paul (inasmuch as he was a man) might find himself overtaken with some faulty excess in his grief."

332"Soit establie et demeure entiere;" — "Be established, and remain entire." 333"Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice;" — "A filling up, or a means of supplying what was defective in their service."

334"Faisoit en cest endroit ce qu'ils deuoyent faire;" — "Did in this matter what they ought to have done

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CHAPTER 3

Philippians 3:1-6

1. Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but you it is safe.

1. Quod reliquum est, fratres, mei, gaudete in Domino; eadem scribere vobis, me equidem, haud piget, vobis autem tutm est.

2. Beware of dogs, beware of evil workers, beware of the concision. 2. Videte canes, videte malos operarios, videte concisionem. 3. For we are the cirmcumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

3. Nos enim sumus cicrcumcisio, qui spiritu Deum colimus, et gloriamur in Christo Iesu, non autem in carne confidimus.

4. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

4. Tametsi ego etiam in carne fiduciam habeo. Si qauis alius videtur confidere in carne, ego magis:

5. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

5. Circumcisus die occtavo, ex genere Israel, tribu Beniamin, Hebraeus ex Hebraeis, secundum legem Pharisaeus:

6. Concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless.

6. Secundum zelum persequens Ecclesiam, secundum iustitiam, quae est in lege, irreprehensibilis.

1 Rejoice in the Lord This is a conclusion from what goes before, for as Satan never ceased to distress them with daily rumors, he bids them divest themselves of anxiety and be of good courage. In this way he exhorts them to constancy, that they may not fall back from the doctrine which they have once received. The phrase henceforward denotes a continued course, that, in the midst of many hinderances, they may not cease to exercise holy joy. It is a rare excellence when Satan endeavors to exasperate us 335 by means of the bitterness of the cross, so as to make God's name unpleasant 336 , to take such satisfaction in the simple tasting of God's grace, that all annoyances, sorrows,

335"De nous troubler et effaroucher;" — "To trouble and frighten us." 336"Fascheux et ennuyeux;" — "Disagreeable and irksome."

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anxieties, and griefs are sweetened.

To write the same thing to you. Here he begins to speak of the false Apostles, with whom, however, he does not fight hand to hand, as in the Epistle to the Galatians, but in a few words severely 337 exposes them, as far as was sufficient. For as they had simply made an attempt upon the Philippians, and had not made an inroad upon them, 338 it was not so necessary to enter into any regular disputation with the view of refuting errors, to which they had never lent an ear. Hence he simply admonishes them to be diligent and attentive in detecting impostors and guarding against them.

In the first place, however, he calls them dogs; the metaphor being grounded upon this --- that, for the sake of filling their belly, they assailed true doctrine with their impure barking. Accordingly, it is as though he had said, --- impure or profane persons; for I do not agree with those who think that they are so called on the ground of envying others, or biting them 339

In the second place, he calls them evil workers, meaning, that, under the pretext of building up the Church, they did nothing but ruin and destroy everything; for many are busily occupied 340 who would do better to remain idle. As the public crier 341 on being asked by Gracchus in mockery, on the ground of his sitting idle, what he was doing? had his answer ready, ``Nay, but what are you doing?'' for he was the ringleader of a ruinous sedition. Hence Paul would have a distinction made among workers, that believers may be on their guard against those that are evil.

In the third term employed, there is an elegant ({προσωνομασία}) play upon words. They boasted that they were the circumcision: he turns aside this boasting by calling them the concision 342 , inasmuch as they tore asunder the unity of the Church. In this we have an instance tending to shew that the Holy Spirit in his organs 343 has not in every case avoided wit and humor, yet so as at the same time to keep at a distance from such pleasantry as were unworthy of his majesty. There are innumerable examples in the Prophets, and especially in Isaiah, so that there is no profane author that abounds more in agreeable plays

337"Il les rembarre rudement et auec authorite;" — "He baffles them sternly and with authority."

338"Pource qu'ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et abbatus;" — "As they had merely employed their efforts, and had attempted to turn aside the Philippians, and had not prevailed over them and subdued them."

339"Pour autant qu'ils portoyent enuie auec autres, ou les mordoyent et detractoyent d'eux;" — "On the ground of their bearing envy to others, and biting and calumniating them."

340"Car il yen a plusieurs qui se tourmentent tant et plus, et se meslent de beaucoup de choses;" — "For there are many that torture themselves on this occasion and on that, and intermeddle with many things.

341"Comme anciennement a Rome ce crier public;" — "As anciently at Rome that public crier."

342"The Concision–that is, those who rend and divide the Church. Compare Romans 16:17, 18. They gloried in being the {περιτομὴ} (the circumcision,) which name and character St. Paul will not here allow them, but claims it for Christians in the next words, and calls them the {κατατομὴ} or concision, expressing his contempt of their pretences, and censure of their practices.'' --- Pierce. --- Ed.

343"En ses organes et instrumens c'est a dire ses seruiteurs par lesquels il a parle;" — "In his organs and instruments, that is to say, his servants, by whom he has spoken."

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upon words, and figurative forms of expression. We ought, however, more carefully still to observe the vehemence with which Paul inveighs against the false Apostles, which will assuredly break forth wherever there is the ardor of pious zeal. But in the mean time we must be on our guard lest any undue warmth or excessive bitterness should creep in under a pretext of zeal.

When he says, that to write the same things is not grievous to him, he seems to intimate that he had already written on some other occasion to the Philippians. There would, however, be no inconsistency in understanding him as meaning, that he now by his writings reminds them of the same things as they had frequently heard him say, when he was with them. For there can be no doubt that he had often intimated to them in words, when he was with them, how much they ought to be on their guard against such pests: yet he does not grudge to repeat these things, because the Philippians would have incurred danger in the event of his silence. And, unquestionably, it is the part of a good pastor, not merely to supply the flock with pasture, and to rule the sheep by his guidance, but to drive away the wolves when threatening to make an attack upon the fold, and that not merely on one occasion, but so as to be constantly on the watch, and to be indefatigable. For as thieves and robbers (John 10:8) are constantly on the watch for the destruction of the Church, what excuse will the pastor have if, after courageously repelling them in several instances, he gives way on occasion of the ninth or tenth attack?

He says also, that a repetition of this nature is profitable to the Philippians, lest they should be---as is wont to happen occasionally---of an exceedingly fastidious humor, and despise it as a thing that was superfluous. For many are so difficult to please, that they cannot bear that the same thing should be said to them a second time, and, in the mean time, they do not consider that what is inculcated upon them daily is with difficulty retained in their memory ten years afterwards. But if it was profitable to the Philippians to listen to this exhortation of Paul---to be on their guard against wolves, what do Papists mean who will not allow that any judgment should be formed as to their doctrine? For to whom, I pray you, did Paul address himself when he said, Beware? Was it not to those whom they do not allow to possess any right to judge? And of the same persons Christ says, in like manner,

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

3. For we are the circumcision---that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart, not visible according to the flesh. (Romans 2:29.)

By spiritual worship he means that which is recommended to us in the gospel, and consists of confidence in God, and invocation of him, selfrenunciation, and a pure conscience. We must supply an antithesis, for he censures, on the other hand, legal worship, which was exclusively pressed upon them by the false Apostles.

John Calvin

``They command that God should be worshipped with outward observances, and because they observe the ceremonies of the law, they boast on false grounds that they are the people of God; but we are the truly circumcised, who worship God in spirit and in truth.'' (John 4:23.)

But here some one will ask, whether truth excludes the sacraments, for the same thing might be said as to Baptism and the Lord's Supper. I answer, that this principle must always be kept in view, that figures were abolished by the advent of Christ, and that circumcision gave way to baptism. It follows, also, from this principle, that the pure and genuine worship of God is free from the legal ceremonies, and that believers have the true circumcision without any figure.

And we glory in Christ We must always keep in view the antithesis. ``We have to do with the reality, while they rest in the symbols: we have to do with the substance, while they look to the shadows.'' And this suits sufficiently well with the corresponding clause, which he adds by way of contrast--- We have no confidence in the flesh For under the term flesh he includes everything of an external kind in which an individual is prepared to glory, as will appear from the context, or, to express it in fewer words, he gives the name of flesh to everything that is apart from Christ. He thus reproves, and in no slight manner, the perverse zealots the law, because, not satisfied with Christ, they have recourse to grounds of glorying apart from him. He has employed the terms glorying, and having confidence, to denote the same thing. For confidence lifts up a man, so that he ventures even to glory, and thus the two things are connected.

4 Though I might also He does not speak of the disposition exercised by him, but he intimates, that he has also ground of glorying, if he were inclined to imitate their folly. The meaning therefore is, ``My glorying, indeed, is placed in Christ, but, were it warrantable to glory in the flesh, I have also no want of materials.'' And from this we learn in what manner to reprove the arrogance of those who glory in something apart from Christ. If we are ourselves in possession of those very things in which they glory, let us not allow them to triumph over Christ by an unseemly boasting, without retorting upon them also our grounds of glorying, that they may understand that it is not through envy that we reckon of no value, nay, even voluntarily renounce those things on which they set the highest value. Let, however, the conclusion be always of this nature --- that all confidence in the flesh is vain and preposterous.

If any one has confidence in the flesh, I more Not satisfied with putting himself on a level with any one of them, he even gives himself the preference to them. Hence he cannot on this account be suspected, as though he were envious of their excellence, and extolled Christ with the view of making his own deficiencies appear the less inconsiderable. He says, therefore, that, if it were coming to be matter of dispute, he would be superior to others. For they had nothing (as we shall see erelong) that he had not on his part equally with them, while in some things he greatly excelled them. He says, not using the term in its strict sense, that he has confidence in the flesh, on the ground that, while

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not placing confidence in them, he was furnished with those grounds of fleshly glorying, on account of which they were puffed up.

5. Circumcised on the eighth day It is literally--- ``The circumcision of the eighth day.'' There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law 344 . Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become proselytes they were circumcised in youth, or when grown up to manhood, and sometimes even in old age. He says, accordingly, that he is of the race of Israel He names the tribe 345 , --- not, in my opinion, on the ground that the tribe of Benjamin had a superiorityof excellence above others, but for shewing more fully that he belonged to the race of Israel, as it was the custom that every one was numbered according to his particular tribe. With the same view he adds still farther, that he is an Hebrew of the Hebrews For this name was the most ancient, as being that by which Abraham himself is designated by Moses. (Genesis 14:13.) 346 The sum, therefore, is this --- that Paul was descended from the seed of Jacob from the most ancient date, so that he could reckon up grandfathers and great-grandfathers, and could even go still farther back.

According to the law, a Pharisee Having spoken of the nobility of his descent, he now proceeds to speak of special endowments of persons, as they are called. It is very generally known, that the sect of the Pharisees was celebrated above the others for the renown in which it was held for sanctity and for doctrine. He states, that he belonged to that sect. The common opinion is, that the Pharisees were so called from a term signifying separation 347 ; but I approve rather of what I learned at one time from Capito, a man of sacred memory 348 , that it was because they boasted that they were endowed with the gift of interpreting Scripture, for {( {פרשparash,) among the Hebrews, conveys the idea of interpretation. 349 While others declared themselves to be literals 350 , they preferred to be regarded as Pharisees 351 , as being in possession of the interpretations of the ancients. And assuredly it is manifest that, under the pretext of antiquity, they corrupted the whole of Scripture by their inventions; but as

344"Circoncis deuement et selon l'ordonnance et les obseruations de la loy;" — "Circumcised duly and according to the appointment and the observances of the law."

345"Il note la tribu et le chef de la lignee de laquelle il estoit descendu;" — "He names the tribe and the head of the line from which he was descended."

346See Calvin on the Corinthians, vol. 2, p. 357, 358. 347"Que les Pharisiens ont este ainsi nommez, pource qu'ils estoyent separez d'auec les autres, comme estans saincts;" — "That the Pharisees were so called, because they were separated from others, as being holy."

348See Calvin On the Corinthians, vol. 2, p. 82. 349The reader will find the etymology of the term Pharisees, discussed at considerable length in the Harmony, vol. 1, p. 281, n. 4. — Ed.

350The meaning is, that in interpreting Scripture, they did not go beyond the bare letter.— Ed.

351See Harmony, vol. 1, pp. 281, 282, and vol. 3, p. 74.

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they, at the same time, retained some sound interpretations, handed down by the ancients, they were held in the highest esteem.

But what is meant by the clause, according to the law? For unquestionably nothing is more opposed to the law of God than sects, for in it is communicated the truth of God, which is the bond of unity. Besides this, Josephus tells us in the 13th book of his Antiquities, that all the sects took their rise during the high priesthood of Jonathan. Paul employs the term law, not in its strict sense, to denote the doctrine of religion, however much corrupted it was at that time, as Christianity is at this day in the Papacy. As, however, there were many that were in the rank of teachers, who were less skillful, and exercised 352 he makes mention also of his zeal. It was, indeed, a very heinous sin on the part of Paul to persecute the Church, but as he had to dispute with unprincipled persons, who, by mixing up Christ with Moses, pretended zeal for the law, he mentions, on the other hand, that he was so keen a zealot of the law, that on that ground he persecuted the Church

6. As to the righteousness which is in the law There can be no doubt he means by this the entire righteousness of the law, for it were too meagre a sense to understand it exclusively of the ceremonies. The meaning, therefore, is more general --- that he cultivated an integrity of life, such as might be required on the part of a man that was devoted to the law. To this, again, it is objected, that the righteousness of the law is perfect in the sight of God. For the sum of it is --- that men be fully devoted to God, and what beyond this can be desired for the attainment of perfection? I answer, that Paul speaks here of that righteousness which would satisfy the common opinion of mankind. For he separates the law from Christ. Now, what is the law without Christ but a dead letter? To make the matter plainer, I observe, that there are two righteousnesses of the law. The one is spiritual --- perfect love to God, and our neighbors: it is contained in doctrine, and had never an existence in the life of any man. The other is literal --- such as appears in the view of men, while, in the mean time, hypocrisy reigns in the heart, and there is in the sight of God nothing but iniquity. Thus, the law has two aspects; the one has an eye to God, the other to men. Paul, then, was in the judgment of men holy, and free from all censure --- a rare commendation, certainly, and almost unrivalled; yet let us observe in what esteem he held it.

Philippians 3:7-11

7. But what things were gain to me, those I counted loss for Christ. 7. Verum quae mihi lucra erant, ea existimavi propter Christum iacturam. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

8. Quin etiam omnia existimo iacturam esse, propter eminentiam cognitio-

352"Exercez en l'Ecriture;" — "Exercised in Scripture."

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nis Christi Iesu Domini mei: propter quem omnium iacturam feci et existimo reiectamenta esse, ut Christum lucri faciam.

9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

9. Et inveniam 353 in ipso, non habens meam iustitiam que ex Lege est, sed quae est per fidem Christi: quae, inquam, ex Deo est iustitia in fide.

10. That I may knowhim, and the power of his resurrection, and the fellowship of his sufferings, being made comformable unto his death;

10. Ut cognoscam ipsu, et potentiam resurrectionis eius, et communicationem passionumeius, dum configuror morti eius,

11. If by any means I might attain unto the resurrection of the dead. 11. Si quo modo perveniam ad resurrectionem mortuorum. 7. What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one's own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ.

8. Nay more, I reckon. He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind.

For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity 354 , that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.

353"Et que ie les retrouue en iceluy, on, soye trouue en iceluy;" — "And that I may find them in him, or, be found in him."

354"Par son excellence et hautesso;" — "By its excellence and loftiness."

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For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ.

But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, (Hebrews 3:14,) for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one should hesitate to sell everything that he has (Matthew 13:46.) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself --- not of works, but of that mistaken confidence in works, with which he had been puffed up.

As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.

And I count them but refuse. Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want 355 , than to be drowned along with their riches. They part

355Pierce adduces the two following instances of the same form of expression as made use of among the Romans—Plautus says, (Trucul. Act 2, sc 7, ver. 5,) when speaking of one that was chargeable with prodigality — "Qui bona sua pro stercore habet, foras jubet ferri," ("who counts his goods but dung, and orders them to be carried out of the house.") Thus, also, Apuleius, (Florid, c. 14,) speaks of Crates, when he turned Cynic: "Rem familiarem

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with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word--- straws. Grammarians, however, are of opinion, that {σκύβαλον} is employed as though it were {κυσίβαλον} --- what is thrown to dogs. 356 And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is an abomination in, the sight of God. (Luke 16:15.) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination.

That I may gain Christ. By this expression he intimates that we cannot gain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated --- in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to be loss and dung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ?

9. And may find them in him The verb is in the passive voice, and hence all others have rendered it, I may be found. They pass over the context, however, in a very indifferent manner, as though it had no peculiar force. If you read it in the passive voice, an antithesis must be understood --- thatPaul was lost before he was found in Christ, as a rich merchant is like one lost, so long as he has his vessel laden with riches; but when they have been thrown overboard, he is found? 357 For here that saying 358 is admirably in point --- ``I had been lost, if I had not been lost.'' But as the verb {εὐρίσκομαι}, while it has a passive termination, has an active signification, and means --- to recover what you have voluntarily given up, (as Budaeus shews by various examples,) I have not hesitated to differ from the opinion of others. For, in this way, the meaning will be more complete, and the doctrine the more ample --- that Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the word gain, for it means that it was no trivial or ordinary gain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we

a.bjicit velut onus sterootis, magis labori quant usui;" — ("He casts away his goods as a heap of dung, that was more troublesome than useful.") — Ed.

356Such is the etymology given by Suidas, {τὸ} {τοῖς} {κυσὶ} {βαλλόμενον} --- ``what is thrown to dogs.'' --- Ed.

357"Mais apres que les richesses sont lettees en la mer, il est trouue, pource qu'il commence a avoir esperance d'eschapper, d'autant que le vaisseau est allege;" — "But after his riches have been thrown into the sea, he is found, inasmuch as he begins to have hope of escaping, because the vessel has been lightened."

358"Le prouerbe ancien;" — "The ancient proverb."

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then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him.

Not having mine own righteousness Here we have a remarkable passage, if any one is desirous to have a particular description of the righteousness of faith, and to understand its true nature. For Paul here makes a comparison between two kinds of righteousness. The one he speaks of as belonging to the man, while he calls it at the same time the righteousness of the law; the other, he tells us, is from God, is obtained through faith, and rests upon faith in Christ. These he represents as so directly opposed to each other, that they cannot stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on the other hand, they mix them together, as if the one did not destroy the other. Hence we must carefully examine the several words made use of by Paul, for there is not one of them that is not very emphatic.

He says, that believers have no righteousness of their own. Now, it cannot be denied, that if there were any righteousness of works, it might with propriety be said to be ours. Hence he leaves no room whatever for the righteousness of works. Why he calls it the righteousness of the law, he shows in Romans 10:5; because this is the sentence of the law, He that doeth these things shall live in them. The law, therefore, pronounces the man to be righteous through works. Nor is there any ground for the cavil of Papists, that all this must be restricted to ceremonies. For in the first place, it is a contemptible frivolity to affirm that Paul was righteous only through ceremonies; and secondly, he in this way draws a contrast between those two kinds of righteousness --- the one being of man, the other, from God. He intimates, accordingly, that the one is the reward of works, while the other is a free gift from God. He thus, in a general way, places man's merit in opposition to Christ's grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us.

10 That I may know him He points out the efficacy and nature of faith --- that it is the knowledge of Christ, and that, too, not bare or indistinct, but in such a manner that the power of his resurrection is felt. Resurrection he employs as meaning, the completion of redemption, so that it comprehends in it at the same time the idea of death. But as it is not enough to know Christ as crucified and raised up from the dead, unless you experience, also, the fruit of this, he

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speaks expressly of efficacy. 359 Christ therefore is rightly known, when we feel how powerful his death and resurrection are, and how efficacious they are in us. Now all things are there furnished to us --- expiation and destruction of sin, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality.

And the fellowship of his sufferings Having spoken of that freely-conferred righteousness, which was procured for us through the resurrection of Christ, and is obtained by us through faith, he proceeds to treat of the exercises of the pious, and that in order that it might not seem as though he introduced an inactive faith, which produces no effects in the life. He also intimates, indirectly, that these are the exercises in which the Lord would have his people employ themselves; while the false Apostles pressed forward upon them the useless elements of ceremonies. Let every one, therefore, who has become through faith a partaker of all Christ's benefits, acknowledge that a condition is presented to him --- that his whole life be conformed to his death.

There is, however, a twofold participation and fellowship in the death of Christ. The one is inward --- what the Scripture is wont to term the mortification of the flesh, or the crucifixion of the old man, of which Paul treats in the sixth chapter of the Romans; the other is outward --- what is termed the mortification of the outward man. It is the endurance of the Cross, of which he treats in the eighth chapter of the same Epistle, and here also, if I do not mistake. For after introducing along with this the power of his resurrection, Christ crucified is set before us, that we may follow him through tribulations and distresses; and hence the resurrection of the dead is expressly made mention of, that we may know that we must die before we live. This is a continued subject of meditation to believers so long as they sojourn in this world.

This, however, is a choice consolation, that in all our miseries we are partakers of Christ's Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness, as we read elsewhere,

If we die with him, we shall also live with him; if we suffer with him, we shall also reign with him. (2 Timothy 2:11,)

We must all therefore be prepared for this --- that our whole life shall represent nothing else than the image of death, until it produce death itself, as the life of Christ is nothing else than a prelude of death. We enjoy, however, in the mean time, this consolation --- that the end is everlasting blessedness. For the death of Christ is connected with the resurrection. Hence Paul says, that he is conformed to his death, that he may attain the glory of the resurrection. The phrase, if by any means, does not indicate doubt, but expresses difficulty, with a view to stimulate our earnest endeavor 360 for it is no light contest, inasmuch as we must struggle against so many and so serious hinderances.

359"De l'eﬀicace ou puissance;" — "Of the eﬀicacy or power." 360"Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection;" — "That it may arouse and stimulate us to devote ourselves to it with so much greater zeal."

John Calvin

Philippians 3:12-17

12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

12. Non quod iam apprehenerim, aut iam perfectus sim; sequor autem, si ego quoque appreehendam, quemadmodum 361 et apprehensus sum a Christo Iesu.

13. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

13. Fratres, ego me ipsum nondum arbitror apprehendisse, unum autem, eq que retro sunt oblitus, ad ea quae ante sunt me extendens,

14. I press toward the mark for the prize of the high calling of God in Christ Jesus.

14. Secundum scopum sequor ad palmam supernae vocataionis Dei in Christo Iesu

15. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

15. Quicunque perfecti sumus, hoc sentiamus: et si quod aliter sentitis, etiam hoc vobis Deus revelabit.

16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

16. Caeterum quo perveniamus, ut idem sentiamus, eadem procedamus regula.

17. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

17. Simul imitatorres mei estote, fratres, et considerate eos qui sic ambulant: quemadmodum nos habetis pro exemplari.

12 Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ --- knows nothing else --- desires nothing else --- is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds --- that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him?

It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Ephesians 2:6, we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we never-

361"Comme, ou, pour laquelle cause;" —"As, or, for which cause."

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theless have it not as yet in possession. At the same time, Paul here looks at something else --- the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ's sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul's doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility.

As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same --- that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ's influence and guidance. I have chosen, however, the more distinct rendering, as it seemed to be optional.

13 I reckon not myself to have as yet apprehended He does not here call in question the certainty of his salvation, as though he were still in suspense, but repeats what he had said before --- that he still aimed at making farther progress, because he had not yet attained the end of his calling. He shews this immediately after, by saying that he was intent on this one thing, leaving off everything else. Now, he compares our life to a race-course, the limits of which God has marked out to us for running in. For as it would profit the runner nothing to have left the starting-point, unless he went forward to the goal, so we must also pursue the course of our calling until death, and must not cease until we have obtained what we seek. Farther, as the way is marked out to the runner, that he may not fatigue himself to no purpose by wandering in this direction or in that, so there is also a goal set before us, towards which we ought to direct our course undeviatingly; and God does not permit us to wander about heedlessly. Thirdly, as the runner requires to be free from entanglement, and not stop his course on account of any impediment, but must continue his course, surmounting every obstacle, so we must take heed that we do not apply our mind or heart to anything that may divert the attention, but must, on the contrary, make it our endeavor, that, free from every distraction, we may apply the whole bent of our mind exclusively to God's calling. These three things Paul comprehends in one similitude. When he says that he does this one thing, and forgets all things that are behind, he intimates his assiduity, and excludes everything fitted to distract. When he says that he presses toward the mark,

John Calvin

he intimates that he is not wandering from the way.

Forgetting those things that are behind He alludes to runners, who do not turn their eyes aside in any direction, lest they should slacken the speed of their course, and, more especially, do not look behind to see how much ground they have gone over, but hasten forward unremittingly towards the goal, Thus Paul teaches us, that he does not think of what he has been, or of what he has done, but simply presses forward towards the appointed goal, and that, too, with such ardor, that he runs forward to it, as it were, with outstretched arms. For a metaphor of this nature is implied in the participle which he employs. 362

Should any one remark, by way of objection, that the remembrance of our past life is of use for stirring us up, both because the favors that have been already conferred upon us give us encouragement to entertain hope, and because we are admonished by our sins to amend our course of life, I answer, that thoughts of this nature do not turn away our view from what is before us to what is behind, but rather help our vision, so that we discern more distinctly the goal. Paul, however, condemns here such looking back, as either destroys or impairs alacrity. Thus, for example, should any one persuade himself that he has made sufficiently great progress, reckoning that he has done enough, he will become indolent, and feel inclined to deliver up the lamp 363 to others; or, if any one looks back with a feeling of regret for the situation that he has abandoned, he cannot apply the whole bent of his mind to what he is engaged in. Such was the nature of the thoughts from which Paul's mind required to be turned away, if he would in good earnest follow out Christ's calling. As, however, there has been mention made here of endeavor, aim, course, perseverance, lest any one should imagine that salvation consists in these things, or should even ascribe to human industry what comes from another quarter, with the view of pointing out the cause of all these things, he adds --- in Christ Jesus

15 As many as are perfect Lest any one should understand this as spoken of the generality of mankind, as though he were explaining the simple elements to those that are mere children in Christ, he declares that it is a rule which all that are perfect ought to follow. Now, the rule is this --- that we must renounce confidence in all things, that we may glory in Christ's righteousness alone, and preferring it to everything else, aspire after a participation in his sufferings, which may be the means of conducting us to a blessed resurrection. Where now will be that state of perfection which monks dream of --- where the confused medley of such contrivances --- where, in short, the whole system of Popery, which is nothing else than an imaginary perfection, that has nothing in common with this rule of Paul? Undoubtedly, whoever will understand this single term, will clearly perceive that everything that is taught in the Papacy,

362The participle referred to is {ἐπεκτεινόμενος}, which, as is remarked by Dr. Bloomfield, ``is highly appropriate to the racer, whether on foot, or on horseback, or in the chariot; since the racer stretches his head and hands forward in anxiety to reach the goal.'' --- Ed.

363A proverbial expression, founded on the circumstance that in certain games at Athens the runners had to carry a lamp, or burning torch, in such a way that it should not go out, and, on any one of the competitors giving up the contest, he delivered up the lamp, or torch, to his successor, See Auct. ad Herenn. 1. 4, c. 46; Lucret. I. 2, 5:77 — Ed.

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as to the attainment of righteousness and salvation, is nauseous dung.

If in anything otherwise By the same means he both humbles them, and inspires them with good hope, for he admonishes them not to be elated in their ignorance, and at the same time he bids them be of good courage, when he says that we must wait for the revelation of God. For we know how great an obstacle to truth obstinacy is. This, therefore, is the best preparation for docility --- when we do not take pleasure in error. Paul, accordingly, teaches indirectly, that we must make way for the revelation of God, if we have not yet attained what we seek. Farther, when he teaches that we must advance by degrees, he encourages them not to draw back in the middle of the course. At the same time, he maintains beyond all controversy what he has previously taught, when he teaches that others who differ from him will have a revelation given to them of what they do not as yet know. For it is as though he had said, --- ``The Lord will one day shew you that the very thing which I have stated is a perfect rule of true knowledge and of right living.'' No one could speak in this manner, if he were not fully assured of the reasonableness and accuracy of his doctrine. Let us in the mean time learn also from this passage, that we must bear for a time with ignorance in our weak brethren, and forgive them, if it is not given them immediately to be altogether of one mind with us. Paul felt assured as to his doctrine, and yet he allows those who could not as yet receive it time to make progress, and he does not cease on that account to regard them as brethren, only he cautions them against flattering themselves in their ignorance. The rendering of the Latin copies 364 in the preterite, revelavit, (he has revealed,) I have no hesitation in rejecting as unsuitable and inappropriate.

16 Nevertheless, so far as we have attained Even the Greek manuscripts themselves differ as to the dividing of the clauses, for in some of them there are two complete sentences. If any one, however, prefer to divide the verse, the meaning will be as Erasmus has rendered it. 365 For my part, I rather prefer a different reading, implying that Paul exhorts the Philipplans to imitate him, that they may at last reach the same goal, so as to think the same thing, and walk by the same rule For where sincere affection exists, such as reigned in Paul, the way is easy to a holy and pious concord, As, therefore, they had not yet learned what true perfection was, in order that they might attain it he wishes them to be imitators of him; that is, to seek God with a pure conscience, (2 Timothy 1:3,) to arrogate nothing to themselves, and calmly to subject their understandings to Christ. For in the imitating of Paul all these excellences are included --- pure zeal, fear of the Lord, modesty, self-renunciation, docility, love, and desire of concord. He bids them, however, be at one and the same time imitators of him; that is, all with one consent, and with one mind.

364The rendering of the Vulgate (revelavit) is followed in the Rheims version — (1582) — hath revealed.—Ed.

365The rendering of Erasmus is as follows:— "Eadem incedamus regula, ut simus concordes;" — "Let us walk by the same rule, that we may be of the same mind." The words inserted in the common text {κανόνι} {τὸ} {αὐτὸ} {φρονεῖν} rule---mind the same thing,) are omitted, as is noticed by Granville Penn, in the Vat. and Alex. MSS., the Copt. and Ethiop. versions, and by Hilary and Augustine. --- Ed

John Calvin

Observe, that the goal of perfection to which he invites the Philippians, by his example, is, that they think the same thing, and walk by the same rule He has, however, assigned the first place to the doctrine in which they ought to harmonize, and the rule to which they should conform themselves.

17 Mark them By this expression he means, that it is all one to him what persons they single out for themselves for imitation, provided they conform themselves to that purity of which he was a pattern. By this means all suspicion of ambition is taken away, for the man that is devoted to his own interests wishes to have no rival. At the same time he warns them that all are not to be imitated indiscriminately, as he afterwards explains more fully.

Philippians 3:18-21

18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

18. Multi enim ambulant (quos saepe dicebam vobis, ac nunc etiam flens dico, inimicos esse crucis Christi:

19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

19. Quorum finis perditio, quorum deus venter est, et gloria in confusione ipsorum terrena cogitantes.)

20. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

20. Nostra qutem conversatio in coelis est, e quibus etiam salvatorem respectamus, Dominum Iesum Christum.

21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

21. Qui transformabit corpus nostrum humile, ut sit conforme corpori suo glorioso, secundum efficaciam, qua potest etiam sibi subiicere omnia.

18 For many walk The simple statement, in my opinion, is this --- Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground 366 , not feeling the power of God's kingdom. He mentions, however, in connection with this, the marks by which such persons may be distinguished. These we will examine, each in its order. By earthly things some understand ceremonies, and the outward elements of the world, which cause true piety to be forgotten, I prefer, however, to view the term as referring to carnal affection, as meaning that those who are not regenerated by the Spirit of God think of nothing but the world. This will appear more distinctly from what follows; for he holds them up to odium on this ground --- that, being desirous exclusively of their own honor, ease, and gain, they had no regard to the edification of the

366"Qui ont leurs affections enracines en la terre;" — "Who have their affections rooted in the earth."

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Church.

Of whom I have told you often He shews that it is not without good reason that he has often warned the Philippians, inasmuch as he now endeavors to remind them by letter of the same things as he had formerly spoken of to them when present with them. His tears, also, are an evidence that he is not influenced by envy or hatred of men, nor by any disposition to revile, nor by insolence of temper, but by pious zeal, inasmuch as he sees that the Church is miserably destroyed 367 by such pests. It becomes us, assuredly, to be affected in such a manner, that on seeing that the place of pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by our tears, that we feel deeply grieved for the calamity of the Church.

It is of importance, also, to take notice of whom Paul speaks --- not of open enemies, who were avowedly desirous that doctrine might be undermined --- but of impostors and profligates, who trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own interests, 368 sometimes do more injury than if they openly opposed Christ. We must, therefore, by no means spare them, but must point them out with the finger, as often as there is occasion. Let them complain afterwards, as much as they choose, of our severity, provided they do not allege anything against us that it is not in our power to justify from Paul's example.

That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery of redemption, and they explain that this is said of them, because, by preaching the law, they made void the benefit of Christ's death. Others, however, understand it as meaning, that they shunned the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand it, however, in a more general way, as meaning that, while they pretended to be friends, they were, nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term cross to mean the entire preaching of the gospel. For as he says elsewhere,

If any man is in Christ, let him be a new creature. (2 Corinthians 5:17.) 369

19 Whose end is destruction He adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence 370 , that the glory with which they are now puffed up will be

367"Perdue et ruinee;" — "Destroyed and ruined." 368"Ne regardans qu'a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere;" — "Looking merely to themselves and their own advantage, undermine all the influence and power of the ministry."

369Such is Calvin's rendering of the passage referred to. See Calvin on the Corinthians, vol. 2, pp. 229, 233.—Ed.

370"Hardiment et d'vne grande asseurance;" — "Boldly, and with great confidence."

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exchanged for ignominy.

Whose god is the belly As they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others. 371

20 But our conversation is in heaven This statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim, 372 because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God's spiritual kingdom, because believers ought to lead a heavenly life in this world. *``They mind earthly things:* it is therefore befitting that we, whose conversation is in heaven, should be separated from them.'' 373 We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it.

Whence also. From the connection that we have with Christ, he proves that our citizenship 374 is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides,

where our treasure is, there is our heart also. (Matthew 6:21.)

Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as a Savior. Hence it were unbefitting that we should be taken up with this earth 375 . This epithet, Savior, is suited to the connection of the passage; for we are

371"Pour esteindre et appaiser le feu des nutres;" — "For the sake of mitigating and allaying the fire of others." Calvin's meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those around them. — Ed.

372"Toutes leurs inuentions et facons de faire;" — "All their contrivances and modes of acting."

373"Que nous soyons diuisez et separez d'auec eux;" — "That we be divided and separated from them."

374Politiam — a term corresponding to that employed in the original,.—Ed. 375"Que nous soyons occupez et enueloppez en terre;" — "That we should be occupied and

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said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. See the eighth chapter of the Romans. While, however, others are transported with vain desires, Paul would have believers contented with Christ alone.

Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts 376 , that they may be with the Lord. 21 Who will change By this argument he stirs up the Philippians still farther to lift up their minds to heaven, and be wholly attached to Christ --- because this body which we carry about with us is not an everlasting abode, but a frail tabernacle, which will in a short time be reduced to nothing. Besides, it is liable to so many miseries, and so many dishonorable infirmities, that it may justly be spoken of as vile and full of ignominy. Whence, then, is its restoration to be hoped for? From heaven, at Christ's coming. Hence there is no part of us that ought not to aspire after heaven with undivided affection. We see, on the one hand, in life, but chiefly in death, the present meanness of our bodies; the glory which they will have, conformably to Christ's body, is incomprehensible by us: for if the disciples could not endure the slight taste which he afforded 377 in his transfiguration, (Matthew 17:6,) which of us could attain its fullness? Let us for the present be contented with the evidence of our adoption, being destined to know the riches of our inheritance when we shall come to the enjoyment of them.

According to the efficacy As nothing is more difficult to believe, or more at variance with carnal perception, than the resurrection, Paul on this account places before our eyes the boundless power of God, that it may entirely remove all doubt; for distrust arises from this --- that we measure the thing itself by the

entangled with the earth."

376Sursum corda Our Author most probably alludes to the circumstance, that this expression was wont to be made use of among Christians in ancient times, when the ordinance of the supper was about to be administered. See Calvin's Institutes, vol. 3, p. 440 — Ed.

377"De sa Gloire;" — "Of his glory."

John Calvin

narrowness of our own understanding. Nor does he simply make mention of power, but also of efficacy, which is the effect, or power showing itself in action, so to speak. Now, when we bear in mind that God, who created all things out of nothing, can command the earth, and the sea, and the other elements, to render back what has been committed to them 378 , our minds are imrnediately roused up to a firm hope --- nay, even to a spiritual contemplation of the resurrection.

But it is of importance to take notice, also, that the right and power of raising the dead, nay more, of doing everything according to his own pleasure, is assigned to the person of Christ --- an encomium by which his Divine majesty is illustriously set forth. Nay, farther, we gather from this, that the world was created by him, for to subject all things to himself belongs to the Creator alone.

378"Qu'il leur auoit donne en garde;" — "What he had given to them to keep."

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CHAPTER 4

Philippians 4:1-3

1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

1. Itaque, fratres mei dilecti et desiderati, gaudium et corona mea, sic state in Domino, dilecti.

2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

2. Euodian hortor, et Syntchen hortor, ut unum sentiant in Domino. 3. And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

3. Sane rogo etiam to, germane compar, adiuva eas, quae in evangelio idem mecum certamen sustinuerunt, cum Clemente etiam, et reliquis adiutoribus meis, quorum nomina sunt in libro vitae.

1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations 379 , which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith 380 , he hoped to attain that triumph, of which we have spoken 381 , when the Lord will reward with a crown those things which have been accomplished under his guidance.

When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the

379"Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs;" — "And calling them by lovely and kind names, he endeavors to gain their hearts."

380"Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen;" — "Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality."

381Calvin seems to refer here to what he had said when commenting on Philippians 2:16. See p. 72.—Ed.

John Calvin

future.

2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel 382 . Hence, as their agreement was a matter of great moment 383 , and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.

We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it---in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.

3 I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined 384 , whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women --- as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul's wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius 385 which are spurious, and were contrived by ignorant monks 386 , they are not deserving of much credit among readers of sound judgment 387

Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.

``To the unmarried,'' says he, ``and widows, I say it is good that they should continue even as I am'' (1 Corinthians 7:8.)

He wrote that Epistle at Ephesus 388 when he was prepared to leave it. Not

382"1l les appelle ses compagnes de guerre, d'autant qu'elles ont batail1e auec luy en l'euangile;" — "He calls them his companions in war, inasmuch as they had struggled hard with him in the gospel."

383"C'estoit une chose grandement requise et necessaire qu'elles fussent d'un consentement;" — "It was a thing greatly requisite and necessary that they should be in a state of agreement."

384"Je le laisse a disputer aux autres;" —"I leave it to others to dispute as to this." 385"Comme ainsi soit qu'on metre en auant ie ne scay quels faux escrits sous le nom d'Eusebe;" — "As they set forth I know not what spurious writings under the name of Eusebius."

386"Et adioustez a son histoire;" — "And added to his history." 387"Ils ne meritent point enuers les lecteurs de bon iugement, qu'on y adiouste grande foy;" — "They do not deserve, as to readers of good judgment, that much credit should be attached to them."

388See Calvin on the Corinthians, vol. 2, pp. 70, 72, 78.

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long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Acts 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this --- that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage ---

Is it not lawful for me to lead about a wife (I Corinthians 9:5,) for the purpose of proving he had a wife, it is too silly to require any refutation 389 . But granting that Paul was married, how came his wife to be at Philippi --- a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here ({συλλάμβανεσθαι}) means, to take hold of a thing and embrace it along with another person, with the view of giving help 390

Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exodus 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression --- the writing of the house of Israel. With the same view it is said in

Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psalm 69:28)

that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom 391 .

Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Revelation 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2 Timothy 2:19,) and to separate at least the lambs

389See Calvin on the Corinthians, vol. 1, p. 234, 235, 292. 390It is defined by Wahl, in his Clavis N. T. Philologica, as follows. Una manaum admoveo, i.e. opitulor, opem fero, iuvo; (I lend a helping hand; that is, I assist, I bring assistance, I aid.) — Ed.

391See Calvin on the Psalms, vol. 3, pp. 73, 74.

John Calvin

from the kids; 392 but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd 393 , who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us.

Philippians 4:4-9

4. Rejoice in the Lord alway: and again I say, Rejoice. 4. Gaudete in Domino semper, iterum dico, gaudete. 5. Let your moderation be known unto all men. The Lord is at hand. 5. Moderatio vestra nota sit omnibus hominibus. Dominus prope est. 6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

6. De nulla re sitis solliciti: sed in omnibus, oratione et precatione, cum gratiarum actione, petitiones vestrae innotescant apud Deum.

7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

7. Et pax Dei, quae exsuperat omnem intelligentiam, custodiet corda vestra et cogitationes vestras in Christo Iesu.

8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things

8. Quod reliquum est, fratres, quaecunque sunt vera, quaecunque gravia, qaecunque iusta, quaecunque pura, quaecunque amabilia, quaecunque honesta: si qua virtus, et qua laus, haec cogitate.

9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

9. Quae et didicistis, et suscepistis, et audistis, et vidistis in me: haec facite, et Deus pacis erit vobiscum.

4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. 394 Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, 395 as

392"Les agneux des boucs;" — "The lambs from the goats." 393"Christ vray Pastuer;" — "Christ the true Shepherd." 394"Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;" — "It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart."

395"Non obstant les troubles et les fascheries qu'ils voyoyent deuant leurs yeux;" — "Notwithstanding the troubles and annoyances that they saw before their eyes."

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assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. 396 For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this --- that come what may, believers, having the Lord standing on their side 397 , have amply sufficient ground of joy.

The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. 398 For unquestionably it differs from the joy of the world in this respect --- that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luke 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.

5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. ``Let all that have to deal with you have experience of your equity and humanity.'' In this way to know,* will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. 399 This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit --- when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, --- ``My mind is tranquil, which takes everything in good part.'' 400 Such equanimity --- which is as it were the mother of patience --- he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty* does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.

396"Qui plus que tous les autres pouuoit auoir matiere de se contrister;" — "Who might more than all others have had occasion to indulge sorrow.""

397"Ont le Seigneur pour eux;" — "Have the Lord for them." 398"Que vostre ioye se continue en iceluy iusques a la fin;" — "That your joy may maintain itself in him until the end."

399"En douceur et patience;" — "With sweetness and patience." 400"TranquilIus animus meus, qui aequi boni facit omnia." Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: "Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;" — "My mind, however, is most tranquil, which takes all that in good part." See Cic. Art.7,7. — Ed.

John Calvin

The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, 401 and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luke 21:19.) Hence those proverbs, --- ``We must howl when among wolves.'' ``Those who act like sheep will quickly be devoured by wolves.'' Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. 402 To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?

Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, 403 and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds --- when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, 404 but are under the regulation of God's fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.

There are, however, two ways in which the Lord is said to be at hand --- either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psalm 145:18, The Lord is near to all that call upon him. The meaning therefore is, --- ``Miserable were the condition of the pious, if the Lord were at a distance from them.'' But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.

6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio,

401"D'autant plus que nous-nous monstrons gracieux et debonnaires;" — "The more that we show ourselves agreeable and gentle."

402"Afin qu'ils ne s'esleuent point a l'encontre de nous a leur plaisir et sans resistance;" — "That they may not rise up against us at their pleasure, and without resistance."

403"Que nous sommes tout incontinent et pour vn rien troublez et esmeus;" — "That we are all at once and for nothing troubled and moved."

404"Ni au plaisir desborde des meschans;" — "Nor to the unbridled inclination of the wicked."

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(in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psalm 55:22, and Peter also in 1 Peter 5:7, to cast all their care upon the Lord. For we are not made of iron, 405 so as not to be shaken by temptations. But this is our consolation, this is our solace --- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. 406

The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge --- leaning upon the Lord.

With thanksgiving As many often pray to God amiss, 407 full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude 408

will have this effect upon us --- that the will of God will be the grand sum of our desires.

7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. ``If* you do that,'' says he, ``the peace of God will keep your minds and hearts.'' Scripture is accustomed to divide the soul of man, as to its frailties, into two parts --- the mind* and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, --- ``The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.''

It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, 409 and does not bend itself to the various shiftings of the world, 410 but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all

405"Car nous ne sommes de fer ni d'acier (comme on dit) ne si insensibles;" — "For we are not of iron nor steel, as they say, nor so insensible."

406"Comme a vne franchise;" — "As to a privilege." 407"Autrement qu'ils ne doyuent;" — "Otherwise than they ought." 408"La recognoissance des benefices de Dieu;" — "Gratitude for God's benefits." 409"De ces chc.ses basses;" — "Of these low things." 410"N'est point en branle pour chanceler selon les changemens diuers du monde;" — "Is not in suspense so as to turn about according to the various shiftings of the world."

John Calvin

understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.

8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for {τὸ} {σεμνόν} 411 denotes both --- an excellence which consists in this, that we walk in a manner worthy of our vocation, (Ephesians 4:1,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind --- that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words ---

If any praise, 412 that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men's judgments that praise is often bestowed 413 upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. (1 Corinthians 1:31.) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.

The word, {προσφιλὢ} {καὶ} {εὔφημα} however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. 414 Now meditation comes first, afterwards follows action.

9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things.

411The word {σεμνὸν} means that which has dignity connected with it. Hence {σεμνὸς} and {μεγαλοπρεπη}; are joined together by Aristotle, as quoted by Wetstein, and in 2 Macc. 8:15.'' --- Storr. See Biblical Cabinet, vol. 40, p. 178, note; --- Ed.

412"The Clermont copy reads here, {εἴ} {τις} {ἔπαινος}, If there be any praise of knowledge. Instead of {ἐπιστήμης}, the Valesian readings have {παιδείες}, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, (disciplinae,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills.'' --- Pierce. --- Ed.

413"Bien souuent on loue;" — "Very frequently they praise." 414Like the Latin terms cogitare, meditari, the Greek {μελετᾷν} signifies to contemplate a thing, with the view of, finding means for effecting it. … According to this view, {ταῦτα} {λογίζεσθε}, in the passage before us, will be equivalent to {ταῦτα} {ποιεῖν} {λογίζεσθε}, `think to do these things,' --- `give diligence to do them.''' --- Storr. See Biblical Cabinet, vol. 40, p. 180 Note. --- Ed.

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*``This* was my doctrine --- my instruction --- my discourse among you.'' Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, 415 which they had wholly imbibed, and with which they had been thorouglly imbued.

You have seen in me Now, the main thing in a public speaker 416 should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.

And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.

Philippians 4:10-14

10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

10. Gavisu sum autem in domino valde, quod aliquando reviguistis in studio mei, de quo etiam cogitabatis, sed deerat opportunitas.

11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

11. Non quod secundum penuriam loquar; ego enim didici, in quibus sum, iis contentus esse.

12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and be hungry, both to abound and to suffer need.

12. Novi et humilis esse, novi et excellere: ubique et in omnibus institutus sum, et saturari, et esurire, et abundare, et penuriam pati.

13. I can do all things through Christ which strengtheneth me. 13. Omnia possum in Christo, qui me corroborat. 14. Notwithstanding ye have well done, that ye did communicate with my affliction.

14. Caeterum benefecistis simul communicando afflictioni meae. 10 But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, 417 as is usually the case

415"C'eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;" — "It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction."

416"En vn prescheur;" — "In a preacher." 417"Afin qu'ils ne se repentent point de luy auoir assiste;" — "That they may not regret their having assisted him."

John Calvin

when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish 418 in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase {ἐφ᾿} {ᾧ᾿} as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul's words.

11 Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.

In what state I am, says he, that is, *``Whatever* my condition may be, I am satisfied with it.'' Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.

12 I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. 419 Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased --- that is, to endure abasement with patience. {Περισσεύειν} is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance

418"A reprendre vigueur et fleurir;" — "To recover strength and flourish." 419"Il fait yci vne diuision, disant qu'il est tellement dispose en son coeur qu'il scait se cornporter et en prosperite et en adversite;" — "He makes a distinction here, saying that he is prepared in his mind in such a manner, that he knows how to conduct himself both in prosperity and in adversity."

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of poverty. Let all who wish to be Christ's disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.

13 I can do all things through Christ As he had boasted of things that were very great, 420 in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. ``I can do all things,'' says he, ``but it is in Christ, not by my own power, for it is Christ that supplies me with strength.'' Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling.

14 Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. 421 He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness --- a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.

Philippians 4:15-23

15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

15. Nostis autem et vos Philippenses, quod initio Evangelii, qunado exivi ex Macedonia, nulla mecum Ecclesia in ratione dati et accepti, nisi vos soli.

16. For even in Thessalonica ye sent once and again unto my necessity. 16. Nam et Tessalonicam semel atque iterum mihi, quod opus erat, misistis: 17. Not because I desire a gift: but I desire fruit that may abound to your account.

17. Non quia requiram donum, sed requiro fructum, qui exsuperet in rationem vestram.

18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

18. Accepi autem omnia et abundo, impletus sum, postquam ab Epaphrodito

420"De choses grandes et excellentes;" — "Of things great and excellent." 421"Qu'il fust abbattu, et eust perdu courage estant en indigence;" — "That he had been overcome, and had lost heart, being in poverty."

John Calvin

accepi, quai missa sunt a vobis in odorem bonae fragrantiae, sacrificium acceptum gractum Deo.

19. But my God shall supply all your need according to his riches in glory by Christ Jesus.

19. Deus autem meus implebit, quicquid vobis opus est, secundum divitias suas in gloria per Christum Iesum.

20. Now unto God and our Father be glory for ever and ever. Amen. 20. Porro Deo et Patri nostro gloria in secula seculorum. Amen. 21. Salute every saint in Christ Jesus. The brethren which are with me greet you.

21. Salutate omnes sanctos in Christo Iesu. Salutant vos qui mecum sunt fratres.

22. All the saints salute you, chiefly they that are of Cesar's household. 22. Salutant vos omnes sancti: maxime qui sunt ex domo Caesaris. 23. The grace of our Lord Jesus Christ be with you all. Amen. 23. Gratia domini nostri Iesu Christi cum omnibus vobis. Amen. It was written to the Philippians from Rome by Epaphroditus. Scripta est a roma per Epaphroditum. 15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul's example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. *``I* do not require to call in other witnesses, for ye yourselves also know.'' For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.

In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. 422

While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,

If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1 Corinthians 9:11.)

Hence, if the other churches had relieved Paul's necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had

422"Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;" — "There was some such condition and correspondence between St. Paul and the Churches."

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not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!

17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, 423 as if they ought singly to stand in the room of all, 424

and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. ``While I receive from you,'' says he, *``there* is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.'' The meaning of this word 425 is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.

18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.

The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Hebrews 13:16.) Alas for our indolence! 426 --- which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. 427 For the altars, on which sacrifices from our

423"Pour les induire a continuer;" — "To induce them to hold on." 424"Comme si eux deussent tenir la place de tous, et faire pour les autres;" — "As if they ought to hold the place of all, and to act in the room of others."

425Calvin evidently refers to the word {λόγον}, (account,) which the Apostle had made use of in the fifteenth verse, in the phrase {εἰς} {λόγον} {δόσεω}; {καὶ} {λήψεω};, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase {{( }ןחמ{ אשמוmattan umassa) --- giving and taking. --- Ed.

426"Or maudite soit nostre paresse;" — "But accursed be our indolence." 427"Les consumons prodigalement et meschamment en choses infames et abominables;" —

John Calvin

resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. 428

19 My God will supply Some read impleat --- in the optative --- May he supply. 429 While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord's field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: ``Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.'' The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.

20 Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. 430 For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.

22 The brethren that are with me salute you In these salutations he names first of all his intimate associates, 431 afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero --- a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. 432

END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.

"We lay them out lavishly and wickedly on things infamous and abominable."

428"Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;" — "Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces."

429"Comme si c'estoit vn souhait que sainct Paul feist;" — "As if it were a wish that St. Paul expressed."

430"La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul;" — "The liberality which the Philippians had exercised towards St. Paul."

431"Les compagnons, qui demeuroyent auec luy;" — "His associates who lived with him." 432"Some imagine," says Dr. A. Clarke, "that Seneca, the preceptor of Nero, and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works." — Ed.

Colossians

Colossians: The Argument

THE ARGUMENT

ON THE EPISTLE OF PAUL TO THE COLOSSIANS. There were three neighboring cities in Phrygia, as made mention of by Paul in this Epistle --- Laodicea, Hierapolis, and Colosse which, as Orosius 433 informs us, were overthrown 434 by an earthquake in the times of the emperor Nero. Accordingly, not long after this Epistle was written, three Churches of great renown perished by a mournful as well as horrible occurrence --- a bright mirror truly of divine judgment, if we had but eyes to see it. The Colossians had been, not indeed by Paul, but with fidelity and purity by Epaphras and other ministers, instructed in the gospel; but immediately afterwards, Satan had, with his tares, crept in, (Matthew 13:25,) 435 according to his usual and invariable manner, that he might there pervert the right faith. 436

Some are of opinion that there were two classes of men that endeavored to draw aside the Colossians from the purity of the gospel; --- that, on the one hand, the philosophers, by disputing in reference to stars, fate, and trifles of a like nature, and that the Jews, on the other hand, by urging the observance of their ceremonies, had raised up many mists with the view of throwing Christ into the shade. 437 Those, however, who are of this opinion are influenced by a conjecture of exceedingly little weight --- on the ground that PAUL makes mention of thrones, and powers, and heavenly creatures. For as to their adding also the term elements, 438 it is worse than ridiculous. As, however, it is not my intention to refute the opinions of others, I shall simply state what appears to me to be the truth, and what may be inferred by sound reasoning.

In the first place, it is abundantly evident, from Paul's words, that those profligates were intent upon this --- that they might mix up Christ with Moses, and might retain the shadows of the law along with the gospel. Hence it is probable that they were Jews. As, however, they coloured over their fallacies

433Orosius, (Paulus,) a "Spanish presbyter, a native of Tarragona, flourished under Arcadius and Honorius." — Smith's Dictionary of Greek Biography and Mythology. — Ed.

434"Toutes trois furent destructes et renversees;" — "They were, all the three, destroyed and overthrown."

435"Satan y estoit entré cauteleusement auec son yuroye;" — "Satan had entered in there craftily with his tares."

436"Pour y corrompre et peruertir la vraye foy;" — "That he might there corrupt and pervert the true faith."

437"Auoyent comme fait leuer beaucoup de brouillars pour offusquer la clarte de Christ, voire pour la suffoquer;" — "Had, as it were, raised up many mists with the view of darkening Christ's brightness; nay, more, with the view of choking it."

438"Car quant au mot d'elemens, sur lequel aussi ils fondent leur opinion;" — "For as to the word elements, on which also they found their opinion."

COLOSSIANS: THE ARGUMENT

with specious disguises, 439 Paul, on this account, calls it a vain philosophy. (Colossians 2:8) At the same time, in employing that term, he had in his eye, in my opinion, the speculations with which they amused themselves, which were subtle, it is true, but at the same time useless and profane: for they contrived a way of access to God through means of angels, and put forth many speculations of that nature, such as are contained in the books of Dionysius on the Celestial Hierarchy, 440 drawn from the school of the Platonists. This, therefore, is the principal object at which he aims --- to teach that all things are in Christ, and that he alone ought to be reckoned amply sufficient by the Colossians.

The order, however, which he follows is this: --- After the inscription usually employed by him, he commends them, with the view of leading them to listen to him more attentively. He then, with the view of shutting up the way against all new and strange contrivances, bears testimony to the doctrine which they had previously received from Epaphras. Afterwards, in entreating that the Lord would increase their faith, he intimates that something is still wanting to them, that he may pave the way for imparting to them more solid instruction. On the other hand, he extols with suitable commendations the grace of God towards them, that they may not lightly esteem it. Then follows the instruction, in which he teaches that all parts of our salvation are to be found in Christ alone, that they may not seek anything elsewhere; and he puts them in mind that it was in Christ that they had obtained every blessing that they possessed, in order that they might the more carefully make it their aim to retain him to the end. 441 And, truly, even this one article were of itself perfectly sufficient to lead us to reckon this Epistle, short as it is, to be an inestimable treasure; for what is of greater importance in the whole system of heavenly doctrine than to have Christ drawn to the life, that we may distinctly behold 442 his excellence, his office, and all the fruits that arise to us from it.

For in this respect especially we differ from Papists, that while we are both of us called Christians, and profess to believe in Christ, they picture to themselves one that is torn, disfigured, divested of his excellence, denuded of his office, in fine, such as to be a spectre 443 rather than Christ himself: we, on the other hand, embrace him such as he is here described by Paul --- loving and efficacious. This Epistle, therefore, to express it in one word, distinguishes the true Christ from a fictitious one 444 --- than which nothing better or more

439"Pource qu'ils couuroyent de belles couleurs leurs fallaces et tromperies, et fardoyent leur doctrine;" — "As they covered over their fallacies and deceptions with beautiful colors, and painted their doctrine."

440See Calvin on the Corinthians, vol. 2, p. 370, n. 3. 441"Et pour les faire plus songneux de la retenir iusqu'a la fin, et s'arrester tousiours en luy, il recite que par Christ ils sont entrez en participation de tout bien et benediction;" — "And with the view of making them more careful to retain him unto the end, and remain always in him, he reminds them that it is through Christ that they have begun to participate of every benefit and blessing."

442"Afin que nous puissions aiseement veoir et contempler;" — "That we may be able easily to perceive and contemplate."

443"Tel, que c'est plustost vn phantasme qu' vn vray Christ;" — "Such, that it is rather a phantasm than a true Christ."

444"Imaginatif, ou faict a plaiser;" — "Imaginary, or fictitious."

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excellent can be desired. Towards the end of the First Chapter he again endeavors to secure authority for himself from the station assigned him, 445 and in magnificent terms extols the dignity of the gospel.

In the Second Chapter he opens up more distinctly than he had done the reason which had induced him to write --- that he might provide against the danger which he saw to be impending over them, while he touches, in passing, on the affection which he cherishes towards them, that they may know that their welfare is the object of his concern. From this he proceeds to exhortation, by which he applies the foregoing doctrine, as it were, to present use; 446 for he bids them rest in Christ alone, and brands as vanity everything that is apart from Christ. 447 He speaks particularly of circumcision, abstinence from food, and of other outward exercises --- in which they mistakingly made the service of God to consist; and also of the absurd worship of angels, whom they put in Christ's room. Having made mention of circumcision, he takes occasion to notice also, in passing, what is the office, and what is the nature of ceremonies --- from which he lays it down as a settled point that they have been abrogated by Christ. These things are treated of till the end of the Second Chapter.

In the Third Chapter, in opposition to those vain prescriptions, to the observance of which the false apostles were desirous to bind believers, he makes mention of those true offices of piety in which the Lord would have us employ ourselves; and he begins with the very spring-head --- that is, mortification of the flesh and newness of life. From this he derives the streams --- that is, particular exhortations, some of which apply to all Christians alike, while others relate more especially to particular individuals, according to the nature of their calling.

In the beginning of the Fourth Chapter he follows out the same subject: afterwards, having commended himself to their prayers, he shews by many tokens 448 how much he loves them, and is desirous to promote their welfare.

445"Pour estre plus authorizé entr' eux, il fait derechef mention de la charge qu'il auoit receuë de Dieu;" — "That he may have more authority among them, he again makes mention of the charge which he had received from God."

446"A son propos, et a ce dont ils auoyent affaire;" — "To his subject, and to what they had to do with."

447"Monstrant, que tout ce qui hors Christ, n'est que vanite;" — "Shewing that everything that is apart from Christ is mere vanity."

448"Par plusieurs signes et tesmoignages;" — "By many signs and evidences."

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Colossians 1:1-8

1. Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,

1. Paulus apostolus Iesu Christi, per voluntatem Dei, et Timotheus frater, 2. To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

2. Sanctis qui sunt Colossis, et fidelibus fratribus in Christo; gratia vobis et pax a Deo et Patre nostro, et Domino Iesu Christo.

3. We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,

3. Gratias agimus Deo et Patri Domini nostri Iesu Christi, semper pro vobis orantes,

4. Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

4. Audita fide vestra, quae est in Christo Iesu, et caritate erga omnes sanctos,

5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

5. Propter spem repositam vobis in coelis, de qua prius audistis, per sermonem veritatis, nempe Evangelii,

6. Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

6. Quod ad vos pervenit: quemadmodum et in universo mundo fructificat et propagatur, sicut etiam in vobis, ex quo die audistis, et cognovistis gratiam Dei in veritate.

7. As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;

7. Quemadmodum et didicistis ab Epaphra, dilecto converso nostro, qui est fidelis erga vos minister Christi:

8. Who also declared unto us your love in the Spirit. 8. Qui etiam nobis manifestavit caritatem vestram in Spiritu. 1 Paul an Apostle. I have already, in repeated instances, explained the design of such inscriptions. As, however, the Colossians had never seen him, and on

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that account his authority was not as yet so firmly established among them as to make his private name 449 by itself sufficient, he premises that he is an Apostle of Christ set apart by the will of God. From this it followed, that he did not act rashly in writing to persons that were not known by him, inasmuch as he was discharging an embassy with which God had intrusted him. For he was not bound to one Church merely, but his Apostleship extended to all. The term saints which he applies to them is more honorable, but in calling them faithful brethren, he allures them more willingly to listen to him. As for other things, they may be found explained in the foregoing Epistles.

3. We give thanks to God. He praises the faith and love of the Colossians, that it may encourage them the more to alacrity and constancy of perseverance. Farther, by shewing that he has a persuasion of this kind respecting them, he procures their friendly regards, that they may be the more favourably inclined and teachable for receiving his doctrine. We must always take notice that he makes use of thanksgiving in place of congratulation, by which he teaches us, that in all our joys we must readily call to remembrance the goodness of God, inasmuch as everything that is pleasant and agreeable to us is a kindness conferred by him. Besides, he admonishes us, by his example, to acknowledge with gratitude not merely those things which the Lord confers upon us, but also those things which he confers upon others.

But for what things does he give thanks to the Lord? For the faith and love of the Colossians. He acknowledges, therefore, that both are conferred by God: otherwise the gratitude were pretended. And what have we otherwise than through his liberality? If, however, even the smallest favors come to us from that source, how much more ought this same acknowledgment to be made in reference to those two gifts, in which the entire sum of our excellence consists?

To the God and Father. 450 Understand the expression thus --- To God who is the Father of Christ. For it is not lawful for us to acknowledge any other God than him who has manifested himself to us in his Son. And this is the only key for opening the door to us, if we are desirous to have access to the true God. For on this account, also, is he a Father to us, because he has embraced us in his only begotten Son, and in him also sets forth his paternal favor for our contemplation.

Always for you, Some explain it thus --- We give thanks to God always for you, that is, continually. Others explain it to mean --- Praying always for you. It may also be interpreted in this way, ``Whenever we pray for you, we at the same time give thanks to God;'' and this is the simple meaning, ``We give thanks to God, and we at the same time pray.'' By this he intimates, that the condition of believers is never in this world perfect, so as not to have, invariably, something wanting. For even the man who has begun admirably well, may fall short in a hundred instances every day; and we must ever be making progress while we

449"Son simple et priué nom;" — "His simple and private name." 450"A Dieu qui est le Pere. Il y auroit mot a mot, A Dieu et Pere;" — "To God who is the Father. It were literally, To God and Father."

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are as yet on the way. Let us therefore bear in mind that we must rejoice in the favors that we have already received, and give thanks to God for them in such a manner, as to seek at the same time from him perseverance and advancement.

4. Having heard of your faith. This was a means of stirring up his love towards them, and his concern for their welfare, when he heard it that they were distinguished by faith and love. And, unquestionably, gifts of God that are so excellent ought to have such an effect upon us as to stir us up to love them wherever they appear. He uses the expression, faith in Christ, that we may always bear in mind that Christ is the proper object of faith.

He employs the expression, love towards the saints, not with the view of excluding others, but because, in proportion as any one is joined to us in God, we ought to embrace him the more closely with special affection. True love, therefore, will extend to mankind universally, because they all are our flesh, and created in the image of God, (Genesis 9:6;) but in respect of degrees, it will begin with those who are of the household of faith. (Galatians 6:10.)

5. For the hope which is laid up for you in heaven. For the hope of eternal life will never be inactive in us, so as not to produce love in us. For it is of necessity, that the man who is fully persuaded that a treasure of life is laid up for him in heaven will aspire thither, looking down upon this world. Meditation, however, upon the heavenly life stirs up our affections both to the worship of God, and to exercises of love. The Sophists pervert this passage for the purpose of extolling the merits of works, as if the hope of salvation depended on works. The reasoning, however, is futile. For it does not follow, that because hope stimulates us to aim at upright living, it is therefore founded upon works, inasmuch as nothing is more efficacious for this purpose than God's unmerited goodness, which utterly overthrows all confidence in works.

There is, however, an instance of metonymy in the use of the term hope, as it is taken for the thing hoped for. For the hope that is in our hearts is the glory which we hope for in heaven. At the same time, when he says, that there is a hope that is laid up for us in heaven, he means, that believers ought to feel assured as to the promise of eternal felicity, equally as though they had already a treasure laid up 451 in a particular place.

Of which ye heard before. As eternal salvation is a thing that surpasses the comprehension of our understanding, he therefore adds, that the assurance of it had been brought to the Colossians by means of the gospel; and at the same time he says in the outset, 452 that he is not to bring forward anything new, but that he has merely in view to confirm them in the doctrine which they had previously received. Erasmus has rendered --- it the true word of the gospel. I am also well aware that, according to the Hebrew idiom, the genitive is often made use of by Paul in place of an epithet; but the words of Paul here are more emphatic. 453 For he calls the gospel, {καψ} {ἐξοχήν}, (by way of eminence,)

451"Vn tresor en seure garde;" — "A treasure in safe keeping." 452"Il dit auant que passer plus outre;" — "He says before proceeding farther." 453"Ont yci plus grande signifiance, et emportent plus;" — "Have here more significancy, and are more emphatic."

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the word of truth, with the view of putting honor upon it, that they may more steadfastly and firmly adhere to the revelation which they have derived from that source. Thus the term gospel is introduced by way of apposition 454

6 As also in all the world it brings forth fruit. This has a tendency both to confirm and to comfort the pious --- to see the effect of the gospel far and wide in gathering many to Christ. The faith of it does not, it is true, depend on its success, as though we should believe it on the ground that many believe it. Though the whole world should fail, though heaven itself should fall, the conscience of a pious man must not waver, because God, on whom it is founded, does nevertheless remain true. This, however, does not hinder our faith from being confirmed, whenever it perceives God's excellence, which undoubtedly shews itself with more power in proportion to the number of persons that are gained over to Christ.

In addition to this, in the multitude of the believers at that time there was beheld an accomplishment of the many predictions which extend the reign of Christ from the East to the West. Is it a trivial or common aid to faith, to see accomplished before our eyes what the Prophets long since predicted as to the extending of the kingdom of Christ through all countries of the world? What I speak of, there is no believer that does not experience in himself. Paul accordingly had it in view to encourage the Colossians the more by this statement, that, by seeing in various places the fruit and progress of the gospel, they might embrace it with more eager zeal. {Αὐξανόμενον}, which I have rendered propagatur, (is propagated,) does not occur in some copies; but, from its suiting better with the context, I did not choose to omit it. It also appears front the commentaries of the ancients that this reading was always the more generally received. 455

Since the day ye heard it, and knew the grace. Here he praises them on account of their docility, inasmuch as they immediately embraced sound doctrine; and he praises them on account of their constancy, inasmuch as they persevered in it. It is also with propriety that the faith of the gospel is called the knowledge of God's grace; for no one has ever tasted of the gospel but the man that knew himself to be reconciled to God, and took hold of the salvation that is held forth in Christ.

In truth means truly and without pretense; for as he had previously declared that the gospel is undoubted truth, so he now adds, that it had been purely administered by them, and that by Epaphras. For while all boast that they preach the gospel, and yet at the same time there are many evil workers, (Philippians 3:2,) through whose ignorance, or ambition, or avarice, its purity is adulterated, it is of great importance that faithful ministers should be distinguished from the less upright. For it is not enough to hold the term gospel, unless we know that this is the true gospel --- what was preached by Paul and Epaphras.

454The term apposition, in grammar, signifies the putting of two nouns in the same case. — Ed.

455"This" ({καὶ} {αὐξανόμενον}) ``is the reading of the Vatican and all the most ancient authorities.'' --- Penn. --- Ed

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Hence Paul confirms the doctrine of Epaphras by giving it his approbation, that he may induce the Colossians to adhere to it, and may, by the same means, call them back from those profligates who endeavored to introduce strange doctrines. He at the same time dignifies Epaphras with a special distinction, that he may have more authority among them; and lastly, he presents him to the Colossians in an amiable aspect, by saying that he had borne testimony to him of their love. Paul everywhere makes it his particular aim, that he may, by his recommendation, render those who he knows serve Christ faithfully, very dear to the Churches; as, on the other hand, the ministers of Satan are wholly intent on alienating, by unfavourable representations, 456 the minds of the simple from faithful pastors.

Love in the Spirit I take to mean, spiritual love, according to the view of Chrysostom, with whom, however, I do not agree in the interpretation of the preceding words. Now, spiritual love is of such a nature as has no view to the world, but is consecrated to the service of piety, 457 and has, as it were, an internal root, while carnal friendships depend on external causes.

Colossians 1:9-11

9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

9. Propterea nos quoque, ex quo die audivimus, non cessamus pro vobis orare, et petere ut impleamini cognitione voluntatis ipsius, in omni sapientia et prudentia 458 spirituali:

10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

10. Ut ambuletis digne Deo, in omne obsequium, in omni bono opere fructificantes, et crescentes in cognitione Dei:

11. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

11. Omni robore roborati, secundum potentiam gloriae ipsius, in omnem tolerantiam et patientiam, cum gaudio.

9. For this cause we also. As he has previously shewn his affection for them in his thanksgivings, so he now shews it still farther in the earnestness of his prayers in their behalf. 459 And, assuredly, the more that the grace of God is

456"Par faux rapports et calomnies;" — "By false reports and calumnies." 457"Mais est commencee et comme consacree a l'adueu de la piete et cognoissance de Dieu;" — "But is commenced and, as it were, consecrated to the service of piety and the knowledge of God."

458"Prudence, ou intelligence;" — "prudence, or understanding." 459"Comme il a ci dessus demonstré l'amour qu'il auoit enuers eux, en protestant qu'il s'esiouit de leurs auancemens, et en rend graces a Dieu, aussi le fait — il maintenant en son affection vehemente, et continuation de prier;" — "As he has already shewn the love which he cherished towards them, by declaring that he rejoices in their proficiency, and gives thanks

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conspicuous in any, we ought in that proportion specially to love and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf? That they may know God more fully; by which he indirectly intimates, that something is still wanting in them, that he may prepare the way for imparting instruction to them, and may secure their attention to a fuller statement of doctrine. For those who think that they have already attained everything that is worthy of being known, despise and disdain everything farther that is presented to them. Hence he removes from the Colossians an impression of this nature, lest it should be a hinderance in the way of their cheerfully making progress, and allowing what had been begun in them to receive an additional polish. But what knowledge does he desire in their behalf? The knowledge of the divine will, by which expression he sets aside all inventions of men, and all speculations that are at variance with the word of God. For his will is not to be sought anywhere else than in his word.

He adds --- in all wisdom; by which he intimates that the will of God, of which he had made mention, was the only rule of right knowledge. For if any one is desirous simply to know those things which it has pleased God to reveal, that is the man who accurately knows what it is to be truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not keeping within due bounds. By the word {συνέσεως} which we render prudentiam, (prudence,) I understand --- that discrimination which proceeds from intelligence. Both are called spiritual by Paul, because they are not attained in any other way than by the guidance of the Spirit.

For the animal man does not perceive the things that are of God. (1 Corinthians 2:14.)

So long as men are regulated by their own carnal perceptions, they have also their own wisdom, but it is of such a nature as is mere vanity, however much they may delight themselves in it. We see what sort of theology there is under the Papacy, what is contained in the books of philosophers, and what wisdom profane men hold in estimation. Let us, however, bear in mind, that the wisdom which is alone commended by Paul is comprehended in the will of God.

10. That ye may walk worthy of God. In the first place he teaches, what is the end of spiritual understanding, and for what purpose we ought to make proficiency in God's school --- that we may walk worthy of God, that is, that it may be manifest in our life, that we have not in vain been taught by God. Whoever they may be that do not direct their endeavors towards this object, may possibly toil and labor much, but they do nothing better than wander about in endless windings, without making any progress. 460 Farther, he admonishes us, that if we would walk worthy of God, we must above all things take heed that we regulate our whole course of life according to the will of God, renouncing our own understanding, and bidding farewell to all the inclinations of our flesh.

to God for it, so he does the same now by his intense eagerness and perseverance in prayer."

460"Mais ils ne feront que tracasser çà et là, et tourner a l'entour du pot (comme on dit) sans s'auancer;" — "But they will do nothing else than hurry hither and thither, and go about the bush (as they say) without making progress."

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This also he again confirms by saying --- unto all obedience, or, as they commonly say, well-pleasing. Hence if it is asked, what kind of life is worthy of God, let us always keep in view this definition of Paul --- that it is such a life as, leaving the opinions of men, and leaving, in short, all carnal inclination, is regulated so as to be in subjection to God alone. From this follow good works, which are the fruits that God requires from us.

Increasing, in the knowledge of God. He again repeats, that they have not arrived at such perfection as not to stand in need of farther increase; by which admonition he prepares them, and as it were leads them by the hand, to an eagerness for proficiency, that they may shew themselves ready to listen, and teachable. What is here said to the Colossians, let all believers take as said to themselves, and draw from this a common exhortation that we must always make progress in the doctrine of piety until death.

11. Strengthened with all might. As he has previously prayed that they might have both a sound understanding and the right use of it, so also now he prays that they may have courage and constancy. In this manner he puts them in mind of their own weakness, for he says, that they will not be strong otherwise than by the Lord's help; and not only so, but with the view of magnifying this exercise of grace the more, he adds, according to his glorious power. ``So far from any one being able to stand, through dependence on his own strength, the power of God shews itself illustriously in helping our infirmity.'' Lastly, he shews in what it is that the strength of believers ought to display itself --- in all patience and long-suffering. For they are constantly, while in this world, exercised with the cross, and a thousand temptations daily present themselves, so as to weigh them down, and they see nothing of what God has promised. They must, therefore, arm themselves with an admirable patience, that what Isaiah says may be accomplished,

In hope and in silence shall be your strength. 461

(Isaiah 30:15.)

It is preferable to connect with this sentence the clause, with joy. For although the other reading is more commonly to be met with in the Latin versions, this is more in accordance with the Greek manuscripts, and, unquestionably, patience is not sustained otherwise than by alacrity of mind, and will never be maintained with fortitude by any one that is not satisfied with his condition.

Colossians 1:12-17

12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

12. Gratias agentes Deo et Patri, 462 qui nos fecit idoneos ad participationem

461Lowth's rendering of the passage is similar: "In silence, and in pious confidence, shall be your strength." — Ed.

462"A Dieu et Pere, qui nous a faits, ou, au Pere, qui nous a faits;" — "To God and the

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hereditatis sanctorum in lumine.

13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

13. Qui eripuit nos ex potestate tenebrarum, et transtulit in regnum Filii sui dilecti:

14. In whom we have redemption through his blood, even the forgiveness of sins:

14. In quo habemus redemptionem per sanguinem eius, remissionem peccatorum:

15. Who is the image of the invisible God, the firstborn of every creature: 15. Qui est imago Dei invisibilis, primogenitus universae creaturae. 16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

16. Quoniam in ipso creata sunt omnia, tum quae in coelis sunt, tum quae super terram; visibilia et invisibilia; sive throni, sive dominationes, sive principatus, sive potestates.

17. And he is before all things, and by him all things consist. 17. Omnia per ipsum, et in ipsum creata sunt: et ipse est ante omnia, et omnia in ipso constant.

12. Giving thanks. Again he returns to thanksgiving, that he may take this opportunity of enumerating the blessings which had been conferred upon them through Christ, and thus he enters upon a full delineation of Christ. For this was the only remedy for fortifying the Colossians against all the snares, by which the false Apostles endeavored to entrap them --- to understand accurately what Christ was. For how comes it that we are carried about with so many strange doctrines, (Hebrews 13:9) but because the excellence of Christ is not perceived by us? For Christ alone makes all other things suddenly vanish. Hence there is nothing that Satan so much endeavors to accomplish as to bring on mists with the view of obscuring Christ, because he knows, that by this means the way is opened up for every kind of falsehood. This, therefore, is the only means of retaining, as well as restoring pure doctrine --- to place Christ before the view such as he is with all his blessings, that his excellence may be truly perceived.

The question here is not as to the name. Papists in common with us acknowledge one and the same Christ; yet in the mean time how great a difference there is between us and them, inasmuch as they, after confessing Christ to be the Son of God, transfer his excellence to others, and scatter it hither and thither, and thus leave him next to empty, 463 or at least rob him of a great part of his glory, so that he is called, it is true, by them the Son of God, but, nevertheless, he is not such as the Father designed he should be towards us. If, however, Papists would cordially embrace what is contained in this chapter, we would soon be perfectly agreed, but the whole of Popery would fall to the ground, for it can-

Father, who hath made us, or, to the Father, who hath made us."

463"Ils le laissent quasi vuide et inutile;" — "They leave him in a manner empty and useless."

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not stand otherwise than through ignorance of Christ. This will undoubtedly be acknowledged by every one that will but consider the main article 464 of this first chapter; for his grand object here is that we may know that Christ is the beginning, middle, and end --- that it is from him that all things must be sought --- that nothing is, or can be found, apart from him. Now, therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us.

Who hath made us meet. He is still speaking of the Father, because he is the beginning, and efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence, and that his fatherly love may secure our full confidence. Hence it is not without good reason that Paul has conjoined these two things, if, after all, you prefer the rendering which the old interpreter has followed, and which accords with some very ancient Greek manuscripts. 465 At the same time there will be no inconsistency in saying, that he contents himself with the single term, Father. Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so it is also not less necessary that we should, by the term God, be roused up to admiration of so great goodness, that he, who is God, has condescended thus far. 466

But for what kindness does he give thanks to God? For his having made him, and others, meet to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God's kingdom. It is God's adoption that alone makes us meet. Now, adoption depends on an unmerited election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a contrast --- as opposed to the darkness of Satan's kingdom. 467

13. Who hath delivered us. Mark, here is the beginning of our salvation --- when God delivers us from the depth of ruin into which we were plunged. For wherever his grace is not, there is darkness, 468 as it is said in Isaiah 60:2

Behold darkness shall cover the earth, and thick darkness the nations; but the Lord shall arise upon thee, and his glory shall be seen upon thee.

In the first place, we ourselves are called darkness, and afterwards the whole world, and Satan, the Prince of darkness, 469 under whose tyranny we are held

464Statum The term is commonly employed among the Latins like {στάσις} among the Greeks, to mean the point at issue. See Cic. Top. 25. --- Ed

465It is stated by Beza, that some Greek manuscripts have {τῷ} {Θεῷ} {καὶ} {Πατρὶ}, (to God and the Father,) and that this is the reading in some copies of the Vulgate. Wiclif (1380) reads, ``To God and to the Fadir.'' Rheims (1582) ``To God and the Father.'' --- Ed

466"S'est abbaisé iusques là de vouloir estre nostre Pere;" — "Has abased himself so far as to be willing to be our Father."

467"Afin qu'il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu;" — "That there might be a contrast between the darkness of Satan's kingdom, and the light of God's kingdom."

468"Là il n'y a que tenebres;" — "There is nothing but darkness." 469"One of the names which the Jews gave to Satan was {{חש--- darkness'' --- Illustrated Commentary. --- Ed

John Calvin

captive, until we are set free by Christ's hand. 470 From this you may gather that the whole world, with all its pretended wisdom and righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the kingdom of Christ, there is no light.

Hath translated us into the kingdom. These form already the beginnings of our blessedness --- when we are translated into the kingdom of Christ, because we pass from death into life. (1 John 3:14.) This, also, Paul ascribes to the grace of God, that no one may imagine that he can attain so great a blessing by his own efforts. As, then, our deliverance from the slavery of sin and death is the work of God, so also our passing into the kingdom of Christ. He calls Christ the Son of his love, or the Son that is beloved by God the Father, because it is in him alone that his soul takes pleasure, as we read in Matthew 17:5, and in whom all others are beloved. For we must hold it as a settled point, that we are not acceptable to God otherwise than through Christ. Nor can it be doubted, that Paul had it in view to censure indirectly the mortal enmity that exists between men and God, until love shines forth in the Mediator.

14. In whom we have redemption. He now proceeds to set forth in order, that all parts of our salvation are contained in Christ, and that he alone ought to shine forth, and to be seen conspicuous above all creatures, inasmuch as he is the beginning and end of all things. In the first place, he says that we have redemption 471 and immediately explains it as meaning the remission of sins; for these two things agree together by apposition 472 For, unquestionably, when God remits our transgressions, he exempts us from condemnation to eternal death. This is our liberty, this our glorying in the face of death --- that our sins are not imputed to us. He says that this redemption was procured through the blood of Christ, for by the sacrifice of his death all the sins of the world have been expiated. Let us, therefore, bear in mind, that this is the sole price of reconciliation, and that all the trifling of Papists as to satisfactions is blasphemy. 473

15. Who is the image of the invisible God. He mounts up higher in discoursing as to the glory of Christ. He calls him the image of the invisible God, meaning by this, that it is in him alone that God, who is otherwise invisible, is manifested to us, in accordance with what is said in John 1:18,

--- No man hath ever seen God: the only begotten Son, who is in the bosom of the Father, hath himself manifested him to us.

I am well aware in what manner the ancients were accustomed to explain this; for having a contest to maintain with Arians, they insist upon the equality

470"Iusqu'a ce que nons soyons deliurez et affranchis par la puissance de Christ;" — "Until we are delivered and set free by the power of Christ."

471"Redemption et deliurance;" — "Redemption and deliverance." 472The following explanation of the meaning of the term apposition is furnished in a marginal note in our author's French version: "C'est quand deux noms substantifs appartenans a vne mesme chose, sont mis ensemble sans conionction, comme par declaration l'vn et l'autre;" — "This is when two substantive nouns, relating to the same thing, are placed together without being conjoined, as if by way of explanation, the one and the other."

473"Blasphemes execrables;" — "Execrable blasphemies."

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of the Son with the Father, and his ({ὁμοουσίαν}) identity of essence, 474 while in the mean time they make no mention of what is the chief point --- in what manner the Father makes himself known to us in Christ. As to Chrysostom's laying the whole stress of his defense on the term image, by contending that the creature cannot be said to be the image of the Creator, it is excessively weak; nay more, it is set aside by Paul in 1 Corinthians 11:7, whose words are --- The man is the IMAGE and glory of God

That, therefore, we may not receive anything but what is solid, let us take notice, that the term image is not made use of in reference to essence, but has a reference to us; for Christ is called the image of God on this ground --- that he makes God in a manner visible to us. At the same time, we gather also from this his ({ὁμοουσία}) identity of essence, for Christ would not truly represent God, if he were not the essential Word of God, inasmuch as the question here is not as to those things which by communication are suitable also to creatures, but the question is as to the perfect wisdom, goodness, righteousness, and power of God, for the representing of which no creature were competent. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians, but, notwithstanding, we must begin with that reference 475 that I have mentioned; we must not insist upon the essence alone. The sum is this --- that God in himself, that is, in his naked majesty, is invisible, and that not to the eyes of the body merely, but also to the understandings of men, and that he is revealed to us in Christ alone, that we may behold him as in a mirror. For in Christ he shews us his righteousness, goodness, wisdom, power, in short, his entire self. We must, therefore, beware of seeking him elsewhere, for everything that would set itself off as a representation of God, apart from Christ, will be an idol.

The first-born of every creature. The reason of this appellation is immediately added --- For in him all things are created, as he is, three verses afterwards, called the first-begotten from the dead, because by him we all rise again. Hence, he is not called the first-born, simply on the ground of his having preceded all creatures in point of time, but because he was begotten by the Father, that they might be created by him, and that he might be, as it were, the substance or foundation of all things. It was then a foolish part that the Arians acted, who argued from this that he was, consequently, a creature. For what is here treated of is, not what he is in himself, but what he accomplishes in others.

16. Visible and invisible. Both of these kinds were included in the foregoing distinction of heavenly and earthly things; but as Paul meant chiefly to make that affirmation in reference to Angels, he now makes mention of things invisible. Not only, therefore, have those heavenly creatures which are visible to our eyes, but spiritual creatures also, been created by the Son of God. What immediately follows, whether thrones, etc., is as though he had said --- ``by whatever name they are called.''

474See Calvin on the Corinthians, vol. 1, p. 196, n. 1. 475"Relation et correspondance;" — "Reference and correspondence."

John Calvin

By thrones some understand Angels. I am rather, however, of opinion, that the heavenly palace of God's majesty is meant by the term, which we are not to imagine to be such as our mind can conceive of, but such as is suitable to God himself. We see the sun and moon, and the whole adorning of heaven, but the glory of God's kingdom is hid from our perception, because it is spiritual, and above the heavens. In fine, let us understand by the term thrones that seat of blessed immortality which is exempted from all change.

By the other terms he undoubtedly describes the angels. He calls them powers, principalities, and dominions, not, as if they swayed any separate kingdom, or were endowed with peculiar power, 476 but because they are the ministers of Divine power and dominion. 477 It is customary, however, that, in so far as God manifests his power in creatures, his names are, in that proportion, transferred to them. Thus he is himself alone Lord and Father, but those are also called lords and fathers whom he dignifies with this honor. Hence it comes that angels, as well as judges, are called gods. 478 Hence, in this passage also, angels are signalized by magnificent titles, which intimate, not what they can do of themselves, or apart from God, but what God does by them, and what functions he has assigned to them. These things it becomes us to understand in such a manner as to detract nothing from the glory of God alone; for he does not communicate his power to angels as to lessen his own; he does not work by them in such a manner as to resign his power to them; he does not desire that his glory should shine forth in them, so as to be obscured in himself. Paul, however, designedly extols the dignity of angels in terms thus magnificent, that no one may think that it stands in the way of Christ alone having the pre-eminence over them. He makes use, therefore, of these terms, as it were by way of concession, as though he had said, that all their excellence detracts nothing from Christ, 479 however honorable the titles with which they are adorned. As for those who philosophize on these terms with excessive subtlety, that they may draw from them the different orders of angels, let them regale themselves with their dainties, but they are assuredly very remote from Paul's design.

17. All things were created by him, and for him. He places angels in subjection to Christ, that they may not obscure his glory, for four reasons: In the first place, because they were created by him; secondly, because their creation ought to be viewed as having a relation to him, as their legitimate end; thirdly, because he himself existed always, prior to their creation; fourthly, because he sustains them by his power, and upholds them in their condition. At the same time, he does not affirm this merely as to angels, but also as to the whole world. Thus he places the Son of God in the Highest seat of honor, that he may have the pre-eminence over angels as well as men, and may bring under control all

476"Ayent vertu ou puissance d'eux — mesmes;" — "Have power or authority of themselves."

477"Sont executeurs de la puissance Diuine, et ministres de sa domination;" — "Are the executors of God's power, and ministers of his dominion."

478See Calvin on John, vol. 1: p. 419. 479"N'oste rien a la gloire de Christ;" — "Takes nothing from the glory of Christ."

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creatures in heaven and in earth.

Colossians 1:18-20

18. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence:

18. Et ipse est caput corporis Ecclesiae, ipse principium, primogenitus mortuis, ut sit in omnibus ipse primas tenens:

19. For it pleased the Father that in him should all fulness dwell; 19. Quoniam in ipso placuit omnem plenitudinem inhabitare. 20. And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

20. Et per ipsum reconciliare omnia sibi, pacificando per sanguinem crucis eius, per ipsum, tam quae sunt super terram, quam quae sunt in coelis.

18. The head of the body. Having discoursed in a general way of Christ's excellence, and of his sovereign dominion over all creatures, he again returns to those things which relate peculiarly to the Church. Under the term head some consider many things to be included. And, unquestionably, he makes use afterwards, as we shall find, of the same metaphor in this sense --- that as in the human body it serves as a root, from which vital energy is diffused through all the members, so the life of the Church flows out from Christ, etc. (Colossians 2:19.) Here, however, in my opinion, he speaks chiefly of government. He shews, therefore, that it is Christ that alone has authority to govern the Church, that it is he to whom alone believers ought to have an eye, and on whom alone the unity of the body depends.

Papists, with the view of supporting the tyranny of their idol, allege that the Church would be ({ἀκέφαλον}) without a head, 480 if the Pope did not, as a head, exercise rule in it. Paul, however, does not allow this honor even to angels, and yet he does not maim the Church, by depriving her of her head; for as Christ claims for himself this title, so he truly exercises the office. I am also well aware of the cavil by which they attempt to escape --- that the Pope is a ministerial head. The name, however, of head is too august to be rightfully transferred to any mortal man, 481 under any pretext, especially without the command of Christ. Gregory shews greater modesty, who says (in his 92nd Epistle, 4th Book) that Peter was indeed one of the chief members of the Church, but that he and the other Apostles were members under one head.

He is the beginning. As {ἀρχὴ} is sometimes made use of among the Greeks to denote the end, to which all things bear a relation, we might understand it as meaning, that Christ is in this sense ({ἀρχὴ}) the end. I prefer, however, to

480See Institutes, vol. 2, p. 11. 481"Est si honorable et magnifique qu'il ne pent estre transferé a homme mortel;" — "Is so honorable and magnificent, that it cannot be transferred to a mortal man."

John Calvin

explain Paul's words thus --- that he is the beginning, because he is the firstborn from the dead; for in the resurrection there is a restoration of all things, and in this manner the commencement of the second and new creation, for the former had fallen to pieces in the ruin of the first man. As, then, Christ in rising again had made a commencement of the kingdom of God, he is on good grounds called the beginning; for then do we truly begin to have a being in the sight of God, when we are renewed, so as to be new creatures. He is called the first-begotten from the dead, not merely because he was the first that rose again, but because he has also restored life to others, as he is elsewhere called the first-fruits of those that rise again. (1 Corinthians 15:20.)

That he may in all things. From this he concludes, that supremacy belongs to him in all things. For if he is the Author and Restorer of all things, it is manifest that this honor is justly due to him. At the same time the phrase in omnibus (in all things) may be taken in two ways --- either over all creatures, or, in everything. This, however, is of no great importance, for the simple meaning is, that all things are subjected to his sway.

19. Because it hath pleased the Father that in him. With the view of confirming what he has declared respecting Christ, he now adds, that it was so arranged in the providence of God. And, unquestionably, in order that we may with reverence adore this mystery, it is necessary that we should be led back to that fountain. ``This,'' says he, ``has been in accordance with the counsel of God, that all fullness may dwell in him.'' Now, he means a fullness of righteousness, wisdom, power, and every blessing. For whatever God has he has conferred upon his Son, that he may be glorified in him, as is said in John 5:20. He shews us, however, at the same time, that we must draw from the fullness of Christ everything good that we desire for our salvation, because such is the determination of God --- not to communicate himself, or his gifts to men, otherwise than by his Son. ``Christ is all things to us: apart from him we have nothing.'' Hence it follows, that all that detract from Christ, or that impair his excellence, or rob him of his offices, or, in fine, take away a drop from his fullness, overturn, so far as is in their power, God's eternal counsel.

20. And by him to reconcile all things to himself. This, also, is a magnificent commendation of Christ, that we cannot be joined to God otherwise than through him. In the first place, let us consider that our happiness consists in our cleaving to God, and that, on the other hand, there is nothing more miserable than to be alienated from him. He declares, accordingly, that we are blessed through Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that, apart from him, we are most miserable, because we are shut out from God. 482 Let us, however, bear in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise may be transferred to any other. 483 Hence we must consider the contrasts to these things to be understood --- that if this is Christ's prerogative, it does not belong

482"Bannis de la compagnie de Dieu;" — "Banished from the society of God." 483"Tant excellent soit-il;" — "However excellent he may be."

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to others. For of set purpose he disputes against those who imagined that the angels were pacificators, through whom access to God might be opened up.

Making peace through the blood of his cross. He speaks of the Father, --- that he has been made propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross, inasmuch as it was the pledge and price of the making up of our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure the punishment of sin, that we might be the righteousness of God in him. (2 Corinthians 5:21.) The blood of the cross, therefore, means the blood of the sacrifice which was offered upon the cross for appeasing the anger of God.

In adding by him, he did not mean to express anything new, but to express more distinctly what he had previously stated, and to impress it still more deeply on their minds --- that Christ alone is the author of reconciliation, as to exclude all other means. For there is no other that has been crucified for us. Hence it is he alone, by whom and for whose sake we have God propitious to us.

Both upon earth and in heaven. If you are inclined to understand this as referring merely to rational creatures, it will mean, men and angels. There were, it is true, no absurdity in extending it to all without exception; but that I may not be under the necessity of philosophizing with too much subtlety, I prefer to understand it as referring to angels and men; and as to the latter, there is no difficulty as to their having need of a peace maker in the sight of God. As to angels, however, there is a question not easy of solution. For what occasion is there for reconciliation, where there is no discord or hatred? Many, influenced by this consideration, have explained the passage before us in this manner --- that angels have been brought into agreement with men, and that by this means heavenly creatures have been restored to favor with earthly creatures. Another meaning, however, is conveyed by Paul's words, that God hath reconciled to himself. That explanation, therefore, is forced.

It remains, that we see what is the reconciliation of angels and men. I say that men have been reconciled to God, because they were previously alienated from him by sin, and because they would have had him as a Judge to their ruin, 484 had not the grace of the Mediator interposed for appeasing his anger. Hence the nature of the peace making between God and men was this, that enmities have been abolished through Christ, and thus God becomes a Father instead of a Judge.

Between God and angels the state of matters is very different, for there was there 485 no revolt, no sin, and consequently no separation. It was, however, necessary that angels, also, should be made to be at peace with God, for, being creatures, they were not beyond the risk of falling, had they not been confirmed by the grace of Christ. This, however, is of no small importance for the perpe-

484"A leur confusion et ruine;" — "To their confusion and ruin." 485"En eux;" — "Among them."

John Calvin

tuity of peace with God, to have a fixed standing in righteousness, so as to have no longer any fear of fall or revolt. Farther, in that very obedience which they render to God, there is not such absolute perfection as to give satisfaction to God in every respect, and without the need of pardon. And this beyond all doubt is what is meant by that statement in Job 4:18, He will find iniquity in his angels. For if it is explained as referring to the devil, what mighty thing were it? But the Spirit declares there, that the greatest purity is vile, 486 if it is brought into comparison with the righteousness of God. We must, therefore, conclude, that there is not on the part of angels so much of righteousness as would suffice for their being fully joined with God. They have, therefore, need of a peace maker, through whose grace they may wholly cleave to God. Hence it is with propriety that Paul declares, that the grace of Christ does not reside among mankind alone, and on the other hand makes it common also to angels. Nor is there any injustice done to angels, in sending them to a Mediator, that they may, through his kindness, have a well grounded peace with God.

Should any one, on the pretext of the universality of the expression, 487 move a question in reference to devils, whether Christ be their peace maker also? I answer, No, not even of wicked men: though I confess that there is a difference, inasmuch as the benefit of redemption is offered to the latter, but not to the former. 488 This, however, has nothing to do with Paul's words, which include nothing else than this, that it is through Christ alone, that, all creatures, who have any connection at all with God, cleave to him.

Colossians 1:21-23

21. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled

21. Et vos quum aliquando essetis alienati, et inimici cogitatione in operibus malis,

22. In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

22. Nunc reconciliavit in corpore carnis suae per mortem; ut sisteret vos sanctos et irreprehensibiles in conspectu suo:

23. If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

23. Si quidem permanetis fide fundati et firmi, et non dimoveamini a spe Evangelii quod audistis: quod praedicatum est apud universam creaturam, quae sub coelo est: cuius factus sum ego Paulus minister.

486"Que la plus grande purete qu'on pourroit trouuer, ne sera que vilenie et ordure;" — "That the greatest purity that could be found will be nothing but filth and pollution."

487"Sous ombre de ce mot, Toutes choses;" — "Under the pretext of this word, All things." 488"Est offert aux meschans et reprouuez, et non pas aix diables;" — "Is offered to the wicked and reprobate, but not to devils."

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21. And whereas ye were formerly. The general doctrine which he had set forth he now applies particularly to them, that they may feel that they are guilty of very great ingratitude, if they allow themselves to be drawn away from Christ to new inventions. And this arrangement must be carefully observed, because the particular application of a doctrine, so to speak, affects the mind more powerfully. Farther, he leads their views to experience, that they may recognize in themselves the benefit of that redemption of which he had made mention. ``You are yourselves a sample 489 of that grace which I declare to have been offered to mankind through Christ. For ye were alienated, that is, from God. Ye were enemies; now ye are received into favor: whence comes this? It is because God, being appeased by the death of Christ, has become reconciled to you.'' At the same time, there is in this statement a change of person, for what he has previously declared as to the Father, he now affirms respecting Christ; for we must necessarily explain it thus, in the body of HIS flesh

The term {διανοίας} (thought) I explain, as employed by way of amplification, as though he had said, that they were altogether, and in the whole of their mental system, alienated from God, that no one may imagine, after the manner of philosophers, that the alienation is merely in a particular part, as Popish theologians restrict it to the lower appetites. ``Nay,'' says Paul, ``what made you odious to God, had taken possession of your whole mind.'' In fine, he meant to intimate, that man, whatever he may be, is wholly at variance with God, and is an enemy to him. The old interpreter renders it (sensum) sense. Erasmus renders it mentem, (mind.) I have made use of the term cogitationis, to denote what the French call intention. For such is the force of the Greek word, and Paul's meaning requires that it should be rendered so.

Farther, while the term enemies has a passive as well as active signification, it is well suited to us in both respects, so long as we are apart from Christ. For we are born children of wrath, and every thought of the flesh is enmity against God. (Romans 8:7.)

In wicked works. He shews from its effects the inward hatred which lies hid in the heart. For as mankind endeavor to free themselves from all blame, until they have been openly convicted, God shews them their impiety by outward works, as is more amply treated of in Romans 1:19. Farther, what is told us here as to the Colossians, is applicable to us also, for we differ nothing in respect of nature. There is only this difference, that some are called from their mother's womb, whose malice God anticipates, so as to prevent them from breaking forth into open fruits, while others, after having wandered during a great part of their life, are brought back to the fold. We all, however, stand in need of Christ as our peace maker, because we are the slaves of sin, and where sin is, there is enmity between God and men.

22. In the body of his flesh. The expression is in appearance absurd, but the body of his flesh means that human body, which the Son of God had in common

489"Vn miroir;" — "A mirror."

John Calvin

with us. He meant, therefore, to intimate, that the Son of God had put on the same nature with us, that he took upon him this vile earthly body, subject to many infirmities, that he might be our Mediator. When he adds, by death, he again calls us back to sacrifice. For it was necessary that the Son of God should become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us.

That he might present us holy. Here we have the second and principal part of our salvation --- newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. (Jeremiah 31:33.) What he has already spoken of was a great matter, that righteousness has been procured for us through the death of Christ, so that, our sins being remitted, we are acceptable to God. Now, however, he teaches us, that there is in addition to this another benefit equally distinguished --- the gift of the Holy Spirit, by which we are renewed in the image of God. This, also, is a passage worthy of observation, as shewing that a gratuitous righteousness is not conferred upon us in Christ, without our being at the same time regenerated by the Spirit to the obedience of righteousness, as he teaches us elsewhere, that

Christ is made to us righteousness and sanctification. (1 Corinthians. 1:30.)

The former we obtain by a gratuitous acceptance; 490 and the latter by the gift of the Holy Spirit, when we are made new creatures. There is however an inseparable connection between these two blessings of grace.

Let us, however, take notice, that this holiness is nothing more than begun in us, and is indeed every day making progress, but will not be perfected until Christ shall appear for the restoration of all things. For the Cœlestinians 491

and the Pelagians in ancient times mistakingly perverted this passage, so as to shut out the gracious benefit of the remission of sins. For they conceived of a perfection in this world which could satisfy the judgment of God, so that mercy was not needed. Paul, however, does not by any means shew us here what is accomplished in this world, but what is the end of our calling, and what blessings are brought to us by Christ.

23. If ye continue. Here we have an exhortation to perseverance, by which he admonishes them that all the grace that had been conferred upon them hitherto would be vain, unless they persevered in the purity of the gospel. And thus he intimates, that they are still only making progress, and have not yet reached the goal. For the stability of their faith was at that time exposed to danger through the stratagems of the false apostles. Now he paints in lively

490"Par l'acceptation gratuite de Dieu, c'est a dire pource qu'il nous accepte et ha agreables;" — "By God's gratuitous acceptance, that is, because he accepts of us, and regards us with favor."

491The followers of Cœlestius, who, along with Pelagius, held views subversive of the doctrine of original sin, the necessity of divine grace, and other doctrines of a kindred character. — Ed.

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colors assurance of faith when he bids the Colossians be grounded and settled in it. For faith is not like mere opinion, which is shaken by various movements, but has a firm steadfastness, which can withstand all the machinations of hell. Hence the whole system of Popish theology will never afford even the slightest taste of true faith, which holds it as a settled point, that we must always be in doubt respecting the present state of grace, as well as respecting final perseverance. He afterwards takes notice also of a relationship 492 which subsists between faith and the gospel, when he says that the Colossians will be settled in the faith only in the event of their not falling back from the hope of the gospel; that is, the hope which shines forth upon us through means of the gospel, for where the gospel is, there is the hope of everlasting salvation. Let us, however, bear in mind, that the sum of all is contained in Christ. Hence he enjoins it upon them here to shun all doctrines which lead away from Christ, so that the minds of men are otherwise occupied.

Which ye have heard. As the false apostles themselves, who tear and rend Christ in pieces, are accustomed proudly to glory in the name of the gospel, and as it is a common artifice of Satan to trouble men's consciences under a false pretext of the gospel, that the truth of the gospel may be brought into confusion, 493 Paul, on this account, expressly declares, that that was the genuine, 494 that the undoubted gospel, which the Colossians had heard, namely, from Epaphras, that they might not lend an ear to doctrines at variance with it. He adds, besides, a confirmation of it, that it is the very same as was preached over the whole world. It is, I say, no ordinary confirmation when they hear that they have the whole Church agreeing with them, and that they follow no other doctrine than what the Apostles had alike taught and was everywhere received.

It is, however, a ridiculous boasting of Papists, in respect of their impugning our doctrine by this argument, that it is not preached everywhere with approbation and applause, inasmuch as we have few that assent to it. For though they should burst, they will never deprive us of this --- that we at this day teach nothing but what was preached of old by Prophets and Apostles, and is obediently received by the whole band of saints. For Paul did not mean that the gospel should be approved of by the consent of all ages 495 in such a way that, if it were rejected, its authority would be shaken. He had, on the contrary, an eye to that commandment of Christ,

Go, preach the gospel to every creature; (Mark 16:15;) which commandment depends on so many predictions of the Prophets, foretelling that the kingdom of Christ would be spread over the whole world. What else then does Paul mean by these words than that the Colossians had also been

492"Vne relation et correspondence mutuelle;" — "A mutual relationship and correspondence."

493"Demeure en confus, et qu'on ne scache que c'est;" — "May remain in confusion, and it may not be known what it is."

494"Vray et naturel;" — "True and genuine." 495"Car Sainct Paul n' a pas voulu dire que l'approbation de l'Euangile dependist du consentement de tous siecles;" — "For St. Paul did not mean to say, that the approbation of the Gospel depended on the consent of all ages."

John Calvin

watered by those living streams, which, springing forth from Jerusalem, were to flow out through the whole world? (Zechariah 14:8.)

We also do not glory in vain, or without remarkable fruit and consolation, 496 that we have the same gospel, which is preached among all nations by the commandment of the Lord, which is received by all the Churches, and in the profession of which all pious persons have lived and died. It is also no common help for fortifying us against so many assaults, that we have the consent of the whole Church --- such, I mean, as is worthy of so distinguished a title. We also cordially subscribe to the views of Augustine, who refutes the Donatists 497 by this argument particularly, that they bring forward a gospel that is in all the Churches unheard of and unknown. This truly is said on good grounds, for if it is a true gospel that is brought forward, while not ratified by any approbation on the part of the Church, it follows, that vain and false are the many promises in which it is predicted that the preaching of the gospel will be carried through the whole world, and which declare that the sons of God shall be gathered from all nations and countries, etc. (Hosea 1:10-11.) But what do Papists do? Having bid farewell to Prophets and Apostles, and passing by the ancient Church, they would have their revolt from the gospel be looked upon as the consent of the universal Church. Where is the resemblance? Hence, when there is a dispute as to the consent of the Church, let us return to the Apostles and their preaching, as Paul does here. Farther, lest any one should explain too rigidly the term denoting universality, 498 Paul means simply, that it had been preached everywhere far and wide.

Of which I am made. He speaks also of himself personally, and this was very necessary, for we must always take care, that we do not rashly intrude ourselves into the office of teaching. 499 He accordingly declares, that this office was appointed him, that he may secure for himself right and authority. And, indeed, he so connects his apostleship with their faith, that they may not have it in their power to reject his doctrine otherwise than by abandoning the gospel which they had embraced.

Colossians 1:24-29

24. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:

24. Nunc gaudeo in passionibus pro vobis, et adimpleo ea quae desunt afflictionibus Christi in carne mea, pro corpore eius, quod est Ecclesia:

25. Whereof I am made a minister, according to the dispensation of God

496"Ne sans vn fruit singulier et consolation merueilleuse;" — "Not without remarkable fruit, and wonderful consolation."

497The Donatists were a sect that sprung up in Africa during the fourth century, and were, vigorously opposed by Augustine. — Ed.

498"Ce mot, Toute;" — "This word, All." 499"De prescher et enseigner;" — "Of preaching and teaching."

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which is given to me for you, to fulfil the word of God;

25. Cuius factus sum minister, secundum dispensationem Dei, quae mihi data est erga vos, ad implendum sermonem Dei:

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

26. Mysterium reconditum a saeculis et generationibus, quod nunc revelatum est sanctis eius.

27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

27. Quibus voluit Deus patefacere, quae sint divitiae gloriae mysterii huius in Gentibus, qui est Christus in vobis, spes gloriae:

28. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

28. Quem nos praedicamus, admonentes omnem hominem, et docentes omnem hominem in omni sapientia, ut sistamus omnem hominem perfectum in Christo Iesu.

29. Whereunto I also labour, striving according to his working, which worketh in me mightily.

29. In quam rem etiam laboro, decertans secundum potentiam eius, quae operatur in me potenter.

24. I now rejoice. He has previously claimed for himself authority on the ground of his calling. Now, however, he provides against the honor of his apostleship being detracted from by the bonds and persecutions, which he endured for the sake of the gospel. For Satan, also, perversely turns these things into occasions of rendering the servants of God the more contemptible. Farther, he encourages them by his example not to be intimidated by persecutions, and he sets forth to their view his zeal, that he may have greater weight. 500 Nay more, he gives proof of his affection towards them by no common pledge, when he declares that he willingly bears for their sake the afflictions which he endures. ``But whence,'' some one will ask, ``arises this joy?'' From his seeing the fruit that springs from it. ``The affliction that I endure on your account is pleasant to me, because I do not suffer it in vain.'' 501 In the same manner, in his First Epistle to the Thessalonians, he says, that he rejoiced in all necessities and afflictions, on the ground of what he had heard as to their faith. (1 Thessalonians 3:6, 7.) And fill up what is wanting. The particle and I understand as meaning for, for he assigns a reason why he is joyful in his sufferings, because he is in this thing a partner with Christ, and nothing happier can be desired than this partnership. 502 He also brings forward a consolation common to all the pious, that

500"Et monstre le grand zele qu'il auoit, afin qu'il y ait plus de poids et authorite en ce qu'il dit;" — "And shews the great zeal that he had, that there may be greater weight and authority in what he says."

501"M'est douce et gracieuse, pouree qu'elle n'est point inutile;" — "Is sweet and agreeable to me, because it is not unprofitable."

502"Ceste societe et conionction;" — "This fellowship and connection."

John Calvin

in all tribulations, especially in so far as they suffer anything for the sake of the gospel, they are partakers of the cross of Christ, that they may enjoy fellowship with him in a blessed resurrection.

Nay more, he declares that there is thus filled up what is wanting in the affliction of Christ. For as he speaks in Romans 8:29,

Whom God elected, he also hath predestinated to be conformed to the image of Christ, that he may be the first-born among the brethren.

Farther, we know that there is so great a unity between Christ and his members, that the name of Christ sometimes includes the whole body, as in 1 Corinthians. 12:12, for while discoursing there respecting the Church, he comes at length to the conclusion, that in Christ the same thing holds as in the human body. As, therefore, Christ has suffered once in his own person, so he suffers daily in his members, and in this way there are filled up those sufferings which the Father hath appointed for his body by his decree. 503 Here we have a second consideration, which ought to bear up our minds and comfort them in afflictions, that it is thus fixed and determined by the providence of God, that we must be conformed to Christ in the endurance of the cross, and that the fellowship that we have with him extends to this also.

He adds, also, a third reason --- that his sufferings are advantageous, and that not merely to a few, but to the whole Church. He had previously stated that he suffered in behalf of the Colossians, and he now declares still farther, that the advantage extends to the whole Church. This advantage has been spoken of in Philippians 1:12. What could be clearer, less forced, or more simple, than this exposition, that Paul is joyful in persecution, because he considers, in accordance with what he writes elsewhere, that we must

carry about with us in our body the mortification of Christ, that his life may be manifested in us? (2 Corinthians 4 10.)

He says also in Timothy, If we suffer with him, we shall also reign with him: if we die with him, we shall also live with him, (2 Timothy 2:11-12)

and thus the issue will be blessed and glorious. Farther, he considers that we must not refuse the condition which God has appointed for his Church, that the members of Christ may have a suitable correspondence with the head; and, thirdly, that afflictions must be cheerfully endured, inasmuch as they are profitable to all the pious, and promote the welfare of the whole Church, by adorning the doctrine of the gospel.

Papists, however, disregarding and setting aside all these things, 504 have struck out a new contrivance in order that they may establish their system of indulgences. They give the name of indulgences to a remission of punishments, obtained by us through the merits of the martyrs. For, as they deny that there is

503"It is worthy of remark, that the Apostle does not say {παθηματα}, the passion of Christ, but simply {θλιψεις}, the aff1ictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the Apostle had his share, in the passion of Christ he could have none.'' --- Dr. A. Clarke. --- Ed.

504"Mais quoy? Les Papistes laissans tout ceci;" — "But what? Papists leaving all this."

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a gratuitous remission of sins, and allege that they are redeemed by satisfactory deeds, when the satisfactions do not fill up the right measure, they call into their help the blood of the martyrs, that it may, along with the blood of Christ, serve as an expiation in the judgment of God. And this mixture they call the treasure of the Church 505 , the keys of which they afterwards intrust to whom they think fit. Nor are they ashamed to wrest this passage, with the view of supporting so execrable a blasphemy, as if Paul here affirmed that his sufferings are of avail for expiating the sins of men.

They urge in their support the term {ὑστερήματα}, (things wanting,) as if Paul meant to say, that the sufferings which Christ has endured for the redemption of men were insufficient. There is no one, however, that does not see that Paul speaks in this manner, because it is necessary, that by the afflictions of the pious, the body of the Church should be brought to its perfection, inasmuch as the members are conformed to their head. 506 I should also be afraid of being suspected of calumny in repeating things so monstrous, 507 if their books did not bear witness that I impute nothing to them groundlessly. They urge, also, what Paul says, that he suffers for the Church. It is surprising that this refined interpretation had not occurred to any of the ancients, for they all interpret it as we do, to mean, that the saints suffer for the Church, inasmuch as they confirm the faith of the Church. Papists, however, gather from this that the saints are redeemers, because they shed their blood for the expiation of sins. That my readers, however, may perceive more clearly their impudence, allow that the martyrs, as well as Christ, suffered for the Church, but in different ways, as I am inclined to express in Augustine's words rather than in my own. For he writes thus in his 84th treatise on John: ``Though we brethren die for brethren, yet there is no blood of any martyr that is poured out for the remission of sins. This Christ did for us. Nor has he in this conferred upon us matter of imitation, but ground of thanksgiving.'' Also, in the fourth book to Bonifacius: ``As the only Son of God became the Son of man, that he might make us sons of God, so he has alone, without offense, endured punishment for us, that we may through him, without merit, obtain undeserved favor.'' Similar to these is the statement of Leo Bishop of Rome; ``The righteous received crowns, did not give them; and for the fortitude of believers there have come forth examples of patience, not gifts of righteousness. For their deaths were for themselves, and no one by his latter end paid the debt of another.'' 508

505See Calvin'S Institutes, vol. 2, p. 237, and Calvin on Corinthians, vol. 1, p. 68. 506"We are not to suppose that our Lord left any sufferings to be endured by Paul, or any one else, as the expiation of the sins or the ransom of the souls of his people… The filling up spoken of by the Apostle is not the supplementing Christ's personal sufferings, but it is the completing that share allotted to himself as one of the members of Christ, as sufferings which, from the intimacy of union between the head and the members, may be called his sufferings. Christ lived in Paul, spoke in Paul, wrought in Paul, suffered in Paul; and in a similar sense, the sufferings of every Christian for Christ are the sufferings of Christ." — Brown's Expository Discourses on Peter, vol. 3, pp. 69, 70. — Ed.

507"Tels blasphemes horribles;" — "Such horrible blasphemies." 508The reader will find the same passage as above quoted by Calvin in the Institutes, vol. 2, pp. 238, 239. See also Calvin on the Corinthians, vol. 1, p. 69, n. 1. — Ed.

John Calvin

Now, that this is the meaning of Paul's words is abundantly manifest from the context, for he adds, that he suffers according to the dispensation that was given to him. And we know that the ministry was committed to him, not of redeeming the Church, but of edifying it; and he himself immediately afterwards expressly acknowledges this. This is also what he writes to Timothy,

that he endures all things for the sake of the elect, that they may obtain the salvation which is in Christ Jesus. (2 Timothy 2:10.)

Also, in 2 Corinthians 1:4, 509 that he willingly endures all things for their consolation and salvation. Let, therefore, pious readers learn to hate and detest those profane sophists, who thus deliberately corrupt and adulterate the Scriptures, in order that they may give some color to their delusions.

25. Of which I am made a minister. Mark under what character he suffers for the Church --- as being a minister, not to give the price of redemption, (as Augustine dexterously and piously expresses himself,) but to proclaim it. He calls himself, however, in this instance, a minister of the Church on a different ground from that on which he called himself elsewhere, (1 Corinthians 4:1,) a minister of God, and a little ago, (Colossians 1:23,) a minister of the gospel. For the Apostles serve God and Christ for the advancement of the glory of both: they serve the Church, and administer the gospel itself, with a view to promote salvation. There is, therefore, a different reason for the ministry in these expressions, but the one cannot subsist without the other. He says, however, towards you, that they may know that his office has a connection also with them.

To fulfill the word. He states the end of his ministry --- that the word of God may be effectual, as it is, when it is obediently received. For this is the excellence of the gospel, that it is the

power of God unto salvation to every one that believeth. (Romans 1:16.)

God, therefore, gives efficacy and influence to his word through means of the Apostles. For although preaching itself, whatever may be its issue, is the fulfilling of the word, yet it is the fruit that shews at length 510 that the seed has not been sown in vain.

26. Hidden mystery. Here we have a commendation of the gospel --- that it is a wonderful secret of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon it the highest commendations in his power; for he saw that it was

a stumblingblock to the Jews, and foolishness to the Greeks. (1 Corinthians 1:23.)

We see also at this day, in what hatred it is held by hypocrites, and how

509The reference would seem to be more appropriately directed towards 2 Corinthians 1:6 — probably a typesetting error in the original text. — fj.

510"Toutesfois c'est a proprement parler, le fruit qui monstre en fin;" — "Yet it is, properly speaking, the fruit that shews at last."

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haughtily it is contemned by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse, extols in magnificent terms the dignity of the gospel as often as an opportunity presents itself, and for that purpose he makes use of various arguments, according to the connection of the passage. Here he calls it a sublime secret, which was hid from ages and generations, that is, from the beginning of the world, through so many revolutions of ages. 511 Now, that it is of the gospel that he speaks, is evident from Romans 16:25, Ephesians 3:9, and other similar passages.

The reason, however, why it is so called, is demanded. Some, in consequence of Paul's making express mention of the calling of the Gentiles, are of opinion, that the sole reason why it is so called is, that the Lord had, in a manner, contrary to all expectation, poured out his grace upon the Gentiles, whom he had appeared to have shut out for ever from participation in eternal life. Any one, however, that will examine the whole passage more narrowly, will perceive that this is the third reason, not the only one, in so far, I mean, as relates to the passage before us, and that other in the Romans, to which I have referred. For the first is --- that whereas God had, previously to the advent of Christ, governed his Church under dark coverings, both of words and of ceremonies, he has suddenly shone forth in full brightness by means of the doctrine of the gospel. The second is --- that whereas nothing was previously seen but external figures, Christ has been exhibited, bringing with him the full truth, which had lain concealed. The third is, what I have mentioned --- that the whole world, which had up to this time been estranged from God, is called to the hope of salvation, and the same inheritance of eternal life is offered to all. An attentive consideration of these things constrains us to reverence and adore this mystery which Paul proclaims, however it may be held in contempt by the world, or even in derision.

Which is now revealed. Lest any one should turn aside to another meaning the term mystery, as though he were speaking of a thing that was still secret and unknown, he adds, that it has now at length been published, 512 that it might be known by mankind. What, therefore, was in its own nature secret, has been made manifest by the will of God. Hence, there is no reason why its obscurity should alarm us, after the revelation that God has made of it. He adds, however, to the saints, for God's arm has not been revealed to all, (Isaiah 53:1,) that they might understand his counsel. 27. To whom God was pleased to make known. Here he puts a bridle upon the presumption of men, that they may not allow themselves to be wise, or to inquire beyond what they ought, but may learn to rest satisfied with this one thing that it has so pleased God. For the good pleasure of God ought to be perfectly sufficient for us as a reason. This, however, is said principally for the purpose of commending the grace of God; for Paul intimates, that mankind did by no means furnish occasion for God's making them participants of this secret,

511"D'annees et sieclcs;" — "Of years and ages." 512"Publié et manifesté;" — "Published and manifested."

John Calvin

when he teaches that he was led to this of his own accord, and because he was pleased to do so. For it is customary for Paul to place the good pleasure of God in opposition to all human merits and external causes.

What are the riches. We must always take notice, in what magnificent terms he speaks in extolling the dignity of the gospel. For he was well aware that the ingratitude of men is so great, that notwithstanding that this treasure is inestimable, and the grace of God in it is so distinguished, they, nevertheless, carelessly despise it, or at least think lightly of it. Hence, not resting satisfied with the term mystery, he adds glory, and that, too, not trivial or common. For riches, according to Paul, denote, as is well known, amplitude. 513 He states particularly, that those riches have been manifested among the Gentiles; for what is more wonderful than that the Gentiles, who had during so many ages been sunk in death, so as to appear to be utterly ruined, are all on a sudden reckoned among the sons of God, and receive the inheritance of salvation?

Which is Christ in you. What he had said as to the Gentiles generally he applies to the Colossians themselves, that they may more effectually recognize in themselves the grace of God, and may embrace it with greater reverence. He says, therefore, which is Christ, meaning by this, that all that secret is contained in Christ, and that all the riches of heavenly wisdom are obtained by them when they have Christ, as we shall find him stating more openly a little afterwards. He adds, in you, because they now possess Christ, from whom they were lately so much estranged, that nothing could exceed it. Lastly, he calls Christ the hope of glory, that they may know that nothing is wanting to them for complete blessedness when they have obtained Christ. This, however, is a wonderful work of God, that in earthen and frail vessels (2 Corinthians 4:7) the hope of heavenly glory resides.

28. Whom we preach. Here he applies to his own preaching everything that he has previously declared as to the wonderful and adorable secret of God; and thus he explains what he had already touched upon as to the dispensation which had been committed to him; for he has it in view to adorn his apostleship, and to claim authority for his doctrine: for after having extolled the gospel in the highest terms, he now adds, that it is that divine secret which he preaches. It was not, however, without good reason that he had taken notice a little before, that Christ is the sum of that secret, that they might know that nothing can be taught that has more of perfection than Christ.

The expressions that follow have also great weight. He represents himself as the teacher of all men; meaning by this, that no one is so eminent in respect of wisdom as to be entitled to exempt himself from tuition. ``God has placed me in a lofty position, as a public herald of his secret, that the whole world, without exception, may learn from me.''

In all wisdom. This expression is equivalent to his affirming that his doctrine is such as to conduct a man to a wisdom that is perfect, and has nothing wanting; and this is what he immediately adds, that all that shew themselves to be

513"Signifient magnificence;" — "Denote magnificence."

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true disciples will become perfect. See the second chapter of First Corinthians. (1 Corinthians 2:6.) Now, what better thing can be desired than what confers upon us the highest perfection? He again repeats, in Christ, that they may not desire to know anything but Christ alone. From this passage, also, we may gather a definition of true wisdom --- that by which we are presented perfect in the sight of God, and that in Christ, and nowhere else. 514

29. For which thing. He enhances, by two circumstances, the glory of his apostleship and of his doctrine. In the first place, he makes mention of his aim, 515 which is a token of the difficulty that he felt; for those things are for the most part the most excellent that are the most difficult. The second has more strength, inasmuch as he mentions that the power of God shines forth in his ministry. He does not speak, however, merely of the success of his preaching, (though in that too the blessing of God appears,) but also of the efficacy of the Spirit, in which God manifestly shewed himself; for on good grounds he ascribes his endeavors, inasmuch as they exceeded human limits, to the power of God, which, he declares, is seen working powerfully in this matter.

514"Et non en autre;" — "And not in another." 515"Son travaille et peine;" — "His labor and trouble."

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CHAPTER 2

Colossians 2:1-5

1. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

1. Volo autem vos scire, quantum certamen habeam pro vobis et iis qui sunt Laodiceae, et quicunque non viderunt faciem meam in carne;

2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

2. Ut consolationem accipiant corda ipsorum, ubi compacti fuerint in caritate, et in omnes divitias certitudinis intelligentiae, in agnitionem mysterii Dei, et Patris, et Christi;

3. In whom are hid all the treasures of wisdom and knowledge. 3. In quo sunt omnes thesauri sapientiae et intelligentiae absconditi. 4. And this I say, lest any man should beguile you with enticing words. 4. Hoc autem dico, ne quis vos decipiat persuasorio sermone. 5. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

5. Nam et si corpore sum absens, spiritu tamen sum vobiscum, gaudens et videns ordinem vestrum, et stabilitatem vestrae in Christum fidei.

1. I would have you know. He declares his affection towards them, that he may have more credit and authority; for we readily believe those whom we know to be desirous of our welfare. It is also an evidence of no ordinary affection, that he was concerned about them in the midst of death, that is, when he was in danger of his life; and that he may express the more emphatically the intensity of his affection and concern, he calls it a conflict. I do not find fault with the rendering of Erasmus --- anxiety; but, at the same time, the force of the Greek word is to be noticed, for {ἀγών} is made use of to denote contention. By the same proof he confirms his statement, that his ministry is directed to them; for whence springs so anxious a concern as to their welfare, but from this, that the Apostle of the Gentiles was under obligation to embrace in his affection and concern even those who were unknown to him? As, however, there is commonly no love between those who are unknown to each other, he speaks slightingly of the acquaintance that is contracted from sight, when he says, as many as have not seen my face in the flesh; for there is among the servants of

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God a sight different from that of the flesh, which excites love. As it is almost universally agreed that the First Epistle to Timothy was written from Laodicea, some, on this account, assign to Galatia that Laodicea of which Paul makes mention here, while the other was the metropolis of Phrygia Pacatiana. 516 It seems to me, however, to be more probable that that inscription is incorrect, as will be noticed in its proper place.

2. That their hearts may receive consolation. He now intimates what he desires for them, and shews that his affection is truly apostolic; for he declares that nothing else is desired by him than that they may be united together in faith and love. He shews, accordingly, that it was by no unreasonable affection (as happens in the case of some) that he had been led to take upon himself so great a concern for the Colossians and others, but because the duty of his office required it.

The term consolation is taken here to denote that true quietness in which they may repose. This he declares they will at length come to enjoy in the event of their being united in love and faith. From this it appears where the chief good is, and in what things it consists --- when mutually agreed in one faith, we are also joined together in mutual love. This, I say, is the solid joy of a pious mind --- this is the blessed life. As, however, love is here commended from its effect, because it fills the mind of the pious with true joy; so, on the other hand, the cause of it is pointed out by him, when he says, in all fullness of understanding. 517 The bond also of holy unity is the truth of God, when we embrace it with one consent; for peace and agreement with men flow forth from that fountain.

Riches of the assurance of understanding. As many, contenting themselves with a slight taste, have nothing but a confused and evanescent knowledge, he makes mention expressly of the riches of understanding. By this phrase he means full and clear perception; and at the same time admonishes them, that according to the measure of understanding they must make progress also in love.

In the term assurance, he distinguishes between faith and mere opinion; for that man truly knows the Lord who does not vacillate or waver in doubt, but stands fast in a firm and constant persuasion. This constancy and stability Paul frequently calls ({πληροφορίαν}) full assurance, (which term he makes use of here also,) and always connects it with faith, as undoubtedly it can no more be separated from it than heat or light can be from the sun. The doctrine, therefore, of the schoolmen is devilish, inasmuch as it takes away assurance, and substitutes in its place moral conjecture, 518 as they term it.

Is an acknowledgment of the mystery. This clause must be read as added

516After the time of Constantine the Great, "Phrygia was divided into Phrygia Pacatiana and Phrygia Salutaris. … Colosse was the sixth city of the first division." — Dr. A. Clarke. — Ed.

517"En toutes richesses de certitude d'intelligence;" — "In all riches of assurance of understanding."

518See Calvin on the Corinthians, vol. 1, p. 112, and vol. 2, p. 397.

John Calvin

by way of apposition, for he explains what that knowledge is, of which he has made mention --- that it is nothing else than the knowledge of the gospel. For the false apostles themselves endeavor to set off their impostures under the title of wisdom, but Paul retains the sons of God within the limits of the gospel exclusively, that they may desire to know nothing else. (1 Corinthians 2:2.) Why he uses the term mystery to denote the gospel, has been already explained. Let us, however, learn from this, that the gospel can be understood by faith alone --- not by reason, nor by the perspicacity of the human understanding, because otherwise it is a thing that is hid from us.

The mystery of God I understand in a passive signification, as meaning --- that in which God is revealed, for he immediately adds --- and of the Father, and of Christ --- by which expression he means that God cannot be known otherwise than in Christ, as, on the other hand, the Father must necessarily be known where Christ is known. For John affirms both:

He that hath the Son, hath the Father also: he that hath not the Son, hath also not the Father. (1 John 2:23.)

Hence all that think that they know anything of God apart from Christ, contrive to themselves an idol in the place of God; as also, on the other hand, that man is ignorant of Christ, who is not led by him to the Father, and who does not in him embrace God wholly. In the mean time, it is a memorable passage for proving Christ's divinity, and the unity of his essence with the Father. For having spoken previously as to the knowledge of God, he immediately applies it to the Son, as well as to the Father, whence it follows, that the Son is God equally with the Father.

3. In whom are all the treasures. The expression in quo (in whom, or in which) may either have a reference collectively to everything he has said as to the acknowledgment of the mystery, or it may relate simply to what came immediately before, namely, Christ. While there is not much difference between the one or the other, I rather prefer the latter view, and it is the one that is more generally received. The meaning, therefore, is, that all the treasures of wisdom and knowledge are hid in Christ --- by which he means, that we are perfect in wisdom if we truly know Christ, so that it is madness to wish to know anything besides Him. For since the Father has manifested himself wholly in Him, that man wishes to be wise apart from God, who is not contented with Christ alone. Should any one choose to interpret it as referring to the mystery, the meaning will be, that all the wisdom of the pious is included in the gospel, by means of which God is revealed to us in his Son.

He says, however, that the treasures are hidden, because they are not seen glittering with great splendor, but do rather, as it were, lie hid under the contemptible abasement and simplicity of the cross. For the preaching of the cross is always foolishness to the world, as we found stated in Corinthians. (1 Corinthians 1:18.) I do not reckon that there is any great difference between wisdom and understanding in this passage, for the employment of two different terms serves only to give additional strength, as though he had said, that no

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knowledge, erudition, learning, wisdom, can be found elsewhere.

4. This I say, that no man may deceive you. As the contrivances of men have (as we shall afterwards see) an appearance of wisdom, the minds of the pious ought to be preoccupied with this persuasion --- that the knowledge of Christ is of itself amply sufficient. And, unquestionably, this is the key that can close the door against all base errors. 519 For what is the reason why mankind have involved themselves in so many wicked opinions, in so many idolatries, in so many foolish speculations, but this --- that, despising the simplicity of the gospel, they have ventured to aspire higher? All the errors, accordingly, that are in Popery, must be reckoned as proceeding from this ingratitude --- that, not resting satisfied with Christ alone, they have given themselves up to strange doctrines.

With propriety, therefore, does the Apostle act in writing to the Hebrews, inasmuch as, when wishing to exhort believers not to allow themselves to be led astray 520 by strange or new doctrines, he first of all makes use of this foundation ---

Christ yesterday, and to-day, and for ever. (Hebrews 13:8.) By this he means, that those are out of danger who remain in Christ, but that those who are not satisfied with Christ are exposed to all fallacies and deceptions. So Paul here would have every one, that would not be deceived, be fortified by means of this principle --- that it is not lawful for a Christian man to know anything except Christ. Everything that will be brought forward after this, let it have ever so imposing an appearance, will, nevertheless, be of no value. In fine, there will be no persuasiveness of speech 521 that can turn aside so much as the breadth of a finger the minds of those that have devoted their understanding to Christ. It is a passage, certainly, that ought to be singularly esteemed. For as he who has taught men to know nothing except Christ, has provided against all wicked doctrines, 522 so there is the same reason why we should at this day destroy the whole of Popery, which, it is manifest, is built on ignorance of Christ.

5. For though I am absent in body. Lest any one should object that the admonition was unseasonable, as coming from a place so remote, he says, that his affection towards them made him be present with them in spirit, and judge of what is expedient for them, as though he were present. By praising, also, their present condition, he admonishes them not to fall back from it, or turn aside.

Rejoicing, says he, And seeing, that is --- ``Because I see.'' For and means for, as is customary among the Latins and Greeks. ``Go on as you have begun, for I know that hitherto you have pursued the right course, inasmuch as distance

519"Tous erreurs et faussetez;" — "All errors and impostures." 520"Qu'ils ne se laissent point distraire ça et la;" — "That they do not allow themselves to be distracted hither and thither."

521Pithanologia — our author having here in view the Greek term made use of by Paul, {πιθανολογία}, (persuasive speech.) See Calvin on 1 Corinthians, vol. 1, p. 100; also Plat. Theaet. 163, A. --- Ed.

522"Toutes fausses et meschantes doctrines;" — "All false and wicked doctrines."

John Calvin

of place does not prevent me from beholding you with the eyes of the mind.''

Order and steadfastness. He mentions two things, in which the perfection of the Church consists --- order among themselves, and faith in Christ. By the term order, he means --- agreement, no less than duly regulated morals, and entire discipline. He commends their faith, in respect of its constancy and steadfastness, meaning that it is an empty shadow of faith, when the mind wavers and vacillates between different opinions. 523

Colossians 2:6-7

6. As ye have therefore received Christ Jesus the Lord, so walk ye in him: 6. Quemadmodum igitur suscepistis Christum Iesum Dominum, in ipso ambulate:

7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

7. Radicati in ipso, et aedificati, et confirmati in fide, quemadmodum edocti estis, abundantes in ea cum gratiarum actione.

6. As ye have received. To commendation he adds exhortation, in which he teaches them that their having once received Christ will be of no advantage to them, unless they remain in him. Farther, as the false apostles held forth Christ's name with a view to deceive, he obviates this danger twice, by exhorting them to go on as they had been taught, and as they had received Christ. For in these words he admonishes them, that they must adhere to the doctrine which they had embraced, as delivered to them by Epaphras, with so much constancy, as to be on their guard against every other doctrine and faith, in accordance with what Isaiah said,

This is the way, walk ye in it. (Isaiah 30 21.) And, unquestionbly, we must act in such a manner, that the truth of the gospel, after it has been manifested to us, may be to us as a brazen wall 524 for keeping back all impostures. 525

Now he intimates by three metaphors what steadfastness of faith he requires from them. The first is in the word walk. For he compares the pure doctrine of the gospel, as they had learned it, to a way that is sure, so that if any one will but keep it he will be beyond all danger of mistake. He exhorts them, accordingly, if they would not go astray, not to turn aside from the course on which they have entered.

The second is taken from trees. For as a tree that has struck its roots deep has a sufficiency of support for withstanding all the assaults of winds

523"Quand l'esprit est en branle, maintenant d'vne opinion, maintenant d'autre;" — "When the mind is in suspense, now of one opinion, then of another."

524Murus aheneus. Our author has probably in his eye the celebrated sentiment of Horace — "Hic murus aheneus esto — nil conscire sibi;" — "Let this be the brazen wall — to be conscious to one's self of no crime." — (Hor. Ep. I. 1:60, 61.) See also Hor. Od. III. 3, 65. — Ed.

525"Toutes fallaces et astutes;" — "All fallacies and wiles."

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and storms, so, if any one is deeply and thoroughly fixed in Christ, as in a firm root, it will not be possible for him to be thrown down from his proper position by any machinations of Satan. On the other hand, if any one has not fixed his roots in Christ, 526 he will easily be

carried about with every wind of doctrine, (Ephesians 4:14,) just as a tree that is not supported by any root. 527

The third metaphor is that of a foundation, for a house that is not supported by a foundation quickly falls to ruins. The case is the same with those who lean on any other foundation than Christ, or at least are not securely founded on him, but have the building of their faith suspended, as it were, in the air, in consequence of their weakness and levity.

These two things are to be observed in the Apostle's words --- that the stability of those who rely upon Christ is immovable, and their course is not at all wavering, or liable to error, (and this is an admirable commendation of faith from its effect;) and, secondly, that we must make progress in Christ aye and until we have taken deep root in him. From this we may readily gather, that those who do not know Christ only wander into bypaths, and are tossed about in disquietude.

7. And confirmed in the faith. He now repeats without a figure the same thing that he had expressed by metaphors, --- that the prosecution of the way, the support of the root, and of the foundation, is firmness and steadfastness of faith. And observe, that this argument is set before them in consequence of their having been well instructed, in order that they may safely and confidently secure their footing in the faith with which they had been made acquainted.

Abounding. He would not have them simply remain immovable, but would have them grow every day more and more. When he adds, with thanksgiving, he would have them always keep in mind from what source faith itself proceeds, that they may not be puffed up with presumption, but may rather with fear repose themselves in the gift of God. And, unquestionably, ingratitude is very frequently the reason why we are deprived of the light of the gospel, as well as of other divine favors.

Colossians 2:8-12

8. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

8. Videte ne quis vos praedetur per philosophiam et inanem deceptionem, secundum traditionem hominum secundum elementa mundi, 528 et non secundum Christum:

9. For in him dwelleth all the fulness of the Godhead bodily.

526"Si quelque vn n'ha la racine de son cœur plantee et fichee en Christ;" — "If any one has not the root of his heart planted and fixed in Christ."

527"Que n'ha point les racines profondes;" — "That has not deep roots." 528"Selon les rudimens du monde;" — "according to the rudiments of the world."

John Calvin

9. Quoniam in ipso habitat omnis plenitudo Deitatis corporaliter. 529

10. And ye are complete in him, which is the head of all principality and power:

10. Et estis in ipso completi, qui est caput omnis principatus et potestatis, 11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

11. In quo etiam estis circumcisi circumcisione non manufacta, exuendo corpus peccatorum carnis, circumcisione, inquam, Christi.

12. Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

12. Consepulti cum ipso per baptismum, in quo et consurrexistis per fidem efficaciae Dei, qui suscitavit illum ex mortuis.

8. Beware lest any one plunder you. He again instructs them as to the poison, which the antidote presented by him should be made use of to counteract. For although this, as we have stated, is a common remedy against all the impostures of the devil, 530 it had, nevertheless, at that time a peculiar advantage among the Colossians, to which it required to be applied. Beware, says he, lest any one plunder you. He makes use of a very appropriate term, for he alludes to plunderers, who, when they cannot carry off the flock by violence, drive away some of the cattle fraudulently. Thus he makes Christ's Church a sheep-fold, and the pure doctrine of the gospel the enclosures of the fold. He intimates, accordingly, that we who are the sheep of Christ repose in safety when we hold the unity of the faith, while, on the other hand, he likens the false apostles to plunderers that carry us away from the folds. Would you then be reckoned as belonging to Christ's flock? Would you remain in his folds? Do not deviate a nail's breadth from purity of doctrine. For unquestionably Christ will act the part of the good Shepherd by protecting us if we but hear his voice, and reject those of strangers. In short, the tenth chapter of John is the exposition of the passage before us. [John 10]

Through philosophy. As many have mistakingly imagined that philosophy is here condemned by Paul, we must point out what he means by this term. Now, in my opinion, he means everything that men contrive of themselves when wishing to be wise through means of their own understanding, and that not without a specious pretext of reason, so as to have a plausible appearance. For there is no difficulty in rejecting those contrivances of men which have nothing to set them off, 531 but in rejecting those that captivate men's minds by a false conceit of wisdom. Or should any one prefer to have it expressed in one word, philosophy is nothing else than a persuasive speech, which insinuates itself into the minds of men by elegant and plausible arguments. Of such a nature,

529"Corporellement, ou, essenciellement;" — "Bodily, or, essentially." 530Our Author evidently refers to what he had said as to the advantage to be derived from steadfastness in the faith. See p. 178. — Ed.

531"Quand elles n'ont ni monstre ni couleur;" — "When they have neither show nor appearance."

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I acknowledge, will all the subtleties of philosophers be, if they are inclined to add anything of their own to the pure word of God. Hence philosophy will be nothing else than a corruption of spiritual doctrine, if it is mixed up with Christ. Let us, however, bear in mind, that under the term philosophy Paul has merely condemned all spurious doctrines which come forth from man's head, whatever appearance of reason they may have. What immediately follows, as to vain deceit, I explain thus; ``Beware of philosophy, which is nothing else than vain deceit,'' so that this is added by way of apposition. 532

According to the tradition of men. He points out more precisely what kind of philosophy he reproves, and at the same time convicts it of vanity on a twofold account --- because it is not according to Christ, but according to the inclinations of men; 533 and because it consists in the elements of the world. Observe, however, that he places Christ in opposition to the elements of the world, equally as to the tradition of men, by which he intimates, that whatever is hatched in man's brain is not in accordance with Christ, who has been appointed us by the Father as our sole Teacher, that he might retain us in the simplicity of his gospel. Now, that is corrupted by even a small portion of the leaven of human traditions. He intimates also, that all doctrines are foreign to Christ that make the worship of God, which we know to be spiritual, according to Christ's rule, to consist in the elements of the world, 534 and also such as fetter the minds of men by such trifles and frivolities, while Christ calls us directly to himself.

But what is meant by the phrase --- elements of the world? 535 There can be no doubt that it means ceremonies. For he immediately afterwards adduces one instance by way of example --- circumcision. The reason why he calls them by such a name is usually explained in two ways. Some think that it is a metaphor, so that the elements are the rudiments of children, which do not lead forward to mature doctrine. Others take it in its proper signification, as denoting things that are outward and are liable to corruption, which avail nothing for the kingdom of God. The former exposition I rather approve of, as also in Galatians 4:3 9. For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ --- because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which nothing can be added. Hence everything that mankind of themselves mix up, is at variance with Christ's nature, because it charges him with imperfection. This argument of itself will suffice for setting aside all the contrivances of Papists. For to what purpose do they tend, 536 but to perfect

532See p. 148, n. 2. 533"Selon les ordonnances et plaisirs des hommes;" — "According to the appointments and inclinations of men."

534"Es choses visibles de ce monde;" — "In the visible things of this world." 535"Rudimens, ou elemens du monde;" — "Rudiments, or elements of the world." 536"Toutes leurs inuentions;" — "All their inventions."

John Calvin

what was commenced by Christ? 537 Now this outrage upon Christ 538 is not by any means to be endured. They allege, it is true, that they add nothing to Christ, inasmuch as the things that they have appended to the gospel are, as it were, a part of Christianity, but they do not effect an escape by a cavil of this kind. For Paul does not speak of an imaginary Christ, but of a Christ preached, 539 who has revealed himself by express doctrine. Further, when he says that the fullness of the Godhead dwells in Christ, he means simply, that God is wholly found in him, so that he who is not contented with Christ alone, desires something better and more excellent than God. The sum is this, that God has manifested himself to us fully and perfectly in Christ.

Interpreters explain in different ways the adverb bodily. For my part, I have no doubt that it is employed --- not in a strict sense --- as meaning substantially. 540 For he places this manifestation of God, which we have in Christ, to all others that have ever been made. For God has often manifested himself to men, but it has been only in part. In Christ, on the other hand, he communicates himself to us wholly. He has also manifested himself to us otherwise, but it is in figures, or by power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement of John holds good:

He that hath the Son, hath the Father also. (1 John 2 23.) For those who possess Christ have God truly present, and enjoy Him wholly. 10. And ye are complete in him. He adds, that this perfect essence of Deity, which is in Christ, is profitable to us in this respect, that we are also perfect in him. ``As to God's dwelling wholly in Christ, it is in order that we, having obtained him, may posses in him an entire perfection.'' Those, therefore, who do not rest satisfied with Christ alone, do injury to God in two ways, for besides detracting from the glory of God, by desiring something above his perfection, they are also ungrateful, inasmuch as they seek elsewhere what they already have in Christ. Paul, however, does not mean that the perfection of Christ is transfused into us, but that there are in him resources from which we may be filled, that nothing may be wanting to us.

Who is the head. He has introduced this clause again on account of the angels, meaning that the angels, also, will be ours, if we have Christ. But of this afterwards. In the mean time, we must observe this, that we are hemmed in, above and below, with railings, 541 that our faith may not deviate even to the slightest extent from Christ.

11. In whom ye also are circumcised. From this it appears, that he has a controversy with the false apostles, who mixed the law with the gospel, and

537"Ce que Christ a commencé seulement;" — "What Christ has only commenced." 538"Vn tel outrage fait au Fils de Dieu;" — "Such an outrage committed upon the Son of God."

539"D'vn vray Christ;" — "Of a true Christ." 540"{Σωματικῶς} signifies truly, really, in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially, for so the word {σωματικῶς} means.'' --- Dr. A. Clarke. --- Ed.

541See Calvin on the Corinthians, vol. 1, p. 474, n. 2.

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by that means made Christ have, as it were, two faces. He specifies, however, one instance by way of example. He proves that the circumcision of Moses is not merely unnecessary, but is opposed to Christ, because it destroys the spiritual circumcision of Christ. For circumcision was given to the Fathers that it might be the figure of a thing that was absent: those, therefore, who retain that figure after Christ's advent, deny the accomplishment of what it prefigures. Let us, therefore, bear in mind that outward circumcision is here compared with spiritual, just as a figure with the reality. The figure is of a thing that is absent: hence it puts away the presence of the reality. What Paul contends for is this --- that, inasmuch as what was shadowed forth by a circumcision made with hands, has been completed in Christ, there is now no fruit or advantage from it. 542 Hence he says, that the circumcision which is made in the heart is the circumcision of Christ, and that, on this account, that which is outward is not now required, because, where the reality exists, that shadowy emblem vanishes, 543 inasmuch as it has no place except in the absence of the reality.

By the putting off of the body. He employs the term body, by an elegant metaphor, to denote a mass, made up of all vices. For as we are encompassed by our bodies, so we are surrounded on all sides by an accumulation of vices. And as the body is composed of various members, each of which has its own actings and offices, so from that accumulation of corruption all sins take their rise as members of the entire body. There is a similar manner of expression in Romans 6:13.

He takes the term flesh, as he is wont, to denote corrupt nature. The body of the sins of the flesh, therefore, is the old man with his deeds; only, there is a difference in the manner of expression, for here he expresses more properly the mass of vices which proceed from corrupt nature. He says that we obtain this 544 through Christ, so that unquestionably an entire regeneration is his benefit. It is he that circumcises the foreskin of our heart, or, in other words, mortifies all the lusts of the flesh, not with the hand, but by his Spirit. Hence there is in him the reality of the figure.

12. Buried with him, in baptism. He explains still more clearly the manner of spiritual circumcision --- because, being buried with Christ, we are partakers of his death. He expressly declares that we obtain this by means of baptism, that it may be the more clearly apparent that there is no advantage from circumcision under the reign of Christ. For some one might otherwise object: ``Why do you abolish circumcision on this pretext --- that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.'' Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he,

542"Maintenant le fruit et l'vsage d'icelle est aneanti;" — "The fruit and advantage of it are now made void."

543"Le signe qui la figuroit s'esuanouit comme vn ombre;" — "The sign which prefigured it vanishes like a shadow."

544"Ce despouillement;" — "This divesture."

John Calvin

accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by baptism. Baptism, therefore, is a sign of the thing that is presented to us, which while absent was prefigured by circumcision. The argument is taken from the economy 545 which God has appointed; for those who retain circumcision contrive a mode of dispensation different from that which God has appointed.

When he says that we are buried with Christ, this means more than that we are crucified with him; for burial expresses a continued process of mortification. When he says, that this is done through means of baptism, as he says also in Romans 6:4, he speaks in his usual manner, ascribing efficacy to the sacrament, that it may not fruitlessly signify what does not exist. 546 By baptism, therefore, we are buried with Christ, because Christ does at the same time accomplish efficaciously that mortification, which he there represents, that the reality may be conjoined with the sign.

In which also ye are risen. He magnifies the grace which we obtain in Christ, as being greatly superior to circumcision. ``We are not only,'' says he, ``ingrafted into Christ's death, but we also rise to newness of life:'' hence the more injury is done to Christ by those who endeavor to bring us back to circumcision. He adds, by faith, for unquestionably it is by it that we receive what is presented to us in baptism. But what faith? That of his efficacy or operation, by which he means, that faith is founded upon the power of God. As, however, faith does not wander in a confused and undefined contemplation, as they speak, of divine power, he intimates what efficacy it ought to have in view --- that by which God raised Christ from the dead. He takes this, however, for granted, that, inasmuch as it is impossible that believers should be severed from their head, the same power of God, which shewed itself in Christ, is diffused among them all in common.

Colossians 2:13-15

13. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

13. Et vos, quum mortui essetis delictis et in praeputio carnis vestrae, simul vivificavit cum ipso, condonando vobis omnia peccata:

14. Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

14. Et deleto, quod contra nos erat, chirographo in decretis, quod erat nobis contrarium, et illud sustulit e medio affixum cruci,

15 And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

545"Du gouuernement et dispensation que Dieu a ordonné en son Eglise;" — "From the government and dispensation which God has appointed in his Church."

546"Afin que la, signification ne soit vaine, comme d'vne chose qui n'est point;" — "That the signification may not be vain, as of a thing that is not."

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15. Exspolians principatus et potestates, traduxit palam triumphans de his in illa, (vel, in se ipso.)

13. And you, when ye were dead. He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching. Farther, as they were Gentiles when they were converted to Christ, he takes occasion from this to shew them how absurd it is to pass over from Christ to the ceremonies of Moses. Ye were, says he, dead in Uncircumcision. This term, however, may be understood either in its proper signification, or figuratively. If you understand it in its proper sense, the meaning will be, ``Uncircumcision is the badge of alienation from God; for where the covenant of grace is not, there is pollution, 547 and, consequently, curse and ruin. But God has called you to himself from uncircumcision, and, therefore, from death.'' 548 In this way he would not represent uncircumcision as the cause of death, but as a token that they were estranged from God. We know, however, that men cannot live otherwise than by cleaving to their God, who alone is their life. Hence it follows, that all wicked persons, however they may seem to themselves to be in the highest degree lively and flourishing, are, nevertheless, spiritually dead. In this manner this passage will correspond with Ephesians 2:11, where it is said,

Remember that, in time past, when ye were Gentiles, and called uncircumcision, by that circumcision which is made with hands in the flesh, ye were at that time without Christ, alienated from the commonwealth of Israel, and strangers to the promises.

Taking it metaphorically, there would, indeed, be an allusion to natural uncircumcision, but at the same time Paul would here be speaking of the obstinacy of the human heart, in opposition to God, and of a nature that is defiled by corrupt affections. I rather prefer the former exposition, because it corresponds better with the context; for Paul declares that uncircumcision was no hinderance in the way of their becoming partakers of Christ's life. Hence it follows, that circumcision derogated from the grace of God, which they had already obtained.

As to his ascribing death to uncircumcision, this is not as though it were the cause of it, but as being the badge of it, as also in that other passage in the Epistle to the Ephesians, which we have quoted. It is also customary in Scripture to denote deprivation of the reality by deprivation of the sign, as in Genesis 3:22, ---

Lest peradventure Adam eat of the fruit of life, and live. For the tree did not confer life, but its being taken away was a sign of death. 549 Paul has in this place briefly expressed both. He says that these were dead in sins: this is the cause, for our sins alienate us from God. He adds, in the uncircumcision of your flesh. This was outward pollution, an evidence of

547"Là il n'y a que souillure et ordure;" — "There, there is nothing but filth and pollution." 548"Il vous a donc retirez de la mort;" — "He has, therefore, drawn you back from death." 549See Calvin on Genesis, vol. 1, p. 184.

John Calvin

spiritual death.

By forgiving you. God does not quicken us by the mere remission of sins, but he makes mention here of this particularly, because that free reconciliation with God, which overthrows the righteousness of works, is especially connected with the point in hand, where he treats of abrogated ceremonies, as he discourses of more at large in the Epistle to the Galatians. For the false apostles, by establishing ceremonies, bound them with a halter, from which Christ has set them free.

14. Having blotted out the hand-writing which was against us. He now contends with the false apostles in close combat. For this was the main point in question, --- whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us as it were bound, that we may not be able to deny our guilt. He now says, that we have been freed from condemnation, in such a manner, that even the hand-writing is blotted out, that no remembrance of it might remain. For we know that as to debts the obligation is still in force, so long as the hand-writing remains; and that, on the other hand, by the erasing, or tearing of the handwriting, the debtor is set free. Hence it follows, that all those who still urge the observance of ceremonies, detract from the grace of Christ, as though absolution were not procured for us through him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.

This, therefore, is a truly theological reason for proving the abrogation of ceremonies, because, if Christ has fully redeemed us from condemnation, he must have also effaced the remembrance of the obligation, that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined. While interpreters explain this passage in various ways, there is not one of them that satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this. For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians, (Ephesians 2:15,) and as we shall find he does shortly afterwards. More especially, the passage in Ephesians shews clearly, that Paul is here speaking of ceremonies.

Others, therefore, do better, in restricting it to ceremonies, but they, too, err in this respect, that they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not in a proper manner apply this similitude to the context. Now, the reason is, that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God's judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people that stood by behold in it a representation of his death? For when persons substituted in their place an innocent animal, they confessed that they were themselves deserving of that death. In fine, in proportion as there were ceremonies belonging to

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it, just so many exhibitions were there of human guilt, and hand-writings of obligation.

Should any one object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us at this day, the answer is easy. For there are two things to be considered in the ancient ceremonies --- that they were suited to the time, and that they led men forward to the kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace was in a manner suspended until the advent of Christ --- not that the Fathers were excluded from it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his death delivered us from the condemnation of death, but in order that absolution might be made more certain, he abrogated those ceremonies, that no remembrance of obligation might remain. This is full liberty --- that Christ has by his blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has involved in confusion the thread of Paul's discourse, by rendering it thus --- ``which was contrary to us by ordinances.'' Retain, therefore, the rendering which I have given, as being the true and genuine one.

Took it out of the way, fastening it to his cross. He shews the manner in which Christ has effaced the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that was due to us, so he has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on his being fastened to the cross, he took all things to himself, and even bound them upon him, that they might have no more power over us.

15. Spoiling principalities. There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed. Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ has rescued from the devil, what do others, who would bring us back into bondage, but restore to Satan the spoils of which he had been stript bare?

Triumphing over them in it. The expression in the Greek allows, it is true, of our reading --- in himself; nay more, the greater part of the manuscripts have {ἐν} {αὑτῳ} with an aspirate. The connection of the passage, however, imperatively requires that we read it otherwise; for what would be meagre as applied to Christ, suits admirably as applied to the cross. For as he had

John Calvin

previously compared the cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also compares it to a triumphal car, in which he shewed himself conspicuously to view. 550 For although in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in such a way, that it 551 has put on, as it were, a new nature. For there is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, 552 as is the gibbet on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden them under his feet.

Colossians 2:16-19

16. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath-days:

16. Itaque ne quis vos iudicet 553 vel in cibo, vel in potu, vel in parte 554 diei festi, vel neomeniae, vel sabbatorum:

17. Which are a shadow of things to come; but the body is of Christ. 17. Quae sunt umbra futurorum, corpus autem Christi. 18. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

18. Ne quis palmam eripiat, volens in humilitate et cultu Angelorum, (id facere,) in ea quae non vidit se ingerens, frustra inflatus a mente carnis suae,

19. And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

19. Et non tenens caput, ex quo totum corpus per iuncturas et connexiones subministratum et compactum crescit increments Dei.

16. Let no one therefore judge you. What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things 555 followed afterwards. To judge means here, to hold one to be guilty of a crime, or to impose a scruple of conscience, so that we are no longer free. He says, therefore, that it is not in the power of men to make us subject to the observance of rites which Christ has by his death abolished, and exempts us from their yoke, that we may not allow ourselves to be fettered by the laws which they have imposed. He tacitly, however, places Christ in contrast with all mankind, lest

550"En grande magnificence;" — "In great magnificence." 551"La croix;" — "The cross." 552"Tant eminent et honorable;" — "So lofty and honourable." 553"Juge, ou, condamne;" — "Judge, or condemn." 554"En partie, ou, en distinction, ou, de la part, ou, au respect;" — "In part, or, in distinguishing, or, of the part, or, in respect of."

555"Les autres ceremonies;" — "Other rites."

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any one should extol himself so daringly as to attempt to take away what he has given him.

In respect of a festival-day. Some understand {τὸ} {μέρος} to mean participation. Chrysostom, accordingly, thinks that he used the term part, because they did not observe all festival days, nor did they even keep holidays strictly, in accordance with the appointment of the law. This, however, is but a poor interpretation. 556 Consider whether it may not be taken to mean separation, for those that make a distinction of days, separate, as it were, one from another. Such a mode of partition was suitable for the Jews, that they might celebrate religiously 557 the days that were appointed, by separating them from others. Among Christians, however, such a division has ceased.

But some one will say, ``We still keep up some observance of days.'' I answer, that we do not by any means observe days, as though there were any sacredness in holidays, or as though it were not lawful to labor upon them, but that respect is paid to government and order --- not to days. And this is what he immediately adds.

17. Which are a shadow of things to come. The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation. Those, therefore, who still adhere to those shadows, act like one who should judge of a man's appearance from his shadow, while in the mean time he had himself personally before his eyes. For Christ is now manifested to us, and hence we enjoy him as being present. The body, says he, is of Christ, that is, IN Christ. For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future. Hence, the man that calls back the ceremonies into use, either buries the manifestation of Christ, or robs Christ of his excellence, and makes him in a manner void. 558 Accordingly, should any one of mortals assume to himself in this matter the office of judge, let us not submit to him, inasmuch as Christ, the only competent Judge, sets us free. For when he says, Let no man judge you, he does not address the false apostles, but prohibits the Colossians from yielding their neck to unreasonable requirements. To abstain, it is true, from swine's flesh, is in itself harmless, but the binding to do it is pernicious, because it makes void the grace of Christ.

Should any one ask, ``What view, then, is to be taken of our sacraments? Do they not also represent Christ to us as absent?'' I answer, that they differ widely from the ancient ceremonies. For as painters do not in the first draught bring out a likeness in vivid colors, and ({εἰκονικῶς}) expressively, but in the first instance draw rude and obscure lines with charcoal, so the representation of Christ under the law was unpolished, and was, as it were, a first sketch, but

556"Mats c'est vne conjecture bien maigre;" — "But this is a very slender conjecture." 557"Estroittement;" — "Strictly." 558"Inutile et du tout vuide;" — "Useless and altogether void."

John Calvin

in our sacraments it is seen drawn out to the life. Paul, however, had something farther in view, for he contrasts the bare aspect of the shadow with the solidity of the body, and admonishes them, that it is the part of a madman to take hold of empty shadows, when it is in his power to handle the solid substance. Farther, while our sacraments represent Christ as absent as to view and distance of place, it is in such a manner as to testify that he has been once manifested, and they now also present him to us to be enjoyed. They are not, therefore, bare shadows, but on the contrary symbols 559 of Christ's presence, for they contain that Yea and Amen of all the promises of God, (2 Corinthians 1:20,) which has been once manifested to us in Christ.

18. Let no one take from you the palm. 560 He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way in the middle of the course, or after the contest had been commenced. He admonishes them, therefore, that the false apostles aimed at nothing else than to snatch away from them the palm, inasmuch as they draw them aside from the rectitude of their course. Hence it follows that they must be shunned as the most injurious pests. The passage is also carefully to be marked as intimating, that all those who draw us aside from the simplicity of Christ cheat us out of the prize of our high calling. (Philippians 3:14.)

Desirous in humility. Something must be understood; hence I have, inserted in the text id facere, (to do it.) For he points out the kind of danger which they required to guard against. All are desirous to defraud you of the palm, who, under the pretext of humility, recommend to you the worship of angels. For their object is, that you may wander out of the way, leaving the one object of aim. I read humility and worship of angels conjointly, for the one follows the other, just as at this day the Papists make use of the same pretext when philosophizing as to the worship of saints. For they reason on the ground of man's abasement, 561 that we must, therefore, seek for mediators to help us. But for this very reason has Christ humbled himself --- that we might directly betake ourselves to him, however miserable sinners we may be.

I am aware that the worship of angels is by many interpreted otherwise, as meaning such as has been delivered to men by angels; for the Devil has always endeavored to set off his impostures under this title. The Pope at this day boasts, that all the trifles with which he has adulterated the pure worship of God are revelations. In like manner the Theurgians 562 of old alleged that

559"Signes et tesmoignages;" — "Signs and evidences." 560"The Latin, 'seducat,' correctly gives the intention of {καταβραβευέτω} which signifies, to cause a competitor to lose his prize, by drawing him aside from the goal, (seorsim ducendo, or seducendo.)'' --- Penn. --- Ed.

561"Car ayans proposé l'indignite de l'homme, et presché d'humilite, de là ils concluent;" — "For having set forth man's unworthiness, and having preached of humility, they conclude from this."

562The Theurgians were the followers of Ammonius Saccas, who prescribed an austere discipline with the view of "refining," as he pretended, "that faculty of the mind which receives the images of things, so as to render it capable of perceiving the demons, and of performing many marvellous things by their assistance." See Mosheim's, Ecclesiastical History, vol. 1, p. 174. — Ed.

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all the superstitions that they contrived were delivered over to them by angels, as if from hand to hand. 563 They, accordingly, think that Paul here condemns all fanciful kinds of worship that are falsely set forth under the authority of angels. 564 But, in my opinion, he rather condemns the contrivance as to the worshipping of angels. It is on this account that he has so carefully applied himself to this in the very commencement of the Epistle, to bring angels under subjection, lest they should obscure the splendor of Christ. 565 In fine, as he had in the first chapter prepared the way for abolishing the ceremonies, so he had also for the removal of all other hinderances which draw us away from Christ alone. 566 In this class is the worship of angels

Superstitious persons have from the beginning worshipped angels, 567 that through means of them there might be free access to God. The Platonists infected the Christian Church also with this error. For although Augustine sharply inveighs against them in his tenth book ``On the City of God,'' and condemns at great length all their disputations as to the worship of angels, we see nevertheless what has happened. Should any one compare the writings of Plato with Popish theology, he will find that they have drawn wholly from Plato their prattling as to the worship of angels. The sum is this, that we must honor angels, whom Plato calls demons, {χάριν} {τὢς} {εὐφήμου} {διαπορείας} (for the sake of their auspicious intercession.) 568 He brings forward this sentiment in Epinomis, and he confirms it in Cratylus, 569 and many other passages. In what respect do the Papists differ at all from this? ``But,'' it will be said, ``they do not deny that the Son of God is Mediator.'' Neither did those with whom Paul contends; but as they imagined that God must be approached by the assistance of the angels, and that, consequently, some worship must be rendered to them, so they placed angels in the seat of Christ, and honored them with Christ's office. Let us know, then, that Paul here condemns all kinds of worship of human contrivance, which are rendered either to angels or to the dead, as though they were mediators, rendering assistance after Christ, or along with Christ. 570 For just so far do we recede from Christ, when we transfer the smallest part of what belongs to him to any others, whether they be angels or men.

Intruding into those things which he hath not seen. The verb {ἐμβατεύειν},

563Per manus, (from one hand to another.) The reader will find the same proverbial expression made use of by Calvin on the Corinthians, vol. 1, pp. 150, 373, and vol. 2, p. 9. — Ed.

564"Lesquelles on fait receuoir au poure monde sous la fausse couuerture de l'authorite des anges;" — "Which they make the world receive under the false pretext of the authority of angels."

565"La splendeur de la maieste de Christ;" — "The splendor of Christ's majesty." 566"De seul vray but, qui est Christ;" — "From the only true aim, which is Christ." 567See Calvin'S Institutes, vol. 1, p. 200. 568"A cause de l'heureuse intercession qu'ils font pour les hommes;" — "On account of the blessed intercession which they make for men."

569See Calvin'S Institutes, vol. 1, p. 202. 570"Comme s'ils estoyent mediateurs ou auec Christ, ou en second lieu apres Christ, pour suppleer ce qui defaut de son costé" — "As if they were mediators either with Christ, or in the second place after Christ, to supply what is wanting on his part."

John Calvin

the participle of which Paul here makes use of, has various significations. The rendering which Erasmus, after Jerome, has given to it, walking proudly, would not suit ill, were there an example of such a signification in any author of sufficient note. For we see every day with how much confidence and pride rash persons pronounce an opinion as to things unknown. Nay, even in the very subject of which Paul treats, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles 571 respecting the intercession of saints or angels, they declare, 572 as though it were from an oracle, 573 that the dead 574 know and behold our necessities, inasmuch as they see all things in the reflex light of God. 575 And yet, what is less certain? Nay more, what is more obscure and doubtful? But such, truly, is their magisterial freedom, that they fearlessly and daringly assert what is not only not known by them, but cannot be known by men.

This meaning, therefore, would be suitable, if that signification of the term were usual. It is, however, among the Greeks taken simply as meaning to walk. It also sometimes means to inquire. Should any one choose to understand it thus in this passage, Paul will, in that case, reprove a foolish curiosity in the investigation of things that are obscure, and such as are even hid from our view and transcend it. 576 It appears to me, however, that I have caught Paul's meaning, and have rendered it faithfully in this manner --- intruding into those things which he hath not seen. For that is the common signification of the word {ἐμβατεύειν} --- to enter upon an inheritance, 577 or to take possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: --- ``Setting foot upon, or entering on the possession of those things which he has not seen.'' I have followed his authority, but have selected a more suitable term. For such persons in reality break through and intrude into secret things, 578 of which God would have no discovery as yet made to us. The passage ought to be carefully observed, for the purpose of reproving the rashness 579 of those who inquire farther than is allowable.

Puffed up in vain by a fleshly mind. He employs the expression fleshly mind to denote the perspicuity of the human intellect, however great it may be. For he places it in contrast with that spiritual wisdom which is revealed to us from heaven in accordance with that statement ---

Flesh and blood hath not revealed it unto thee.

571"Mettent en auant leurs mensonges;" — "Bring forward their false hoods." 572"Ils prononcent et determinent comme par arrest;" — "They declare and determine as if by decree."

573"Perinde atque ex tripode," (just as though it were from the tripod.) Our author manifestly alludes to the three-footed stool on which the Priestess of Apollo at Delphi sat, while giving forth oracular responses. — Ed.

574"Les saincts trespassez;" — "Departed saints." 575"En la reuerberation de la lumiere de Dieu;" — "In the reflection of the light of God." 576"Et surmontent toute nostre capacite;" — "And exceed all our capacity." 577Thus {ἐμβατεύειν} {εἰς} {τὴν} {οὐσίαν} is made use of by Demosthenes, as meaning --- ``to come in to the property.'' --- See Dem. 1086. 19. --- Ed.

578"Es choses secretes et cachees;" — "Into things secret and hidden." 579"La role outrecuidance;" — "The foolish presumption."

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(Matthew 16:17.)

Whoever; therefore, depends upon his own reason, inasmuch as the acuteness of the flesh is wholly at work in him, 580 Paul declares him to be puffed up in vain. And truly all the wisdom that men have from themselves is mere wind: hence there is nothing solid except in the word of God and the illumination of the Spirit. And observe, that those are said to be puffed up who insinuate themselves 581 under a show of humility. For it happens, as Augustine elegantly writes to Paulinus, by wonderful means, as to the soul of man, that it is more puffed up from a false humility than if it were openly proud.

19. Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him. Hence, should any one call us anywhere else than to Christ, though in other respects he were big with heaven and earth, he is empty and full of wind: let us, therefore, without concern, bid him farewell. Observe, however, of whom he is speaking, namely, of those who did not openly reject or deny Christ, but, not accurately understanding his office and power, by seeking out other helps and means of salvation, (as they commonly speak,) were not firmly rooted in him.

From whom the whole body by joints. He simply means this, that the Church does not stand otherwise than in the event of all things being furnished to her by Christ, the Head, and, accordingly, that her entire safety 582 consists in him. The body, it is true, has its nerves, its joints, and ligaments, but all these things derive their vigor solely from the Head, so that the whole binding of them together is from that source. What, then, must be done? The constitution of the body will be in a right state, if simply the Head, which furnishes the several members with everything that they have, is allowed, without any hinderance, to have the pre-eminence. This Paul speaks of as the increase of God, by which he means that it is not every increase that is approved by God, but only that which has a relation to the Head. For we see that the kingdom of the Pope is not merely tall and large, but swells out into a monstrous size. As, however, we do not there see what Paul here requires in the Church, what shall we say, but that it is a humpbacked body, and a confused mass that will fall to pieces of itself.

Colossians 2:20-23

20. Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

20. Si igitur mortui estis cum Christo ab elementis huius mundi, quid tanquam viventibus in mundo decreta vobis perscribuntur?

580"Pource qu'il n'est gouuerné que par la subtilite charnelle et naturelle;" — "Because he is regulated exclusively by carnal and natural acuteness."

581"En la grace des hommes;" — "Into the favor of men. 582"Toute la perfection de son estre;" — "The entire perfection of her being."

John Calvin

21. (Touch not; taste not; handle not; 21. Ne esitaveris, ne gustaveris, ne attigeris: 22. Which all are to perish with the using;) after the commandments and doctrines of men?

22. Quae sunt omnia in corruptionem ipso abusu, secundum praecepta et doctrines hominum,

23. Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

23. Quae speciem 583 quidem habent sapientiae in superstitione, 584 et humilitate animi, et neglectu corporis: 585 non in honore aliquo ad expletionem carnis. 586

20. If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. (Colossians 2:14.) He now employs another figure of speech --- that we are dead to them, as he teaches us elsewhere, that we are dead to the law, and the law, on the other hand, to us. (Galatians 2:19.) The term death means abrogation, 587 but it is more expressive and more emphatic, ({καὶ} {ἐμφατικώτερον}.) He says, therefore, that the Colossians, have nothing to do with ordinances. Why? Because they have died with Christ to ordinances; that is, after they died with Christ by regeneration, they were, through his kindness, set free from ordinances, that they may not belong to them any more. Hence he concludes that they are by no means bound by the ordinances, which the false apostles endeavored to impose upon them.

21. Eat not, taste not. Hitherto this has been rendered --- Handle not, but as another word immediately follows, which signifies the same thing, every one sees how cold and absurd were such a repetition. Farther, the verb {ἅπτεσθαι} is employed by the Greeks, among its other significations, in the sense of eating, 588 in accordance with the rendering that I have given. Plutarch makes use of it in the life of Caesar, when he relates that his soldiers, in destitution of all things, ate animals which they had not been accustomed previously to use as food. 589 And this arrangement is both in other respects natural and is also most in accordance with the connection of the passage; for Paul points out, ({μιμητικῶς},) by way of imitation, to what length the waywardness of those who bind consciences by their laws is wont to proceed. From the very commencement they are unduly rigorous: hence he sets out with their prohi-

583"Espece, ou, forme;" — "Appearance, or form." 584"Superstition, or will-worship." 585"En mespris du corps, ou, en ce qu'elles n'espargnent le corps;" — "In contempt of the body, or, inasmuch as they do not spare the body."

586"Sans aucun honneur a rassasier la chair, ou, et ne ont aucun esgard au rassasiement d'iceluy: ou, mais ne font d'aucune estime, n'appartenans qu'a ce qui remplit le corps;" — "Without any honour to the satisfying of the flesh, or, and they have no regard to the satisfying of it, or, but they hold it in no esteem, not caring as to what fills the body."

587"Et abolissement;" — "And abolishment." 588An example occurs in Homer's Odyssey, (6: 60,) {σίτου} {θ} {᾿} {ἅπτεσθον} {καὶ} {χαρ́ετον}. --- ``Take food and rejoice.'' See also Xenoph. Mem. 1. 3. 7. --- Ed.

589"The passage referred to is as follows: — " {᾿Εβρώθη} {δὲ} {καὶ} {φλοιὸς} {ὡς} {λέγεται}, {καὶ} {ζώων} {ἀγεύστων} {πρότερον} {ἥ} {ψαντο}.'' --- ``Even the bark of trees, it is said, was devoured, and they ate animals not previously tasted.'' --- Ed.

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bition --- not simply against eating, but even against slightly partaking. After they have obtained what they wish they go beyond that command, so that they afterwards declare it to be unlawful to taste of what they do not wish should be eaten. At length they make it criminal even to touch. In short, when persons have once taken upon them to tyrannize over men's souls, there is no end of new laws being daily added to old ones, and new enactments starting up from time to time. How bright a mirror there is as to this in Popery! Hence Paul acts admirably well in admonishing us that human traditions are a labyrinth, in which consciences are more and more entangled; nay more, are snares, which from the beginning bind in such a way that in course of time they strangle in the end.

22. All which things tend to corruption. He sets aside, by a twofold argument, the enactments of which he has made mention --- because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from God. He combats the first argument, also, in Romans 14:17, when he says,

The kingdom of God is not in meat and drink; likewise in 1 Corinthians. 6 13, Meat for the belly, and the belly for meats: God will destroy both. Christ also himself says, Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth. (Matthew 15:11.)

The sum is this --- that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.

A second refutation is added 590 --- that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul's reasoning: ``Those who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.''

23. Which have indeed a show. Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the same time reckons it wholly worthless. For it is as though he had said, that he does not regard their having a show of wisdom. But show is placed in contrast with reality, for it is an appearance, as they commonly speak, which deceives by resemblance. 591

590"Le second argument par lequel il refute telles ordonnances, est;" — "The second argument by which he sets aside such enactments, is."

591"Par similitude qu'elle ha auec la verite;" — "By the resemblance which it bears to the reality."

John Calvin

Observe, however, of what colors this show consists, according to Paul. He makes mention of three --- self-invented worship, 592 humility, and neglect of the body. Superstition among the Greeks receives the name of {ἐθελοβρησκεία} --- the term which Paul here makes use of. He has, however, an eye to the etymology of the term, for {ἐθελοβρησκεία} literally denotes a voluntary service, which men choose for themselves at their own option, without authority from God. Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext.

The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. 593 And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility.

They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body. Paul, however, bids farewell to those disguises, for

what is in high esteem among men is often an abomination in the sight of God. (Luke 16:15.)

Farther, that is a treacherous obedience, and a perverse and sacrilegious humility, which transfers to men the authority of God; and neglect of the body is not of so great importance, as to be worthy to be set forth to admiration as the service of God.

Some one, however, will feel astonished, that Paul does not take more pains in pulling off those masks. I answer, that he on good grounds rests contented with the simple term show. For the principles which he had taken as opposed to this are incontrovertible --- that the body is in Christ, and that, consequently, those do nothing but impose upon miserable men, who set before them shadows. Secondly, the spiritual kingdom of Christ is by no means taken up with frail and corruptible elements. Thirdly, by the death of Christ such observances were put an end to, that we might have no connection with them; and, fourthly, God is our only Lawgiver. (Isaiah 33:22.) Whatever may be brought forward on the other side, let it have ever so much splendor, is fleeting show.

Secondly, he reckoned it enough to admonish the Colossians, not to be deceived by the putting forth of empty things. There was no necessity for dwelling at greater length in reproving them. For it should be a settled point among all the pious, that the worship of God ought not to be measured according to our views; and that, consequently, any kind of service is not lawful, simply on the ground that it is agreeable to us. This, also, ought to be a commonly received point --- that we owe to God such humility as to yield obedience simply to his commands, so as not to lean to our own understanding, etc., (Proverbs 3:5,) --- and that the limit of humility towards men is this --- that each one submit

592"Le seruice forgé a plaisir, c'est a dire inuenté par les hommes;" — "Worship contrived at pleasure, that is to say, invented by men."

593"Iniques et dures a porter;" — "Unreasonable and hard to be borne."

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himself to others in love. Now, when they contend that the wantonness of the flesh is repressed by abstinence from meats, the answer is easy --- that we must not therefore abstain from any particular food as being unclean, but must eat sparingly of what we do eat of, both in order that we may soberly and temperately make use of the gifts of God, and that we may not, impeded by too much food and drink, forget those things that are God's. Hence it was enough to say that these 594 were masks, that the Colossians, being warned, might be on their guard against false pretexts.

Thus, at the present day, Papists are not in want of specious pretexts, by which to set forth their own laws, however they may be --- some of them impious and tyrannical, and others of them silly and trifling. When, however, we have granted them everything, there remains, nevertheless, this refutation by Paul, which is of itself more than sufficient for dispelling all their smoky vapours; 595 not to say how far removed they 596 are from so honorable an appearance as that which Paul describes. The principal holiness of the Papacy, 597 at the present day, consists in monkhood, and of what nature that is, I am ashamed and grieved to make mention, lest I should stir up so abominable an odour. Farther, it is of importance to consider here, how prone, nay, how forward the mind of man is to artificial modes of worship. For the Apostle here graphically describes 598 the state of the old system of monkhood, which came into use a hundred years after his death, as though he had never spoken a word. The zeal of men, therefore, for superstition is surpassingly mad, which could not be restrained by so plain a declaration of God from breaking forth, as historical records testify.

Not in any honor. Honor means care, according to the usage of the Hebrew tongue. Honour widows, (1 Timothy 5:3,) that is, take care of them. Now Paul finds fault with this, that they 599 teach to leave off care for the body. For as God forbids us to indulge the body unduly, so he commands that these be given it as much as is necessary for it. Hence Paul, in Romans 13:14, does not expressly condemn care for the flesh, but such as indulges lusts. Have no care, says he, for the flesh, to the gratifying of its lusts. What, then, does Paul point out as faulty in those traditions of which he treats? It is that they gave no honor to the body for the satisfying the flesh, that is, according to the measure of necessity. For satisfying here means a mediocrity, which restricts itself to the simple use of nature, and thus stands in opposition to pleasure and all superfluous delicacies; for nature is content with little. Hence, to refuse what it requires for sustaining the necessity of life, is not less at variance with piety, than it is inhuman.

594"Ces traditions;" — "These traditions." 595"Tous les brouillars desquels ils taschent d'esblouir les yeux au poure monde;" — "All the mists by which they endeavor to blind the eyes of the poor world."

596"Leurs traditions;" — "Their traditions." 597"La premiere et la principale honnestete et sainctete de la Papaute;" — "The first and principal decency and sanctity of the Papacy."

598"Peind yci au vif;" — "Paints here to the life." 599"Les traditions;" — "The traditions."

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Colossians 3:1-4

1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

1. Ergo si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens:

2. Set your affection on things above, not on things on the earth. 2. Quae sursum sunt cogitate, non quae super terram. 3. For ye are dead, and your life is hid with Christ in God. 3. Mortui enim estis, et vita nostra abscondita est cum Christo in Deo. 4. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.

4. Ubi autem Christus apparuerit, vita vestra, tunc etiam vos cum ipso apparebitis in gloria.

To those fruitless exercises which the false apostles urged, 600 as though perfection consisted in them, he opposes those true exercises in which it becomes Christians to employ themselves; and this has no slight bearing upon the point in hand; for when we see what God would have us do, we afterwards easily despise the inventions of men. When we perceive, too, that what God recommends to us is much more lofty and excellent than what men inculcate, our alacrity of mind increases for following God, so as to disregard men. Paul here exhorts the Colossians to meditation upon the heavenly life. And what as to his opponents? They were desirous to retain their childish rudiments. This doctrine, therefore, makes the ceremonies be the more lightly esteemed. Hence it is manifest that Paul, in this passage, exhorts in such a manner as to confirm the foregoing doctrine; for, in describing solid piety and holiness of life, his aim is, that those vain shows of human traditions may vanish. 601 At the same time, he anticipates an objection with which the false apostles might assail him. What then? ``Wouldst thou rather have men be idle than addict themselves to such exercises, of whatever sort they may be?'' When, therefore, he bids Christians apply themselves to exercises of a greatly superior kind, he cuts off the handle for this calumny; nay more, he loads them with no small odium, on the ground

600"Recommandoyent estroittement;" — "Urgently recommended." 601"S'en aillent en fumee;" — "May vanish into smoke."

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that they impede the right course of the pious by worthless amusements. 602

1. If ye are risen with Christ. Ascension follows resurrection: hence, if we are the members of Christ we must ascend into heaven, because he, on being raised up from the dead, was received up into heaven, (Mark 16:19,) that he might draw us up with him. Now, we seek those things which are above, when in our minds 603 we are truly sojourners in this world, and are not bound to it. The word rendered think upon expresses rather assiduity and intensity of aim: ``Let your whole meditation be as to this: to this apply your intellect --- to this your mind.'' But if we ought to think of nothing but of what is heavenly, because Christ is in heaven, how much less becoming were it to seek Christ upon the earth. Let us therefore bear in mind that that is a true and holy thinking as to Christ, which forthwith bears us up into heaven, that we may there adore him, and that our minds may dwell with him.

As to the right hand of God, it is not confined to heaven, but fills the whole world. Paul has made mention of it here to intimate that Christ encompasses us by his power, that we may not think that distance of place is a cause of separation between us and him, and that at the same time his majesty may excite us wholly to reverence him.

2. Not the things that are on earth. He does not mean, as he does a little afterwards, depraved appetites, which reign in earthly men, nor even riches, or fields, or houses, nor any other things of the present life, which we must

use, as though we did not use them, (1 Corinthians 7:30, 31) 604

but is still following out his discussion as to ceremonies, which he represents as resembling entanglements which constrain us to creep upon the ground. ``Christ,'' says he, ``calls us upwards to himself, while these draw us downwards.'' For this is the winding-up and exposition of what he had lately touched upon as to the abolition of ceremonies through the death of Christ. ``The ceremonies are dead to you through the death of Christ, and you to them, in order that, being raised up to heaven with Christ, you may think only of those things that are above. Leave off therefore earthly things.'' I shall not contend against others who are of a different mind; but certainly the Apostle appears to me to go on step by step, so that, in the first instance, he places traditions as to trivial matters in contrast with meditation on the heavenly life, and afterwards, as we shall see, goes a step farther.

3. For ye are dead. No one can rise again with Christ, if he has not first died with him. Hence he draws an argument from rising again to dying, as from a consequent to an antecedent, 605 meaning that we must be dead to the world that we may live to Christ. Why has he taught, that we must seek those things that are above? It is because the life of the pious is above. Why does he

602"Par des amusemens plus que pueriles;" — "By worse than childish amusements." 603"De cœur et esprit;" — "In heart and spirit." 604See Calvin on the Corinthians, vol. 1, p. 257. 605"C'est a dire de ce qui suit a ce qui va deuant;" — "That is to say, from what follows to what comes before."

John Calvin

now teach, that the things which are on earth are to be left off? Because they are dead to the world. ``Death goes before that resurrection, of which I have spoken. Hence both of them must be seen in you.''

It is worthy of observation, that our life is said to be hid, that we may not murmur or complain if our life, being buried under the ignominy of the cross, and under various distresses, differs nothing from death, but may patiently wait for the day of revelation. And in order that our waiting may not be painful, let us observe those expressions, in God, and with Christ, which intimate that our life is out of danger, although it does not appear. For, in the first place, God is faithful, and therefore will not deny what has been committed to him, (2 Timothy 1:12,) nor deceive in the guardianship which he has undertaken; and, secondly, the fellowship of Christ brings still greater security. For what is to be more desired by us than this --- that our life remain with the very fountain of life. Hence there is no reason why we should be alarmed if, on looking around on every side, we nowhere see life. For we are

saved by hope. But those things which are already seen with our eyes are not hoped for. (Romans 8:24.)

Nor does he teach that our life is hid merely in the opinion of the world, but even as to our own view, because this is the true and necessary trial of our hope, that being encompassed, as it were, with death, we may seek life somewhere else than in the world.

4. But when Christ, our life, shall appear. Here we have a choice consolation --- that the coming of Christ will be the manifestation of our life. And, at the same time, he admonishes us how unreasonable were the disposition of the man, who should refuse to bear up 606 until that day. For if our life is shut up in Christ, it must be hid, until he shall appear

Colossians 3:5-8

5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

5. Mortificate igitur membra vestra, quae sunt super terram, scortationem, immunditiem, mollitiem, concupiscentiam malam, et avaritiam, quae est idololatria.

6. For which things' sake the wrath of God cometh on the children of disobedience:

6. Propter quae venit ira Dei in filios inobedientiae; 7. In the which ye also walked some time, when ye lived in them. 7. In quibus vos quoque ambulabatis aliquando, quum viveretis in illis. 8. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

606"D'endurer et attendre;" — "To endure and wait."

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8. Nunc autem deponite et vos omnia, iram, indignationem, malitiam, maledicentiam, turpiloquentiam ex ore vestro.

5. Mortify therefore. Hitherto he has been speaking of contempt of the world. He now proceeds further, and enters upon a higher philosophy, as to the mortification of the flesh. That this may be the better understood, let us take notice that there is a twofold mortification. The former relates to those things that are around us. Of this he has hitherto treated. The other is inward - -- that of the understanding and will, and of the whole of our corrupt nature. He makes mention of certain vices which he calls, not with strict accuracy, but at the same time elegantly, members. For he conceives of our nature as being, as it were, a mass made up of different vices. They are, therefore, our members, inasmuch as they in a manner stick close to us. He calls them also earthly, alluding to what he had said --- not the things that are on earth, (Colossians 3:2,) but in a different sense. ``I have admonished you, that earthly things are to be disregarded: you must, however, make it your aim to mortify those vices which detain you on the earth.'' He intimates, however, that we are earthly, so long as the vices of our flesh are vigorous in us, and that we are made heavenly by the renewing of the Spirit.

After fornication he adds uncleanness, by which term he expresses all kinds of wantonness, by which lascivious persons pollute themselves. To these is added, {πάθος} that is, lust, which includes all the allurements of unhallowed desire. This term, it is true, denotes mental perturbations of other kinds, and disorderly motions contrary to reason; but lust is not an unsuitable rendering of this passage. As to the reason why covetousness is here spoken of as a worshipping of images, 607 consult the Epistle to the Ephesians, that I may not say the same thing twice.

6. On account of which things the wrath of God cometh. I do not find fault with the rendering of Erasmus --- solet venire --- (is wont to come,) but as the present tense is often taken in Scripture instead of the future, according to the idiom of the Hebrew language, I have preferred to leave the rendering undecided, so that it might be accommodated to either meaning. He warns the Colossians, then, either of the ordinary judgments of God, which are seen daily, or of the vengeance which he has once denounced upon the wicked, and which impends over them, but will not be manifested until the last day. I willingly, however, admit the former meaning --- that God, who is the perpetual Judge of the world, is accustomed to punish the crimes in question.

He says, however, expressly, that the wrath of God will come, or is wont to come, upon the unbelieving or disobedient, instead of threatening them with anything of this nature. 608 For God would rather that we should see his wrath upon the reprobate, than feel it in ourselves. It is true, that when the promises of grace are set before us, every one of the pious ought to embrace them equally

607"Est appelee Idolatrie;" — "Is called Idolatry." 608"Plustot que de menacer les Colossiens de telles choses;" — "Instead of threatening the Colossians with such things."

John Calvin

as though they were designed for himself particularly; but, on the other hand, let us dread the threatenings of wrath and destruction in such a manner, that those things which are suitable for the reprobate, may serve as a lesson to us. God, it is true, is often said to be angry even with his children, and sometimes chastens their sins with severity. Paul speaks here, however, of eternal destruction, of which a mirror is to be seen only in the reprobate. In short, whenever God threatens, he shews, as it were, indirectly the punishment, that, beholding it in the reprobate, we may be deterred from sinning.

7. In which ye walked. Erasmus mistakingly refers this to men, rendering it, ``inter quos,'' (``among whom,'') for there can be no doubt that Paul had in view the vices, in which he, says that the Colossians had walked, during the time that they lived in them. For living and walking differ from each other, as power does from action. Living holds the first place: walking comes afterwards, as in Galatians 5:25,

If ye live in the SPIRIT, WALK also in the Spirit. By these words he intimates, that it were an unseemly thing that they should addict themselves any more to the vices, to which they had died through Christ. See the sixth chapter of the Epistle to the Romans. It is an argument from a withdrawment of the cause to a withdrawment of the effect.

8. But now --- that is, after having ceased to live in the flesh. For the power and nature of mortification are such, that all corrupt affections are extinguished in us, lest sin should afterwards produce in us its wonted fruits. What I have rendered indignationem, (indignation,) is in the Greek {θυμός} --- a term, which denotes a more impetuous passionateness than {ὀργὴ}, (anger.) Here, however, he enumerates, as may easily be perceived, forms of vice that were different from those previously mentioned.

Colossians 3:9-13

9. Lie not one to another, seeing that ye have put off the old man with his deeds;

9. Ne mentiamini alii diversus alios, postquam exuistis veterem hominem cum actionibus suis:

10. And have put on the new man, which is renewed in knowledge after the image of him that created him:

10. Et induistis novum, qui renovatur in agnitionem, secundum imaginem eius, qui creavit eum:

11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

11. Ubi non est Graecus nec Judaeus, circumcisio nec praeputium, barbarus, Scytha, servus, liber: sed omnia et in omnibus Christus.

12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

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12. Induite igitur, tanquam electi Dei sancti et dilecti, viscera miserationum, comitatem, humilitatem, mansuetudinem, tolerantiam,

13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

13. Sufferentes vos mutuo, et condonantes si quis adversus alium litem habeat: quemadmodum Christus condonavit vobis, ita et vos.

9. Lie not. When he forbids lying, he condemns every sort of cunning, and all base artifices of deception. For I do not understand the term as referring merely to calumnies, but I view it as contrasted in a general way with sincerity. Hence it might be allowable to render it more briefly, and I am not sure but that it might also be a better rendering, thus: Lie not one to another. He follows out, however, his argument as to the fellowship, which believers have in the death and resurrection of Christ, but employs other forms of expression.

The old man denotes --- whatever we bring from our mother's womb, and whatever we are by nature. 609 It is put off by all that are renewed by Christ. The new man, on the other hand, is that which is renewed by the Spirit of Christ to the obedience of righteousness, or it is nature restored to its true integrity by the same Spirit. The old man, however, comes first in order, because we are first born from Adam, and afterwards are born again through Christ. And as what we have from Adam becomes old, 610 and tends towards ruin, so what we obtain through Christ remains for ever, and is not frail; but, on the contrary, tends towards immortality. This passage is worthy of notice, inasmuch as a definition of regeneration may be gathered from it. For it contains two parts --- the putting off of the old man, and the putting on of the new, and of these Paul here makes mention. It is also to be noticed, that the old man is distinguished by his works, as a tree is by its fruits. Hence it follows, that the depravity that is innate in us is denoted by the term old man

10. Which is renewed in knowledge. He shews in the first place, that newness of life consists in knowledge --- not as though a simple and bare knowledge were sufficient, but he speaks of the illumination of the Holy Spirit, which is lively and effectual, so as not merely to enlighten the mind by kindling it up with the light of truth, but transforming the whole man. And this is what he immediately adds, that we are renewed after the image of God. Now, the image of God resides in the whole of the soul, inasmuch as it is not the reason merely that is rectified, but also the will. Hence, too, we learn, on the one hand, what is the end of our regeneration, that is, that we may be made like God, and that his glory may shine forth in us; and, on the other hand, what is the image of God, of which mention is made by Moses in Genesis 9:6, 611 the rectitude and integrity of the whole soul, so that man reflects, like a mirror, the wisdom, righteousness, and goodness of God. He speaks somewhat differently in the Epistle to the Ephesians, but the meaning is the same. See the passage --- Ephesians

609See Calvin on the Romans, p. 224; also Calvin on the Corinthians, vol. 1, p. 188. 610"Deuient vieil et caduque;" — "Becomes old and frail." 611"De laquelle Moyse fait mention au Genesis 1, chap. c. 26, et 9, b. 6;" — "Of which Moses makes mention in Genesis 1:26, and 9:6."

John Calvin

4:24. Paul, at the same time, teaches, that there is nothing more excellent at which the Colossians can aspire, inasmuch as this is our highest perfection and blessedness to bear the image of God.

11. Where there is neither Jew. He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision, of Jew and Greek, he includes, by synecdoche, 612 all outward things. The terms that follow, barbarian, Scythian, 613 bond, free, are added by way of amplification.

Christ is all, and in all, that is, Christ alone holds, as they say, the prow and the stern --- the beginning and the end. Farther, by Christ, he means the spiritual righteousness of Christ, which puts an end to ceremonies, as we have formerly seen. They are, therefore, superfluous in a state of true perfection, nay more, they ought to have no place, inasmuch as injustice would otherwise be done to Christ, as though it were necessary to call in those helps for making up his deficiencies.

13. Put on therefore. As he has enumerated some parts of the old man, so he now also enumerates some parts of the new. ``Then,'' says he, ``will it appear that ye are renewed by Christ, when ye are merciful* and kind. For these are the effects and evidences of renovation.'' Hence the exhortation depends on the second clause, and, accordingly, he keeps up the metaphor in the word rendered put on*

He mentions, first, bowels of mercy, by which expression he means an earnest affection, with yearnings, as it were, of the bowels: Secondly, he makes mention of kindness, (for in this manner I have chosen to render {χρηστότητα},) by which we make ourselves amiable. To this he adds humility, because no one will be kind and gentle but the man who, laying aside haughtiness, and high mindedness, brings himself down to the exercise of modesty, claiming nothing for himself.

Gentleness --- the term which follows --- has a wider acceptation than kindness, for that is chiefly in look and speech, while this is also in inward disposition. As, however, it frequently happens, that we come in contact with wicked and ungrateful men, there is need of patience, that it may cherish mildness in us. He at length explains what he meant by long-suffering --- that we embrace each other indulgently, and forgive also where any offense has been given. As, however, it is a thing that is hard and difficult, he confirms this doctrine by the example of Christ, and teaches, that the same thing is required from us, that as we, who have so frequently and so grievously offended, have neverthe-

612Synecdoche, a figure of speech, by which a part is taken for the whole. — Ed. 613Howe supposes that Paul "may possibly refer here to a Scythian who, having an inclination to learning, betook himself to Athens, to study the principles of philosophy that were taught there. But meeting one day with a person that very insolently upbraided him on the account of his country, he gave him this smart repartee: 'True indeed it is, my country is a reproach to me; but you, for your part, are a reproach to your country.' " — Howe's Works, (Lond. 1822,) vol. 5, p. 497. — Ed.

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less been received into favor, we should manifest the same kindness towards our neighbors, by forgiving whatever offenses they have committed against us. Hence he says, if any one have a quarrel against another. By this he means, that even just occasions of quarrel, according to the views of men, ought not to be followed out.

As the chosen of God. Elect I take here to mean, set apart. ``God has chosen you to himself, has sanctified you, and received you into his love on this condition, that ye be merciful, etc. To no purpose does the man that has not these excellences boast that he is holy, and beloved of God; to no purpose does he reckon himself among the number of believers.''

Colossians 3:14-17

14. And above all these things put on charity, which is the bond of perfectness.

14. Propter omnia haec caritatem, quae est vinculum perfectionis: 15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

15. Et pax Dei palmam obtineat 614 in cordibus vestris, ad quam etiam estis vocati in uno corpore, et grati sitis.

16. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

16. Sermo Christi inhabiter in vobis opulente in omni sapientia, docendo et commonefaciendo vos psalmis, hymnis, et canticis spiritualibus cum gratia, canentes in cordibus vestris Domino.

17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

17. Et quiquid feceritis sermone vel opere, omnia in nomine Domini Iesu, gratiae agentes Deo et Patri, per ipsum.

14. On account of all these things. The rendering that has been given by others, ``super omnia haec,'' (above all these things,) instead of insuper, (over and above,) is, in my opinion, meagre. It would be more suitable to render it, Before all these things. I have chosen, however, the more ordinary signification of the word {ἐπί}. For as all the things that he has hitherto enumerated flow from love, he now on good grounds exhorts the Colossians to cherish love among themselves, for the sake of these things --- that they may be merciful, gentle, ready to forgive, as though he had said, that they would be such only in the event of their having love. For where love is wanting, all these things are sought for in vain. That he may commend it the more, he calls it the bond of perfection, meaning by this, that the troop of all the virtues 615 is comprehended

614"Regne, ou, gouerne;" — "Reign, or, rule." 615Virtutum omnium chorum. See Cic. 50:3, Oﬀic. c. ult. — Ed.

John Calvin

under it. For this truly is the rule of our whole life, and of all our actions, so that everything that is not regulated according to it is faulty, whatever attractiveness it may otherwise possess. This is the reason why it is called here the bond of perfection; because there is nothing in our life that is well regulated if it be not directed towards it, but everything that we attempt is mere waste.

The Papists, however, act a ridiculous part in abusing this declaration, with the view of maintaining justification by works. ``Love,'' say they, ``is the bond of perfection: now perfection is righteousness; therefore we are justified by love.'' The answer is twofold; for Paul here is not reasoning as to the manner in which men are made perfect in the sight of God, but as to the manner in which they may live perfectly among themselves. For the genuine exposition of the passage is this --- that other things will be in a desirable state as to our life, if love be exercised among us. When, however, we grant that love is righteousness, they groundlessly and childishly take occasion from this to maintain, that we are justified by love, for where will perfect love be found? We, however, do not say that men are justified by faith alone, on the ground that the observance of the law is not righteousness, but rather on this ground, that as we are all transgressors of the law, we are, in consequence of our being destitute of any righteousness of our own, constrained to borrow righteousness from Christ. There remains nothing, therefore, but the righteousness of faith, because perfect love is nowhere to be found.

15. And the peace of God. He gives the name of the peace of God to that which God has established among us, as will appear from what follows. He would have it reign in our hearts. 616 He employs, however, a very appropriate metaphor; for as among wrestlers, 617 he who has vanquished all the others carries off the palm, so he would have the peace of God be superior to all carnal affections, which often hurry us on to contentions, disagreements, quarrels, secret grudges. He accordingly prohibits us from giving loose reins to corrupt affections of this kind. As, however it is difficult to restrain them, he points out also the remedy, that the peace of God may carry the victory, because it must be a bridle, by which carnal affections may be restrained. Hence he says, in our hearts; because we constantly feel there great conflicts, while the flesh lusteth against the Spirit. (Galatians 5:17.)

The clause, to which ye are called, intimates what manner of peace this is --- that unity which Christ has consecrated among us under his own direction. 618 For God has reconciled us to himself in Christ, (2 Corinthians 5:18,) with this view, that we may live in entire harmony among ourselves. He adds, in one body, meaning by this, that we cannot be in a state of agreement with God otherwise than by being united among ourselves as members of one body.

616"Rule in your hearts, ({βραβεύετο}.) Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests… While peace rules, all is safe.'' --- Dr. A. Clarke. --- Ed.

617"Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons;" — "The Greek word means sometimes — having a disposition to give thanks, and to acknowledge the favors that we receive."

618"En son nom et authorite;" — "In his own name and authority."

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When he bids us be thankful, I do not take this as referring so much to the remembrance of favors, as to sweetness of manners. Hence, with the view of removing ambiguity, I prefer to render it, ``Be amiable.'' At the same time I acknowledge that, if gratitude takes possession of our minds, 619 we shall without fail be inclined to cherish mutual affection among ourselves.

16. Let the word of Christ dwell. He would have the doctrine of the gospel be familiarly known by them. Hence we may infer by what spirit those are actuated in the present day, who cruelly 620 interdict the Christian people from making use of it, and furiously vociferate, that no pestilence is more to be dreaded, than that the reading of the Scriptures should be thrown open to the common people. For, unquestionably, Paul here addresses men and women of all ranks; nor would he simply have them take a slight taste merely of the word of Christ, but exhorts that it should dwell in them; that is, that it should have a settled abode, and that largely, that they may make it their aim to advance and increase more and more every day. As, however, the desire of learning is extravagant on the part of many, while they pervert the word of the Lord for their own ambition, or for vain curiosity, or in some way corrupt it, he on this account adds, in all wisdom --- that, being instructed by it, we may be wise as we ought to be.

Farther, he gives a short definition of this wisdom --- that the Colossians teach one another Teaching is taken here to mean profitable instruction, which tends to edification, as in Romans 12:7 --- He that teacheth, on teaching; also in Timothy --- ``All Scripture is profitable for teaching.'' (2 Timothy 3:16.) This is the true use of Christ's word. As, however, doctrine is sometimes in itself cold, and, as one says, 621 when it is simply shewn what is right, virtue is praised 622 and left to starve, 623 he adds at the same time admonition, which is, as it were, a confirmation of doctrine and incitement to it. Nor does he mean that the word of Christ ought to be of benefit merely to individuals, that they may teach themselves, but he requires mutual teaching and admonition.

Psalms, hymns. He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor. ``Leave to unbelievers that foolish delight which they take from ludicrous and frivolous jests and witticisms; 624 and let your communications, not merely those that are grave, but those also that are joyful and exhilarating, contain something profitable. In place of their obscene, or at least barely modest and

619"Si nous auons les cœurs et les sens abbreuuez de ceste affection de n'estre point ingrats;" — "If we have our hearts and minds thoroughly imbued with this disposition of being not unthankful."

620"Si estroitement et auec si grande cruaute;" — "So strictly and with such great cruelty." 621"Comme a dit anciennement vn poëte Latin; — "As a Latin poet has anciently said." 622"Probitas laudatur et alget;" — "Virtue is praised and starves," — that is, is slighted. See Juv. 1:74. — Ed.

623"Il se trouue assez de gens qui louënt vertu, mais cependant elle se morfond: c'est a dire, il n'y en a gueres qui se mettent a l'ensuyure;" — "There are persons enough who praise virtue, but in the mean time it starves; that is to say, there are scarcely any of them that set themselves to pursue it."

624"Plaisanteries pleines de vanite et niaiserie;" — "Pleasantries full of vanity and silliness."

John Calvin

decent, songs, it becomes you to make use of hymns and songs that sound forth God's praise.'' Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way --- that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument.

The clause, in grace, Chrysostom explains in different ways. I, however, take it simply, as also afterwards, in Colossians 4:6, where he says, ``Let your speech be seasoned with salt, in grace,'' that is, by way of a dexterity that may be agreeable, and may please the hearers by its profitableness, so that it may be opposed to buffoonery and similar trifles.

Singing in your hearts. This relates to disposition; for as we ought to stir up others, so we ought also to sing from the heart, that there may not be merely an external sound with the mouth. At the same time, we must not understand it as though he would have every one sing inwardly to himself, but he would have both conjoined, provided the heart goes before the tongue.

17. And whatsoever ye do. We have already explained these things, and what goes before, in the Epistle to the Ephesians, where the same things are said almost word for word. As he had already begun to discourse in reference to different parts of the Christian life, and had simply touched upon a few precepts, it would have been too tedious a thing to follow out the rest one by one, he therefore concludes in a summary way, that life must be regulated in such a manner, that whatever we say or do may be wholly governed by the authority of Christ, and may have an eye to his glory as the mark. 625 For we shall fitly comprehend under this term the two following things --- that all our aims 626 may set out with invocation of Christ, and may be subservient to his glory. From invocation follows the act of blessing God, which supplies us with matter of thanksgiving. It is also to be observed, that he teaches that we must give thanks to the Father through Christ, as we obtain through him every good thing that God confers upon us.

Colossians 3:18-25

18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 18. Mulieres, subditae estote propriis maritis, quemadmodum decet in Domino.

19. Husbands, love your wives, and be not bitter against them. 19. Viri, diligite uxores, et ne amari sitis adversus illas.

625"Comme a son but principal;" — "As to its chief aim." 626"Toutes nos œuures et entreprinses;" — "All our works and enterprises."

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20. Children, obey your parents in all things: for this is well pleasing unto the Lord.

20. Filii, obedite parentibus vestris per omnia: hoc enim placet Domino. 21. Fathers, provoke not your children to anger, lest they be discouraged. 21. Patres, ne provocetis liberos vestros, ne deiiciantur animis. 22. Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

22. Servi, obedite per omnia iis, qui secundum carnem sunt domini: non exhibitis ad oculum obsequiis, tanquam hominibus placere studentes, sed in simplicitate cordis, ut qui timeatis Deum.

23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 23. Et quicquid feceritis, ex animo facite, tanquam Domino, et non hominibus:

24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

24. Scientes quod a Domino recipietis mercedem hereditatis, nam Domino Christo servitis.

25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

25. Qui autem iniuste egerit, mercedem reportabit suae iniquitatis: et non est personarum acceptio. (Deuteronomy 10:17.)

18 Wives, be subject. Now follow particular duties, as they are called, 627

which depend on the calling of individuals. In handling these it were superfluous to take up many words, inasmuch as I have already stated in the Epistle to the Ephesians 628 almost everything that was necessary. Here I shall only add briefly such things as are more particularly suited to an exposition of the passage before us.

He commands wives to be subject. This is clear, but what follows is of doubtful signification --- as it is fit in the Lord. For some connect it thus --- ``Be subject in the Lord, as it is fit.'' I, however, view it rather differently, --- As it is fit in the Lord, that is, according to the appointment of the Lord, so that he confirms the subjection of wives by the authority of God. He requires love on the part of husbands, and that they be not bitter, because there is a danger lest they should abuse their authority in the way of tyranny.

20 Children, obey your parents. He enjoins it upon children to obey their parents, 629 without any exception. But what if parents 630 should feel disposed to constrain them to anything that is unlawful; will they in that case, too, obey without any reservation? Now it were worse than unreasonable, that the, authority of men should prevail at the expense of neglecting God. I answer,

627"Les enseignemens concernans le deuoir particulier d'vn chacun;" — "Instructions relating to the particular duty of each individual."

628I believe Calvin is referring to his commentary on Ephesians 5:21-6:9, — v.41 p. 317. — fj.

629"Leurs peres et meres;" — "Their fathers and mothers." 630"Les peres ou les meres;" — "Fathers or mothers."

John Calvin

that here, too, we must understand as implied what he expresses elsewhere, (Ephesians 6:1) --- in the Lord. But for what purpose does he employ a term of universality? I answer again, that it is to shew, that obedience must be rendered not merely to just commands, but also to such as are unreasonable. 631 For many make themselves compliant with the wishes of their parents only where the command is not grievous or inconvenient. But, on the other hand, this one thing ought to be considered by children --- that whoever may be their parents, they have been allotted to them by the providence of God, who by his appointment makes children subject to their parents.

In all things, therefore, that they may not refuse anything, however difficult or disagreeable --- in all things, that in things indifferent they may give deference to the station which their parents occupy --- in all things, that they may not put themselves on a footing of equality with their parents, in the way of questioning and debating, or disputing, it being always understood that conscience is not to be infringed upon. 632 He prohibits parents from exercising an immoderate harshness, lest their children should be so disheartened as to be incapable of receiving any honorable training; for we see, from daily experience, the advantage of a liberal education.

22 Servants, be obedient. Anything that is stated here respecting servants requires no exposition, as it has been already expounded in commenting on Ephesians 6:1, with the exception of these two expressions, --- For we serve the Lord Christ; and, He that will act unjustly will receive the reward of his iniquity.

By the former statement he means, that service is done to men in such a way that Christ at the same time holds supremacy of dominion, and is the supreme master. Here, truly, is choice consolation for all that are under subjection, inasmuch as they are informed that, while they willingly serve their masters, their services are acceptable to Christ, as though they had been rendered to him. From this, also, Paul gathers, that they will receive from him a reward, but it is the reward of inheritance, by which he means that the very thing that is bestowed in reward of works is freely given to us by God, for inheritance comes from adoption.

In the second clause he again comforts servants, by saying that, if they are oppressed by the unjust cruelty of their masters, God himself will take vengeance, and will not, on the ground that they are servants, overlook the injuries inflicted upon them, inasmuch as there is no respect of persons with him. For this consideration might diminish their courage, if they imagined that God had no regard for them, or no great regard, and that their miseries gave him no concern. Besides, it often happens that servants themselves endeavor to avenge injurious and cruel treatment. He obviates, accordingly, this evil, by

631"C'est a dire, fascheux et rigoureux;" — "That is to say, grievous and rigorous." 632"Ou entrant en dispute auec eux, comme compagnon a compagnon, ainsi qu'on dit. Toutesfois, que ce soit tant que faire se pourra sans offenser Dieu;" — "Or entering into dispute with them, as associate with associate, as they say. At the same time, let it be only in so far as it can be done without offending God."

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admonishing them to wait patiently the judgment of God.

Chapter 4

CHAPTER 4

Colossians 4:1-4

1. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

1. Domini, quod iustum est, servis exhibete, mutuamque aequabilitatem, scientes quod vos quoque Dominum habeatis in coelis.

2. Continue in prayer, and watch in the same with thanksgiving; 2. Orationi instate, vigilantes in ea, cum gratiarum actione. 3. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

3. Orate simul et pro nobis, ut Deus aperiat nobis ianuam sermonis ad loquendum mysterium Christi, cuius etiam causa vinctus sum.

4. That I may make it manifest, as I ought to speak. 4. Ut manifestem illud, quemadmodum oportet me loqui. 1. Masters, what is just. He mentions first, what is just, by which term he expresses that kindness, as to which he has given injunction in the Epistle to the Ephesians. (Ephesians 6:8.) But as masters, looking down as it were from aloft, despise the condition of servants, so that they think that they are bound by no law, Paul brings them under control, 633 because both are equally under subjection to the authority of God. Hence that equity of which he makes mention.

And mutual equity. Some understand it otherwise, but I have no doubt that Paul here employed {ἰσότητα} to mean analogical 634 or distributive right, 635

as in Ephesians, {τὰ} {αὐτὰ}, (the same things.) 636 For masters have not their servants bound to them in such a manner as not to owe something to them in their turn, as analogical right to be in force among all ranks. 637

633"Et rabbaisse leur presomption;" — "And beats down their presumption." 634Our author, has here in view a definition of Aristotle, quoted by him when commenting on 2 Corinthians 8:13. See Calvin on the Corinthians, vol. 2, p. 294. — Ed.

635"C'est a dire, qui est reglé et compassé selon la circonstance, qualité, ou vocation des personnes;" — "That is to say, which is regulated and proportioned according to the circumstances, station, or calling of individuals."

636"Comme aux Ephesiens il a vsé de ce mot, Le mesme, ou Le semblable, en ceste signification, comme il a este là touché;" — "As in the Ephesians he has made use of this word, the same, or the like, in this sense, as he has there noticed."

637"Comme il y a vn droict mutuel, reglé selon la consideration de l'oﬀice et vocation d'vn chacun, lequel droict doit auoir lieu entre tous estats;" — "As there is a mutual right, regulated according to a consideration of the oﬀice and calling of each individual, which right

CHAPTER 4

2. Continue in prayer. He returns to general exhortations, in which we must not expect an exact order, for in that case he would have begun with prayer, but Paul had not an eye to that. Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness. 638

He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. As to this point something has also been said in the Epistle to the Philippians. (Philippians 4:6.)

3. Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of? And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us --- that we pray for each other. Not only, therefore, ought each of us to pray for his brethren, but we ought also, on our part, diligently to seek help from the prayers of others, as often as occasion requires. It is, however, a childish 639 argument on the part of Papists, who infer from this, that the dead must be implored 640 to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God: who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.

As we have a signal example of modesty, in the circumstance that Paul calls others to his assistance, so we are also admonished, that it is a thing that is replete with the greatest difficulty, to persevere steadfastly in the defense of the gospel, and especially when danger presses. For it is not without cause that he desires that the Churches may assist him in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is not solicitous as to his own safety; 641 he does not ask that prayers may be poured forth by the Churches on his behalf, that he may be delivered from danger of death. He is contented with this one thing, that he may, unconquered and undaunted, persevere in a confession of the gospel; nay more, he fearlessly makes his own life a secondary matter, as compared with the glory of Christ and the spread of the gospel.

ought to have a place among all ranks."

638"Ou façon d'y proceder laschement, et comme par acquit;" — "Or a way of acting in it listlessly, and as a mere form."

639"Plus que puerile;" — "Worse than childish." 640"Qu'il nous faut implorer l'aide des saincts trespassez;" — "That we must implore the aid of departed saints."

641"Il ne se soucie point d'estre sauué des mains de ses ennemis;" — "He does not feel anxiety to be saved from the hands of his enemies."

John Calvin

By a door of utterance, however, he simply means what, in Ephesians 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom. (Luke 21:15.) For the expression differs nothing from the other in meaning, but merely in form, for he here intimates, by all elegant metaphor, that it is in no degree easier for us to speak confidently respecting the gospel, than to break through a door that is barred and bolted. For this is truly a divine work, as Christ himself said,

It is not ye that speak, but the Spirit of your Father that speaketh in you. (Matthew 10:20.)

Having, therefore, set forward the difficulty, he stirs up the Colossians the more to prayer, by declaring that he cannot speak right, except in so far as his tongue is directed by the Lord. Secondly, he argues from the dignity 642 of the matter, when he calls the gospel the mystery of Christ. For we must labor in a more perfunctory manner in a matter of such importance. Thirdly, he makes mention also of his danger.

4. As I ought. This clause sets forth more strongly the difficulty, for he intimates that it is no ordinary matter. In the Epistle to the Ephesians, (Ephesians 6:20,) he adds, {ἵνα} {παῤῥησιάσωμαι}, (that I may speak boldly,) from which it appears that he desired for himself an undaunted confidence, such as befits the majesty of the gospel. Farther, as Paul here does nothing else than desire that grace may be given him for the discharge of his office, let us bear in mind that a rule is in like manner prescribed to us, not to give way to the fury of our adversaries, but to strive even to death in the publication of the gospel. As this, however, is beyond our power, it is necessary that we should continue in prayer, that the Lord may not leave us destitute of the spirit of confidence.

Colossians 4:5-9

5. Walk in wisdom toward them that are without, redeeming the time. 5. Sapienter ambulate erga extraneos, tempus redimentes. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

6. Sermo vester semper in gratia sit sale conditus: ut sciatis quomodo oporteat vos unicuique respondere.

7. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord:

7. Res meas omnes patefaciet vobis Tychicus dilectus frater et fidelis minister ac conservus in Domino.

8. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;

642"La dignite et l'excellence;" — "The dignity and excellence."

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8. Quem misi ad vos hac de causa, ut sciretis statum meum, et consolaretur corda vestra:

9. With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.

9. Cum Onesimo fideli et dilecto fratre, qui est ex vobis. Omnia patefacient vobis quae hic sunt.

5. Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith. (Galatians 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he have regard to be had to them, rather than to believers? There are three reasons: first,

lest any stumblingblock be put in, the way of the blind, (Leviticus 19:14,)

for nothing is more ready to occur, than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence. Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up. Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.

To the same effect, also, is what follows, redeeming the time, that is, because intercourse with them is dangerous. For in Ephesians 5:16, he assigns the reason, because the days are evil. ``Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments.'' The more, therefore, that our path is blocked up with occasions of offense, so much the more carefully must we take heed lest our feet should stumble, or we should stop short through indolence.

6. Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt. Profane men have their seasonings of discourse, 643 but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, 644 he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain. 645

That ye may know how. The man who has accustomed himself to caution

643Sales. The term is frequently employed by classical writers to denote witticisms. See Cic. Fam. 9:15; Juv. 9:11; Hor. Ep. 2:2, 60. — Ed.

644"Et que par ce moyen il seroit a craindre que les fideles ne s'y addonassent;" — "And as on this account it was to be feared that believers would addict themselves to this."

645"Ou s'en vont en fumee;" — "Or vanish into smoke."

John Calvin

in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies; as, on the other hand, it must necessarily happen, that silly talkers expose themselves to derision whenever they are interrogated as to anything; and in this they pay the just punishment of their silly talkativeness. Nor does he merely say what, but also how, and not to all indiscriminately, but to every one. For this is not the least important part of prudence --- to have due regard to individuals. 646

7 My things. That the Colossians may know what concern he has for them, he confirms them, by giving them, in a manner, a pledge. For although he was in prison, and was in danger of his life, making care for himself a secondary matter, he consults for their interests by sending Tychicus to them. In this the singular zeal, no less than prudence of the holy Apostle, shines forth; for it is no small matter that, while he is held prisoner, and is in the most imminent danger on account of the gospel, he, nevertheless, does not cease to employ himself in advancing the gospel, and takes care of all the Churches. Thus, the body, indeed, is under confinement, but the mind, anxious to employ itself in everything good, roams far and wide. His prudence shews itself in his sending a fit and prudent person to confirm them, as far as was necessary, and withstand the craftiness of the false apostles; and, farther, in his retaining Epaphras beside himself, until they should come to learn what and how great an agreement there was in doctrine among all true teachers, and might hear from Tychicus the same thing that they had previously learned from Epaphras. Let us carefully meditate on these examples, that they may stir us up to all imitation of the like pursuit.

He adds, Onesimus, that the embassy may have the more weight. It is, however, uncertain who this Onesimus was. For it can scarcely be believed that this is the slave of Philemon, inasmuch as the name of a thief and a fugitive would have been liable to reproach. 647 He distinguishes both of them by honorable titles, that they may do the more good, and especially Tychicus, who was to exercise the office of an instructor.

646"Car c'est des principales parties de vraye prudence, de scauoir discerner les personnes pour parler aux vns et aux autres comme il est de besoin;" — "For it is one of the chief departments of true prudence, to know how to discriminate as to individuals, in speaking to one and to another, as there may be occasion."

647Paley, in his Horae Paulinae, finds the statement here made respecting Onesimus, "who is one of you," one of the many undesigned coincidences which he adduces in that admirable treatise, in evidence of the credibility of the New Testament. The train of his reasoning in this instance may be briefly stated thus — that while it appears from the Epistle to Philemon, that Onesimus was the servant or slave of Philemon, it is not stated in that Epistle to what city Philemon belonged; but that it appears from the Epistle, (Philem. 1, 2,) that he was of the same place, whatever that place was, with an eminent Christian, named Archippus, whom we find saluted by name amongst the Colossian Christians; while the expression made use of by Paul here respecting Onesimus, "who is one of you," clearly marks him out as being of the same city, viz., Colosse. — Ed.

CHAPTER 4

Colossians 4:10-13

10. Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)

10. Salutat vos Aristarchus, concaptivus meus, et Marcus, cognatus Barnabae, de quo accepistis mandata si venerit ad vos, ut suscipiatis ipsum.

11. And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.

11. Et Iesus qui dicitur Iustus, qui sunt ex circumcisione, hi soli cooperarii in regnum Dei, qui mihi fuerunt solatio.

12. Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.

12. Salutat vos Epaphras, qui est ex vobis servus Christi, semper decertans pro vobis in precationibus, ut stetis perfecti et completi in omni voluntate Dei.

13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.

13. Testimonium enim illi reddo, quod multum studium vestri habeat, et eorum qui sunt Laodiceae et Hierapoli.

10. Fellow-prisoner. From this it appears that there were others that were associated with Paul, 648 after he was brought to Rome. It is also probable that his enemies exerted themselves, in the outset, to deter all pious persons from giving him help, by threatening them with the like danger, and that this for a time had the desired effect; but that afterwards some, gathering up courage, despised everything that was held out to them in the way of terror.

That ye receive him. Some manuscripts have receive in the imperative mood; but it is a mistake, for he expresses the nature of the charge which the Colossians had received --- that it was a commendation of either Barnabas, or of Marcus. The latter is the more probable. In the Greek it is the infinitive mood, 649 but it may be rendered in the way I have done. Let us, however, observe, that they were careful in furnishing attestations, that they might distinguish good men from false brethren --- from pretenders, from impostors, and multitudes of vagrants. The same care is more than simply necessary at the present day, both because good teachers are coldly received, and because credulous and foolish men lay themselves too open to be deceived by impostors.

11. These only are fellow-workers, --- that is, of the circumcision; for he afterwards names others, but they were of the uncircumcision. He means, there-

648"D'autres furent mis prisonniers auec sainct Paul;" — "Some others were made prisoners along with St. Paul."

649Excipite {δέξασθε}, vel {δέξασθαι}, ut excipiatis, si conjungas cum {ἐλάβετε}, ut habet Syrus interpres, ut exprimatur quod fuerit illud mandatum;'' --- ``Receive ye, {δέξασθε}, or {δέξασθαι}, that ye may receive, if you connect it with {ἐλάβετε}, (ye received,) as the Syrian interpreter has it, so as to express what the charge was.'' --- Beza. --- Ed.

John Calvin

fore, that there were few Jews at Rome who shewed themselves to be helpers to the gospel, nay more, that the whole nation was opposed to Christ. At the same time, by workers he means those only who were endowed with gifts that were necessary for promoting the gospel. But where was Peter at that time? Unquestionably, he has either been shamefully passed over here, and not without injustice, or else those speak falsely who maintain that he was then at Rome. Farther, he calls the gospel the kingdom of God, for it is the scepter by which God reigns over us, and by means of it we are singled out to life eternal. 650

But of this form of expression we shall treat more fully elsewhere.

12 Always striving. Here we have an example of a good pastor, whom distance of place cannot induce to forget the Church, so as to prevent him from taking the care of it with him beyond the sea. We must notice, also, the strength of entreaty that is expressed in the word striving. For although the Apostle had it in view here to express intensity of affection, he at the same time admonishes the Colossians not to look upon the prayers of their pastor as useless, but, on the contrary, to reckon that they would afford them no small assistance. Lastly, let us infer from Paul's words, that the perfection of Christians is, when they stand complete in the will of God, that they may not suspend their scheme of life upon anything else.

Colossians 4:14-18

14. Luke, the beloved physician, and Demas, greet you. 14. Salutat vos Lucas medicus dilectus, et Demas. 15. Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.

15. Salutate fratres qui sunt Laodiceae, et Nympham, et Ecclesiam quae est domi ipsius;

16. And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.

16. Et quum lecta fuerit apud vos epistola, facite ut etiam in Laodicensium Ecclesia legatur: et eam quae ex Laodicea est ut vos legatis.

17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

17. Et dicite Archippo: Vide ministerium quod accepisti in Domino, ut illud impleas.

18. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.

18. Salutatio, mea manu Pauli. Memores estote vinculorum meorum. Gratia vobiscum. Amen.

Written from Rome to the Colossians by Tychicus and Onesimus. Missa e Roma per Tychicum et Onesimum.

650"Nous sommes receus a la vie eternelle;" — "We are received to life eternal."

CHAPTER 4

14. Luke saluteth you. I do not agree with those who understand this to be Luke the Evangelist; for I am of opinion that he was too well known to stand in need of such a designation, and he would have been signalized by a more magnificent eulogium. He would, undoubtedly, have called him his fellow-helper, or at least his companion and participant in his conflicts. I rather conjecture that he was absent at that time, and that it is another of the same name that is called a physician, to distinguish him from the other. Demas, of whom he makes mention, is undoubtedly the person of whom he complains --- that he afterwards deserted him. (2 Timothy 4:10.)

When he speaks of the Church which was in the house of Nymphas, let us bear in mind, that, in the instance of one household, a rule is laid down as to what it becomes all Christian households to be --- that they be so many little Churches. 651 Let every one, therefore, know that this charge is laid upon him --- that he is to train up his house in the fear of the Lord, to keep it under a holy discipline, and, in fine, to form in it the likeness of a Church.

16. Let it be read in the Church of the Laodiceans. Hence, though it was addressed to the Colossians, it was, nevertheless, necessary that it should be profitable to others. The same view must also be taken of all the Epistles. They were indeed, in the first instance, addressed to particular Churches, but, as they contain doctrine that is always in force, and is common to all ages, it is of no importance what title they bear, for the subject matter belongs to us. It has been groundlessly supposed that the other Epistle of which he makes mention was written by Paul, and those labor under a double mistake who think that it was written by Paul to the Laodiceans. I have no doubt that it was an Epistle that had been sent to Paul, the perusal of which might be profitable to the Colossians, as neighboring towns have usually many things in common. There was, however, an exceedingly gross imposture in the circumstance that some worthless person, I know not who, had the audacity to forge, under this pretext, an Epistle, that is so insipid, 652 that nothing can be conceived to be more foreign to Paul's spirit.

17 Say to Archippus. So far as I can conjecture, this Archippus was, in the mean time, discharging the office of pastor, during the absence of Epaphras; but perhaps he was not of such a disposition as to be sufficiently diligent of himself without being stirred up. Paul, accordingly, would have him be more fully encouraged by the exhortation of the whole Church. He might have admonished him in his own name individually; but he gives this charge to the Colossians that they may know that they must themselves employ incitements, 653 if they see their pastor cold, and the pastor himself does not refuse to be admonished by the Church. For the ministers of the word are endowed with

651See Calvin on the Corinthians, vol. 2, p. 78. 652"Contrefaire et mettre en auant vne lettre comme escrite par sainct Paul aux Laodiciens, voire si sotte et badine;" — "To forge and put forward a letter as if written by St. Paul to the Laodiceans, and that too so foolish and silly."

653"Qu'eux — mesmes aussi doyuent faire des remonstrances et inciter leur pasteur;" — "That they must themselves employ remonstrances and stir up their pastor."

John Calvin

signal authority, but such at the same time as is not exempt from laws. Hence, it is necessary that they should shew themselves teachable if they would duly teach others. As to Paul's calling attention again 654 to his bonds, he intimates by this that he was in no slight degree afflicted. For he was mindful of human infirmity, and without doubt he felt some twinges of it in himself, inasmuch as he was so very urgent that all pious persons, should be mindful of his distresses. It is, however, no evidence of distrust, that he calls in from all quarters the helps that were appointed him by the Lord. The subscription, with his own hand, means, as we have seen elsewhere, that there were even then spurious epistles in circulation, so that it was necessary to provide against imposition. 655

END OF THE COMMENTARY ON THE EPISTLE TO THE COLOSSIANS.

654Paul had previously made mention of his bonds, in the 3rd verse of the chapter. — Ed. 655"Que des lors on faisoit courir des epistres a faux titre, et sous le nom des seruiteurs de Dieu: a laquelle meschancete il leur estoit force de remedier par quelque moyen;" — "That even then they put into circulation epistles under a false title, and in the name of the servants of God: to which wickedness he was under the necessity of employing a remedy by some means."

First Thessalonians

First Thessalonians: Calvin's Dedication

THE AUTHOR'S DEDICATORY EPISTLE.

TO MATURINUS CORDERIUS, A MAN OF EMINENT PIETY AND LEARNING, PRINCIPAL OF THE COLLEGE OF LAUSANNE.

It is befitting that you should come in for a share in my labors, inasmuch as, under your auspices, having entered on a course of study, I made proficiency at least so far as to be prepared to profit in some degree the Church of God. When my father sent me, while yet a boy, to Paris, after I had simply tasted the first elements of the Latin tongue; Providence so ordered it that I had, for a short time, the privilege of having you as my instructor, 656 that I might be taught by you the true method of learning, in such a way that I might be prepared afterwards to make somewhat better proficiency. For, after presiding over the first class with the highest renown, on observing that pupils who had been ambitiously trained up by the other masters, produced nothing but mere show, nothing of solidity, so that they required to be formed by you anew, tired of this annoyance, you that year descended to the fourth class. This, indeed, was what you had in view, but to me it was a singular kindness on the part of God that I happened to have an auspicious commencement of such a course of training. And although I was permitted to have the use of it only for a short time, from the circumstance that we were soon afterwards advanced higher by an injudicious man, who regulated our studies according to his own pleasure, or rather his caprice, yet I derived so much assistance afterwards from your training, that it is with good reason that I acknowledge myself indebted to you for such progress as has since been made. And this I was desirous to testify to posterity, that, if any advantage shall accrue to them from my writings, they shall know that it has in some degree originated with you.

Geneva, 17th February 1550.

656See p. 16.

First Thessalonians: The Argument

ARGUMENT

ON THE FIRST EPISTLE TO THE THESSALONIANS. The greater part of this Epistle consists of exhortations. Paul had instructed the Thessalonians in the right faith. On hearing, however, that persecutions were raging there, 657 he had sent Timothy with the view of animating them for the conflict, that they might not give way through fear, as human infirmity is apt to do. Having been afterwards informed by Timothy respecting their entire condition, he employs various arguments to confirm them in steadfastness of faith, as well as in patience, should they be called to endure anything for the testimony of the gospel. These things he treats of in the first three Chapters.

In the beginning of the Fourth Chapter, he exhorts them, in general terms, to holiness of life, afterwards he recommends mutual benevolence, and all offices that flow from it. Towards the end, however, he touches upon the question of the resurrection, and explains in what way we shall all be raised up from death. From this it is manifest, that there were some wicked or light-minded persons, who endeavored to unsettle their faith by unseasonably bringing forward many frivolous things. 658 Hence with the view of cutting off all pretext for foolish and needless disputations, he instructs them in few words as to the views which they should entertain.

In the Fifth Chapter he prohibits them, even more strictly, from inquiring as to times; but admonishes them to be ever on the watch, lest they should be taken unawares by Christ's sudden and unexpected approach. From this he proceeds to employ various exhortations, and then concludes the Epistle.

657"Ayant ouy qu'il y estoit suruenu des persecutions, et qu'elles continuoyent;" — "Having heard that there were some persecutions that had broken out there, and that they were still continuing."

658"En mettant en auant sur ce propos beaucoup de choses frivoles et curieuses;" — "By bringing forward upon this subject many frivolous and curious things."

Chapter 1

COMMENTARY ON

THE FIRST EPISTLE OF PAUL TO THE THESSALONIANS. CHAPTER 1

1 Thessalonians 1:1

1 Thessalonians 1:1 1. Paul, and Silvanus, and Timotheus, unto the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

1. Paulus et Silvanus et Timotheus Ecclesiae Thessalonicensium, in Deo Patre, et Domino Iesu Christo, gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo.

The brevity of the inscription clearly shews that Paul's doctrine had been received with reverence among the Thessalonians, and that without controversy they all rendered to him the honor that he deserved. For when in other Epistles he designates himself an Apostle, he does this for the purpose of claiming for himself authority. Hence the circumstance, that he simply makes use of his own name without any title of honor, is an evidence that those to whom he writes voluntarily acknowledged him to be such as he was. The ministers of Satan, it is true, had endeavored to trouble this Church also, but it is evident that their machinations were fruitless. He associates, however, two others along with himself, as being, in common with himself, the authors of the Epistle. Nothing farther is stated here that has not been explained elsewhere, excepting that he says, ``the Church in God the Father, and in Christ;'' by which terms (if I mistake not) he intimates, that there is truly among the Thessalonians a Church of God. This mark, therefore, is as it were an approval of a true and lawful Church. We may, however, at the same time infer from it, that a Church is to be sought for only where God presides, and where Christ reigns, and that, in short, there is no Church but what is founded upon God, is gathered under the auspices of Christ, and is united in his name.

1 Thessalonians 1:2-5

1 Thessalonians 1:2-5 2. We give thanks to God always for you all, making mention of you in our prayers;

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2. Gratias agimus Deo semper de omnibus vobis, memoriam vestri facientes in precibus nostris,

3. Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

3. Indesinenter 659 memores vestri, propter opus fidei, et laborem caritatis, 660 et patientiam spei Domini nostri Iesu Christi coram Deo et Patre nostro, 4. Knowing, brethren beloved, your election of God. 4. Scientes, fratres dilecti, 661 a Deo esse electionem vestram. 5. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

5. Quia Evangelium nostrum non fuit erga vos in sermone solum, sed in potentia, et in Spiritu sancto, et in certitudine multa: quemadmodum nostis quales fuerimus in vobis propter vos.

2 We give thanks to God. He praises, as he is wont, their faith and other virtues, not so much, however, for the purpose of praising them, as to exhort them to perseverance. For it is no small excitement to eagerness of pursuit, when we reflect that God has adorned us with signal endowments, that he may finish what he has begun, and that we have, under his guidance and direction, advanced in the right course, in order that we may reach the goal. For as a vain confidence in those virtues, which mankind foolishly arrogate to themselves, puffs them up with pride, and makes them careless and indolent for the time to come, so a recognition of the gifts of God humbles pious minds, and stirs them up to anxious concern. Hence, instead of congratulations, he makes use of thanksgivings, that he may put them in mind, that everything in them that he declares to be worthy of praise, is a kindness from God. 662 He also turns immediately to the future, in making mention of his prayers. We thus see for what purpose he commends their previous life.

3 Unceasingly remembering you. While the adverb unceasingly might be taken in connection with what goes before, it suits better to connect it in this manner. What follows might also be rendered in this way: Remembering your work of faith and labor of love, etc. Nor is it any objection to this that there is an article interposed between the pronoun {ὑμῶν} and the noun {ἔργου}, 663

for this manner of expression is frequently made use of by Paul. I state this, lest any one should charge the old translator with ignorance, from his rendering it

659"En nos prieres, sans cesse ayans souuenance; ou, En nos prieres sans cesse, Ayans souuenance;" — "In our prayers, without ceasing having remembrance; or, In our prayers without ceasing, Having remembrance."

660"De vous pour l'œuure de la foy, et pour le trauail de vostre charite; ou, de l'effect de vostre foy, et du trauail de vostre charite;" — "Of you for the work of faith, or for the labor of your love; or, of the effect of your faith, or of the labor of your love."

661"Freres bien—aimez, vostre election estre de Dieu; ou, freres bien—aimez de Dieu, vostre election; ou, vostre election, qui est de Dieu;" — "Brethren beloved, your election to be of God; or, brethren beloved of God, your election; or, your election, which is of God."

662"Est vn benefice procedant de la liberalite de Dieu;" —"Is a kindness proceeding from God's liberality."

663The words are {ὑμῶν} {τοῦ} {ἔργου}. ---Ed

John Calvin

in this manner. 664 As, however, it matters little as to the main point 665 which you may choose, I have retained the rendering of Erasmus. 666

He assigns a reason, however, why he cherishes so strong an affection towards them, and prays diligently in their behalf --- because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious --- this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.

Work of faith I understand as meaning the effect of it. This effect, however, may be explained in two ways --- passively or actively, either as meaning that faith was in itself a signal token of the power and efficacy of the Holy Spirit, inasmuch as he has wrought powerfully in the exciting of it, or as meaning that it afterwards produced outwardly its fruits. I reckon the effect to be in the root of faith rather than in its fruits --- ``A rare energy of faith has strewn itself powerfully in you.''

He adds labor of love, by which he means that in the cultivation of love they had grudged no trouble or labor. And, assuredly, it is known by experience, how laborious love is. That age, however, more especially afforded to believers a manifold sphere of labor, if they were desirous to discharge the offices of love. The Church was marvelously pressed down by a great multitude of afflictions: 667 many were stripped of their wealth, many were fugitives from their country, many were thrown destitute of counsel, many were tender and weak. 668 The condition of almost all was involved. So many cases of distress did not allow love to be inactive.

To hope he assigns patience, as it is always conjoined with it, for what we hope for, we in patience wait for, (Romans 8:24) and the statement should be explained to mean, that Paul remembers their patience in hoping for the coming of Christ. From this we may gather a brief definition of true Christianity --- that it is a faith that is lively and full of vigor, so that it spares no labor, when assistance is to be given to one's neighbors, but, on the contrary, all the pious employ themselves diligently in offices of love, and lay out their efforts in them,

664The rendering of the Vulgate is as follows: "Sine intermissione memores operis fidei vestrae." Wiclif (1380) renders as follows: "With outen ceeysynge hauynge mynde of the werk of youre feithe." Cranmer, (1539,) on the other hand, renders thus: "And call you to remembrance because of the work of your faith—Ed.

665"Quant a la substance du propos;" — "As to the substance of the matter." 666The rendering of Erasmus is as follows: "Memores vestri propter opus fidei;" — "Mindful of you on account of your work of faith."

667"D'afflictions quasi sans nombre;" — "By afflictions, as it were, without number." 668"Foibles et debiles en la foy;" — "Weak and feeble in faith."

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so that, intent upon the hope of the manifestation of Christ, they despise everything else, and, armed with patience, they rise superior to the wearisomeness of length of time, as well as to all the temptations of the world.

The clause, before our God and Father, may be viewed as referring to Paul's remembrance, or to the three things spoken immediately before. I explain it in this way. As he had spoken of his prayers, he declares that as often as he raises his thoughts to the kingdom of God, he, at the same time, recalls to his remembrance the faith, hope, and patience, of the Thessalonians, but as all mere presence must vanish when persons come into the presence of God, this is added, 669 in order that the affirmation may have more weight. Farther, by this declaration of his goodwill towards them he designed to make them more teachable and prepared to listen. 670

4 Knowing, brethren beloved. The participle knowing may apply to Paul as well as to the Thessalonians. Erasmus refers it to the Thessalonians. I prefer to follow Chrysostom, who understands it of Paul and his colleagues, for it is (as it appears to me) a more ample confirmation of the foregoing statement. For it tended in no small degree to recommend them --- that God himself had testified by many tokens, that they were acceptable and dear to him.

Election of God. I am not altogether dissatisfied with the interpretation given by Chrysostom --- that God had made the Thessalonians illustrious, and had established their excellence. Paul, however, had it in view to express something farther; for he touches upon their calling, and as there had appeared in it no common marks of God's power, he infers from this that they had been specially called with evidences of a sure election. For the reason is immediately added --- that it was not a bare preaching that had been brought to them, but such as was conjoined with the efficacy of the Holy Spirit, that it might obtain entire credit among them.

When he says, in power, and in the Holy Spirit, it is, in my opinion, as if he had said --- in the power of the Holy Spirit, so that the latter term is added as explanatory of the former. Assurance, to which he assigned the third place, was either in the thing itself, or in the disposition of the Thessalonians. I am rather inclined to think that the meaning is, that Paul's gospel had been confirmed by solid proofs, 671 as though God had shewn from heaven that he had ratified their calling. 672 When, however, Paul brings forward the proofs by which he had felt assured that the calling of the Thessalonians was altogether from God, he takes occasion at the same time to recommend his ministry, that they may

669"Ce poinct a nommeement este adiouste par Sainct Paul;" — "This point has been expressly added by St. Paul."

670"Car ce n'estoit vne petite consideration pour inciter St. Paul et les autres, a auoir les Thessaloniciens pour recommandez, et en faire esteme;" — "For it was no slight motive to induce St. Paul and others to hold the Thessalonians in estimation, and to regard them with esteem."

671"A l'este comme seellé et ratifié par bons tesmoignages et approbations suﬀisantes;" — "Had been there, as it were, sealed and ratified by good testimonies and suﬀicient attestations."

672"Et en estoit l'autheur;" — "And was the author of it."

John Calvin

themselves, also, recognize him and his colleagues as having been raised up by God.

By the term power some understand miracles. I extend it farther, as referring to spiritual energy of doctrine. For, as we had occasion to see in the First Epistle to the Corinthians, Paul places it in contrast with speech 673 --- the voice of God, as it were, living and conjoined with effect, as opposed to an empty and dead eloquence of men. It is to be observed, however, that the election of God, which is in itself hid, is manifested by its marks---when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling, darken this first grace, from which faith itself flows. ``By faith,'' say they, ``we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between us and reprobates.'' It is as though they said --- ``Salvation is of faith: there is, therefore, no grace of God that illuminates us in faith.'' Nay rather, as gratuitous election must be conjoined with calling, as with its effect, so it must necessarily, in the mean time, hold the first place. It matters little as to the sense, whether you connect {ὑπὸ} with the participle beloved or with the term election 674

5 As ye know. Paul, as I have said before, has it as his aim, that the Thessalonians, influenced by the same considerations, may entertain no doubt that they were elected by God. For it had been the design of God, in honoring Paul's ministry, that he might manifest to them their adoption. Accordingly, having said that they know what manner of persons they had been, 675 he immediately adds that he was such for their sake, by which he means that all this had been given them, in order that they might be fully persuaded that they were loved by God, and that their election was beyond all controversy.

1 Thessalonians 1:6-8

1 Thessalonians 1:6-8 6. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

6. Et vos imitatores nostri facti estis et Domini, dum sermonem amplexi estis in tribulatione multa, cum gaudio Spiritus sancti:

673See Calvin on the Corinthians, vol. 1, pp. 100, 101. 674"Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu, pent estre rapporté a deux endroits, ascauoir Bien-aimez de Dieu, ou vostre election estre de Dieu: mais c'est tout vn comment on le prene quant au sens;" — "Farther, the words of this sentence are thus placed in the Greek text of St. Paul; knowing, brethren beloved of God, your election: in such a way, that this phrase of God may be taken as referring to two things, as meaning beloved of God, or, your election to be of God; but it is all one as to the sense in what way you take it."

675"Quels auoyent este St. Paul et ses compagnons;" — "What manner of persons St. Paul and his associates had been."

CHAPTER 1

7. So that ye were ensamples to all that believe in Macedonia and Achaia. 7. Ita ut fueritis exemplaria omnibus credentibus in Macedonia et in Achaia. 8. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.

8. A vobis enim personuit sermo Domini: nec in Macedonia tantum et in Achaia, sed etiam in omni loco, fides vestra quae in Deum est manavit: ita ut non opus habeamus quicquam loqui.

6 And ye became imitators. With the view of increasing their alacrity, he declares that there is a mutual agreement, and harmony, as it were, between his preaching and their faith. For unless men, on their part, answer to God, no proficiency will follow from the grace that is offered to them --- not as though they could do this of themselves, but inasmuch as God, as he begins our salvation by calling us, perfects it also by fashioning our hearts to obedience. The sum, therefore, is this --- that an evidence of Divine election shewed itself not only in Paul's ministry, in so far as it was furnished with the power of the Holy Spirit, but also in the faith of the Thessalonians, so that this conformity is a powerful attestation of it. He says, however, ``Ye were imitators of God and of us,'' in the same sense in which it is said, that the people believed God and his servant Moses, (Exodus 14:13 676 ) not as though Paul and Moses had anything different from God, but because he wrought powerfully by them, as his ministers and instruments. 677 While ye embraced. Their readiness in receiving the gospel is called an imitation of God, for this reason, that as God had presented himself to the Thessalonians in a liberal spirit, so they had, on their part, voluntarily come forward to meet him.

He says, with the joy of the Holy Spirit, that we may know that it is not by the instigation of the flesh, or by the promptings of their own nature, that men will be ready and eager to obey God, but that this is the work of God's Spirit. The circumstance, that amidst much tribulation they had embraced the gospel, serves by way of amplification. For we see very many, not otherwise disinclined to the gospel, who, nevertheless, avoid it, from being intimidated through fear of the cross. Those, accordingly, who do not hesitate with intrepidity to embrace along with the gospel the afflictions that threaten them, furnish in this an admirable example of magnanimity. And from this it is so much the more clearly apparent, how necessary it is that the Spirit should aid us in this. For the gospel cannot be properly, or sincerely received, unless it be with a joyful heart. Nothing, however, is more at variance with our natural disposition, than to rejoice in afflictions.

7 So that ye were. Here we have another amplification --- that they had stirred up even believers by their example; for it is a great thing to get so decidedly the start of those who had entered upon the course before us, as

676This is what the original text reads; however, (Exodus 14:31 would seem to be a more appropriate reference. — fj.

677See Calvin on the Corinthians, vol. 2, p. 288.

John Calvin

to furnish assistance to them for prosecuting their course. Typus (the word made use of by Paul) is employed by the Greeks in the same sense as Exemplar is among the Latins, and Patron among the French. He says, then, that the courage of the Thessalonians had been so illustrious, that other believers had borrowed from them a rule of constancy. I preferred, however, to render it patterns, that I might not needlessly make any change upon the Greek phrase made use of by Paul; and farther, because the plural number expresses, in my opinion, something more than if he had said that that Church as a body had been set forward for imitation, for the meaning is, that there were as many patterns as there were individuals.

8 For from you sounded forth. Here we have an elegant metaphor, by which he intimates that their faith was so lively, 678 that it did, as it were, by its sound, arouse other nations. For he says that the word of God sounded forth from them, inasmuch as their faith was sonorous 679 for procuring credit for the gospel. He says that this had not only occurred in neighboring places, but this sound had also extended far and wide, and had been distinctly heard, so that the matter did not require to be published by him. 680

1 Thessalonians 1:9-10

1 Thessalonians 1:9-10 9. For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

9. Ipsi enim de vobis annuntiant, qualem habuerimus ingressum ad vos: et quomodo conversi fueritis ad Deum ab idolis, ut serviretis Deo viventi et vero:

10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

10. Et exspectaretis e cælis Filium eius, quem excitavit a mortuis, Iesum qui nos liberat ab ira ventura.

He says that the report of their conversion had obtained great renown everywhere. What he mentions as to his entering in among them, refers to that power of the Spirit, by which God had signalized his gospel. 681 He says, however, that both things are freely reported among other nations, as things worthy of being made mention of. In the detail which follows, he shews, first, what the condition of mankind is, before the Lord enlightens them by the doctrine of his gospel; and farther, for what end he would have us instructed, and what is the fruit of the gospel. For although all do not worship idols, all are nevertheless addicted to idolatry, and are immersed in blindness and madness. Hence, it is

678"Si viue et vertueuse;" — "So lively and virtuous." 679"Auoit resonné haut et clair;" — "Had resounded loud and clear." 680"Tellement que la chose n'ha point besoin d'estre par luy diuulgee et magnifiee d'auantage;" — "So that the matter does not need to be farther published and extolled by him."

681"Par laquelle Dieu auoit orné et magnifiquement authorizé son Euangile;" — "By which God had adorned and magnificently attested his gospel."

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owing to the kindness of God, that we are exempted from the impostures of the devil, and every kind of superstition. Some, indeed, he converts earlier, others later, but as alienation is common to all, it is necessary that we be converted to God, before we can serve God. From this, also, we gather the essence and nature of true faith, inasmuch as no one gives due credit to God but the man, who renouncing the vanity of his own understanding, embraces and receives the pure worship of God.

9 To the living God. This is the end of genuine conversion. We see, indeed, that many leave off superstitions, who, nevertheless, after taking this step, are so far from making progress in piety, that they fall into what is worse. For having thrown off all regard to God, they give themselves up to a profane and brutal contempt. 682 Thus, in ancient times, the superstitions of the vulgar were derided by Epicurus, Diogenes the Cynic, and the like, but in such a way that they mixed up the worship of God so as to make no difference between it and absurd trifles. Hence we must take care, lest the pulling down of errors be followed by the overthrow of the building of faith. Farther, the Apostle, in ascribing to God the epithets true and living, indirectly censures idols as being dead and worthless inventions, and as being falsely called gods. He makes the end of conversion to be what I have noticed --- that they might serve God. Hence the doctrine of the gospel tends to this, that it may induce us to serve and obey God. For so long as we are the servants of sin, we are free from righteousness, (Romans 6:20) inasmuch as we sport ourselves, and wander up and down, exempt from any yoke. No one, therefore, is properly converted to God, but the man who has learned to place himself wholly under subjection to him.

As, however, it is a thing that is more than simply difficult, in so great a corruption of our nature, he shews at the same time, what it is that retains and confirms us in the fear of God and obedience to him --- waiting for Christ. For unless we are stirred up to the hope of eternal life, the world will quickly draw us to itself. For as it is only confidence in the Divine goodness that induces us to serve God, so it is only the expectation of final redemption that keeps us from giving way. 683 Let every one, therefore, that would persevere in a course of holy life, apply his whole mind to a expectation of Christ's coming. It is also worthy of notice, that he uses the expression waiting for Christ, instead of the hope of everlasting salvation. For, unquestionably, without Christ we are ruined and thrown into despair, but when Christ shews himself, life and prosperity do at the same time shine forth upon us. 684 Let us bear in mind, however, that this is said to believers exclusively, for as for the wicked, as he will come to be their Judge, so they can do nothing but tremble in looking for him.

This is what he afterwards subjoins --- that Christ delivereth us from the wrath to come. For this is felt by none but those who, being reconciled to God

682"De toute religion;" — "Of all religion." 683"Que ne nous lassions et perdions courage;" — "That we do not give way and lose heart."

684"Jettent sur nous leurs rayons;" — "Cast upon us their rays."

John Calvin

by faith, have conscience already pacified; otherwise, 685 his name is dreadful. Christ, it is true, delivered us by his death from the anger of God, but the import of that deliverance will become apparent on the last day. 686 This statement, however, consists of two departments. The first is, that the wrath of God and everlasting destruction are impending over the human race, inasmuch as all have sinned, and come short of the glory of God. (Romans 3:23) The second is, that there is no way of escape but through the grace of Christ; for it is not without good grounds that Paul assigns to him this office. It is, however, an inestimable gift, that the pious, whenever mention is made of judgment, know that Christ will come as a Redeemer to them.

In addition to this, he says emphatically, the wrath to come, that he may rouse up pious minds, lest they should fail from looking at the present life. For as faith is a looking at things that do not appear, (Hebrews 11:1) nothing is less befitting than that we should estimate the wrath of God, according as any one is afflicted in the world; as nothing is more absurd than to take hold of the transient blessings which we enjoy, that we may from them form an estimate of God's favor. While, therefore, on the one hand, the wicked sport themselves at their ease, and we, on the other hand, languish in misery, let us learn to fear the vengeance of God, which is hid from the eyes of flesh, and take our satisfaction in the secret delights of the spiritual life. 687

10 Whom he raised up. He makes mention here of Christ's resurrection, on which the hope of our resurrection is founded, for death everywhere besets us. Hence, unless we learn to look to Christ, our minds will give way at every turn. By the same consideration, he admonishes them that Christ is to be waited for from heaven, because we will find nothing in the world to bear us up, 688 while there are innumerable trials to overwhelm us. Another circumstance must be noticed; 689 for as Christ rose for this end --- that he might make us all at length, as being his members, partakers of the same glory with himself, Paul intimates that his resurrection would be vain, unless he again appeared as their Redeemer, and extended to the whole body of the Church the fruit and effect of that power which he manifested in himself. 690

685"Aux autres;" — "To others." 686"Mais'au dernier iour sera veu a l'oeil le fruit de ceste deliurance, et de quelle importance elle est;" — "But on the last day will be visible to the eye the fruit of that deliverance, and of what importance it is."

687"En delices et plaisirs de la vie spirituelle, lesquels nous ne voyons point;" — "In the delights and pleasures of the spiritual life which we do not see."

688"Et faire demeurer fermes;" — "And make us remain firm." 689"A laquelle ceci se rapporte;" — "To what this refers." 690"Laquelle il a vne fois monstree en sa personne;" — "Which he once shewed in his own person."

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CHAPTER 2

1 Thessalonians 2:1-4

1 Thessalonians 2:1-4 1. For yourselves, brethren, know our entrance in unto you, that it was not in vain:

1. Ipsi enim nostis, fratres, quod ingressus noster ad vos non inanis fuerit: 2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

2. Imo quod persequutionem passi, et probro affecti Philippis (ut scitis) fiduciam sumpsimus in Deo nostro proferendi apud vos evangelium Dei, cum multo certamine.

3. For our exhortation was not of deceit, nor of uncleanness, nor in guile: 3. Nam exhortatio nostra, non ex impostura, neque ex immunditia, neque in dolo:

4. But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

4. Sed quemadmodum probati fuimus a Deo, ut crederetur nobis evangelium, sic loquimur, non quasi hominibus placentes, sed Deo qui probat corda nostra.

He now, leaving out of view the testimony of other Churches, reminds the Thessalonians of what they had themselves experienced, 691 and explains at large in what way he, and in like manner the two others, his associates, had conducted themselves among them, inasmuch as this was of the greatest importance for confirming their faith. For it is with this view that he declares his integrity --- that the Thessalonians may perceive that they had been called to the faith, not so much by a mortal man, as by God himself. He says, therefore, that his entering in unto them had not been vain, as ambitious persons manifest much show, while they have nothing of solidity; for he employs the word vain here as contrasted with efficacious

He proves this by two arguments. The first is, that he had suffered persecution and ignominy at Philippi; the second is, that there was a great conflict prepared at Thessalonica. We know that the minds of men are weakened, nay, are altogether broken down by means of ignominy and persecutions. It was therefore an evidence of a Divine work that Paul, after having been subjected

691"Veuës et esprouuez;" — "Seen and experienced."

John Calvin

to evils of various kinds and to ignominy, did, as if in a perfectly sound state, shew no hesitation in making an attempt upon a large and opulent city, with the view of subjecting the inhabitants of it to Christ. In this entering in, nothing is seen that savors of vain ostentation. In the second department the same Divine power is beheld, for he does not discharge his duty with applause and favor, but required to maintain a keen conflict. In the mean time he stood firm and undaunted, from which it appears that he was held up 692 by the hand of God; for this is what he means when he says that he was emboldened. And, unquestionably, if all these circumstances are carefully considered, it cannot be denied that God there magnificently displayed his power. As to the history, it is to be found in the sixteenth and seventeenth chapters of the Acts. [Acts 16 17.] 3 For our exhortation. He confirms, by another argument, the Thessalonians in the faith which they had embraced --- inasmuch as they had been faithfully and purely instructed in the word of the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And with the view of placing this matter beyond all doubt, he calls their conscience to witness. The three terms which he makes use of may, it would seem, be distinguished in this manner: imposture may refer to the substance of doctrine, uncleanness to the affections of the heart, guile to the manner of acting. In the first place, therefore, he says that they had not been deluded or imposed upon by fallacies, when they embraced the kind of doctrine that had been delivered to them by him. Secondly, he declares his integrity, inasmuch as he had not come to them under the influence of any impure desire, but actuated solely by upright disposition. Thirdly, he says that he had done nothing fraudulently or maliciously, but had, on the contrary, manifested a simplicity befitting a minister of Christ. As these things were well known to the Thessalonians, they had a sufficiently firm foundation for their faith.

4 As we have been approved. He goes even a step higher, for he appeals to God as the Author of his apostleship, and he reasons in this manner: ``God, when he assigned me this office, bore witness to me as a faithful servant; there is no reason, therefore, why men should have doubts as to my fidelity, which they know to have been approved of by God. Paul, however, does not glory in having been approved of, as though he were such of himself; for he does not dispute here as to what he had by nature, nor does he place his own power in collision with the grace of God, but simply says that the Gospel had been committed to him as a faithful and approved servant. Now, God approves of those whom he has formed for himself according to his own pleasure.

Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the Galatians, (Galatians 1:10) and this passage, also, shews it admirably. For Paul contrasts pleasing men, and pleasing God, as things that are opposed to each other. Farther, when he says --- God, who trieth our hearts, he intimates, that those who endeavor to obtain the favor of men, are

692"Soustenu et fortifié;" — "Sustained and strengthened."

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not influenced by an upright conscience, and do nothing from the heart. Let us know, therefore, that true ministers of the gospel ought to make it their aim to devote to God their endeavors, and to do it from the heart, not from any outward regard to the world, but because conscience tells them that it is right and proper. Thus it will be secured that they will not make it their aim to please men, that is, that they will not act under the influence of ambition, with a view to the favor of men.

1 Thessalonians 2:5-8

1 Thessalonians 2:5-8 5. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

5. Neque enim unquam in sermone adulationis fuimus, quemadmodum nostis, neque in occasione avaritiae: Deus testis.

6. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

6. Nec quaesivimus ab hominibus gloriam, neque a vobis, neque ab aliis. 7. But we were gentle among you, even as a nurse cherisheth her children: 7. Quum possemus in pondere esse tanquam Christi Apostoli, facti tamen sumus mites in medio vestri, perinde acsi nutrix aleret filios suos.

8. So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

8. Ita erga vos affecti, libenter voluissemus distribuere vobis non solum Evangelium Dei, sed nostras ipsorum animas, propterea quod cari nobis facti estis.

5 For neither have we ever. It is not without good reason that he repeats it so frequently, that the Thessalonians knew that what he states is true. For there is not a surer attestation, than the experience of those with whom we speak. And this was of the greatest importance to them, because Paul relates with what integrity he had conducted himself, with no other intention, than that his doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a distance from all appearance of flattery.

When he adds, nor for an occasion of covetousness, he means that he had not, in teaching among them, been in quest of anything in the way of personal gain. {Πρόφασις} is employed by the Greeks to mean both occasion and pretext, but the former signification suits better with the passage, so as to be, as it were, a trap. 693 ``I have not abused the gospel so as to make it an occasion

693"Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux;" — "So that it is a trick or artifice, similar to that of those

John Calvin

of catching at gain.'' As, however, the malice of men has so many winding retreats, that avarice and ambition frequently lie concealed, he on this account calls God to witness. Now, he makes mention here of two vices, from which he declares himself to be exempt, and, in doing so, teaches that the servants of Christ should stand aloof from them. Thus, if we would distinguish the genuine servants of Christ from those that are pretended and spurious, they must be tried according to this rule, and every one that would serve Christ aright must also conform his aims and his actions to the same rule. For where avarice and ambition reign, innumerable corruptions follow, and the whole man passes away into vanity, for these are the two sources from which the corruption of the whole ministry takes its rise.

6 When we might have exercised authority. Some interpret it---when we might have been burdensome, that is, might have loaded you with expense, but the connection requires that {τὸ} {βαρὺ} should be taken to mean authority. For Paul says that he was so far removed from vain pomp, from boasting, from arrogance, that he even waived his just claim, so far as the maintenance of authority was concerned. For inasmuch as he was an Apostle of Christ, he deserved to be received with a higher degree of respect, but he had refrained from all show of dignity, 694 as though he had been some minister of the common rank. From this it appears how far removed he was from haughtiness. 695

What we have rendered mild, the old translator renders Fuimus parvuli, (we have been little,) 696 but the reading which I have followed is more generally received among the Greeks; but whichever you may take, there can be no doubt that he makes mention of his voluntary abasement. 697

As if a nurse. In this comparison he takes in two points that he had touched upon --- that he had sought neither glory nor gain among the Thessalonians. For a mother in nursing her infant shews nothing of power or dignity. Paul says that he was such, inasmuch as he voluntarily refrained from claiming the honor that was due to him, and with calmness and modesty stooped to every kind of office. Secondly, a mother in nursing her children manifests a certain rare and wonderful affection, inasmuch as she spares no labor and trouble, shuns no anxiety, is wearied out by no assiduity, and even with cheerfulness of spirit gives her own blood to be sucked. In the same way, Paul declares that he was so disposed towards the Thessalonians, that he was prepared to lay out his life for their benefit. This, assuredly, was not the conduct of a man that was sordid or avaricious, but of one that exercised a disinterested affection, and he expresses this in the close --- because ye were dear unto us In the mean time, we must bear in mind, that all that would be ranked among true pastors must exercise this disposition of Paul---to have more regard to the welfare of

who set traps for catching birds."

694"De toute apparence de preeminence et maieste;" — "From all appearance of preeminence and majesty."

695"De toute hautesse et presomption;" — "From all haughtiness and presumption." 696The rendering of Wicliff (1380) is, as usual, in accordance with the Vulgate— "we weren made litil." —Ed.

697"Abaissement et humilite;" — "Abasement and humility."

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the Church than to their own life, and not be impelled to duty by a regard to their own advantage, but by a sincere love to those to whom they know that they are conjoined, and laid under obligation. 698

1 Thessalonians 2:9-12

1 Thessalonians 2:9-12 9. For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

9. Memoria enim tenetis, fratres, laborem nostrum et sudorem: nam die ac nocte opus facientes, ne gravaremus quenquam vestrum, praedicavimus apud vos Evangelium Dei.

10. Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

10. Vos testes estis et Deus, ut sancte, et iuste, et sine querela vobis, qui creditis, fuerimus.

11. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,

11. Quemadmodum nostis, ut unumquemque vestrum, quasi pater suos liberos,

12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.

12. Exhortati simus, et monuerimus et obtestati simus, ut ambularetis digne Deo, qui vocavit vos in suum regnum et gloriam.

9 For ye remember. These things tend to confirm what he had stated previously --- that to spare them he did not spare himself. He must assuredly have burned with a wonderful and more than human zeal, inasmuch as, along with the labor of teaching, he labors with his hand as an operative, with the view of earning a livelihood, and in this respect, also, refrained from exercising his right. For it is the law of Christ, as he also teaches elsewhere, (1 Corinthians 9:14) that every church furnish its ministers with food and other necessaries. Paul, therefore, in laying no burden upon the Thessalonians, does something more than could, from the requirements of his office, have been required from him. In addition to this, he does not merely refrain from incurring public expense, but avoids burdening any one individually. Farther, there can be no doubt, that he was influenced by some good and special consideration in thus refraining from exercising his right, 699 for in other churches he exercised, equally with others, the liberty allowed him. 700 He received nothing from the Corinthians, lest he should give the false apostles a handle for glorying

698"Pour vne vraye amour et non feinte qu'ils portent a ceux, ausquels ils scauent que Dieu les a conionts et liez ou obligez;" — "From a true and unfeigned love which they bear to those, to whom they know that God has conjoined, and tied, or bound them."

699"Entre les Thessaloniciens;" — "Among the Thessalonians." 700"La liberte que Dieu donne;" — "The liberty that God gives."

John Calvin

as to this matter. In the mean time, he did not hesitate to ask 701 from other churches, what was needed by him, for he writes that, while he bestowed labor upon the Corinthians, free of charge, he robbed the Churches that he did not serve. (2 Corinthians 11:8) 702 Hence, although the reason is not expressed here, we may, nevertheless, conjecture that the ground on which Paul was unwilling that his necessities should be ministered to, was --- lest such a thing should put any hindrance in the way of the gospel. For this, also, ought to be matter of concern to good pastors --- that they may not merely run with alacrity in their ministry, but may, so far as is in their power, remove all hindrances in the way of their course.

10 Ye are witnesses. He again calls God and them to witness, with the view of affirming his integrity, and cites, on the one hand, God as a witness of his conscience, and them, 703 on the other hand, as witnesses of what they had known by experience. How holily, says he, and justly, that is, with how sincere a fear of God, and with what fidelity and blamelessness towards men; and thirdly, unreproachably, by which he means that he had given no occasion of complaint or obloquy. For the servants of Christ cannot avoid calumnies, and unfavorable reports; for being hated by the world, they must of necessity be evil-spoken of among the wicked. Hence he restricts this to believers, who judge uprightly and sincerely, and do not revile malignantly and groundlessly.

11 Every one as a father. He insists more especially on those things which belong to his office. He has compared himself to a nurse: he now compares himself to a father. What he means is this --- that he was concerned in regard to them, just as a father is wont to be as to his sons, and that he had exercised a truly paternal care in instructing and admonishing them. And, unquestionably, no one will ever be a good pastor, unless he shews himself to be a father to the Church that is committed to him. Nor does he merely declare himself to be such to the entire body, 704 but even to the individual members. For it is not enough that a pastor in the pulpit teach all in common, if he does not add also particular instruction, according as necessity requires, or occasion offers. Hence Paul himself, in Acts 20:26, declares himself to be free from the blood of all men, because he did not cease to admonish all publicly, and also individually in private in their own houses. For instruction given in common is sometimes of little service, and some cannot be corrected or cured without particular medicine.

12 Exhorted. He shews with what earnestness he devoted himself to their welfare, for he relates that in preaching to them respecting piety towards God and the duties of the Christian life, it had not been merely in a perfunctory way, 705 but he says that he had made use of exhortations and adjurations. It is a

701"Il n'a point fait de conscience de prendre lors des autres Eglises;" — "He made no scruple to take at that time from other Churches."

702See Calvin on the Corinthians, vol. 2, p. 347. 703"Les Thessaloniciens;" — "The Thessalonians." 704"Tout le corps de ceste Eglise-la;" — "The whole body of the Church there." 705"Il n'y a point este par acquit, comme on dit;" — "It had not been in the mere perfor-

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lively preaching of the gospel, when persons are not merely told what is right, but are pricked (Acts 2:37) by exhortations, and are called to the judgment-seat of God, that they may not fall asleep in their vices, for this is what is properly meant by adjuring. But if pious men, whose promptitude Paul so highly commends, stood in absolute need of being stimulated by stirring exhortations, nay, adjurations, what must be done with us, in whom sluggishness 706 of the flesh does more reign? In the mean time, as to the wicked, whose obstinacy is incurable, it is necessary to denounce upon them the horrible vengeance of God, not so much from hope of success, as in order that they may be rendered inexcusable.

Some render the participle {παραμυθουμένοι}, comforted. If we adopt this rendering, he means that he made use of consolations in dealing with the afflicted, who need to be sustained by the grace of God, and refreshed by tasting of heavenly blessings, 707 that they may not lose heart or become impatient. The other meaning, however, is more suitable to the context, that he admonished; for the three verbs, it is manifest, refer to the same thing.

That ye might walk. He presents in a few words the sum and substance of his exhortations, that, in magnifying the mercy of God, he admonished them not to fail as to their calling. His commendation of the grace of God is contained in the expression, who hath called us into his kingdom. For as our salvation is founded upon God's gracious adoption, every blessing that Christ has brought us is comprehended in this one term. It now remains that we answer God's call, that is, that we shew ourselves to be such children to him as he is a Father to us. For he who lives otherwise than as becomes a child of God, deserves to be cut off from God's household.

1 Thessalonians 2:13-16

1 Thessalonians 2:13-16 13. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

13 Quapropter nos quoque indesinenter gratias agimus Deo, quod, quum sermonem Dei praedicatum a nobis percepistis, amplexi estis, non ut sermonem hominum, sed quemadmodum revera est, sermonem Dei: qui etiam efficaciter agit in vobis credentibus.

14. For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

14. Vos enim imitatores facti estis, fratres, Ecclesiarum Dei, quae sunt in

mance of a task, as they say."

706"La paresse et nonchalance de la chair;" — "Indolence and negligence of the flesh." 707"Fortifiez ou soulagez en leur rafrechissant le goust des biens celestes;" — "Strengthened or comforted in the way of refreshing their taste with heavenly blessings."

John Calvin

Iudaea in Christo Iesu: quia eadem passi estis et vos a propriis tribulibus, quemadmodum et ipsi a Iudaeis.

15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

15. Qui Dominum Iesum occiderunt, et proprios Prophetas, et nos persequuti sunt, et Deo non placent, et cunctis hominibus adversi sunt:

16. Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

16. Qui obsistunt ne Gentibus loquamur, ut salvae fiant, ut compleantur eorum peccata semper: pervenit enim in eos ira usque in finem.

13 Wherefore we give thanks. Having spoken of his ministry, he returns again to address the Thessalonians, that he may always commend that mutual harmony of which he has previously made mention. 708 He says, therefore, that he gives thanks to God, because they had embraced the word of God which they heard from his mouth, as the word of God, as it truly was. Now, by these expressions he means, that it has been received by them reverently, and with the obedience with which it ought. For so soon as this persuasion has gained a footing, it is impossible but that a feeling of obligation to obey takes possession of our minds. 709 For who would not shudder at the thought of resisting God? Who would not regard contempt of God with detestation? The circumstance, therefore, that the word of God is regarded by many with such contempt, that it is scarcely held in any estimation --- that many are not at all actuated by fear, arises from this, that they do not consider that they have to do with God.

Hence we learn from this passage what credit ought to be given to the gospel --- such as does not depend on the authority of men, but, resting on the sure and ascertained truth of God, raises itself above the world; and, in fine, is as far above mere opinion, as heaven is above earth: 710 and, secondly, such as produces of itself reverence, fear, and obedience, inasmuch as men, touched with a feeling of Divine majesty, will never allow themselves to sport with it. Teachers 711 are, in their turn, admonished to beware of bringing forward anything but the pure word of God, for if this was not allowable for Paul, it will not be so for any one in the present day. He proves, however, from the effect produced, that it was the word of God that he had delivered, inasmuch as it had produced that fruit of heavenly doctrine which the Prophets celebrate, (Isaiah 55:11,13; Jeremiah 23:29) in renewing their life, 712 for the doctrine of men could accomplish no such thing. The relative pronoun may be taken as refer-

708Calvin refers here to the harmony which happily subsisted between the preaching of Paul and the faith of the Thessalonians.—Ed.

709"Il ne se pent faire que nous ne venions quant et quant a auoir vne saincte affection d'obeir;" — "It cannot but be that we come at the same time to have a holy disposition to obey."

710"Aussi lois d'vne opinion, ou d'vn cuider;" — "As far above opinion, or imagination." 711"Les Docteurs, c'est a dire ceux qui ont la charge d'enseigner;" — "Teachers, that is to say, those that have the task of instructing."

712"En renouelant et reformant la vie des Thessaloniciens;" — "In renewing and reforming the life of the Thessalonians."

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ring either to God or to his word, but whichever way you choose, the meaning will come all to one, for as the Thessalonians felt in themselves a Divine energy, which proceeded from faith, they might rest assured that what they had heard was not a mere sound of the human voice vanishing into air, but the living and efficacious doctrine of God.

As to the expression, the word of the preaching of God, it means simply, as I have rendered it, the word of God preached by man. For Paul meant to state expressly that they had not looked upon the doctrine as contemptible, although it had proceeded from the mouth of a mortal man, inasmuch as they recognized God as the author of it. He accordingly praises the Thessalonians, because they did not rest in mere regard for the minister. but lifted up their eyes to God, that they might receive his word. Accordingly, I have not hesitated to insert the particle ut, (that,) which served to make the meaning more clear. There is a mistake on the part of Erasmus in rendering it, ``the word of the hearing of God,'' as if Paul meant that God had been manifested. He afterwards changed it thus, ``the word by which you learned God,'' for he did not advert to the Hebrew idiom. 713

14 For ye became imitators. If you are inclined to restrict this to the clause in immediate connection with it, the meaning will be, that the power of God, or of his word, shews itself in their patient endurance, while they sustain persecutions with magnanimity and undaunted courage. I prefer, however, to view it as extending to the whole of the foregoing statement, for he confirms what he has stated, that the Thessalonians had in good earnest embraced the gospel, as being presented to them by God, inasmuch as they courageously endured the assaults which Satan made upon them, and did not refuse to suffer anything rather than leave off obedience to it. And, unquestionably, this is no slight test of faith when Satan, by all his machinations, has no success in moving us away from the fear of God.

In the mean time, he prudently provides against a dangerous temptation which might prostrate or harass them; for they endured grievous troubles from that nation which was the only one in the world that gloried in the name of God.

This, I say, might occur to their minds: ``If this is the true religion, why do the Jews, who are the sacred people of God, oppose it with such inveterate hostility?'' With the view of removing this occasion of offense, 714 he, in the first place, shews them that they have this in common with the first Churches that were in Judea: afterwards, he says that the Jews are determined enemies of God and of all sound doctrine. For although, when he says that they suffered from their own countrymen, this may be explained as referring to others rather than to the Jews, or at least ought not to be restricted to the Jews exclusively, yet as he insists farther in describing their obstinacy and impiety, it is manifest that these same persons are adverted to by him from the beginning. It is prob-

713"Car il n'a pas prins garde que c'estoit yci vne façon de parler prinse de la langue Hebraique;" — "For he did not take notice that it was a manner of expression taken from the Hebrew language."

714"Aux Thessaloniciens;" — "To the Thessalonians."

John Calvin

able, that at Thessalonica some from that nation were converted to Christ. It appears, however, from the narrative furnished in the Acts, that there, no less than in Judea, the Jews were persecutors of the gospel. I accordingly take this as being said indiscriminately of Jews as well as of Gentiles, inasmuch as both endured great conflicts and fierce attacks from their own countrymen

15 Who killed the Lord Jesus. As that people had been distinguished by so many benefits from God, in consequence of the glory of the ancient fathers, the very name 715 was of great authority among many. Lest this disguise should dazzle the eyes of any one, he strips the Jews of all honor, so as to leave them nothing but odium and the utmost infamy.

``Behold,'' says he, ``the virtues for which they deserve praise among the good and pious! --- they killed their own prophets and at last the Son of God, they have persecuted me his servant, they wage war with God, they are detested by the whole world, they are hostile to the salvation of the Gentiles; in fine, they are destined to everlasting destruction.''

It is asked, why he says that Christ and the prophets were killed by the same persons? I answer, that this refers to the entire body, 716 for Paul means that there is nothing new or unusual in their resisting God, but that, on the contrary, they are, in this manner, filling up the measure of their fathers, as Christ speaks. (Matthew 23:32)

16 Who hinder us from speaking to the Gentiles. It is not without good reason that, as has been observed, he enters so much into detail in exposing the malice of the Jews. 717 For as they furiously opposed the Gospel everywhere, there arose from this a great stumblingblock, more especially as they exclaimed that the gospel was profaned by Paul, when he published it among the Gentiles. By this calumny they made divisions in the Churches, they took away from the Gentiles the hope of salvation, and they obstructed the progress of the gospel. Paul, accordingly, charges them with this crime --- that they regard the salvation of the Gentiles with envy, but adds, that matters are so, in order that their sins may be filled up, that he may take away from them all reputation for piety; just as in saying previously, that they pleased not God, (1 Thessalonians 2:15) he meant, that they were unworthy to be reckoned among the worshippers of God. The manner of expression, however, must be observed, implying that those who persevere in an evil course fill up by this means the measure of their judgment, 718 until they come to make it a heap. This is the reason why the punishment of the wicked is often delayed --- because their impieties, so to speak, are not yet ripe. By this we are warned that we must carefully take heed lest, in the event of our adding from time to time 719 sin to sin, as is wont to happen generally,

715"De Juif;" — "Of Jew." 716"A tout le corps du peuple;" — "To the whole body of the people." 717"Il insiste si longuement a deschiffrer et toucher au vif la malice des Juifs;" — "He insists to so great a length in distinctly unfolding and touching to the quick the malice of the Jews."

718"Et condemnation;" — "And condemnation." 719"Chacun iour;" — "Every day."

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the heap at last reaches as high as heaven.

For wrath has come. He means that they are in an utterly hopeless state, inasmuch as they are vessels of the Lord's wrath. ``The just vengeance of God presses upon them and pursues them, and will not leave them until they perish --- as is the case with all the reprobate, who rush on headlong to death, to which they are destined.'' The Apostle, however, makes this declaration as to the entire body of the people, in such a manner as not to deprive the elect of hope. For as the greater proportion resisted Christ, he speaks, it is true, of the whole nation generally, but we must keep in view the exception which he himself makes in Romans 11:5, --- that the Lord will always have some seed remaining. We must always keep in view Paul's design --- that believers must carefully avoid the society of those whom the just vengeance of God pursues, until they perish in their blind obstinacy. Wrath, without any additional term, means the judgment of God, as in Romans 4:15, --- the law worketh wrath; also in Romans 12:19, --- neither give place unto wrath

1 Thessalonians 2:17-20

1 Thessalonians 2:17-20 17. But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.

17. Nos vero, fratres, orbati vobis ad tempus horae 720 aspectu, non corde, abundantius studuimus faciem vestram videre in multo desiderio.

18. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.

18. Itaque voluimus venire ad vos, ego quidem Paulus, et semel et bis, et obstitit nobis Satan.

19. For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?

19. Quae enim nostra spes, vel gaudium, vel corona gloriationis? annon etiam vos coram Domino nostro Iesu Christo in eius adventu?

20. For ye are our glory and joy. 20. Vos enim estis gloria nostra et gaudium. 17 But we, brethren, bereaved of you. This excuse has been appropriately added, lest the Thessalonians should think that Paul had deserted them while so great an emergency demanded his presence. He has spoken of the persecutions which they endured from their own people: he, in the mean time, whose duty it was above all others to assist them, was absent. He has formerly called himself a father; now, it is not the part of a father to desert his children in the midst of such distresses. He, accordingly, obviates all suspicion of contempt and negligence, by saying, that it was from no want of inclination, but because he had not opportunity. Nor does he say simply, ``I was desirous to come to you, but my way was obstructed;'' but by the peculiar terms that he employs

720"Pour vn moment du temps;" — "For a moment of time."

John Calvin

he expresses the intensity of his affection: ``When,'' says he, ``I was bereaved of you.'' 721 By the word bereaved, he declares how sad and distressing a thing it was to him to be absent from them. 722 This is followed by a fuller expression of his feeling of desire --- that it was with difficulty that he could endure their absence for a short time. It is not to be wondered, if length of time should occasion weariness or sadness; but we must have a strong feeling of attachment when we find it difficult to wait even a single hour. Now, by the space of an hour, he means --- a small space of time.

This is followed by a correction --- that he had been separated from them in appearance, not in heart, that they may know that distance of place does not by any means lessen his attachment. At the same time, this might not less appropriately be applied to the Thessalonians, as meaning that they, on their part, had felt united in mind while absent in body; for it was of no small importance for the point in hand that he should state how fully assured he was of their affection towards him in return. He shews, however, more fully his affection, when he says that he endeavored the more abundantly; for he means that his affection was so far from being diminished by his leaving them, that it had been the more inflamed. When he says, we would once and again, he declares that it was not a sudden heat, that quickly cooled, (as we see sometimes happen,) but that he had been steadfast in this purpose, 723 inasmuch as he sought various opportunities.

18 Satan hindered us. Luke relates that Paul was in one instance hindered, (Acts 20:3) inasmuch as the Jews laid an ambush for him in the way. The same thing, or something similar, may have occurred frequently. It is not without good reason, however, that Paul ascribes the whole of this to Satan, for, as he teaches elsewhere, (Ephesians 6:12) we have to

wrestle not with flesh and blood, but with principalities of the air, and spiritual wickednesses, etc.

For, whenever the wicked molest us, they fight under Satan's banner, and are his instruments for harassing us. More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan; and would to God that this sentiment were deeply impressed upon the minds of all pious persons --- that Satan is continually contriving, by every means, in what way he may hinder or obstruct the edification of the Church! We would assuredly be more careful to resist him; we would take more care to maintain sound doctrine, of which that enemy strives so keenly to deprive us. We would also, whenever the course of the gospel is retarded, know whence

721"The original word is here very emphatical. It is an allusion to that grief, anxiety, and reluctance of heart, with which dying, affectionate parents take leave of their own children, when they are just going to leave them helpless orphans, exposed to the injuries of a merciless and wicked world, or that sorrow of heart with which poor destitute orphans close the eyes of their dying parents." —Benson.—Ed.

722"Le mot Grec signifie l'estat d'vn pere qui a perdu ses enfans, ou des enfans qui ont perdu leur pere;" — "The Greek word denotes the condition of a father that has lost his children, or of children that have lost their father."

723Hujus propositi tenacem. See Hor. Od. 3, 3. 1. — Ed.

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the hindrance proceeds. He says elsewhere, (Romans 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan's will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.

19 For what is our hope. He confirms that ardor of desire, of which he had made mention, inasmuch as he has his happiness in a manner treasured up in them. ``Unless I forget myself, I must necessarily desire your presence, for ye are our glory and joy.'' Farther, when he calls them his hope and the crown of his glory, we must not understand this as meaning that he gloried in any one but God alone, but because we are allowed to glory in all God's favors, in their own place, in such a manner that he is always our object of aim, as I have explained more at large in the first Epistle to the Corinthians. 724 We must, however, infer from this, that Christ's ministers will, on the last day, according as they have individually promoted his kingdom, be partakers of glory and triumph. Let them therefore now learn to rejoice and glory in nothing but the prosperous issue of their labors, when they see that the glory of Christ is promoted by their instrumentality. The consequence will be, that they will be actuated by that spirit of affection to the Church with which they ought. The particle also denotes that the Thessalonians were not the only persons in whom Paul triumphed, but that they held a place among many. The causal particle {γάρ}, (for,) which occurs almost immediately afterwards, is employed here not in its strict sense, by way of affirmation---''assuredly you are.''

724"Sur la premiere aux Corinth., chap. 1, d. 31;" — "On 1 Corinthians 1:31."

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1 Thessalonians 3:1-5

1 Thessalonians 3:1-5 1. Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

1. Quare non amplius sufferentes censuimus, ut Athenis relinqueremur soli: 2. And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

2. Et misimus Timotheum fratrem nostrum, et ministrum Dei, et cooperarium nostrum in evangelio Christi, ut confirmaret vos, et vobis animum adderet ex fide nostra,

3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

3. Ut nemo turbaretur in his afflictionibus: ipsi enim nostis quod in hoc sumus constituti.

4. For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

4. Etenim quum essemus apud vos, praediximus vobis quod essemus afflictiones passuri; quemadmodum etiam accidit, et nostis.

5. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

5. Quamobrem et ego non amplius sustinens, misi ut cognoscerem fidem vestram: ne forte tentasset vos, is qui tentat, et exinanitus esset labor noster.

1 Wherefore, when we could no longer endure. By the detail which follows, he assures them of the desire of which he had spoken. For if, on being detained elsewhere, he had sent no other to Thessalonica in his place, it might have seemed as though he were not so much concerned in regard to them; but when he substitutes Timothy in his place, he removes that suspicion, more especially when he prefers them before himself. Now that he esteemed them above himself, he shews from this, that he chose rather to be left alone than that they should be deserted: for these words, we judged it good to be left alone, are emphatic. Timothy was a most faithful companion to him: he had at that time no others with him; hence it was inconvenient and distressing for him to be without him. It is therefore a token of rare affection and anxious desire that he does not refuse to deprive himself of all comfort, with the view

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of relieving the Thessalonians. To the same effect is the word {εὐδοκήσαμεν}, which expresses a prompt inclination of the mind. 725

2 Our brother. He assigns to him these marks of commendation, that he may shew the more clearly how much inclined he was to consult their welfare: for if he had sent them some common person, it could not have afforded them much assistance; and inasmuch as Paul would have done this without inconvenience to himself, he would have given no remarkable proof of his fatherly concern in regard to them. It is, on the other hand, a great thing that he deprives himself of a brother and fellow-laborer, and one to whom, as he declares in Philippians 2:20, he found no equal, inasmuch as all aimed at the promotion of their own interests. In the mean time, 726 he procures authority for the doctrine which they had received from Timothy, that it may remain the more deeply impressed upon their memory.

It is, however, with good reason that he says that he had sent Timothy with this view --- that they might receive a confirmation of their faith from his example. They might be intimidated by unpleasant reports as to persecutions; but Paul's undaunted constancy was fitted so much the more to animate them, so as to keep them from giving way. And, assuredly, the fellowship which ought to subsist between the saints and members of Christ extends even thus far --- that the faith of one is the consolation of others. Thus, when the Thessalonians heard that Paul was going on with indefatigable zeal, and was by strength of faith surmounting all dangers and all difficulties, and that his faith continued everywhere victorious against Satan and the world, this brought them no small consolation. More especially we are, or at least ought to be, stimulated by the examples of those by whom we were instructed in the faith, as is stated in the end of the Epistle to the Hebrews. (Hebrews 13:7) Paul, accordingly, means that they ought to be fortified by his example, so as not to give way under their afflictions. As, however, they might have been offended if Paul had entertained a fear lest they should all give way under persecutions, (inasmuch as this would have been an evidence of excessive distrust,) he mitigates this harshness by saying --- lest any one, or, that no one. There was, however, good reason to fear this, as there are always some weak persons in every society.

3 For ye yourselves know. As all would gladly exempt themselves from the necessity of bearing the cross, Paul teaches that there is no reason why believers should feel dismayed on occasion of persecutions, as though it were a thing that was new and unusual, inasmuch as this is our condition, which the Lord has assigned to us. For this manner of expression --- we are appointed to it --- is as though he had said, that we are Christians on this condition. He says, however, that they know it, because it became them to fight the more bravely, 727

inasmuch as they had been forewarned in time. In addition to this, incessant afflictions made Paul contemptible among rude and ignorant persons. On this

725"Vne affection prompte et procedante d'vn franc coeur;" — "A prompt disposition, proceeding from a ready mind."

726"En parlant ainsi;" — "By speaking, thus." 727"Plus vaillamment et courageusement;" — "More valiantly and courageously."

John Calvin

account he states that nothing had befallen him but what he had long before, in the manner of a prophet, foretold.

5 Lest perhaps the tempter has tempted you. By this term he teaches us that temptations are always to be dreaded, because it is the proper office of Satan to tempt. As, however, he never ceases to place ambushes for us on all sides, and to lay snares for us all around, so we must be on our watch, eagerly taking heed. And now he says openly what in the outset he had avoided saying, as being too harsh --- that he had felt concerned lest his labors should be vain, if, peradventure, Satan should prevail. And this he does that they may be carefully upon their watch, and may stir themselves up the more vigorously to resistance.

1 Thessalonians 3:6-10

1 Thessalonians 3:6-10 6. But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:

6. Nuper autem quum venisset Timotheus ad nos a vobis, et annuntiasset nobis fidem et dilectionem vestram, et quod bonam nostri memoriam habetis semper, desiderantes nos videre, quemadmodum et nos ipsi vos:

7. Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:

7. Inde consolationem percepimus fratres de vobis, in omni tribulatione et necessitate nostra per vestram fidem:

8. For now we live, if ye stand fast in the Lord. 8. Quia nunc vivimus, si vos stasis in Domino. 9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

9. Quam enim gratiarum actionem possumus Deo reddere de vobis, in omni gaudio quod gaudemus propter vos coram Deo nostro;

10. Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

10. Nocte ac die supra modum precantes, ut videamus faciem vestram, et suppleamus quae fidei vestrae desunt?

He shews here, by another argument, by what an extraordinary affection he was actuated towards them, inasmuch as he was transported almost out of his senses by the joyful intelligence of their being in a prosperous condition. For we must take notice of the circumstances which he relates. He was in affliction and necessity: there might have seemed, therefore, no room for cheerfulness. But when he hears what was much desired by him respecting the Thessalonians, as though all feeling of his distresses had been extinguished, he is carried forward to joy and congratulation. At the same time he proceeds, by degrees, in expressing the greatness of his joy, for he says, in the first place, we received

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consolation: afterwards he speaks of a joy that was plentifully poured forth. 728

This congratulation, 729 however, has the force of an exhortation; and Paul's intention was to stir up the Thessalonians to perseverance. And, assuredly, this must have been a most powerful excitement, when they learned that the holy Apostle felt so great consolation and joy from the advancement of their piety.

6 Faith and love. This form of expression should be the more carefully observed by us in proportion to the frequency with which it is made use of by Paul, for in these two words he comprehends briefly the entire sum of true piety. Hence all that aim at this twofold mark during their whole life are beyond all risk of erring: all others, however much they may torture themselves, wander miserably. The third thing that he adds as to their good remembrance of him, refers to respect entertained for the Gospel. For it was on no other account that they held Paul in such affection and esteem.

8 For now we live. Here it appears still more clearly that Paul almost forgot himself for the sake of the Thessalonians, or, at least, making regard for himself a mere secondary consideration, devoted his first and chief thoughts to them. At the same time he did not do that so much from affection to men as from a desire for the Lord's glory. For zeal for God and Christ glowed in his holy breast to such a degree that it in a manner swallowed up all other anxieties. ``We live,'' says he, that is, ``we are in good health, if you persevere in the Lord.'' And under the adverb now, he repeats what he had formerly stated, that he had been greatly pressed down by affliction and necessity; yet he declares that whatever evil he endures in his own person does not hinder his joy. ``Though in myself I am dead, yet in your welfare I live.'' By this all pastors are admonished what sort of connection ought to subsist between them and the Church --- that they reckon themselves happy when it goes well with the Church, although they should be in other respects encompassed with many miseries, and, on the other hand, that they pine away with grief and sorrow if they see the building which they have constructed in a state of decay, although matters otherwise should be joyful and prosperous.

9 For what thanksgiving. Not satisfied with a simple affirmation, he intimates how extraordinary is the greatness of his joy, by asking himself what thanks he can render to God; for by speaking thus he declares that he cannot find an expression of gratitude that can come up to the measure of his joy. He says that he rejoices before God, that is, truly and without any pretense.

10 Praying beyond measure. He returns to an expression of his desire. For it is never allowable for us to congratulate men, while they live in this world, in such unqualified terms as not always to desire something better for them. For they are as yet in the way: they may fall back, or go astray, or even go back. Hence Paul is desirous to have opportunity given him of supplying what is wanting in the faith of the Thessalonians, or, which is the same thing, completing in

728"Ample et abondante;" — "Large and overflowing." 729"Ceste façon de tesmoigner la ioye qu'il sent de la fermete des Thessaloniciens;" — "This manner of testifying the joy which he feels in the steadfastness of the Thessalonians."

John Calvin

all its parts their faith, which was as yet imperfect. Yet this is the faith which he had previously extolled marvelously. But from this we infer, that those who far surpass others are still far distant from the goal. Hence, whatever progress we may have made, let us always keep in view our deficiencies, ({ὑστερήματα},) 730 that we may not be reluctant to aim at something farther. From this also it appears how necessary it is for us to give careful attention to doctrine, for teachers 731 were not appointed merely with the view of leading men, in the course of a single day or month, to the faith of Christ, but for the purpose of perfecting the faith which has been begun. But as to Paul's claiming for himself what he elsewhere declares belongs peculiarly to the Holy Spirit, (1 Corinthians 14:14) this must be restricted to the ministry. Now, as the ministry of a man is inferior to the efficacy of the Spirit, and to use the common expression, is subordinate to it, nothing is detracted from it. When he says that he prayed night and day beyond all ordinary measure, 732 we may gather from these words how assiduous he was in praying to God, and with what ardor and earnestness he discharged that duty.

1 Thessalonians 3:11-13

1 Thessalonians 3:11-13 11. Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.

11. Ipse autem Deus et Pater noster, et Dominus noster Iesus Christus viam nostram ad vos dirigat.

12. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:

12. Vos autem Dominus impleat et abundare faciat caritate mutua inter vos et erga omnes: quemadmodum et nos ipsi affecti sumus erga vos:

13. To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

13. Ut confirmet corda vestra irreprehensibilia, in sanctitate coram Deo et Patre nostro, in adventu Domini nostri Iesu Christi, cum omnibus sanctis eius.

11 Now God himself. He now prays that the Lord, having removed Satan's obstructions, may open a door for himself, and be, as it were, the leader and director of his way to the Thessalonians. By this he intimates, that we cannot move a step with success, 733 otherwise than under God's guidance, but that when he holds out his hand, it is to no purpose that Satan employs every effort

730"{Τστερήματα} {πίστεως}. ---Afterings of faith, as it may be significantly enough rendered, let but the novelty of the expression be pardoned.'' ---Howe's Works, (London, 1822,) volume 3 page 70.---Ed

731"Les Docteurs et ceux qui ont charge d'enseigner en l'Eglise;" — "Teachers and those that have the task of instructing in the Church."

732"Night and day praying exceedingly—Supplicating God at all times; mingling this with all my prayers; {ὑπὲρ} {ἐχπερισσοῦ} {δεόμενοι}, abounding and superabounding in my entreaties to God, to permit me to revisit you.'' ---Dr. A. Clarke.---Ed

733"Nous ne pouuons d'vn costé ne d'autre faire vn pas qui proufite et viene a bien;" — "We cannot on one side or another take a step that may be profitable or prosperous."

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to change the direction of our course. We must take notice that he assigns the same office to God and to Christ, as, unquestionably, the Father confers no blessing upon us except through Christ's hand. When, however, he thus speaks of both in the same terms, he teaches that Christ has divinity and power in common with the Father.

12 And the Lord fill you. Here we have another prayer --- that in the mean time, while his way is obstructed, the Lord, during his absence, may confirm the Thessalonians in holiness, and fill them with love. And from this again we learn in what the perfection of the Christian life consists --- in love and pure holiness of heart, flowing from faith. He recommends love mutually cherished towards each other, and afterwards towards all, for as it is befitting that a commencement should be made with those that are of the household of faith, (Galatians 6:10) so our love ought to go forth to the whole human race. Farther, as the nearer connection must be cherished, 734 so we must not overlook those who are farther removed from us, so as to prevent them from holding their proper place.

He would have the Thessalonians abound in love and be filled with it, because in so far as we make progress in acquaintance with God, the love of the brethren must at the same time increase in us, until it take possession of our whole heart, the corrupt love of self being extirpated. He prays that the love of the Thessalonians may be perfected by God, intimating that its increase, no less than its commencement, was from God alone. Hence it is evident how preposterous a part those act who measure our strength by the precepts of the Divine law. The end of the law is love, says Paul, (1 Timothy 1:5) yet he himself declares that it is a work of God. When, therefore, God marks out our life, 735

he does not look to what we can do, but requires from us what is above our strength, that we may learn to ask from him power to accomplish it. When he says --- as we also towards you, he stimulates them by his own example.

13 That he may confirm your hearts. He employs the term hearts here to mean conscience, or the innermost part of the soul; for he means that a man is acceptable to God only when he brings holiness of heart; that is, not merely external, but also internal. But it is asked, whether by means of holiness we stand at God's judgment-seat, for if so, to what purpose is remission of sins? Yet Paul's words seem to imply this --- that their consciences might be irreproveable in holiness. I answer, that Paul does not exclude remission of sins, through which it comes that our holiness, which is otherwise mixed up with many pollutions, bears God's eye, for faith, by which God is pacified towards us, so as to pardon our faults, 736 precedes everything else, as the foundation comes before the building. Paul, however, does not teach us what or how great the holiness of believers may be, but desires that it may be increased, until it attain its perfection. On this account he says --- at the coming of our Lord,

734"Il faut recognoistre et entretenir;" — "We must recognize and maintain." 735"Nous prescrit en ses commandemens la regle de viure;" — "Prescribes to us in his commandments the rule of life."

736"Nous fautes et infirmitez vicieuses;" — "Our faults and culpable infirmities."

John Calvin

meaning that the completion of those things, which the Lord now begins in us, is delayed till that time.

With all his saints. This clause may be explained in two ways, either as meaning that the Thessalonians, with all saints, may have pure hearts at Christ's coming, or that Christ will come with all his saints. While I adopt this second meaning, in so far as concerns the construction of the words, I have at the same time no doubt that Paul employed the term saints for the purpose of admonishing us that we are called by Christ for this end---that we may be gathered with all his saints. For this consideration ought to whet our desire for holiness.

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1 Thessalonians 4:1-5

1 Thessalonians 4:1-5 1. Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

1. Ergo quod reliquum est, fratres, rogamus vos et obsecramus in Domino Iesu, quemadmodum accepistis a nobis, quomodo oporteat vos ambulare et placere Deo, ut abundetis magis:

2. For ye know what commandments we gave you by the Lord Jesus. 2. Nostis enim quae praecepta dederimus vobis per Dominum Iesum. 3. For this is the will of God, even your sanctification, that ye should abstain from fornication:

3. Haec enim est voluntas Dei, sanctificatio vestra: ut vos abstineatis ab omni scortatione.

4. That every one of you should know how to possess his vessel in sanctification and honour;

4. Et sciat unusquisque vestrum suum vas possidere in sanctificatione et honore:

5. Not in the lust of concupiscence, even as the Gentiles which know not God:

5. Non in affectu concupiscentiae, quemadmodum et Gentes, quae non noverunt Deum.

1 Furthermore. This chapter contains various injunctions, by which he trains up the Thessalonians to a holy life, or confirms them in the exercise of it. They had previously learned what was the rule and method of a pious life: he calls this to their remembrance. As, says he, ye have been taught. Lest, however, he should seem to take away from them what he had previously assigned them, he does not simply exhort them to walk in such a manner, but to abound more and more. When, therefore, he urges them to make progress, he intimates that they are already in the way. The sum is this, that they should be more especially careful to make progress in the doctrine which they had received, and this Paul places in contrast with frivolous and vain pursuits, in which we see that a good part of the world very generally busy themselves, so that profitable and holy meditation as to the due regulation of life scarcely obtains a place, even the most inferior. Paul, accordingly, reminds them in what manner they

John Calvin

had been instructed, and bids them aim at this with their whole might. Now, there is a law that is here enjoined upon us --- that, forgetting the things that are behind, we always aim at farther progress, (Philippians 3:13) and pastors ought also to make this their endeavor. Now, as to his beseeching, when he might rightfully enjoin --- it is a token of humanity and modesty which pastors ought to imitate, that they may, if possible, allure people to kindness, rather than violently compel them. 737

3 For this is the will of God. This is doctrine of a general nature, from which, as from a fountain, he immediately deduces special admonitions. When he says that this is the will of God, he means that we have been called by God with this design. ``For this end ye are Christians --- this the gospel aims at --- that ye may sanctify yourselves to God.'' The meaning of the term sanctification we have already explained elsewhere in repeated instances --- that renouncing the world, and clearing ourselves from the pollutions of the flesh, we offer ourselves to God as if in sacrifice, for nothing can with propriety be offered to Him, but what is pure and holy.

That ye abstain. This is one injunction, which he derives from the fountain of which he had immediately before made mention; for nothing is more opposed to holiness than the defilement of fornication, which pollutes the whole man. On this account he assigns the lust of concupiscence to the Gentiles, who know not God. ``Where the knowledge of God reigns, lusts must be subdued.''

By the lust of concupiscence, he means all base lusts of the flesh, but, at the same time, by this manner of expression, he brands with dishonor all desires that allure us to pleasure and carnal delights, as in Romans 13:14, he bids us have no care for the flesh in respect of the lust thereof. For when men give indulgence to their appetites, there are no bounds to lasciviousness. 738 Hence the only means of maintaining temperance is to bridle all lusts.

As for the expression, that every one of you may know to possess his vessel, some explain it as referring to a wife, 739 as though it had been said, ``Let husbands dwell with their wives in all chastity.'' As, however, he addresses husbands and wives indiscriminately, there can be no doubt that he employs the term vessel to mean body. For every one has his body as a house, as it were, in which he dwells. He would, therefore, have us keep our body pure from all uncleanness.

And honor, that is, honorably, for the man that prostitutes his body to fornication, covers it with infamy and disgrace.

1 Thessalonians 4:6-8

737"Que de les contraindre rudement et d'vne façon violente;" — "Rather than constrain them rudely and in a violent manner."

738"Il n'y a mesure ne fin de desbauchement et dissolution;" — "There is no measure or end of debauchery and wantonness."

739"Au regard du mari;" — "In relation to her husband."

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6. That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.

6. Ne quis opprimat vel circumveniat in negotio fratrem suum: quia vindex erit Dominus omnium istorum, quemadmodum et praediximus vobis, et obtestati sumus.

7. For God hath not called us unto uncleanness, but unto holiness. 7. Non enim vocavit vos Deus ad immunditiam, sed ad sanctificationem. 8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his Holy Spirit.

8. Itaque qui hoc repudiat, non hominem repudiat, sed Deum, qui etiam dedit Spiritum suum sanctum in nos.

6 Let no man oppress. Here we have another exhortation, which flows, like a stream, from the doctrine of sanctification. ``God,'' says he, ``has it in view to sanctify us, that no man may do injury to his brother.'' For as to Chrysostom's connecting this statement with the preceding one, and explaining {ὑπερβαίνειν} {καὶ} {πλεονεκτεῖν} to mean --- neighing after the wives of others, (Jeremiah 5:8) and eagerly desiring them, is too forced an exposition. Paul, accordingly, having adduced one instance of unchastity in respect of lasciviousness and lust, teaches that this also is a department of holiness --- that we conduct ourselves righteously and harmlessly towards our neighbors. The former verb refers to violent oppressions --- where the man that has more power emboldens himself to inflict injury. The latter includes in it all immoderate and unrighteous desires. As, however, mankind, for the most part, indulge themselves in lust and avarice, he reminds them of what he had formerly taught --- that God would be the avenger of all such things. We must observe, however, what he says --- we have solemnly testified; 740 for such is the sluggishness of mankind, that, unless they are wounded to the quick, they are touched with no apprehension of God's judgment.

7 For God hath not called us. This appears to be the same sentiment with the preceding one --- that the will of God is our sanctification. There is, however, a little difference between them. For after having discoursed as to the correcting of the vices of the flesh, he proves, from the end of our calling, that God desires this. For he sets us apart to himself as his peculiar possession. 741 Again, that God calls us to holiness, he proves by contraries, because he rescues us, and calls us back, from unchastity. From this he concludes, that all that reject this doctrine reject not men, but God, the Author of this calling, which altogether falls to the ground so soon as this principle as to newness of life is overthrown. Now, the reason why he rouses himself so vehemently is, because there are always wanton persons who, while they fearlessly despise God, treat with ridicule all threatenings of his judgment, and at the same time

740"Nous vous auons testifié et comme adjuré;" — "We have testified to you, and, as it were, adjured."

741"Comme pour son propre heritage et particulier;" — "As for his peculiar and special inheritance."

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hold in derision all injunctions as to a holy and pious life. Such persons must not be taught, but must be beaten with severe reproofs as with the stroke of a hammer.

8 Who hath also given. That he may the more effectually turn away the Thessalonians from such contempt and obstinacy, he reminds them that they had been endowed with the Spirit of God, first, in order that they may distinguish what proceeds from God; secondly, that they make such a difference as is befitting between holiness and impurity; and thirdly, that, with heavenly authority, they may pronounce judgment against all manner of unchastity --- such as will fall upon their own heads, unless they keep aloof from contagion. Hence, however wicked men may treat with ridicule all instructions that are given as to a holy life and the fear of God, those that are endowed with the Spirit of God have a very different testimony sealed upon their hearts. We must therefore take heed, lest we should extinguish or obliterate it. At the same time, this may refer to Paul and the other teachers, as though he had said, that it is not from human perception that they condemn unchastity, but they pronounce from the authority of God what has been suggested to them by his Spirit. I am inclined, however, to include both. Some manuscripts have the second person --- you, which restricts the gift of the Spirit to the Thessalonians.

1 Thessalonians 4:9-12

1 Thessalonians 4:9-12 9. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another.

9. De fraterno autem amore non opus habetis, ut scribam vobis: ipsi enim vos a Deo estis edocti, ut diligatis invicem.

10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;

10. Etenim hoc facitis erga omnes fratres, qui sunt in tota Macedonia. Hortamur autem vos, fratres, ut abundetis magis,

11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you;

11. Et altius contendatis, ut colatis quietem, et agatis res vestras, et laboretis manibus vestris, quemadmodum vobis denuntiavimus,

12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

12. Ut ambuletis decenter erga extraneos, et nulla re opus habeatis. 9 As to brotherly love. Having previously, in lofty terms, commended their love, he now speaks by way of anticipation, saying, ye need not that I write to you. He assigns a reason --- because they had been divinely taught --- by which he means that love was engraven upon their hearts, so that there was no need of letters written on paper. For he does not mean simply what John says in

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his first Canonical 742 Epistle, the anointing will teach you, (1 John 2:27) but that their hearts were framed for love; so that it appears that the Holy Spirit inwardly dictates efficaciously what is to be done, so that there is no need to give injunctions in writing. He subjoins an argument from the greater to the less; for as their love diffuses itself through the whole of Macedonia, he infers that it is not to be doubted that they love one another. Hence the particle for means likewise, or nay more, for, as I have already stated, he adds it for the sake of greater intensity.

10 And we exhort you. Though he declares that they were sufficiently prepared of themselves for all offices of love, he nevertheless does not cease to exhort them to make progress, there being no perfection in men. And, unquestionably, whatever appears in us in a high state of excellence, we must still desire that it may become better. Some connect the verb {φιλοτιμεῖσζαι} with what follows, as if he exhorted them to strive at the maintaining of peace; but it corresponds better with the expression that goes before. For after having admonished them to increase in love, he recommends to them a sacred emulation, that they may strive among themselves in mutual affection, or at least he enjoins that each one strive to conquer himself; 743 and I rather adopt this latter interpretation. That, therefore, their love may be perfect, he requires that there be a striving among them, such as is wont to be on the part of those who eagerly 744 aspire at victory. This is the best emulation, when each one strives to overcome himself in doing good. As to my not subscribing to the opinion of those who render the words, strive to maintain peace, this single reason appears to me to be sufficiently valid --- that Paul would not in a thing of less difficulty have enjoined so arduous a conflict --- which suits admirably well with advancement in love, where so many hindrances present themselves. Nor would I have any objection to the other meaning of the verb --- that they should exercise liberality generally towards others.

11 Maintain Peace. I have already stated that this clause must be separated from what goes before, for this is a new sentence. Now, to be at peace, means in this passage --- to act peacefully and without disturbance, as we also say in French --- sans bruit, (without noise.) In short, he exhorts them to be peaceable and tranquil. This is the purport of what he adds immediately afterwards --- to do your own business: for we commonly see, that those who intrude themselves with forwardness into the affairs of others, make great disturbance, and give trouble to themselves and others. This, therefore, is the best means of a tranquil life, when every one, intent upon the duties of his own calling, discharges

742The Epistles of John, along with those of James, Peter, and Jude, "were termed Canonical by Cassiodorus in the middle of the sixth century, and by the writer of the prologue to these Epistles, which is erroneously ascribed to Jerome…. Du Pin says that some Latin writers have called these Epistles Canonical, either confounding the name with Catholic, or to denote that they are a part of the Canon of the books of the New Testament." —Horne's Introduction, vol. 4, p. 409. On the origin and import of the epithet General, or Catholic, usually applied to these Epistles, the reader will find some valuable observations in Brown's Expository Discourses on Peter, vol. 1.

743"En cest endroit;" — "In this matter." 744"Courageusement et d'vn grand desir;" — "Courageously and wait a great desire."

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those duties which are enjoined upon him by the Lord, and devotes himself to these things: while the husbandman employs himself in rural labors, the workman carries on his occupation, and in this way every one keeps within his own limits. So soon as men turn aside from this, everything is thrown into confusion and disorder. He does not mean, however, that every one shall mind his own business in such a way as that each one should live apart, having no care for others, but has merely in view to correct an idle levity, which makes men noisy bustlers in public, who ought to lead a quiet life in their own houses.

Labor with your hands. He recommends manual labor on two accounts --- that they may have a sufficiency for maintaining life, and that they may conduct themselves honorably even before unbelievers. For nothing is more unseemly than a man that is idle and good for nothing, who profits neither himself nor others, and seems born only to eat and drink. Farther, this labor or system of working extends far, for what he says as to hands is by way of synecdoche; but there can be no doubt that he includes every useful employment of human life.

1 Thessalonians 4:13-14

1 Thessalonians 4:13-14 13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

13. Nolo autem vos ignorare, fratres, de iis qui obdormierunt, ut ne contristemini, sicut et caeteri qui spem non habent.

14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

14. Nam si credimus, quod Iesus mortuus est, et resurrexit, ita et Deus eos, qui dormierunt per Christum, adducet cum eo.

13 But I would not have you ignorant. It is not likely that the hope of a resurrection had been torn up among the Thessalonians by profane men, as had taken place at Corinth. For we see how he chastises the Corinthians with severity, but here he speaks of it as a thing that was not doubtful. It is possible, however, that this persuasion was not sufficiently fixed in their minds, and that they accordingly, in bewailing the dead, retained something of the old superstition. For the sum of the whole is this --- that we must not bewail the dead beyond due bounds, inasmuch as we are all to be raised up again. For whence comes it, that the mourning of unbelievers has no end or measure, but because they have no hope of a resurrection? It becomes not us, therefore, who have been instructed as to a resurrection, to mourn otherwise than in moderation. He is to discourse afterwards as to the manner of the resurrection; and he is also on this account to say something as to times; but in this passage he meant simply to restrain excessive grief, which would never have had such an influence among them, if they had seriously considered the resurrection, and kept it in remembrance.

He does not, however, forbid us altogether to mourn, but requires modera-

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tion in our mourning, for he says, that ye may not sorrow, as others who have no hope. He forbids them to grieve in the manner of unbelievers, who give loose reins to their grief, because they look upon death as final destruction, and imagine that everything that is taken out of the world perishes. As, on the other hand, believers know that they quit the world, that they may be at last gathered into the kingdom of God, they have not the like occasion of grief. Hence the knowledge of a resurrection is the means of moderating grief. He speaks of the dead as asleep, agreeably to the common practice of Scripture --- a term by which the bitterness of death is mitigated, for there is a great difference between sleep and destruction 745 It refers, however, not to the soul, but to the body, for the dead body lies in the tomb, as in a couch, until God raise up the man. Those, therefore, act a foolish part, who infer from this that souls sleep. 746

We are now in possession of Paul's meaning --- that he lifts up the minds of believers to a consideration of the resurrection, lest they should indulge excessive grief on occasion of the death of their relatives, for it were unseemly that there should be no difference between them and unbelievers, who put no end or measure to their grief for this reason, that in death they recognize nothing but destruction. 747 Those that abuse this testimony, so as to establish among Christians Stoical indifference, that is, an iron hardness, 748 will find nothing of this nature in Paul's words. As to their objecting that we must not indulge grief on occasion of the death of our relatives, lest we should resist God, this would apply in all adversities; but it is one thing to bridle our grief, that it may be made subject to God, and quite another thing to harden one's self so as to be like stones, by casting away human feelings. Let, therefore, the grief of the pious be mixed with consolation, which may train them to patience. The hope of a blessed resurrection, which is the mother of patience, will effect this.

14 For if we believe. He assumes this axiom of our faith, that Christ was raised up from the dead, that we might be partakers of the same resurrection: from this he infers, that we shall live with him eternally. This doctrine, however, as has been stated in 1 Corinthians 15:13, depends on another principle --- that it was not for himself, but for us that Christ died and rose again. Hence those who have doubts as to the resurrection, do great injury to Christ: nay more, they do in a manner draw him down from heaven, as is said in Romans 10:6

To sleep in Christ, is to retain in death the connection that we have with

745"Entre dormir, et estre du tout reduit a neant;" — "Between sleeping, and being altogether reduced to nothing."

746See Calvin on the Corinthians, vol. 2, pp. 21, 22. 747"Ruine et destruction;" — "Ruin and destruction." 748"Pour introduire et establir entre les Chrestiens ceste façon tant estrange, que les Stoiciens requeroyent en l'homme, ascauoir qu'il ne fust esmeu de douleur quelconque, mais qu'il fust comme de fer et stupide sans rien sentir;" — "For introducing and establishing among Christians that strange manner of acting, which the Stoics required on the part of an individual—that he should not be moved by any grief, but should be as it were of iron, and stupid, so as to be devoid of feeling."

John Calvin

Christ, for those that are by faith ingrafted into Christ, have death in common with him, that they may be partakers with him of life. It is asked, however, whether unbelievers will not also rise again, for Paul does not affirm that there will be a resurrection, except in the case of Christ's members. I answer, that Paul does not here touch upon anything but what suited his present design. For he did not design to terrify the wicked, but to correct 749 the immoderate grief of the pious, and to cure it, as he does, by the medicine of consolation.

1 Thessalonians 4:15-18

1 Thessalonians 4:15-18 15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

15. Hoc enim vobis dicimus in sermone Domini, quod nos, qui vivemus et superstites erimus in adventum Domini, non praeveniemus eos, qui dormierunt.

16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

16. Quoniam ipse Dominus cum clamore, cum voce Archangeli et tuba Dei descendet e cœlo: ac mortui, qui in Christo sunt, resurgent primum.

17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

17. Deinde nos qui vivemus, ac residui erimus, simul cum ipsis rapiemur in nubibus, in occursum Domini in aera: et sic semper cum Domino erimus.

18. Wherefore comfort one another with these words. 18. Itaque consolamini vos mutuo in sermonibus istis. 15 For this we say unto you. He now briefly explains the manner in which believers will be raised up from death. Now, as he speaks of a thing that is very great, and is incredible to the human mind, and also promises what is above the power and choice of men, he premises that he does not bring forward anything that is his own, or that proceeds from men, but that the Lord is the Author of it. It is probable, however, that the word of the Lord means what was taken from his discourses. 750 For though Paul had learned by revelation all the secrets of the heavenly kingdom, it was, nevertheless, more fitted to establish in the minds of believers the belief of a resurrection, when he related those things that had been uttered by Christ's own mouth. ``We are not the first witnesses of the resurrection, but instead of this the Master himself declared it.'' 751

We who live. This has been said by him with this view --- that they might not think that those only would be partakers of the resurrection who would be alive

749"Mais seulement de corriger ou reprimer;" — "But merely to correct or repress." 750"Prins des sermons de Christ;" — "Taken from the sermons of Christ." 751"L'a affermee et testifiee assureement par ses propos;" — "Has aﬀirmed and testified it with certainty in his discourses."

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at the time of Christ's coming, and that those would have no part in it who had been previously taken away by death. ``The order of the resurrection,'' says he, ``will begin with them: 752 we shall accordingly not rise without them.'' From this it appears that the belief of a final resurrection had been, in the minds of some, slight and obscure, and involved in various errors, inasmuch as they imagined that the dead would be deprived of it; for they imagined that eternal life belonged to those alone whom Christ, at his last coming, would find still alive upon the earth. Paul, with the view of remedying these errors, assigns the first place to the dead, and afterwards teaches that those will follow who will be at that time remaining in this life.

As to the circumstance, however, that by speaking in the first person he makes himself, as it were, one of the number of those who will live until the last day, he means by this to arouse the Thessalonians to wait for it, nay more, to hold all believers in suspense, that they may not promise themselves some particular time: for, granting that it was by a special revelation that he knew that Christ would come at a somewhat later time, 753 it was nevertheless necessary that this doctrine should be delivered to the Church in common, that believers might be prepared at all times. In the mean time, it was necessary thus to cut off all pretext for the curiosity of many --- as we shall find him doing afterwards at greater length. When, however, he says, we that are alive, he makes use of the present tense instead of the future, in accordance with the Hebrew idiom.

16 For the Lord himself. He employs the term {κελεύσματος}, (shout,) and afterwards adds, the voice of the archangel, by way of exposition, intimating what is to be the nature of that arousing shout --- that the archangel will discharge the office of a herald to summon the living and the dead to the tribunal of Christ. For though this will be common to all the angels, yet, as is customary among different ranks, he appoints one in the foremost place to take the lead of the others. As to the trumpet, however, I leave to others to dispute with greater subtlety, for I have nothing to say in addition to what I briefly noticed in the First Epistle to the Corinthians. 754 The Apostle unquestionably had nothing farther in view here than to give some taste of the magnificence and venerable appearance of the Judge, until we shall behold it fully. With this taste it becomes us in the mean time to rest satisfied.

The dead who are in Christ. He again says that the dead who are in Christ, that is, who are included in Christ's body, will rise first, that we may know that the hope of life is laid up in heaven for them no less than for the living. He says nothing as to the reprobate, because this did not tend to the consolation of the pious, of which he is now treating.

He says that those that survive will be carried up together with them. As to these, he makes no mention of death: hence it appears as if he meant to

752"Commencera par ceux qui seront decedez auparauant;" — "Will commence with those who shall have previously departed."

753"Ne viendroit si tost;" — "Would not come so soon." 754See Calvin on the Corinthians, vol. 2, pp. 59, 60.

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say that they would be exempted from death. Here Augustine gives himself much distress, both in the twentieth book on the City of God and in his Answer to Dulcitius, because Paul seems to contradict himself, inasmuch as he says elsewhere, that seed cannot spring up again unless it die. (1 Corinthians 15:36) The solution, however, is easy, inasmuch as a sudden change will be like death. Ordinary death, it is true, is the separation of the soul from the body; but this does not hinder that the Lord may in a moment destroy this corruptible nature, so as to create it anew by his power, for thus is accomplished what Paul himself teaches must take place --- that mortality shall be swallowed up of life. (2 Corinthians 5:4) What is stated in our Confession, 755 that ``Christ will be the Judge of the dead and of the living,'' 756 Augustine acknowledges to be true without a figure. 757 He is only at a loss as to this --- how those that have not died will rise again. But, as I have said, that is a kind of death, when this flesh is reduced to nothing, as it is now liable to corruption. The only difference is this --- that those who sleep 758 put off the substance of the body for some space of time, but those that will be suddenly changed will put off nothing but the quality

17 And so we shall be ever. To those who have been once gathered to Christ he promises eternal life with him, by which statements the reveries of Origen and of the Chiliasts 759 are abundantly refuted. For the life of believers, when they have once been gathered into one kingdom, will have no end any more than Christ's. Now, to assign to Christ a thousand years, so that he would afterwards cease to reign, were too horrible to be made mention of. Those, however, fall into this absurdity who limit the life of believers to a thousand years, for they must live with Christ as long as Christ himself will exist. We must observe also what he says --- we shall be, for he means that we profitably entertain a hope of eternal life, only when we hope that it has been expressly appointed for us.

18 Comfort. He now shews more openly what I have previously stated --- that in the faith of the resurrection we have good ground of consolation, provided we are members of Christ, and are truly united to him as our Head. At the same time, the Apostle would not have each one to seek for himself assuagement of grief, but also to administer it to others.

755"En la confession de nostre foy;" — "In the confession of our faith." 756Our author manifestly refers here to the Formula of Confession, commonly called the "Apostles' Creed," which the reader will find explained at considerable length by Calvin in the "Catechism of the Church of Geneva." See Calvin's Tracts, vol. 2.

757"Sans aucune figure;" — "Without any figure." Our author, in his French translation, appends the following marginal note: — "C'est a dire sans le prendre comme ceux qui entendent par ces mots les bons et les mauuais;" — "That is to say, without taking it as those do, who understand by the words the good and the bad."

758"Ceux qui dorment, c'est a dire qui seront morts auant le dernier iour;" — "Those who sleep, that is to say, who will have died before the last day."

759See Calvin's Institutes, vol. 2.

Chapter 5

CHAPTER 5

1 Thessalonians 5:1-5

1 Thessalonians 5:1-5 1. But of the times and the seasons, brethren, ye have no need that I write unto you.

1. Porro de temporibus et articulis temporum non opus habetis, ut vobis scribatur.

2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

2. Ipsi enim optime scitis, quod dies Domini tanquam fur in nocte sic veniet. 3. For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

3. Quando enim dixerint, Pax et securitas, tunc repentinus ipsis superveniet interitus, quasi dolor partus mulieri praegnanti, nec effugient.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

4. Vos autem, fratres, non estis in tenebris, ut dies ille vos quasi fur opprimat. 5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

5. Omnes vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum.

1 But as to times. He now, in the third place, calls them back from a curious and unprofitable inquiry as to times, but in the mean time admonishes them to be constantly in a state of preparation for receiving Christ. 760 He speaks, however, by way of anticipation, saying, that they have no need that he should write as to those things which the curious desire to know. For it is an evidence of excessive incredulity not to believe what the Lord foretells, unless he marks out the day by certain circumstances, and as it were points it out with the finger. As, therefore, those waver between doubtful opinions who require that moments of time should be marked out for them, as if they would draw a conjecture 761 from some plausible demonstration, he accordingly says that discussions of this nature are not necessary for the pious. There is also another reason --- that believers do not desire to know more than they are permitted to learn in God's school. Now Christ designed that the day of his coming should be hid from us,

760"Quand il viendra en iugement;" — "When he will come to judgment." 761"De ce qu'ils en doyuent croire;" — "Of what they must believe."

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that, being in suspense, we might be as it were upon watch.

2 Ye know perfectly. He places exact knowledge in contrast with an anxious desire of investigation. But what is it that he says the Thessalonians know accurately? 762 It is, that the day of Christ will come suddenly and unexpectedly, so as to take unbelievers by surprise, as a thief does those that are asleep. This, however, is opposed to evident tokens, which might portend afar off his coming to the world. Hence it were foolish to wish to determine the time precisely from presages or prodigies.

3 For when they shall say. Here we have an explanation of the similitude, the day of the Lord will be like a thief in the night. Why so? because it will come suddenly to unbelievers, when not looked for, so that it will take them by surprise, as though they were asleep. But whence comes that sleep? Assuredly from deep contempt of God. The prophets frequently reprove the wicked on account of this supine negligence, and assuredly they await in a spirit of carelessness not merely that last judgment, but also such as are of daily occurrence. Though the Lord threatens destruction, 763 they do not hesitate to promise themselves peace and every kind of prosperity. And the reason why they fall into this destructive indolence 764 is, because they do not see those things immediately accomplished, which the Lord declares will take place, for they reckon that to be fabulous that does not immediately present itself before their eyes. For this reason the Lord, in order that he may avenge this carelessness, which is full of obstinacy, comes all on a sudden, and contrary to the expectation of all, precipitates the wicked from the summit of felicity. He sometimes furnishes tokens of this nature of a sudden advent, but that will be the principal one, when Christ will come down to judge the world, as he himself testifies, (Matthew 24:37) comparing that time to the age of Noe, inasmuch as all will give way to excess, as if in the profoundest repose.

As the pains of child-bearing. Here we have a most apt similitude, inasmuch as there is no evil that seizes more suddenly, and that presses more keenly and more violently on the very first attack; besides this, a woman that is with child carries in her womb occasion of grief without feeling it, until she is seized amidst feasting and laughter, or in the midst of sleep.

4 But ye, brethren. He now admonishes them as to what is the duty of believers, that they look forward in hope to that day, though it be remote. And this is what is intended in the metaphor of day and light. The coming of Christ will take by surprise those that are carelessly giving way to indulgence, because, being enveloped in darkness, they see nothing, for no darkness is more dense than ignorance of God. We, on the other hand, on whom Christ has shone by the faith of his gospel, differ much from them, for that saying of Isaiah is truly accomplished in us, that

while darkness covers the earth, the Lord arises upon us, and his glory is

762"Plenement et certainement;" — "Fully and certainly." 763"Leur denonce ruine et confusion;" — "Threatens them with ruin and confusion." 764"Ceste paresse tant dangereuse et mortelle;" — "This indolence so dangerous and deadly."

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seen in us. (Isaiah 60:2)

He admonishes us, therefore, that it were an unseemly thing that we should be caught by Christ asleep, as it were, or seeing nothing, while the full blaze of light is shining forth upon us. He calls them children of light, in accordance with the Hebrew idiom, as meaning --- furnished with light; as also children of the day, meaning --- those who enjoy the light of day. 765 And this he again confirms, when he says that we are not of the night nor of darkness, because the Lord has rescued us from it. For it is as though he had said, that we have not been enlightened by the Lord with a view to our walking in darkness.

1 Thessalonians 5:6-10

1 Thessalonians 5:6-10 6. Therefore let us not sleep, as do others; but let us watch and be sober. 6. Ergo ne dormiamus ut reliqui, sed vigilemus, et sobrii simus. 7. For they that sleep sleep in the night; and they that be drunken are drunken in the night.

7. Qui enim dormiunt, nocte dormiunt: et qui ebrii sunt, nocte ebrii sunt. 8. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

8. Nos autem qui sumus diei, sobrii simus, induti thorace fidei et caritatis, et galea, spe salutis:

9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

9. Quia non constituit nos Deus in iram, sed in acquisitionem salutis, per Dominum nostrum Iesum Christum:

10. Who died for us, that, whether we wake or sleep, we should live together with him.

10. Qui mortuus est pro nobis. ut sive vigilemus, sive dormiamus, simul cum ipso vivamus.

6 Therefore let us not sleep. He adds other metaphors closely allied to the preceding one. For as he lately shewed that it were by no means seemly that they should be blind in the midst of light, so he now admonishes that it were dishonorable and disgraceful to sleep or be drunk in the middle of the day. Now, as he gives the name of day to the doctrine of the gospel, by which the Christ, the Sun of righteousness (Malachi 4:2) is manifested to us, so when he speaks of sleep and drunkenness, he does not mean natural sleep, or drunkenness from wine, but stupor of mind, when, forgetting God and ourselves, we regardlessly indulge our vices. Let us not sleep, says he; that is, let us not, sunk in indolence, become senseless in the world. As others, that is, unbelievers, 766 from whom

765"It is 'day' with them. It is not only 'day' round about them, (so it is wherever the gospel is afforded to men,) but God hath made it 'day' within." —Howe's Works, (Lond. 1822,) vol. 6, p. 294. — Ed. 766"The refuse, as the word {λοιποὶ} emphatically signifies, or the reprobate and worst of men…. The word {καθεύδωμεν}, signifies a deeper or a more intense sleep. It is the word that is used in the Septuagint

John Calvin

ignorance of God, like a dark night, takes away understanding and reason. But let us watch, that is, let us look to the Lord with an attentive mind. And be sober, that is, casting away the cares of the world, which weigh us down by their pressure, and throwing off base lusts, mount to heaven with freedom and alacrity. For this is spiritual sobriety, when we use this world so sparingly and temperately that we are not entangled with its allurements.

8 Having put on the breastplate. He adds this, that he may the more effectually shake us out of our stupidity, for he calls us as it were to arms, that he may shew that it is not a time to sleep. It is true that he does not make use of the term war; but when he arms us with a breastplate and a helmet, he admonishes us that we must maintain a warfare. Whoever, therefore, is afraid of being surprised by the enemy, must keep awake, that he may be constantly on watch. As, therefore, he has exhorted to vigilance, on the ground that the doctrine of the gospel is like the light of day, so he now stirs us up by another argument --- that we must wage war with our enemy. From this it follows, that idleness is too hazardous a thing. For we see that soldiers, though in other situations they may be intemperate, do nevertheless, when the enemy is near, from fear of destruction, refrain from gluttony 767 and all bodily delights, and are diligently on watch so as to be upon their guard. As, therefore, Satan is on the alert against us, and tries a thousand schemes, we ought at least to be not less diligent and watchful. 768

It is, however, in vain, that some seek a more refined exposition of the names of the kinds of armor, for Paul speaks here in a different way from what he does in Ephesians 6:14 for there he makes righteousness the breastplate. This, therefore, will suffice for understanding his meaning, that he designs to teach, that the life of Christians is like a perpetual warfare, inasmuch as Satan does not cease to trouble and molest them. He would have us, therefore, be diligently prepared and on the alert for resistance: farther, he admonishes us that we have need of arms, because unless we be well armed we cannot withstand so powerful 769 an enemy. He does not, however, enumerate all the parts of armor, ({πανοπλίαν},) but simply makes mention of two, the breastplate and the helmet. In the mean time, he omits nothing of what belongs to spiritual armor, for the man that is provided with faith, love, and hope, will be found in no department unarmed.

9 For God hath not appointed us. As he has spoken of the hope of salvation, he follows out that department, and says that God has appointed us to this --- that we may obtain salvation through Christ. The passage, however, might be explained in a simple way in this manner --- that we must put on the helmet of salvation, because God wills not that we should perish, but rather that we should be saved. And this, indeed, Paul means, but, in my opinion, he has in

to signify the sleep of death.'' (Daniel 12:2)---Howe's Works, (Lond. 1822,) vol. 6, p. 290. --- Ed

767"Et yurognerie;" — "And drunkenness." 768"Pour le moins ne deuons—nous pas estre aussi vigilans que les gendarmes?" — "Should we not at least be as vigilant as soldiers are?"

769"Si puissant et si fort;" — "So powerful and so strong."

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view something farther. For as the day of Christ is for the most part regarded with alarm, 770 having it in view to close with the mention of it, he says that we are appointed to salvation

The Greek term {περιποίησις} means enjoyment, (as they speak,) as well as acquisition. Paul, undoubtedly, does not mean that God has called us, that we may procure salvation for ourselves, but that we may obtain it, as it has been acquired for us by Christ. Paul, however, encourages believers to fight strenuously, setting before them the certainty of victory; for the man who fights timidly and hesitatingly is half-conquered. In these words, therefore, he had it in view to take away the dread which arises from distrust. There cannot, however, be a better assurance of salvation gathered, than from the decree 771

of God. The term wrath, in this passage, as in other instances, is taken to mean the judgment or vengeance of God against the reprobate.

10 Who died. From the design of Christ's death he confirms what he has said, for if he died with this view --- that he might make us partakers of his life, there is no reason why we should be in doubt as to our salvation. It is doubtful, however, what he means now by sleeping and waking, for it might seem as if he meant life and death, and this meaning would be more complete. At the same time, we might not unsuitably interpret it as meaning ordinary sleep. The sum is this --- that Christ died with this view, that he might bestow upon us his life, which is perpetual and has no end. It is not to be wondered, however, that he affirms that we now live with Christ, inasmuch as we have, by entering through faith into the kingdom of Christ, passed from death into life. (John 5:24) Christ himself, into whose body we are ingrafted, quickens us by his power, and the Spirit that dwelleth in us is life, because of justification 772

1 Thessalonians 5:11--14

1 Thessalonians 5:11---14 11. Wherefore comfort yourselves together, and edify one another, even as also ye do.

11. Quare exhortamini (vel, consolamini) vos invicem, et aedificate singuli singulos, sicut et facitis.

12. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;

12. Rogamus autem vos, fratres, ut agnoscatis eos, qui laborant in vobis, et praesunt vobis in Domino, et admonent vos:

13. And to esteem them very highly in love for their work's sake. And be at peace among yourselves.

13. Ut eos habeatis in summo pretio cum caritate propter opus ipsorum:

770"D'autant que volontiers nous auons en horreur et craignons le iour du Seigneur;" — "Inasmuch as we naturally regard with horror, and view with dread the day of the Lord."

771"Du decret et ordonnance de Dieu;" — "From the decree and appointment of God." 772"Comme il est dit en l'Epistre aux Romans 8. b. 10;" — "As is stated in the Epistle to the Romans Romans 8:10."

John Calvin

pacem habete cum ipsis, (vel, inter vos.)

14. Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men

14. Hortamur autem vos, fratres, monete inordinatos, consolamini pusillanimos, suscipite infirmos, patientes estote erga omnes.

11 Exhort. It is the same word that we had in the close of the preceding chapter, and which we rendered comfort, because the context required it, and the same would not suit ill with this passage also. For what he has treated of previously furnishes matter of both --- of consolation as well as of exhortation. He bids them, therefore, communicate to one another what has been given them by the Lord. He adds, that they may edify one another --- that is, may confirm each other in that doctrine. Lest, however, it might seem as if he reproved them for carelessness, he says at the same time that they of their own accord did what he enjoins. But, as we are slow to what is good, those that are the most favourably inclined of all, have always, nevertheless, need to be stimulated.

12 And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, 773 to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.

We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.

Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally --- let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds

773"Fideles ministres de la parolle;" — "Faithful ministers of the word."

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immediately afterwards --- on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul's words, that judgment is committed to the Church, that it may distinguish true pastors. 774 For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching 775 govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.

Preside in the Lord. This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?

13 With love. Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus --- as meaning that he exhorts them not merely to respect them, 776 but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.

Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus --- Pacem habete cum eis, vel colite --- (Have or cultivate peace with them.) 777 For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.

14 Admonish the unruly. It is a common doctrine --- that the welfare of our brethren should be the object of our concern. This is done by teaching, admon-

774"Et les ministres fideles;" — "And faithful ministers." 775"Et admonestant;" — "And admonishing." 776"De porter honneur aux fideles ministres;" — "To do honor to faithful ministers." 777Wiclif (1380) renders as follows: "Haue ye pees with hem."

John Calvin

ishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly 778

be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.

Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By fainthearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.

He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, 779 for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.

1 Thessalonians 5:15-22

1 Thessalonians 5:15-22 15. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men

15. Videte, ne quis malum pro malo cuiquam reddat: sed semper benignitatem sectamini, et mutuam inter vos, et in omnes.

16. Rejoice evermore. 16. Semper gaudete. 17. Pray without ceasing. 17. Indesinenter orate.

778"The whole phraseology of this verse is military… {᾿Ατάκτους} --- those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier: those who will not do the work prescribed, and who will meddle with what is not commanded.'' ---Dr. A. Clarke.---Ed

779"A l'ennuy qu'on conçoit aiseement en tels affaires;" — "To the irksomeness which one readily feels in such matters."

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18. In everything give thanks: for this is the will of God in Christ Jesus concerning you.

18. In omnibus gratias agite: haec enim Dei voluntas in Christo Iesu erga vos.

19. Quench not the Spirit. 19. Spiritum ne extinguatis. 20. Despise not prophesyings. 20. Prophetias ne contemnatis. 21. Prove all things: hold fast that which is good. 21. Omnia probate, quod bonum est tenete. 22 Abstain from all appearance of evil. 22. Ab omni specie mala abstinete. 15 See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians --- not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. ``What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?'' But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.

But always follow benignity. By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Romans 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.

16 Rejoice always. I refer this to moderation of spirit, when the mind keeps itself in calmness under adversity, and does not give indulgence to grief. I accordingly connect together these three things --- to rejoice always, to pray without ceasing, and to give thanks to God in all things. For when he recommends constant praying, he points out the way of rejoicing perpetually, for by this means we ask from God alleviation in connection with all our distresses. In like manner, in Philippians 4:4, having said,

Rejoice in the Lord always; again I say, Rejoice. Let your moderation be known to all. Be not anxious as to anything. The Lord is at hand.

John Calvin

He afterwards points out the means of this--- but in every prayer let your requests be made known to God, with giving of thanks.

In that passage, as we see, he presents as a source of joy a calm and composed mind, that is not unduly disturbed by injuries or adversities. But lest we should be borne down by grief, sorrow, anxiety, and fear, he bids us repose in the providence of God. And as doubts frequently obtrude themselves as to whether God cares for us, he also prescribes the remedy --- that by prayer we disburden our anxieties, as it were, into his bosom, as David commands us to do in Psalm 37:5 and Psalm 55:22; and Peter also, after his example. (1 Peter 5:7.) As, however, we are unduly precipitate in our desires, he imposes a check upon them --- that, while we desire what we are in need of, we at the same time do not cease to give thanks.

He observes, here, almost the same order, though in fewer words. For, in the first place, he would have us hold God's benefits in such esteem, that the recognition of them and meditation upon them shall overcome all sorrow. And, unquestionably, if we consider what Christ has conferred upon us, there will be no bitterness of grief so intense as may not be alleviated, and give way to spiritual joy. For if this joy does not reign in us, the kingdom of God is at the same time banished from us, or we from it. 780 And very ungrateful is that man to God, who does not set so high a value on the righteousness of Christ and the hope of eternal life, as to rejoice in the midst of sorrow. As, however, our minds are easily dispirited, until they give way to impatience, we must observe the remedy that he subjoins immediately afterwards. For on being cast down and laid low we are raised up again by prayers, because we lay upon God what burdened us. As, however, there are every day, nay, every moment, many things that may disturb our peace, and mar our joy, he for this reason bids us pray without ceasing. Now, as to this constancy in prayer, we have spoken of elsewhere. 781 Thanksgiving, as I have said, is added as a limitation. For many pray in such a manner, as at the same time to murmur against God, and fret themselves if he does not immediately gratify their wishes. But, on the contrary, it is befitting that our desires should be restrained in such a manner that, contented with what is given us, we always mingle thanksgiving with our desires. We may lawfully, it is true, ask, nay, sigh and lament, but it must be in such a way that the will of God is more acceptable to us than our own.

18 For this is the will of God --- that is, according to Chrysostom's opinion --- that we give thanks. As for myself, I am of opinion that a more ample meaning is included under these terms --- that God has such a disposition towards us in Christ, that even in our afflictions we have large occasion of thanksgiving. For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare

780"N'est point en nous, ou pour mieux dire, nous en sommes hors;" — "Is not in us, or as we may rather say, we are away from it."

781Our author probably refers here to what he has said on this subject when commenting on Ephesians 6:18. — Ed.

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everything that befalls us? Let us, therefore, bear in mind, that this is a special remedy for correcting our impatience --- to turn away our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature --- how God stands affected towards us in Christ.

19 Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; for as it is the proper office of the Spirit to illuminate the understandings of men, and as he is on this account called our light, it is with propriety that we are said to quench him, when we make void his grace. There are some that think that it is the same thing that is said in this clause and the succeeding one. Hence, according to them, to quench the Spirit is precisely the same as to despise prophesyings. As, however, the Spirit is quenched in various ways, I make a distinction between these two things---that of a general statement, and a particular. For although contempt of prophesying is a quenching of the Spirit, yet those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. This admonition, therefore, as to not quenching the Spirit, has a wider extent of meaning than the one that follows as to not despising prophesyings. The meaning of the former is: ``Be enlightened by the Spirit of God. See that you do not lose that light through your ingratitude.'' This is an exceedingly useful admonition, for we see that those who have been once enlightened, (Hebrews 6:4) when they reject so precious a gift of God, or, shutting their eves, allow themselves to be hurried away after the vanity of the world, are struck with a dreadful blindness, so as to be an example to others. We must, therefore, be on our guard against indolence, by which the light of God is choked in us.

Those, however, who infer from this that it is in man's option either to quench or to cherish the light that is presented to him, so that they detract from the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in his elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul's mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that he would furnish oil to the lamps which he has lighted up, that he may keep the wick pure, and may even increase it.

20 Despise not prophesyings. This sentence is appropriately added to the preceding one, for as the Spirit of God illuminates us chiefly by doctrine, those who give not teaching its proper place, do, so far as in them lies, quench the Spirit, for we must always consider in what manner or by what means God designs to communicate himself to us. Let every one, therefore, who is desirous to make progress under the direction of the Holy Spirit, allow himself to be taught by the ministry of prophets.

By the term prophecy, however, I do not understand the gift of foretelling the

John Calvin

future, but as in 1 Corinthians 14:3, the science of interpreting Scripture, 782 so that a prophet is an interpreter of the will of God. For Paul, in the passage which I have quoted, assigns to prophets teaching for edification, exhortation, and consolation, and enumerates, as it were, these departments. Let, therefore, prophecy in this passage be understood as meaning --- interpretation made suitable to present use. 783 Paul prohibits us from despising it, if we would not choose of our own accord to wander in darkness.

The statement, however, is a remarkable one, for the commendation of external preaching. It is the dream of fanatics, that those are children who continue to employ themselves in the reading of the Scripture, or the hearing of the word, as if no one were spiritual, unless he is a despiser of doctrine. They proudly, therefore, despise the ministry of man, nay, even Scripture itself, that they may attain the Spirit. Farther, whatever delusions Satan suggests to them, 784 they presumptuously set forth as secret revelations of the Spirit. Such are the Libertines, 785 and other furies of that stamp. And the more ignorant that any one is, he is puffed up and swollen out with so much the greater arrogance. Let us, however, learn from the example of Paul, to conjoin the Spirit with the voice of men, which is nothing else than his organ. 786

21 Prove all things. As rash men and deceiving spirits frequently pass off their trifles under the name of prophecy, prophecy might by this means be rendered suspicious or even odious, just as many in the present day feel almost disgusted with the very name of preaching, as there are so many foolish and ignorant persons that from the pulpit blab out their worthless contrivances, 787 while there are others, also, that are wicked and sacrilegious persons, who babble forth execrable blasphemies. 788 As, therefore, through the fault of such persons it might be, that prophecy was regarded with disdain, nay more, was scarcely allowed to hold a place, Paul exhorts the Thessalonians to prove all things, meaning, that although all do not speak precisely according to set rule, we must, nevertheless, form a judgment, before any doctrine is condemned or rejected.

As to this, there is a twofold error that is wont to be fallen into, for there are some who, from having either been deceived by a false pretext of the name of God, or from their knowing that many are commonly deceived in this way, reject every kind of doctrine indiscriminately, while there are others that by a foolish credulity embrace, without distinction, everything that is presented to them in the name of God. Both of these ways are faulty, for the former class, saturated with a presumptuous prejudice of that nature, close up the way against

782See Calvin on the Corinthians, vol. 1, p. 415, 436. 783"Interpretation de l'Escriture applicquee proprement selon le temps, les personnes, et les choses presentes;" — "Interpretation of Scripture properly applied, according to time, persons, and things present."

784"Leur souffle aux aureilles;" — "Breathes into their ears." 785See Calvin on the Corinthians, vol. 2, p. 7, n. 3. 786"L'organe et instrument d'celuy;" — "His organ and instrument." 787"Leurs speculations ridicules;" — "Their ridiculous speculations." 788"Horribles et execrables;" — "Horrible and execrable."

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their making progress, while the other class rashly expose themselves to all winds of errors. (Ephesians 4:14.) Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth. And unquestionably, this respect, at least, ought to be shewn to the name of God --- that we do not despise prophecy, which is declared to have proceeded from him. As, however, examination or discrimination ought to precede rejection, so it must, also, precede the reception of true and sound doctrine. For it does not become the pious to shew such lightness, as indiscriminately to lay hold of what is false equally with what is true. From this we infer, that they have the spirit of judgment conferred upon them by God, that they may discriminate, so as not to be imposed upon by the impostures of men. For if they were not endowed with discrimination, it were in vain that Paul said --- Prove: hold fast that which is good. If, however, we feel that we are left destitute of the power of proving aright; it must be sought by us from the same Spirit, who speaks by his prophets. But the Lord declares in this place by the mouth of Paul, that the course of doctrine ought not, by any faults of mankind, or by any rashness, or ignorance, or, in fine, by any abuse, to be hindered from being always in a vigorous state in the Church. For as the abolition of prophecy is the ruin of the Church, let us allow heaven and earth to be commingled, rather than that prophecy should cease.

Paul, however, may seem here to give too great liberty in teaching, when he would have all things proved; for things must be heard by us, that they may be proved, and by this means a door would be opened to impostors for disseminating their falsehoods. I answer, that in this instance he does not by any means require that an audience should be given to false teachers, whose mouth he elsewhere teaches (Titus 1:11) must be stopped, and whom he so rigidly shuts out, and does not by any means set aside the arrangement, which he elsewhere recommends so highly (1 Timothy 3:2) in the election of teachers. As, however, so great diligence can never be exercised as that there should not sometimes be persons prophesying, who are not so well instructed as they ought to be, and that sometimes good and pious teachers fail to hit the mark, he requires such moderation on the part of believers, as, nevertheless, not to refuse to hear. For nothing is more dangerous, than that moroseness, by which every kind of doctrine is rendered disgusting to us, while we do not allow ourselves to prove what is right. 789

22 From every evil appearance. Some think that this is a universal statement, as though he commanded to abstain from all things that bear upon their front an appearance of evil. In that case the meaning would be, that it is not enough to have an internal testimony of conscience, unless regard be at the same time had to brethren, so as to provide against occasions of offense, by

789"Tellement que nostre impatience ou chagrin nous empesche d'esprouuer qui est la vraye ou la fausse;" — "So that our impatience or chagrin keeps us from proving what is true or false."

John Calvin

avoiding every thing that can have the appearance of evil.

Those who explain the word speciem after the manner of dialecticians as meaning the subdivision of a general term, fall into an exceedingly gross blunder. For he 790 has employed the term speciem as meaning what we commonly term appearance. It may also be rendered either---evil appearance, or appearance of evil. The meaning, however, is the same. I rather prefer Chrysostom and Ambrose, who connect this sentence with the foregoing one. At the same time, neither of them explains Paul's meaning, and perhaps have not altogether hit upon what he intends. I shall state briefly my view of it.

In the first place, the phrase appearance of evil, or evil appearance, I understand to mean --- when falsity of doctrine has not yet been discovered in such a manner, that it can on good grounds be rejected; but at the same time an unhappy suspicion is left upon the mind, and fears are entertained, lest there should be some poison lurking. He, accordingly, commands us to abstain from that kind of doctrine, which has an appearance of being evil, though it is not really so --- not that he allows that it should be altogether rejected, but inasmuch as it ought not to be received, or to obtain belief. For why has he previously commanded that what is good should be held fast, while he now desires that we should abstain not simply from evil, but from all appearance of evil? It is for this reason, that, when truth has been brought to light by careful examination, it is assuredly becoming in that case to give credit to it. When, on the other hand, there is any fear of false doctrine, or when the mind is involved in doubt, it is proper in that case to retreat, or to suspend our step, as they say, lest we should receive anything with a doubtful and perplexed conscience. In short, he shews us in what way prophecy will be useful to us without any danger --- in the event of our being attentive in proving all things, and our being free from lightness and haste.

1 Thessalonians 5:23-28

1 Thessalonians 5:23-28 23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

23. Ipse autem Deus pacis sanctificet vos totos: et integer spiritus vester, et anima et corpus sine reprehensione in adventu Domini nostri Iesu Christi custodiatur:

24. Faithful is he that calleth you, who also will do it 24. Fidelis qui vos vocavit, qui et faciet. 25. Brethren, pray for us. 25. Fratres, orate pro nobis. 26. Greet all the brethren with an holy kiss. 26. Salutate fratres omnes in osculo sancto.

790"S. Paul;" —"St. Paul."

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27. I charge you by the Lord that this epistle be read unto all the holy brethren.

27. Adiuro vos per Dominum, ut legatur epistola omnibus sanctis fratribus. 28. The grace of our Lord Jesus Christ be with you. Amen. 28. Gratia Domini nostri Iesu Christi vobiscum. Amen. The first epistle unto the Thessalonians was written from Athens. Ad Thessalonicenses prima scripta fuit ex Athenis. 23 Now the God of peace himself. Having given various injunctions, he now proceeds to prayer. And unquestionably doctrine is disseminated in vain, 791

unless God implant it in our minds. From this we see how preposterously those act who measure the strength of men by the precepts of God. Paul, accordingly, knowing that all doctrine is useless until God engraves it, as it were, with his own finger upon our hearts, beseeches God that he would sanctify the Thessalonians. Why he calls him here the God of peace, I do not altogether apprehend, unless you choose to refer it to what goes before, where he makes mention of brotherly agreement, and patience, and equanimity. 792

We know, however, that under the term sanctification is included the entire renovation of the man. The Thessalonians, it is true, had been in part renewed, but Paul desires that God would perfect what is remaining. From this we infer, that we must, during our whole life, make progress in the pursuit of holiness. 793 But if it is the part of God to renew the whole man, there is nothing left for free will. For if it had been our part to co-operate with God, Paul would have spoken thus --- ``May God aid or promote your sanctification.'' But when he says, sanctify you wholly, he makes him the sole Author of the entire work.

And your entire spirit. This is added by way of exposition, that we may know what the sanctification of the whole man is, when he is kept entire, or pure, and unpolluted, in spirit, soul, and body, until the day of Christ. As, however, so complete an entireness is never to be met with in this life, it is befitting that some progress be daily made in purity, and something be cleansed away from our pollutions, so long as we live in the world.

We must notice, however, this division of the constituent parts of a man; for in some instances a man is said to consist simply of body and soul, and in that case the term soul denotes the immortal spirit, which resides in the body as in a dwelling. As the soul, however, has two principal faculties --- the understanding and the will --- the Scripture is accustomed in some cases to mention these two things separately, when designing to express the power and nature of the soul; but in that case the term soul is employed to mean the seat of the affections, so that it is the part that is opposed to the spirit. Hence, when we find mention made here of the term spirit, let us understand it as denoting reason or intelligence, as on the other hand by the term soul, is meant the will and all the affections.

791"Que proufitera-on de prescher la doctrine?" — "What profit will be derived from preaching doctrine?"

792"Repos d'esprit;" — "Repose of mind." 793"En l'estude et exercice de sainctete;" — "In the study and exercise of holiness."

John Calvin

I am aware that many explain Paul's words otherwise, for they are of opinion that by the term soul is meant vital motion, and by the spirit is meant that part of man which has been renewed; but in that case Paul's prayer were absurd. Besides, it is in another way, as I have said, that the term is wont to be made use of in Scripture. When Isaiah says,

``My soul hath desired thee in the night, my spirit hath thought of thee,'' (Isaiah 26:9)

no one doubts that he speaks of his understanding and affection, and thus enumerates two departments of the soul. These two terms are conjoined in the Psalms in the same sense. This, also, corresponds better with Paul's statement. For how is the whole man entire, except when his thoughts are pure and holy, when all his affections are right and properly regulated, when, in fine, the body itself lays out its endeavors and services only in good works? For the faculty of understanding is held by philosophers to be, as it were, a mistress: the affections occupy a middle place for commanding; the body renders obedience. We see now how well everything corresponds. For then is the man pure and entire, when he thinks nothing in his mind, desires nothing in his heart, does nothing with his body, except what is approved by God. As, however, Paul in this manner commits to God the keeping of the whole man, and all its parts, we must infer from this that we are exposed to innumerable dangers, unless we are protected by his guardianship.

24 Faithful is he that hath called you. As he has shewn by his prayer what care he exercised as to the welfare of the Thessalonians, so he now confirms them in an assurance of Divine grace. Observe, however, by what argument he promises them the never-failing aid of God --- because he has called them; by which words he means, that when the Lord has once adopted us as his sons, we may expect that his grace will continue to be exercised towards us. For he does not promise to be a Father to us merely for one day, but adopts us with this understanding, that he is to cherish us ever afterwards. Hence our calling ought to be held by us as an evidence of everlasting grace, for he will not leave the work of his hands incomplete. (Psalm 138:8) Paul, however, addresses believers, who had not been merely called by outward preaching, but had been effectually brought by Christ to the Father, that they might be of the number of his sons.

26 Salute all the brethren with an holy kiss. As to the kiss, it was a customary token of salutation, as has been stated elsewhere. 794 In these words, however, he declares his affection towards all the saints.

27 I adjure you by the Lord. It is not certain whether he feared that, as often happened, spiteful and envious persons would suppress the Epistle, or whether he wished to provide against another danger --- lest by a mistaken prudence and caution on the part of some, it should be kept among a few. 795 For there will

794See Calvin on the Corinthians, vol. 2, p. 78. 795"Qu'aucuns par vne prudence indiscrete, la communicassent seulement a quelque petit nombre sans en faire les autres participans;" — "That some by an ill-advised prudence, would communicate it only to some small number without making others participate in it."

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always be found some who say that it is of no advantage to publish generally things that otherwise they recognize as very excellent. At least, whatever artifice or pretext Satan may have at that time contrived, in order that the Epistle might not come to the knowledge of all, we may gather from Paul's words with what earnestness and keenness he sets himself in opposition to it. For it is no light or frivolous thing to adjure by the name of God. We find, therefore, that the Spirit of God would have those things which he had set forth in this Epistle, through the ministry of Paul, to be published throughout the whole Church. Hence it appears, that those are more refractory than even devils themselves, who in the present day prohibit the people of God from reading the writings of Paul, inasmuch as they are no way moved by so strict an adjuration.

END OF THE COMMENTARY ON THE FIRST EPISTLE TO THE THESSALONIANS.

Second Thessalonians

Second Thessalonians: Calvin's Dedication

THE AUTHOR'S DEDICATORY EPISTLE.

TO THAT DISTINGUISHED MAN BENEDICT TEXTOR, PHYSICIAN. While you are reckoned to excel in the knowledge of your profession by those who are competent judges in that matter, I, for my part, have always regarded as a very high excellence that strict fidelity and diligence which you are accustomed to exercise, both in attending upon the sick, and in giving advice. But more especially in either restoring or establishing my own health, I have observed you to be so carefully intent, that it was easy to perceive that you were influenced not so much by regard to a particular individual, as by anxiety and concern for the common welfare of the Church. Another, perhaps, might think, that the kindness was smaller from its not having been shewn simply to himself as an individual; but as for me, I think myself on the contrary to be under a double obligation to you, on the ground, that while you omitted nothing whatever in discharging the office of a friend, you were at the same time equally concerned as to my ministry, too, which ought to be dearer to me than my life. The remembrance, besides, of my departed wife reminds me daily how much I owe you, not only because she was frequently through your assistance raised up, and was in one instance restored from a serious and dangerous distemper, but that even in that last disease, which took her away from us, you left nothing undone in the way of industry, labor, and effort, with a view to her assistance. Farther, as you do not allow me to give you any other remuneration, I have thought of inscribing your name upon this Commentary, in order that there may be some token of my good wishes towards you in return.

Geneva, 1st July 1550.

Second Thessalonians: The Argument

THE ARGUMENT

ON THE SECOND EPISTLE TO THE THESSALONIANS. It does not appear to me probable that this Epistle was sent from Rome, as the Greek manuscripts commonly bear; for he would have made some mention of his bonds, as he is accustomed to do in other Epistles. Besides, about the end of the third Chapter, he intimates that he is in danger from unreasonable 796

men. From this it may be gathered, that when he was going to Jerusalem, he wrote this Epistle in the course of the journey. It was also from an ancient date a very generally received opinion among the Latins, that it was written at Athens. The occasion, however, of his writing was this --- that the Thessalonians might not reckon themselves overlooked, because Paul had not visited them, when hastening to another quarter. In the first Chapter, he exhorts them to patience. In the second, a vain and groundless fancy, which had got into circulation as to the coming of Christ being at hand, is set aside by him by means of this argument --- that there must previously to that be a revolt in the Church, and a great part of the world must treacherously draw back from God, nay more, that Antichrist must reign in the temple of God. In the third Chapter, after having commended himself to their prayers, and having in a few words encouraged them to perseverance, he commands that those be severely chastised who live in idleness at the expense of others. If they do not obey admonitions, he teaches that they should be excommunicated.

796"Importuns et malins;" — "Unreasonable and wicked."

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2 Thessalonians 1:1-7

2 Thessalonians 1:1-7 1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

1. Paulus et Silvanus et Timotheus Ecclesiae Thessalonicensium in Deo Patre nostro et Domino Iesu Christo,

2. Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 2. Gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo. 3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

3. Gratias agere debemus Deo semper de vobis, fratres, quemadmodum dignum est, quia vehementer augescit fides vestra, et exuberat caritas mutua uniuscuiusque omnium vestrum;

4. So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

4. Ut nos ipsi de vobis gloriemur in Ecclesia Dei, de tolerantia vestra et fide in omnibus persequutionibus vestris et afflictionibus quas sustinetis,

5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

5. Ostensionem iusti iudicii Dei: ut digni habeamini regno Dei, pro quo et patimini.

6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

6. Siquidem iustum est apud Deum reddere iis, qui vos affligunt, afflictionem:

7. And to you who are troubled rest with us. 7. Et vobis, qui affligimini, relaxationem nobiscum. 1 To the Church of the Thessalonians which is in God. As to the form of salutation, it were superfluous to speak. This only it is necessary to notice - -- that by a Church in God and Christ is meant one that has not merely been gathered together under the banner of faith, for the purpose of worshipping one God the Father, and confiding in Christ, but is the work and building as well of the Father as of Christ, because while God adopts us to himself, and regenerates us, we from him begin to be in Christ. (1 Corinthians 1:30)

John Calvin

3 To give thanks. He begins with commendation, that he may have occasion to pass on to exhortation, for in this way we have more success among those who have already entered upon the course, when without passing over in silence their former progress, we remind them how far distant they are as yet from the goal, and stir them up to make progress. As, however, he had in the former Epistle commended their faith and love, he now declares the increase of both. And, unquestionably, this course ought to be pursued by all the pious --- to examine themselves daily, and see how far they have advanced. This, therefore, is the true commendation of believers --- their growing daily in faith and love. When he says always, he means that he is constantly supplied with new occasion. He had previously given thanks to God on their account. He says that he has now occasion to do so again, on the ground of daily progress. When, however, he gives thanks to God on this account, he declares that the enlargements, no less than the beginnings, of faith and love are from him, for if they proceeded from the power of men, thanksgiving would be pretended, or at least worthless. Farther, he shews that their proficiency was not trivial, or even ordinary, but most abundant. So much the more disgraceful is our slowness, inasmuch as we scarcely advance one foot during a long space of time.

As is meet. In these words Paul shews that we are bound to give thanks to God, not only when he does us good, but also when we take into view the favors bestowed by him upon our brethren. For wherever the goodness of God shines forth, it becomes us to extol it. Farther, the welfare of our brethren ought to be so dear to us, that we ought to reckon among our own benefits everything that has been conferred upon them. Nay more, if we consider the nature and sacredness of the unity of Christ's body, such a mutual fellowship will have place among us, that we shall reckon the benefits conferred upon an individual member as gain to the whole Church. Hence, in extolling God's benefits, we must always have an eye to the whole body of the Church.

4 So that we ourselves glory in you. He could not have bestowed higher commendation upon them, than by saying that he sets them forward before other Churches as a pattern, for such is the meaning of those words: --- We glory in you in the presence of other Churches. For Paul did not boast of the faith of the Thessalonians from a spirit of ambition, but inasmuch as his commendation of them might be an incitement to make it their endeavor to imitate them. He does not say, however, that he glories in their faith and love, but in their patience and faith. Hence it follows, that patience is the fruit and evidence of faith. These words ought, therefore, to be explained in this manner: --- ``We glory in the patience which springs from faith, and we bear witness that it eminently shines forth in you;'' otherwise the context would not correspond. And, undoubtedly, there is nothing that sustains us in tribulations as faith does; which is sufficiently manifest from this, that we altogether sink down so soon as the promises of God leave us. Hence, the more proficiency any one makes in faith, he will be so much the more endued with patience for enduring all things with fortitude, as on the other hand, softness and impatience under adversity

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betoken unbelief on our part; but more especially when persecutions are to be endured for the gospel, the influence of faith in that case discovers itself.

5 A demonstration of the righteous judgment of God. Without mentioning the exposition given by others, I am of opinion that the true meaning is this --- that the injuries and persecutions which innocent and pious persons endure from the wicked and abandoned, shew clearly, as in a mirror, that God will one day be the judge of the world. And this statement is quite at antipodes with that profane notion, which we are accustomed to entertain, whenever it goes well with the good and ill with the wicked. For we think that the world is under the regulation of mere chance, and we leave God no control. Hence it is that impiety and contempt take possession of men's hearts, as Solomon speaks, (Ecclesiastes 9:3) for those that suffer anything undeservedly either throw the blame upon God, or do not think that he concerns himself as to the affairs of men. We hear what Ovid says, --- ``I am tempted to think that there are no gods.'' 797 Nay more, David confesses (Psalm 73:1-12) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. On the other hand, the wicked become more insolent through occasion of prosperity, as if no punishment of their crimes awaited them; just as Dionysius, when making a prosperous voyage, 798 boasted that the gods favored the sacrilegious. 799 In fine, when we see that the cruelty of the wicked against the innocent walks abroad with impunity, carnal sense concludes that there is no judgment of God, that there are no punishments of the wicked, that there is no reward of righteousness.

Paul, however, declares on the other hand, that as God thus spares the wicked for a time, and winks at the injuries inflicted upon his people, His judgment to come is shewn us as in a mirror. For he takes for granted that it cannot but be that God, inasmuch as he is a just Judge, will one day restore peace to the miserable, who are now unjustly harassed, and will pay to the oppressors of the pious the reward that they have merited. Hence, if we hold this principle of faith, that God is the just Judge of the world, and that it is his office to render to every one a recompense according to his works, this second principle will follow incontrovertibly --- that the present disorderly state of matters ({ἀταξίαν}) is a demonstration of the judgment, which does not yet appear. For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. Now, nothing is more disorderly than that the wicked, with impunity, give molestation to the good, and walk abroad with unbridled violence, while the good are cruelly harassed without any fault on their

797"Solicitor nullos esse putare deos." — Ovid in. Am. 9:36. In order to see the appropriateness of the quotation, it is necessary to notice the connection of the words "Cum rapiant mala fata bonos…. Solicitor," etc.; — "When misfortunes overtake the good, I am tempted," etc. — Ed.

798"Comme Denys le tyran, apres auoir pillé vn temple, s'estant mis sur le mer, et voyant qu'il auoit bon vent;" — "As Dionysius the tyrant, after he had plundered a temple, having embarked upon the sea, and observing that he had a favorable wind."

799Our author alludes to a saying of Dionysius the younger, tyrant of Sicily, on occasion of his plundering the temple of Proserpine. See Calvin on the Psalms, vol. 1, p. 141, vol. 3, p. 126, and vol. 5, p. 114.—Ed.

John Calvin

part. From this it may be readily inferred, that God will one day ascend the judgment-seat, that he may remedy the state of matters in the world, so as to bring them into a better condition.

Hence the statement which he subjoins --- that it is righteous with God to appoint affliction, etc., is the groundwork of this doctrine --- that God furnishes tokens of a judgment to come when he refrains, for the present, from exercising the office of judge. And unquestionably, if matters were now arranged in a tolerable way, so that the judgment of God might be recognized as having been fully exercised, an adjustment of this nature would detain us upon earth. Hence God, in order that he may stir us up to the hope of a judgment to come, does, for the present, only to some extent judge the world. He furnishes, it is true, many tokens of his judgment, but it is in such a manner as to constrain us to extend our hope farther. A remarkable passage truly, as teaching us in what manner our minds ought to be raised up above all the impediments of the world, whenever we suffer any adversity --- that the righteous judgment of God may present itself to our mind, which will raise us above this world. Thus death will be an image of life.

May be accounted worthy. There are no persecutions that are to be reckoned of such value as to make us worthy of the kingdom of God, nor does Paul dispute here as to the ground of worthiness, but simply takes the common doctrine of Scripture --- that God destroys in us those things that are of the world, that he may restore in us a better life; and farther, that by means of afflictions he shews us the value of eternal life. In short, he simply points out the manner in which believers are prepared and, as it were, polished under God's anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God's heavenly kingdom. Farther, they are confirmed in the hope of eternal life while they fight for it. For this is the entrance of which Christ discoursed to his disciples. (Matthew 7:13; Luke 13:24)

6 To appoint affliction. We have already stated why it is that he makes mention of the vengeance of God against the wicked --- that we may learn to rest in the expectation of a judgment to come, because God does not as yet avenge the wicked, while it is, nevertheless, necessary that they should suffer the punishment of their crimes. Believers, however, at the same time, understand by this that there is no reason why they should envy the momentary and evanescent felicity of the wicked, which will ere long be exchanged for a dreadful destruction. What he adds as to the rest of the pious, accords with the statement of Paul, (Acts 3:20,) where he calls the day of the last judgment the day of refreshing

In this declaration, however, as to the good and the bad, he designed to shew more clearly how unjust and confused the government of the world would be, if God did not defer punishments and rewards till another judgment, for in this way the name of God were a thing that was dead. 800 Hence he is deprived of his office and power by all that are not intent on that righteousness of which

800"Morte et sans vertu;" — "Dead and powerless."

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Paul speaks.

He adds with us, that he may gain credit to his doctrine from his experience of belief in his own mind; for he shews that he does not philosophize as to things unknown, by putting himself into the same condition, and into the same rank with them. We know, however, how much more authority is due to those who have, by long practice, been exercised in those things which they teach, and do not require from others anything but what they are themselves prepared to do. Paul, therefore, does not, while himself in the shade, give instructions to the Thessalonians as to how they should fight in the heat of the sun, but, fighting vigorously, exhorts them to the same warfare. 801

2 Thessalonians 1:7-10

2 Thessalonians 1:7-10 7. When the Lord Jesus shall be revealed from heaven with his mighty angels, 7. Quum manifestabitur Dominus Iesus e coelo cum angelis potentiae suae, 8. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

8. In igne flammanti, qui ultionem infliget iis, qui non noverunt Deum, et non obediunt evangelio Domini nostri Iesu Christi:

9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

9. Qui poenam dabunt interitum aeternum a facie Domini, et a gloria potentiae ipsius,

10. When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

10. Quum venerit ut sanctificetur in sanctis suis, et admirabilis reddatur in omnibus, qui credunt (quia fides habita sit testimonio nostro erga vos) in illa die.

7 When the Lord shall be manifested. Here we have a confirmation of the foregoing statement. For as it is one of the articles of our faith, that Christ will come from heaven, and will not come in vain, faith ought to seek the end of his coming. Now this is --- that he may come as a Redeemer to his own people; nay more, that he may judge the whole world. The description which follows has a view to this --- that the pious may understand that God is so much the more concerned as to their afflictions in proportion to the dreadfulness of the judgment that awaits his enemies. For the chief occasion of grief and distress is this --- that we think that God is but lightly affected with our calamities. We see into

801"S. Paul, donc, enseignant les Thessaloniciens comment ils doyuent combattre au milieu des afflictions, ne parle point comme vn gendarme qui estant en l'ombre et a son aise, accourageroit les autres a faire leur deuoir a la campagne au milieu de la poussiere et a la chaleur du soleil: mais combattant luy—mesme vaillamment, il les exhorte a combattre de mesme;" — "St Paul, therefore, instructing the Thessalonians how they ought to fight in the midst of afflictions, does not speak like a soldier who, while in the shade and at his ease, would encourage others to do their duty in the campaign in the midst of dust, and in the heat of the sun; but, while fighting himself valiantly, he exhorts them to contend in like manner."

John Calvin

what complaints David from time to time breaks forth, while he is consumed by the pride and insolence of his enemies. Hence he has brought forward all this for the consolation of believers, while he represents the tribunal of Christ as full of horror, 802 that they may not be disheartened by their present oppressed condition, while they see themselves proudly and disdainfully trampled upon by the wicked.

What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach --- that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of.

By the angels of his power, he means those in whom he will exercise his power; for he will bring the angels with him for the purpose of displaying the glory of his kingdom. Hence, too, they are elsewhere called the angels of his majesty

8 Who will inflict vengeance. That he may the better persuade believers that the persecutions which they endure will not go unpunished, he teaches that this also involves the interests of God himself, inasmuch as the same persons that persecute the pious are guilty of rebellion against God. Hence it is necessary that God should inflict vengeance upon them not merely with a view to our salvation, but also for the sake of his own glory. Farther, this expression, who will inflict vengeance, relates to Christ, for Paul intimates that this office is assigned to him by God the Father. It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all. In the mean time, the ruin of the wicked may be lawfully looked forward to with desire, provided there reigns in our hearts a pure and duly regulated zeal for God, and there is no feeling of inordinate desire.

Who know not. He distinguishes unbelievers by these two marks --- that they know not God, and obey not the gospel of Christ. For if obedience is not rendered to the gospel through faith, as he teaches in the first and in the last chapters of the Epistle to the Romans, [Romans 1:18ff, 16:17-19,] unbelief is the occasion of resistance to it. He charges them at the same time with ignorance of God, for a lively acquaintance with God produces of itself reverence towards him. Hence unbelief is always blind, not as though unbelievers were altogether devoid of light and intelligence, but because they have the understanding darkened in such a manner, that seeing they do not see. (Matthew 13:13.) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. (John 17:3.) Accordingly, from the want of this salutary knowledge, there follows contempt of God, and in fine, death. On

802"Plein d'horreur et d'espouvantement;" —"Full of horror and terror."

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this point I have treated more fully in commenting on the first chapter of First Corinthians. 803

9. Everlasting destruction from the face. He shews, by apposition, what is the nature of the punishment of which he had made mention --- destruction without end, and an undying death. The perpetuity of the death is proved from the circumstance, that it has the glory of Christ as its opposite. Now, this is eternal, and has no end. Accordingly, the influence of that death will never cease. From this also the dreadful severity of the punishment may be inferred, inasmuch as it will be great in proportion to the glory and majesty of Christ.

10 When he shall come to be sanctified. As he has hitherto discoursed as to the punishment of the wicked, he now returns to the pious, and says that Christ will come, that he may be glorified in them; that is, that he may irradiate them with his glory, and that they may be partakers of it. ``Christ will not have this glory for himself individually; but it will be common to all the saints.'' This is the crowning and choice consolation of the pious, that when the Son of God will be manifested in the glory of his kingdom, he will gather them into the same fellowship with himself. 804 There is, however, an implied contrast between the present condition in which believers labor and groan, and that final restoration. For they are now exposed to the reproaches of the world, and are looked upon as vile and worthless; but then they will be precious, and full of dignity, when Christ will pour forth his glory upon them. The end of this is, that the pious may as it were, with closed eyes, pursue the brief journey of this earthly life, having their minds always intent upon the future manifestation of Christ's kingdom. For to what purpose does he make mention of His coming in power, but in order that they may in hope leap forward to that blessed resurrection which is as yet hid?

It is also to be observed, that after having made use of the term saints, he adds, by way of explanation --- those that believe, by which he intimates that there is no holiness in men without faith, but that all are profane. In the close he again repeats the terms --- in that day, for that expression is connected with this sentence. Now, he repeats it with this view, that he may repress the desires of believers, lest they should hasten forward beyond due bounds.

Because credit was given What he had said in a general way as to saints, he now applies to the Thessalonians, that they may not doubt that they are of that number.

``Because,'' says he, ``my preaching has obtained credit among you, Christ has already enrolled you in the number of his own people, whom he will make partakers of his glory.''

He calls his doctrine a testimony, because the Apostles are Christ's witnesses. (Acts 1:8.) Let us learn, therefore, that the promises of God are ratified in us, when they gain credit with us.

803See Calvin on the Corinthians, vol. 1, pp. 84-86. 804"Il les recueillera en plene conionction, et les fera ses consors;" — "He will gather them in full union, and will make them his partners."

John Calvin

2 Thessalonians 1:11-12

2 Thessalonians 1:11-12 11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

11. In quam rem etiam oramus semper pro vobis: ut vos habeat dignos vocatione Deus noster, et impleat omne beneplacitum bonitatis, et opus fidei cum potentia 805

12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

12. Quo glorificetur nomen Domini nostri Iesu Christi in vobis, et vos in ipso, secundum gratiam Dei nostri, et Domini Iesu Christi.

11 On which account we pray always. That they may know that they need continual help from God, he declares that he prays in their behalf. When he says on this account, he means, in order that they may reach that final goal of their course, as appears from the succeeding context, that he would fulfill all the good pleasure, etc. It may seem, however, as if what he has mentioned first were unnecessary, for God had already accounted them worthy of his calling. He speaks, however, as to the end or completion, which depends on perseverance. For as we are liable to give way, our calling would not fail, so far as we are concerned, to prove sooner or later vain, if God did not confirm it. Hence he is said to account us worthy, when he conducts us to the point at which we aimed.

And fulfill. Paul goes to an amazing height in extolling the grace of God, for not contenting himself with the term good pleasure, he says that it flows from his goodness, unless perhaps any one should prefer to consider the beneficence 806 as arising from this good pleasure, which amounts to the same thing. When, however, we are instructed that the gracious purpose of God is the cause of our salvation, and that that has its foundation in the goodness of the same God, are we not worse than mad, if we venture to ascribe anything, however small, to our own merits? For the words are in no small degree emphatic. He might have said in one word, that your faith may be fulfilled, but he terms it good pleasure. Farther, he expresses the idea still more distinctly by saying, that God was prompted by nothing else than his own goodness, for he finds nothing in us but misery.

Nor does Paul ascribe to the grace of God merely the beginning of our salvation, but all departments of it. Thus that contrivance of the Sophists is set aside, that we are, indeed, anticipated by the grace of God, but that it is helped by subsequent merits. Paul, on the other hand, recognizes in the whole progress of our salvation nothing but the pure grace of God. As, however, the good pleasure of God has been already accomplished in him, referring in the term

805"Auec puissance, ou puissamment;" — "With power, or powerfully." 806"Ceste bonté et beneficence;" — "This goodness and beneficence."

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subsequently employed by him to the effect which appears in us, he explains his meaning when he says --- and work of faith. And he calls it a work, with regard to God, who works or produces faith in us, as though he had said --- ``that he may complete the building of faith which he has begun.''

It is, also, not without good reason, that he says with power, for he intimates that the perfecting of faith is an arduous matter, and one of the greatest difficulty. This, also, we know but too well from experience; and the reason, too, is not far to seek, if we consider how great our weakness is, how various are the hindrances that obstruct us on every side, and how severe are the assaults of Satan. Hence, unless the power of God afford us help in no ordinary degree, faith will never rise to its full height. For it is no easier task to bring faith to perfection in an individual, than to rear upon water a tower that may by its firmness withstand all storms and fury of tempests, and may surmount the clouds in height, for we are not less fluid than water, and it is necessary that the height of faith reach as high as heaven.

12 That the name of our Lord Jesus Christ may be glorified. He calls us back to the chief end of our whole life --- that we may promote the Lord's glory. What he adds, however, is more especially worthy of notice, that those who have advanced the glory of Christ will also in their turn be glorified in him. For in this, first of all, the wonderful goodness of God shines forth --- that he will have his glory be conspicuous in us who are covered over with ignominy. This, however, is a twofold miracle, that he afterwards irradiates us with his glory, as though he would do the same to us in return. On this account he adds, according to the grace of God and Christ. For there is nothing here that is ours either in the action itself, or in the effect or fruit, for it is solely by the guidance of the Holy Spirit that our life is made to contribute to the glory of God. And the circumstance that so much fruit arises from this ought to be ascribed to the great mercy of God. In the mean time, if we are not worse than stupid, we must aim with all our might at the advancement of the glory of Christ, which is connected with ours. I deem it unnecessary to explain at present in what sense he represents the glory as belonging to God and Christ in common, as I have explained this elsewhere.

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CHAPTER 2

2 Thessalonians 2:1-2

2 Thessalonians 2:1-2 1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

1. Rogo autem vos, fratres, per adventum (vel, de adventu) Domini nostri Iesu Christi, et nostri in ipsum aggregationem,

2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

2. Ne cito dimoveamini a mente, neque turbemini vel per spiritum, vel per sermonem, vel per epistolam, tanquam a nobis scriptam, quasi instet dies Christi.

1 Now I beseech you, by the coming. It may indeed be read, as I have noted on the margin, concerning the coming, but it suits better to view it as an earnest entreaty, taken from the subject in hand, just as in 1 Corinthians 15:31, when discoursing as to the hope of a resurrection, he makes use of an oath by that glory which is to be hoped for by believers. And this has much more efficacy when he adjures believers by the coming of Christ, not to imagine rashly that his day is at hand, for he at the same time admonishes us not to think of it but with reverence and sobriety. For it is customary to adjure by those things which are regarded by us with reverence. The meaning therefore is, ``As you set a high value on the coming of Christ, when he will gather us to himself, and will truly perfect that unity of the body which we cherish as yet only in part through means of faith, so I earnestly beseech you by his coming not to be too credulous, should any one affirm, on whatever pretext, that his day is at hand.''

As he had in his former Epistle adverted to some extent to the resurrection, it is possible that some fickle and fanatical persons took occasion from this to mark out a near and fixed day. For it is not likely that this error had taken its rise earlier among the Thessalonians. For Timothy, on returning thence, had informed Paul as to their entire condition, and as a prudent and experienced man had omitted nothing that was of importance. Now if Paul had received notice of it, he could not have been silent as to a matter of so great consequence. Thus I am of opinion, that when Paul's Epistle had been read, which contained a lively view of the resurrection, some that were disposed to indulge curiosity philosophized unseasonably as to the time of it. This, however, was an utterly

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ruinous fancy, 807 as were also other things of the same nature, which were afterwards disseminated, not without artifice on the part of Satan. For when any day is said to be near, if it does not quickly arrive, mankind being naturally impatient of longer delay, their spirits begin to languish, and that languishing is followed up shortly afterwards by despair.

This, therefore, was Satan's subtlety: as he could not openly overturn the hope of a resurrection with the view of secretly undermining it, as if by pits underground, 808 he promised that the day of it would be near, and would soon arrive. Afterwards, too, he did not cease to contrive various things, with the view of effacing, by little and little, the belief of a resurrection from the minds of men, as he could not openly eradicate it. It is, indeed, a plausible thing to say that the day of our redemption is definitely fixed, and on this account it meets with applause on the part of the multitude, as we see that the dreams of Lactantius and the Chiliasts of old gave much delight, and yet they had no other tendency than that of overthrowing the hope of a resurrection. This was not the design of Lactantius, but Satan, in accordance with his subtlety, perverted his curiosity, and that of those like him, so as to leave nothing in religion definite or fixed, and even at the present day he does not cease to employ the same means. We now see how necessary Paul's admonition was, as but for this all religion would have been overturned among the Thessalonians under a specious pretext.

2 That ye be not soon shaken in judgment. He employs the term judgment to denote that settled faith which rests on sound doctrine. Now, by means of that fancy which he rejects, they would have been carried away as it were into ecstasy. He notices, also, three kinds of imposture, as to which they must be on their guard --- spirit, word, and spurious epistle. By the term spirit he means pretended prophecies, and it appears that this mode of speaking was common among the pious, so that they applied the term spirit to prophesyings, with the view of putting honor upon them. For, in order that prophecies may have due authority, we must look to the Spirit of God rather than to men. But as the devil is wont to transform himself into an angel of light, (2 Corinthians 11:14,) impostors stole this title, in order that they might impose upon the simple. But although Paul could have stripped them of this mask, he, nevertheless, preferred to speak in this manner, by way of concession, as though he had said, ``However they may pretend to have the spirit of revelation, believe them not.'' John, in like manner, says:

``Try the spirits, whether they are of God.'' (1 John 4:1.) Speech, in my opinion, includes every kind of doctrine, while false teachers insist in the way of reasons or conjectures, or other pretexts. What he adds as to epistle, is an evidence that this impudence is ancient --- that of feigning the names of others. 809 So much the more wonderful is the mercy of God towards

807"Vne fantasie merueilleusement pernicieuse, et pour ruiner tout;" — "A fancy that was singularly destructive, and utterly ruinous."

808See Calvin on the Corinthians, vol. 1, p. 38. 809"Des grands personnages;" — "Of great personages."

John Calvin

us, in that while Paul's name was on false grounds made use of in spurious writings, his writings have, nevertheless, been preserved entire even to our times. This, unquestionably, could not have taken place accidentally, or as the effect of mere human industry, if God himself had not by his power restrained Satan and all his ministers.

As if the day of Christ were at hand. This may seem to be at variance with many passages of Scripture, in which the Spirit declares that that day is at hand. But the solution is easy, for it is at hand with regard to God, with whom one day is as a thousand years. (2 Peter 3:8.) In the mean time, the Lord would have us be constantly waiting for him in such a way as not to limit him to a certain time.

Watch, says he, for ye know neither the day nor the hour. (Matthew 24:32.)

On the other hand, those false prophets whom Paul exposes, while they ought to have kept men's minds in suspense, bid them feel assured of his speedy advent, that they might not be wearied out with the irksomeness of delay.

2 Thessalonians 2:3-4

2 Thessalonians 2:3-4 3. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

3. Ne quis vos decipiat ullo modo; quia nisi prius venerit discessio, et nisi revelatus fuerit sceleratus ille filius perditus,

4. Who opposeth and exhalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God.

4. Adverserius, et qui se extollit adversus omne, quod dicitur Deus, aut numen: ita ut ipse in templo Dei tanquam Deus sedeat, ostendens se ipsum quasi sit Deus.

3 Let no man deceive you. That they may not groundlessly promise themselves the arrival in so short a time of the joyful day of redemption, he presents to them a melancholy prediction as to the future scattering of the Church. This discourse entirely corresponds with that which Christ held in the presence of his disciples, when they had asked him respecting the end of the world. For he exhorts them to prepare themselves for enduring hard conflicts, 810 (Matthew 24:6,) and after he has discoursed of the most grievous and previously unheard of calamities, by which the earth was to be reduced almost to a desert, he adds, that the end is not yet, but that these things are the beginnings of sorrows. In the same way, Paul declares that believers must exercise warfare for a long period, before gaining a triumph.

We have here, however, a remarkable passage, and one that is in the highest

810"Merveilleux et durs combats;" — "Singular and hard conflicts."

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degree worthy of observation. This was a grievous and dangerous temptation, which might shake even the most confirmed, and make them lose their footing --- to see the Church, which had by means of such labors been raised up gradually and with difficulty to some considerable standing, fall down suddenly, as if torn down by a tempest. Paul, accordingly, fortifies beforehand the minds, not merely of the Thessalonians, but of all the pious, that when the Church should come to be in a scattered condition, they might not be alarmed, as though it were a thing that was new and unlooked for.

As, however, interpreters have twisted this passage in various ways, we must first of all endeavor to ascertain Paul's true meaning. He says that the day of Christ will not come, until the world has fallen into apostasy, and the reign of Antichrist has obtained a footing in the Church; for as to the exposition that some have given of this passage, as referring to the downfall of the Roman empire, it is too silly to require a lengthened refutation. I am also surprised, that so many writers, in other respects learned and acute, have fallen into a blunder in a matter that is so easy, were it not that when one has committed a mistake, others follow in troops without consideration. Paul, therefore, employs the term apostasy to mean --- a treacherous departure from God, and that not on the part of one or a few individuals, but such as would spread itself far and wide among a large multitude of persons. For when apostasy is made mention of without anything being added, it cannot be restricted to a few. Now, none can be termed apostates, but such as have previously made a profession of Christ and the gospel. Paul, therefore, predicts a certain general revolt of the visible Church. ``The Church must be reduced to an unsightly and dreadful state of ruin, before its full restoration be effected.''

From this we may readily gather, how useful this prediction of Paul is, for it might have seemed as though that could not be a building of God, that was suddenly overthrown, and lay so long in ruins, had not Paul long before intimated that it would be so. Nay more, many in the present day, when they consider with themselves the long-continued dispersion of the Church, begin to waver, as if this had not been regulated by the purpose of God. The Romanists, also, with the view of justifying the tyranny of their idol, make use of this pretext --- that it was not possible that Christ would forsake his spouse. The weak, however, have something here on which to rest, when they learn that the unseemly state of matters which they behold in the Church was long since foretold; while, on the other hand, the impudence of the Romanists is openly exposed, inasmuch as Paul declares that a revolt will come, when the world has been brought under Christ's authority. Now, we shall see presently, why it is that the Lord has permitted the Church, or at least what appeared to be such, to fall off in so shameful a manner.

Has been revealed. It was no better than an old wife's fable that was contrived respecting Nero, that he was carried up from the world, destined to return again to harass the Church 811 by his tyranny; and yet the minds of the

811"Pour tourmenter griefuement l'Eglise;" — "To torment the Church grievously."

John Calvin

ancients were so bewitched, that they imagined that Nero would be Antichrist. 812 Paul, however, does not speak of one individual, but of a kingdom, that was to be taken possession of by Satan, that he might set up a seat of abomination in the midst of God's temple --- which we see accomplished in Popery. The revolt, it is true, has spread more widely, for Mahomet, as he was an apostate, turned away the Turks, his followers, from Christ. All heretics have broken the unity of the Church by their sects, and thus there have been a corresponding number of revolts from Christ.

Paul, however, when he has given warning that there would be such a scattering, that the greater part would revolt from Christ, adds something more serious --- that there would be such a confusion, that the vicar of Satan would hold supreme power in the Church, and would preside there in the place of God. Now he describes that reign of abomination under the name of a single person, because it is only one reign, though one succeeds another. My readers now understand, that all the sects by which the Church has been lessened from the beginning, have been so many streams of revolt which began to draw away the water from the right course, but that the sect of Mahomet was like a violent bursting forth of water, that took away about the half of the Church by its violence. It remained, also, that Antichrist should infect the remaining part with his poison. Thus, we see with our own eyes, that this memorable prediction of Paul has been confirmed by the event.

In the exposition which I bring forward, there is nothing forced. Believers in that age dreamed that they would be transported to heaven, after having endured troubles during a short period. Paul, however, on the other hand, foretells that, after they have had foreign enemies for some time molesting them, they will have more evils to endure from enemies at home, inasmuch as many of those that have made a profession of attachment to Christ would be hurried away into base treachery, and inasmuch as the temple of God itself would be polluted by sacrilegious tyranny, so that Christ's greatest enemy would exercise dominion there. The term revelation is taken here to denote manifest possession of tyranny, as if Paul had said that the day of Christ would not come until this tyrant had openly manifested himself, and had, as it were, designedly overturned the whole order of the Church.

4 An adversary, and that exalteth himself. The two epithets --- man of sin, and son of perdition --- intimate, in the first place, how dreadful the confusion would be, that the unseemliness of it might not discourage weak minds; and farther, they tend to stir up the pious to a feeling of detestation, lest they should degenerate along with others. Paul, however, now draws, as if in a picture, a striking likeness of Antichrist; for it may be easily gathered from these words

812The strange notion here referred to by Calvin as to Nero, is accounted for by Cornelius à Lapide in his Commentary on the Revelation, from the circumstance that Alcazar having explained the expression which occurs in Revelation 13:3, "I saw one of the heads as it were killed to death," as referring to Nero killed, and soon afterwards raised up, as it were, and reviving in the person of Domitian his successor, some of the ancients, understanding literally what was meant by him figuratively, conceived the idea that Nero would be Antichrist, and would be raised up, and appear again in the end of the world. — Ed.

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what is the nature of his kingdom, and in what things it consists. For, when he calls him an adversary, when he says that he will claim for himself those things which belong to God, so that he is worshipped in the temple as God, he places his kingdom in direct opposition to the kingdom of Christ. Hence, as the kingdom of Christ is spiritual, so this tyranny must be upon souls, that it may rival the kingdom of Christ. We shall also find him afterwards assigning to him the power of deceiving, by means of wicked doctrines and pretended miracles. If, accordingly, you would know Antichrist, you must view him as diametrically opposed to Christ. 813

Where I have rendered --- everything that is called God, the reading more generally received among the Greeks is, every one that is called. It may, however, be conjectured, both from the old translation 814 and from some Greek commentaries, that Paul's words have been corrupted. The mistake, too, of a single letter was readily fallen into, especially when the shape of the letter was much similar; for, where there was written {πᾶν} {τὸ}, (everything,) some transcriber, or too daring reader, turned it into {πάντα}, (every one.) This difference, however, is not of so much importance as to the sense, for Paul undoubtedly means that Antichrist would take to himself those things that belonged to God alone, so that he would exalt himself above every divine claim, that all religion and all worship of God might lie under his feet. This expression then, everything that is reckoned to be God, is equivalent to everything that is reckoned as Divinity, and {σέβασμα}, that is, in which the veneration due to God consists.

Here, however, the subject treated of is not the name of God himself, but his majesty and worship, and, in general, everything that he claims for himself. ``True religion is that by which the true God alone is worshipped; that, the son of perdition will transfer to himself.'' Now, every one that has learned from Scripture what are the things that more especially belong to God, and will, on the other hand, observe what the Pope claims for himself --- though he were but a boy of ten years of age --- will have no great difficulty in recognizing Antichrist. Scripture declares that God is the alone Lawgiver (James 4:12) who is able to save and to destroy; the alone King, whose office it is to govern souls by his word. It represents him as the author of all sacred rites; 815 it teaches that righteousness and salvation are to be sought from Christ alone; and it assigns, at the same time, the manner and means. There is not one of these things that the Pope does not affirm to be under his authority. He boasts that it is his to bind consciences with such laws as seem good to him, and subject them to everlasting punishment. As to sacraments, he either institutes new ones,

813"The name of the Man of Sin is not Antitheos, but {ἀντίχριστος} --- not one that directly invadeth the properties of the supreme God, but of God incarnate, or Christ as Mediator. […] he usurpeth the authority due to Christ.'' --- Dr. Manton's Sermons on 2 Thessalonians. --- Ed

814The rendering of the Vulgate is as follows,— "Supra omne quod dicitur Deus aut quod colitur;" — "Above everything that is called God, or that is worshipped." Wyclif (1380) renders thus: "Ouer alle thing that is seid God, or that is worschipid." — Ed.

815"Que c'est a luy seul d'establir seruice diuin, et ceremonies qui en dependent;" — "That it belongs to him alone to establish divine worship, and the rites that are connected with it."

John Calvin

according to his own inclination, 816 or he corrupts and deforms those which had been instituted by Christ --- nay, sets them aside altogether, that he may substitute in their place the sacrileges 817 which he has invented. He contrives means of attaining salvation that are altogether at variance with the doctrine of the Gospel; and, in fine, he does not hesitate to change the whole of religion at his own pleasure. What is it, I pray you, for one to lift up himself above everything that is reckoned God, if the Pope does not do so? When he thus robs God of his honor, he leaves him nothing remaining but an empty title of Deity, 818 while he transfers to himself the whole of his power. And this is what Paul adds shortly afterwards, that the son of perdition would shew himself as God. For, as has been said, he does not insist upon the simple term God, but intimates, that the pride 819 of Antichrist would be such, that, raising himself above the number and rank of servants, and mounting the judgment-seat of God, 820 would reign, not with a human, but with a divine authority. For we know that whatever is raised up into the place of God is an idol, though it should not bear the name of God.

In the temple of God. By this one term there is a sufficient refutation of the error, nay more, the stupidity of those who reckon the Pope to be Vicar of Christ, on the ground that he has his seat in the Church, in whatever manner he may conduct himself; for Paul places Antichrist nowhere else than in the very sanctuary of God. For this is not a foreign, but a domestic enemy, who opposes Christ under the very name of Christ. But it is asked, how the Church is represented as the den of so many superstitions, while it was destined to be the pillar of the truth? (1 Timothy 3:15.) I answer, that it is thus represented, not on the ground of its retaining all the qualities of the Church, but because it has something of it remaining. I accordingly acknowledge, that that is the temple of God in which the Pope bears rule, but at the same time profaned by innumerable sacrileges.

2 Thessalonians 2:5-8

2 Thessalonians 2:5-8 5. Remember ye not, that, when I was yet with you, I told you these things? 5. Annon memoria tenetis, quod, quum adhuc essem apud vos, haec vobis dicebam?

6. And now ye know what withholdeth that he might be revealed in his time. 6. Et nunc quid detineat, scitis, donec ille reveletur suo tempore. 7. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

816"Selon son plaisir et fantasie;" — "According to his own pleasure and fancy." 817"Sacrileges abominables;" — "Abominable sacrileges." 818"Le titre de Dieu par imagination;" — "The title of God by imagination." 819"L'orgueil et arrogance;" — "The pride and arrogance." 820"Auec vne fierete intolerable;" — "With an intolerable presumption."

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7. Mysterium enim iam operatur iniquitatis, solum tenens modo donec e medio tollatur.

8. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

8. Et tunc revelabitur iniquus ille, quem Dominus destruet spiritu oris sui, et abolebit illustratione adventus sui.

5 Do ye not remember? This added no small weight to the doctrine, that they had previously heard it from the mouth of Paul, that they might not think that it had been contrived by him at the instant. And as he had given them early warning as to the reign of Antichrist, and the devastation that was coming upon the Church, when no question had as yet been raised as to such things, he saw beyond all doubt that the doctrine was specially useful to be known. And, unquestionably, it is really so. Those whom he addressed were destined to see many things that would trouble them; and when posterity would see a large proportion of those who had made profession of the faith of Christ revolt from piety, maddened, as it were, by a gad-fly, or rather by a fury, 821 what could they do but waver? This, however, was as a brazen 822 wall 823 --- that matters were so appointed by God, because the ingratitude of men 824 was worthy of such vengeance. Here we may see how forgetful men are in matters affecting their everlasting salvation. We must also observe Paul's mildness; for while he might have been vehemently incensed, 825 he does but mildly reprove them; for it is a fatherly way of reproving them to say to them, that they had allowed forgetfulness of a matter so important and so useful to steal in upon their minds.

6. And now what withholdeth {Τὸ} {κατέχον} means here properly an impediment or occasion of delay. Chrysostom, who thinks that this can only be understood as referring to the Spirit, or to the Roman Empire, prefers to lean to the latter opinion. He assigns a plausible reason --- because Paul would not have spoken of the Spirit in enigmatical terms, 826 but in speaking of the Roman Empire wished to avoid exciting unpleasant feeling. He states also the reason why the state of the Roman Empire retards the revelation of Antichrist --- that, as the monarchy of Babylon was overthrown by the Persians and Medes, and the Macedonians, having conquered the Persians, again took possession of the monarchy, and the Macedonians were at last subdued by the Romans, so Antichrist seized hold for himself of the vacant supremacy of the Roman Empire. There is not one of these things that was not afterwards confirmed by actual occurrence. Chrysostom, therefore, speaks truly in so far as concerns history.

821"Se reuolter de la vraye religion, et se precipiter en ruine comme gens forcenez, ou plustost endiablez;" — "Revolt from the true religion, and plunge themselves in ruin like persons enraged, or rather possessed."

822Murus aheneus. See Hor. Ep. 1:1, 60. 823"Mais voici en cest endroit qui leur deuoit seruir d'vne forteresse inuincible;" — "But behold in this matter what would furnish them with an invincible fortress."

824"L'ingratitude execrable et vileine des hommes;" — "The execrable and base ingratitude of men."

825"Contre les Thessaloniciens;" — "Against the Thessalonians." 826"En termes couuerts ou obscurs;" — "In hidden or obscure terms."

John Calvin

I am of opinion, however, that Paul's intention was different from this --- that the doctrine of the gospel would require to be spread hither and thither, until nearly the whole world were convicted of obstinacy and deliberate malice. For there can be no doubt that the Thessalonians had heard from Paul's mouth as to this impediment, of whatever sort it was, for he recalls to their remembrance what he had previously taught in their presence.

Let my readers now consider which of the two is the more probable --- either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist, inasmuch as he could only break through into a vacant possession. I seem at least to hear Paul discoursing as to the universal call of the Gentiles --- that the grace of God must be offered to all --- that Christ must enlighten the whole world by his gospel, in order that the impiety of men might be the more fully attested and demonstrated. This, therefore, was the delay, until the career of the gospel should be completed, because a gracious invitation to salvation was first in order. 827 Hence he adds, in his time, because vengeance was ripe after grace had been rejected. 828

7. The mystery of iniquity. This is opposed to revelation; for as Satan had not yet gathered so much strength, as that Antichrist could openly oppress the Church, he says that he is carrying on secretly and clandestinely 829 what he would do openly in his own time. He was therefore at that time secretly laying the foundations on which he would afterwards rear the edifice, as actually took place. And this tends to confirm more fully what I have already stated, that it is not one individual that is represented under the term Antichrist, but one kingdom, which extends itself through many ages. In the same sense, John says that Antichrist will come, but that there were already many in his time. (1 John 2:18.) For he admonishes those who were then living to be on their guard against that deadly pestilence, which was at that time shooting up in various forms. For sects were rising up which were the seeds, as it were, of that unhappy weed which has well-nigh choked and destroyed God's entire tillage. 830 But although Paul conveys the idea of a secret manner of working, yet he has made use of the term mystery rather than any other, alluding to the mystery of salvation, of which he speaks elsewhere, (Colossians 1:26,) for he carefully insists on the struggle of repugnancy between the Son of God and this son of perdition

Only now withholding. While he makes both statements in reference to one

827"D'autant que l'ordre que Dieu vouloit tenir, requeroit que le monde premierement fust d'vne liberalite gratuite conuié a salut;" — "Inasmuch as the order that God designed to maintain, required that the world should first of all be invited to salvation by a gracious liberality."

828"La droite saison de la vengeance estoit apres la grace reiette;" — "The right season of vengeance was after grace had been rejected."

829"Et comme par dessous terre;" — "And as it were under ground." 830"Le bon blé que Dieu auoit seme en son champ;" — "The good wheat that God had sown in his field."

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person --- that he will hold supremacy for a time, and that he will shortly be taken out of the way, I have no doubt that he refers to Antichrist; and the participle withholding must be explained in the future tense. 831 For he has, in my opinion, added this for the consolation of believers --- that the reign of Antichrist will be temporary, the limits of it having been assigned to it by God; for believers might object --- ``Of what avail is it that the gospel is preached, if Satan is now hatching a tyranny that he is to exercise for ever?'' He accordingly exhorts to patience, because God afflicts his Church only for a time, that he may one day afford it deliverance; and, on the other hand, the perpetuity of Christ's reign must be considered, in order that believers may repose in it.

8 And then will be revealed --- that is, when that impediment ({τὸ} {κατέχον}) shall be removed; for he does not point out the time of revelation as being when he, who now holds the supremacy, will be taken out of the way, but he has an eye to what he had said before. For he had said that there was some hindrance in the way of Antichrist's entering upon an open possession of the kingdom. He afterwards added, that he was already hatching a secret work of impiety. In the third place, he has interspersed consolation, on the ground that this tyranny would come to an end. 832 He now again repeats, that he 833 who was as yet hidden, would be revealed in his time; and the repetition is with this view --- that believers, being furnished with spiritual armor, may, nevertheless, fight vigorously under Christ, 834 and not allow themselves to be overwhelmed, although the deluge of impiety should thus overspread. 835

Whom the Lord. He had foretold the destruction of Antichrist's reign; he now points out the manner of his destruction --- that he will be reduced to nothing by the word of the Lord. It is uncertain, however, whether he speaks of the last appearance of Christ, when he will be manifested from heaven as the Judge. The words, indeed, seem to have this meaning, but Paul does not mean that Christ would accomplish this 836 in one moment. Hence we must understand it in this sense --- that Antichrist would be wholly and in every respect destroyed, 837 when that final day of the restoration of all things shall arrive. Paul, however, intimates that Christ will in the mean time, by the rays which he will emit previously to his advent, put to flight the darkness in which Antichrist will reign, just as the sun, before he is seen by us, chases away the darkness of the night by the pouring forth of his rays. 838

This victory of the word, therefore, will shew itself in this world, for the

831"Faut resoudre ce participe Tenant en vn temps futur Tiendra;" — "We must explain this participle, withholding, in the future tense — He will withhold."

832"Que sa tyrannie deuoit prendre fin quelque fois;" — "That his tyranny must at some time have an end."

833"Ce fils de perdition;" — "This son of perdition." 834"Sous l'enseigne de Christ;" — "Under Christ's banner." 835"Si outrageusement;" — "So outrageously." 836"Cela tout;" — "All this." 837"Descomfit;" — "Defeated." 838"Estendant la vertu de ses rayons tout a l'enuiron;" — "Diffusing the virtue of his rays all around."

John Calvin

spirit of his mouth simply means the word, as it also does in Isaiah 11:4, to which passage Paul seems to allude. For the Prophet there takes in the same sense the scepter of his mouth, and the breath of his lips, and he also furnishes Christ with these very arms, that he may rout his enemies. This is a signal commendation of true and sound doctrine --- that it is represented as sufficient for putting an end to all impiety, and as destined to be invariably victorious, in opposition to all the machinations of Satan; as also when, a little afterwards, the proclamation of it is spoken of as Christ's coming to us.

When Paul adds, the brightness of his coming, he intimates that the light of Christ's presence will be such as will swallow up the darkness of Antichrist. In the mean time, he indirectly intimates, that Antichrist will be permitted to reign for a time, when Christ has, in a manner, withdrawn, as usually happens, whenever on his presenting himself we turn our back upon him. And, undoubtedly, that is a sad departure 839 of Christ, when he has taken away his light from men, which has been improperly and unworthily received, 840 in accordance with what follows. In the mean time Paul teaches, that by his presence alone all the elect of God will be abundantly safe, in opposition to all the subtleties of Satan.

2 Thessalonians 2:9-12

2 Thessalonians 2:9-12 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

9. Cuius adventus est secundum operationem (vel, efficaciam) Satanae, in omni potentia, et signis et prodigiis mendacibus,

10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

10. Et in omni deceptione iniustitiae, in iis qui pereunt: pro eo quod dilectionem veritatis non sunt amplexi, ut salvi fierent.

11. And for this cause God shall send them strong delusion, that they should believe a lie:

11. Propterea mittet illis Deus operationem (vel, efficaciam) imposturae, ut credant mendacio:

12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

12. Ut iudicentur omnes qui non crediderunt veritati, sed oblectati sunt iniustitia.

9 Whose coming He confirms what he has said by an argument from contraries. For as Antichrist cannot stand otherwise than through the impostures of Satan, he must necessarily vanish as soon as Christ shines forth. In fine,

839"Vn triste et pitoyable department;" — "A sad and lamentable departure." 840"Laquelle ils auoyent reiettee ou receué irreueremment, et autrement qu'il n'appartenoit;" — "Which they had rejected or received irreverently, and otherwise than was befitting."

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as it is only in darkness that he reigns, the dawn of the day puts to flight and extinguishes the thick darkness of his reign. We are now in possession of Paul's design, for he meant to say, that Christ would have no difficulty in destroying the tyranny of Antichrist, which was supported by no resources but those of Satan. In the mean time, however, he points out the marks by which that wicked one may be distinguished. For after having spoken of the working or efficacy of Satan, he marks it out particularly when he says, in signs and lying wonders, and in all deceivableness. And assuredly, in order that this may be opposed to the kingdom of Christ, it must consist partly in false doctrine and errors, and partly in pretended miracles. For the kingdom of Christ consists of the doctrine of truth, and the power of the Spirit. Satan, accordingly, with the view of opposing Christ in the person of his Vicar, puts on Christ's mask, 841 while he, nevertheless, at the same time chooses armor, with which he may directly oppose Christ. Christ, by the doctrine of his gospel, enlightens our minds in eternal life; Antichrist, trained up under Satan's tuition, by wicked doctrine, involves the wicked in ruin; 842 Christ puts forth the power of his Spirit for salvation, and seals his gospel by miracles; the adversary, 843 by the efficacy of Satan, alienates us from the Holy Spirit, and by his enchantments confirms miserable men 844 in error.

He gives the name of miracles of falsehood, not merely to such as are falsely and deceptively contrived by cunning men with a view to impose upon the simple --- a kind of deception with which all Papacy abounds, for they are a part of his power which he has previously touched upon; but takes falsehood as consisting in this, that Satan draws to a contrary end works which otherwise are truly works of God, and abuses miracles so as to obscure God's glory. 845 In the mean time, however, there can be no doubt, that he deceives by means of enchantments---an example of which we have in Pharaoh's magicians. (Exodus 7:11.) 10 In those that perish. He limits the power of Satan, as not being able to injure the elect of God, just as Christ, also, exempts them from this danger. (Matthew 24:24.) From this it appears, that Antichrist has not so great power otherwise than by his permission. Now, this consolation was necessary. For all the pious, but for this, would of necessity be overpowered with fear, if they saw a yawning gulf pervading the whole path, along which they must pass. Hence Paul, however he may wish them to be in a state of anxiety, that they may be on their guard, lest by excessive carelessness they should fall back, nay, even throw themselves into ruin, does, nevertheless, bid them cherish good hope,

841"Et s'en desguise;" — "And disguises himself with it." 842"En ruine et perdition eternelle;" — "In eternal ruin and perdition." 843Our author evidently means Antichrist, alluding to the term applied to him by Paul in the 4th verse.—Ed.

844"Les poures aveugles;" — "The poor blind." 845It is observed by Dr. Manton, in his Sermons on 2d Thess. that "there are seven points in Popery that are sought to be confirmed by Miracles.—1. Pilgrimages. 2. Prayers for the Dead. 3. Purgatory. 4. The Invocation of Saints. 5. The Adoration of Images. 6. The Adoration of the Host. 7. The Primacy of the Pope." —Ed.

John Calvin

inasmuch as Satan's power is bridled, that he may not be able to involve any but the wicked in ruin.

Because they received not the love. Lest the wicked should complain that they perish innocently, 846 and that they have been appointed to death rather from cruelty on the part of God, than from any fault on their part, Paul shews on what good grounds it is that so severe vengeance from God is to come upon them --- because they have not received in the temper of mind with which they ought the truth which was presented to them, nay more, of their own accord refused salvation. And from this appears more clearly what I have already stated --- that the gospel required to be preached to the world before God would give Satan so much permission, for he would never have allowed his temple to be so basely profaned, 847 had he not been provoked by extreme ingratitude on the part of men. In short, Paul declares that Antichrist will be the minister of God's righteous vengeance against those who, being called to salvation, have rejected the gospel, and have preferred to apply their mind to impiety and errors. Hence there is no reason why Papists should now object, that it is at variance with the clemency of Christ to cast off his Church in this manner. For though the domination of Antichrist has been cruel, none have perished but those who were deserving of it, nay more, did of their own accord choose death. (Proverbs 8:36.) And unquestionably, while the voice of the Son of God has sounded forth everywhere, it finds the ears of men deaf, nay obstinate, 848

and while a profession of Christianity is common, there are, nevertheless, few that have truly and heartily given themselves to Christ. Hence it is not to be wondered, if similar vengeance quickly follows such a criminal 849 contempt.

It is asked whether the punishment of blindness does not fall on any but those who have on set purpose rebelled against the gospel. I answer, that this special judgment by which God has avenged open contumacy, 850 does not stand in the way of his striking down with stupidity, 851 as often as seems good to him, those that have never heard a single word respecting Christ, for Paul does not discourse in a general way as to the reasons why God has from the beginning permitted Satan to go at large with his falsehoods, but as to what a horrible vengeance impends over gross despisers of new and previously unwonted grace. 852

He uses the expression --- receiving the love of the truth, to mean --- applying the mind to the love of it. Hence we learn that faith is always conjoined with a sweet and voluntary reverence for God, because we do not properly believe the word of God, unless it is lovely and pleasant to us.

11 The working of delusion. He means that errors will not merely have a

846"Sans cause et estans innocens;" — "Without cause, and being innocent." 847"Vileinement et horriblement;" — "Basely and horribly." 848"Eudurcies et obstinees;" — "Hardened and obstinate." 849"Si execrable;" — "So execrable." 850"Le mespris orgueilleux de sa Parolle;" — "Proud contempt of his Word." 851"Estourdissement et stupidite;" — "Giddiness and stupidity." 852"C'est ascauoir de l'Euangile;" — "That is, of the Gospel."

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place, but the wicked will be blinded, so that they will rush forward to ruin without consideration. For as God enlightens us inwardly by his Spirit, that his doctrine may be efficacious in us, and opens our eyes and hearts, that it may make its way thither, so by a righteous judgment he delivers over to a reprobate mind (Romans 1:28) those whom he has appointed to destruction, that with closed eyes and a senseless mind, they may, as if bewitched, deliver themselves over to Satan and his ministers to be deceived. And assuredly we have a notable specimen of this in the Papacy. No words can express how monstrous a sink of errors 853 there is there, how gross and shameful an absurdity of superstitions there is, and what delusions at variance with common sense. None that have even a moderate taste of sound doctrine, can think of such monstrous things without the greatest horror. How, then, could the whole world be lost in astonishment at them, were it not that men have been struck with blindness by the Lord, and converted, as it were, into stumps?

12 That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought. For we must keep in view what is stated in Deuteronomy 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it. When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual.

The participle {εὐδοκήσαντες} (taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say that they have been impelled to alienate themselves by a mad revolt 854 from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods.

2 Thessalonians 2:13-14

2 Thessalonians 2:13-14 13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

13. Nos autem debemus gratias agere Deo semper de vobis, fratres dilecti a Domino, quia elegit vos Deus ab initio in salutem, in sanctificatione Spiritus,

853"Quel monstrueux et horrible retrait d'erreurs;" — "What a monstrous and horrible nest of errors."

854"En se reuoltant malicieusement;" — "By revolting maliciously."

John Calvin

et fide veritatis:

14. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

14. Quo vocavit vos per evangelium nostrum, in possessionem gloriae (vel, gloriosam) Domini nostri Iesu Christi.

13 But we are bound to give thanks. He now separates more openly the Thessalonians from the reprobate, that their faith may not waver from fear of the revolt that was to take place. At the same time, he had it in view to consult, not their welfare only, but also that of posterity. 855 And he does not merely confirm them that they may not fall over the same precipice with the world, but by this comparison he extols the more the grace of God towards them, in that, while they see almost the whole world hurried forward to death at the same time, as if by a violent tempest, they are, by the hand of God, maintained in a quiet and secure condition of life. 856 Thus we must contemplate the Judgments of God upon the reprobate in such a way that they may be, as it were, mirrors to us for considering his mercy towards us. For we must draw this conclusion, that it is owing solely to the singular grace of God that we do not miserably perish with them.

He calls them beloved of the Lord, for this reason, that they may the better consider that the sole reason why they are exempted from the almost universal overthrow of the world, was because God exercised towards them unmerited love. Thus Moses admonished the Jews ---

``God did not elevate you so magnificently because ye were more powerful than others, or were numerous, but because he loved your fathers.'' (Deuteronomy 7:7-8.)

For, when we hear the term love, that statement of John must immediately occur to our mind --- Not that we first loved him. (1 John 4:19.) In short, Paul here does two things; for he confirms faith, lest the pious should give way from being overcome with fear, and he exhorts them to gratitude, that they may value so much the higher the mercy of God towards them.

Hath chosen you. He states the reason why all are not involved and swallowed up in the same ruin --- because Satan has no power over any that God has chosen, so as to prevent them from being saved, though heaven and earth were to be confounded. This passage is read in various ways.

The old interpreter has rendered it first-fruits, 857 as being in the Greek {ἀπαρχήν}; but as almost all the Greek manuscripts have {απ᾿} {ἀρχὢς}, I have in preference followed this reading. Should any one prefer first-fruits, the meaning will be, that believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law. Let

855"Mais aussi pour les autres fideles, qui viendroyent apres;" — "But also for other believers, who should come after."

856"En vn estat ferme et paisible, qui mene a la vie;" — "In a secure and peaceable condition, which leads to life."

857Primitias. Wiclif (1380) following, as he is wont, the reading of the Vulgate, renders it "the first fruytis."

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us, however, hold by what is more generally received, that he says that the Thessalonians were chosen from the beginning

Some understand the meaning to be, that they had been called among the first; but this is foreign to Paul's meaning, and does not accord with the connection of the passage. For he does not merely exempt from fear a few individuals, who had been led to Christ immediately on the commencement of the gospel, but this consolation belongs to all the elect of God, without exception. When, therefore, he says from the beginning, he means that there is no danger lest their salvation, which is founded on God's eternal election, should be overthrown, whatever tumultuous changes may occur. ``However Satan may mix and confound all things in the world, your salvation, notwithstanding, has been placed on a footing of safety, prior to the creation of the world.'' Here, therefore, is the true port of safety, that God, who elected us of old, 858 will deliver us from all the evils that threaten us. For we are elected to salvation; we shall, therefore, be safe from destruction. But as it is not for us to penetrate into God's secret counsel, to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice us for the assurance of it.

In sanctification of the spirit, says he, and belief of the truth. This may be explained in two ways, with sanctification, or by sanctification. It is not of much importance which of the two you select, as it is certain 859 that Paul meant simply to introduce, in connection with election, those nearer tokens which manifest to us what is in its own nature incomprehensible, and are conjoined with it by an indissoluble tie. Hence, in order that we may know that we are elected by God, there is no occasion to inquire as to what he decreed before the creation of the world, but we find in ourselves a satisfactory proof if he has sanctified us by his Spirit, --- if he has enlightened us in the faith of his gospel. For the gospel is an evidence to us of our adoption, and the Spirit seals it, and those that are led by the Spirit are the sons of God, (Romans 8:14,) and he who by faith possesses Christ has everlasting life. (1 John 5:12.) These things must be carefully observed, lest, overlooking the revelation of God's will, with which he bids us rest satisfied, we should plunge into a profound labyrinth from a desire to take it from his secret counsel, from the investigation of which he draws us aside. Hence it becomes us to rest satisfied with the faith of the gospel, and that grace of the Spirit by which we have been regenerated. And by this means is refuted the wickedness 860 of those who make the election of God a pretext for every kind of iniquity, while Paul connects it with faith and regeneration in such a manner, that he would not have it judged of by us on any other grounds.

14 To which he called us. He repeats the same thing, though in somewhat

858"Des le commencement;" — "From the beginning." 859"S. Paul ne vent autre chose, sinon apres auoir parlé de l'election de Dieu, adiouster maintenant des signes plus prochains qui nous la manifestent;" — "St. Paul means simply, after having spoken of the election of God, to add now those nearer tokens which manifest it to us."

860"La meschancete horrible;" — "The horrible wickedness."

John Calvin

different terms. For the sons of God are not called otherwise than to the belief of the truth. Paul, however, meant to shew here how competent a witness he is for confirming that thing of which he was a minister. He accordingly puts himself forward as a surety, that the Thessalonians may not doubt that the gospel, in which they had been instructed by him, is the safety-bringing voice of God, by which they are aroused from death, and are delivered from the tyranny of Satan. He calls it his gospel, not as though it had originated with him, 861 but inasmuch as the preaching of it had been committed to him.

What he adds, to the acquisition or possession of the glory of Christ, may be taken either in an active or in a passive signification --- either as meaning, that they are called in order that they may one day possess a glory in common with Christ, or that Christ acquired them with a view to his glory. And thus it will be a second means of confirmation that he will defend them, as being nothing less than his own inheritance, and, in maintaining their salvation, will stand forward in defense of his own glory; which latter meaning, in my opinion, suits better.

2 Thessalonians 2:15-17

2 Thessalonians 2:15-17 15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

15. Itaque fratres, state, et tenete institutiones, quas didicistis vel per sermonem, vel per epistolam nostram.

16. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

16. Ipse vero Dominus noster Iesus Christus, et Deus, ac Pater noster, qui dilexcit nos, et dedit consolationem aeternam, et spem bonam per gratiam,

17. Comfort your hearts, and stablish you in every good word and work. 17. Consoletur corda vestra, et stabiliat vos in omni opere et sermone bono. He deduces this exhortation on good grounds from what goes before, inasmuch as our steadfastness and power of perseverance rest on nothing else than assurance of divine grace. When, however, God calls us to salvation, stretching forth, as it were, his hand to us; when Christ, by the doctrine of the gospel, presents himself to us to be enjoyed; when the Spirit is given us as a seal and earnest of eternal life, though the heaven should fall, we must, nevertheless, not become disheartened. Paul, accordingly, would have the Thessalonians stand, not merely when others continue to stand, but with a more settled stability; so that, on seeing almost all turning aside from the faith, and all things full of confusion, they will, nevertheless, retain their footing. And assuredly the calling of God ought to fortify us against all occasions of offense in such

861"Non pas qu'il soit creu en son cerueau;" — "Not as though it had been contrived in his brain."

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a manner, that not even the entire ruin of the world shall shake, much less overthrow, our stability.

15 Hold fast the institutions. Some restrict this to precepts of external polity; but this does not please me, for he points out the manner of standing firm. Now, to be furnished with invincible strength is a much higher thing than external discipline. Hence, in my opinion, he includes all doctrine under this term, as though he had said that they have ground on which they may stand firm, provided they persevere in sound doctrine, according as they had been instructed by him. I do not deny that the term {παραδόσεις} is fitly applied to the ordinances which are appointed by the Churches, with a view to the promoting of peace and the maintaining of order, and I admit that it is taken in this sense when human traditions are treated of, (Matthew 15:6.) Paul, however, will be found in the next chapter making use of the term tradition, as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all --- that their faith may remain secure in the midst of a dreadful agitation of the Church.

Papists, however, act a foolish part in gathering from this that their traditions ought to be observed. They reason, indeed, in this manner --- that if it was allowable for Paul to enjoin traditions, it was allowable also for other teachers; and that, if it was a pious thing 862 to observe the former, the latter also ought not less to be observed. Granting them, however, that Paul speaks of precepts belonging to the external government of the Church, I say that they were, nevertheless, not contrived by him, but divinely communicated. For he declares elsewhere, (1 Corinthians 7:35,) that it was not his intention to ensnare consciences, as it was not lawful, either for himself, or for all the Apostles together. They act a still more ridiculous part in making it their aim to pass off, under this, the abominable sink of their own superstitions, as though they were the traditions of Paul. But farewell to these trifles, when we are in possession of Paul's true meaning. And we may judge in part from this Epistle what traditions he here recommends, for he says --- whether by word, that is, discourse, or by epistle. Now, what do these Epistles contain but pure doctrine, which overturns to the very foundation the whole of the Papacy, and every invention that is at variance with the simplicity of the Gospel?

16 Now the Lord himself. When he ascribes to Christ a work altogether Divine, and represents him, in common with the Father, as the Author of the choicest blessings, as we have in this a clear proof of the divinity of Christ, so we are admonished, that we cannot obtain anything from God unless we seek it in Christ himself: and when he asks that God may give him those things which he had enjoined, he shews clearly enough how little influence exhortations have, unless God inwardly move and affect our hearts. Unquestionably there will be but an empty sound striking upon the ear, if doctrine does not receive efficacy

862"Une bonne chose et saincte;" — "A good thing and holy."

John Calvin

from the Spirit.

What he afterwards adds, who hath loved you, and hath given consolation, etc., relates to confidence in asking; for he would have the Thessalonians feel persuaded that God will do what he prays for. And from what does he prove this? Because he once shewed that they were dear to him, while he has already conferred upon them distinguished favors, and in this manner has bound himself to them for the time to come. This is what he means by everlasting consolation. The term hope, also, has the same object in view --- that they may confidently expect a never-failing continuance of gifts. But what does he ask? That God may sustain their hearts by his consolation; for this is his office, to keep them from giving way through anxiety or distrust; and farther, that he may give them perseverance, both in a pious and holy course of life, and in sound doctrine; for I am of opinion, that it is rather of this than of common discourse that he speaks, so that this agrees with what goes before.

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CHAPTER 3

2 Thessalonians 3:1-5

2 Thessalonians 3:1-5 1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:

1. Quod reliquum est, orate fratres pro nobis: ut sermo Domini currat et glorificetur, quemadmodum et apud vos;

2. And that we may be delivered from unreasonable and wicked men: for all men have not faith.

2. Et ut liberemur ab importunis et malignis hominibus: non enim omnium est fides.

3. But the Lord is faithful, who shall stablish you, and keep you from evil. 3. Fidelis autem Dominus, qui confirmabit vos, et custodiet a maligno. 4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

4. Confidimus autem in Domino de vobis, quod quae vobis praecipimus, et facitis, et facturi estis.

5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

5. Dominus autem dirigat corda vestra in dilectionem Dei, et exspectationem Christi.

1 Pray for us. Though the Lord powerfully aided him, and though he surpassed all others in earnestness of prayer, he nevertheless does not despise the prayers of believers, by which the Lord would have us aided. It becomes us, after his example, eagerly to desire this aid, and to stir up our brethren to pray for us.

When, however, he adds --- that the word of God may have its course, he shows that he has not so much concern and regard for himself personally, as for the entire Church. For why does he desire to be recommended to the prayers of the Thessalonians? That the doctrine of the gospel may have its course. He does not desire, therefore, so much that regard should be had to himself individually, as to the glory of God and the common welfare of the Church. Course means here dissemination; 863 glory means something farther, --- that his preaching may have its power and efficacy for renewing men after the image of God. Hence, holiness of life and uprightness on the part of Christians is the

863"Estendue et auancement;" — "Extension and advancement."

John Calvin

glory of the gospel; as, on the other hand, those defame the gospel who make profession of it with the mouth, while in the meantime they live in wickedness and baseness. He says --- as among you; for this should be a stimulus to the pious, to see all others like them. Hence those that have already entered into the kingdom of God are exhorted to pray daily that it may come. (Matthew 6:10.) 2 That we may be delivered. The old interpreter has rendered it, not unhappily, in my opinion --- unreasonable 864 Now, by this term, as also by that which immediately follows, ({τῶν} {πονηρῶν},) evil, Paul means wicked and treacherous men, who lurked in the Church, under the name of Christians, or at least Jews, who with a mad zeal for the law furiously persecuted the gospel. He knew, however, how much danger impended over them from both these classes. Chrysostom, however, thinks that those only are meant who maliciously oppose the gospel by base doctrines, 865 --- not by weapons of violence, as for example, Alexander, Hymeneus, and the like; but for my part, I extend it generally to all kinds of dangers and enemies. He was at that time proceeding towards Jerusalem, and wrote in the midst of his journeyings. Now, he had already been divinely forewarned that imprisonments and persecutions awaited him there. (Acts 20:23.) He means, however, deliverance, so that he may come off victorious, whether by life or by death.

All have not faith. This might be explained to mean, ``Faith is not in all.'' This expression, however, were both ambiguous and more obscure. Let us therefore retain Paul's words, by which he intimates that faith is a gift of God that is too rare to be found in all. God, therefore, calls many who do not come to him by faith. Many pretend to come to him, who have their heart at the farthest distance from him. Farther, he does not speak of all indiscriminately, but merely animadverts upon those that belong to the Church: for the Thessalonians saw that very many held faith in abhorrence; 866 nay, they saw how small was the number of believers. Hence it would have been unnecessary to say this as to strangers; but Paul simply says that all that make a profession of faith are not such in reality. Should you take in all Jews, they appeared to have nearness to Christ, for they ought to have recognized him by means of the law and the prophets. Paul, there can be no question specially marks out those with whom he would have to do. Now, it is probable that they were those who, while they had the appearance and honorary title of piety, were nevertheless very far from the reality. From this came the conflict.

With the view of shewing, therefore, that it was not groundlessly, or without good reason, that he dreaded contests with wicked and perverse men, he says that faith is not common to all, because the wicked and reprobate are always mixed with the good, as tares are with the good wheat. (Matthew 13:25.) And this ought to be remembered by us whenever we have annoyance given us by

864Importunos. Wiclif (1380) renders it noyous.—Ed. 865"Fausses et peruerses doctrines;" — "False and perverse doctrines." 866"En horreur et disdain;" — "In horror and disdain."

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wicked persons, who nevertheless desire to be reckoned as belonging to the society of Christians --- that all men have not faith. Nay more, when we hear in some instances that the Church is disturbed by base factions, let this be a shield to us against offenses of this nature; for we shall not merely inflict injury upon pious teachers, if we have doubts as to their fidelity, whenever domestic enemies do them harm, but our faith will from time to time waver, unless we keep in mind that among those who boast of the name of Christians there are many that are treacherous. 867

3 But God is faithful. As it was possible that their minds, influenced by unfavorable reports, might come to entertain some doubts as to Paul's ministry, having taught them that faith is not always found in men, he now calls them back to God, and says that he is faithful, so as to confirm them against all contrivances of men, by which they will endeavor to shake them. ``They, indeed, are treacherous, but there is in God a support that is abundantly secure, so as to keep you from giving way.'' He calls the Lord faithful, inasmuch as he adheres to his purpose to the end in maintaining the salvation of his people, seasonably aids them, and never forsakes them in dangers, as in 1 Corinthians 10:13, God is faithful, who will not suffer you to be tried above that ye are able to bear.

These words, however, themselves shew that Paul was more anxious as to others than as to himself. Malicious men directed against him the stings of their malignity; the whole violence 868 of it fell upon him. In the mean time, he directs all his anxieties towards the Thessalonians, lest this temptation should do them any injury.

The term evil may refer as well to the thing, that is, malice, as to the persons of the wicked. I prefer, however, to interpret it of Satan, the head of all the wicked. For it were a small thing to be delivered from the cunning or violence of men, if the Lord did not protect us from all spiritual injury.

4 We have confidence. By this preface he prepares the way for proceeding to give the instruction, which we shall find him immediately afterwards subjoining. For the confidence which he says he has respecting them, made them much more ready to obey than if he had required obedience from them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly, he marks out limits for himself as to enjoining, and for them as to obeying --- that it should be only in the Lord. 869 All, therefore, that do not observe this

867"Qu'il y a beaucoup d'infideles, desloyaux, et traistres;" — "That there are many that are unbelieving, disloyal, and traitorous."

868"Toute la violence et impetuosite;" — "The whole violence and impetuosity." 869"Voyci donc les bournes qu'il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux, de ne rendre obeissance sinon au Seigneur;" — "Mark then

John Calvin

limitation, do to no purpose resort to Paul's example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this also in view, that the respect which was due to his Apostleship might remain unimpaired among the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged to him; for the prayer which he immediately subjoins tends towards this object. For provided men's hearts continue to be directed towards love to God, and patient waiting for Christ, other things will be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they persevere in love to God, and in the hope of Christ's coming. In following up with prayer his expression of confidence, 870

he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope.

As, however, he states here in a summary manner the things that he knew to be most necessary for Christians, let every one make it his endeavor to make proficiency in these two things, in so far as he desires to make progress towards perfection. And, unquestionably, the love of God cannot reign in us unless brotherly love is also exercised. Waiting for Christ, on the other hand, teaches us to exercise contempt of the world, mortification of the flesh, and endurance of the cross. At the same time the expression might be explained as meaning, the patience of Christ --- that which Christ's doctrine begets in us; but I prefer to understand it as referring to the hope of ultimate redemption. For this is the only thing that sustains us in the warfare of the present life, that we wait for the Redeemer; and farther, this waiting requires patient endurance amidst the continual exercises of the cross.

2 Thessalonians 3:6-10

2 Thessalonians 3:6-10 6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

6. Praecipimus autem vobis, fratres in nomine Domini nostri Iesu Christi, ut vos subducatis ab omni fratre, qui inordinate ambulet, et non iuxta institutionem, quam accepit a nobis.

7. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

7. Ipsi enim scitis, quomodo oporteat nos imitari, quia non inordinate egimus inter vos:

8. Neither did we eat any man's bread for nought; but wrought with labour

the limits which he prescribes both for himself and for them: for himself, not to command anything but by the Lord: for them, not to render obedience except to the Lord."

870"Quand apres auoir protesté de sa confiance, il ne laisse pas d'adiouster encore la priere auec la confiance;" — "When after having declared his confidence, he omits not to add besides, prayer along with confidence."

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and travail night and day, that we might not be chargeable to any of you:

8. Neque gratis panem comedimus a quoquam, sed cum labore et sudore nocte dieque facientes opus, ne cui vestrum graves essemus.

9. Not because we have not power, but to make ourselves an ensample unto you to follow us.

9. Non quod non habeamus potestatem, sed ut nos ipsos exemplar proponeremus vobis ad imitandum vos.

10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

10. Etenim quum essemus apud vos, hoc vobis praecepimus, ut, qui laborare non vult, is neque comedat.

He now proceeds to the correcting of a particular fault. As there were some indolent, and at the same time curious and prattling persons, who, in order that they might scrape together a living at the expense of others, wandered about from house to house, he forbids that their indolence should be encouraged by indulgence, 871 and teaches that those live holily who procure for themselves the necessaries of life by honorable and useful labor. And in the first place, he applies the appellation of disorderly persons, not to those that are of a dissolute life, or to those whose characters are stained by flagrant crimes, but to indolent and worthless persons, who employ themselves in no honorable and useful occupation. For this truly is {ἀταξία}, (disorder, 872 ) --- not considering for what purpose we were made, and regulating our life with a view to that end, while it is only when we live according to the rule prescribed to us by God that this life is duly regulated. Let this order be set aside, and there is nothing but confusion in human life. This, also, is worthy to be noticed, lest any one should take pleasure in exercising himself apart from a legitimate call from God: for God has distinguished in such a manner the life of men, in order that every one may lay himself out for the advantage of others. He, therefore, who lives to himself alone, so as to be profitable in no way to the human race, nay more, is a burden to others, giving help to no one, is on good grounds reckoned to be {ἄτακτος}, (disorderly.) Hence Paul declares that such persons must be put away from the society of believers, that they may not bring dishonor upon the Church.

6 Now we command you in the name. Erasmus renders it --- ``by the name,'' as if it were an adjuration. While I do not altogether reject this rendering, I, at the same time, am rather of opinion that the particle in is redundant, as in very many other passages, and that in accordance with the Hebrew idiom. Thus the meaning will be, that this commandment ought to be received with reverence, not as from a mortal man, but as from Christ himself; and Chrysostom explains it in this manner. This withdrawment, 873 however of which he speaks, relates

871"Il defend aux Thessaloniciens d'entretenir par leur liberalite ou dissimulation l'oisiuete de telles gens;" — "He prohibits the Thessalonians from encouraging by their liberality or dissimulation the indolence of such persons."

872"Desordre et grande confusion;" — "Disorder and great confusion." 873"Ceste separation ou retirement;" — "This separation or withdrawment."

John Calvin

--- not to public excommunication but to private intercourse. For he simply forbids believers to have any familiar intercourse with drones of this sort, who have no honorable means of life, in which they may exercise themselves. He says, however, expressly --- from every brother, because if they profess themselves to be Christians they are above all others intolerable, inasmuch as they are, in a manner, the pests and stains of religion.

Not according to the injunction --- namely, that which we shall find him shortly afterwards adding --- that food should not be given to the man that refuses to labor. Before coming to this, however, he states what example he has given them in his own person. For doctrine obtains much more of credit and authority, when we impose upon others no other burden than we take upon ourselves. Now he mentions that he himself was engaged in working with his hands night and day, that he might not burden any one with expense. He had, also, touched somewhat on this point in the preceding Epistle --- to which my readers must have recourse 874 for a fuller explanation of this point.

As to his saying, that he had not eaten any one's bread for naught, he assuredly would not have done this, though he had not labored with his hands. For that which is due in the way of right, is not a thing that is gratuitous, and the price of the labor which teachers 875 lay out in behalf of the Church, is much greater than the food which they receive from it. But Paul had here in his eye inconsiderate persons, for all have not so much equity and judgment as to consider what remuneration is due to the ministers of the word. Nay more, such is the niggardliness of some, that, though they contribute nothing of their own, they, envy them their living, as if they were idle men. 876 He, also, immediately afterwards declares that he waived his right, when he refrained from taking any remuneration, by which he intimates, that it is much less to be endured, that those, who do nothing, shall live on what belongs to others. 877 When he says, that they know how they ought to imitate, he does not simply mean that his example should be regarded by them as a law, but the meaning is, that they knew what they had seen in him that was worthy of imitation, nay more, that the very thing of which he is at present speaking, has been set before them for imitation.

9 Not because we have not. As Paul wished by his laboring to set an example, that idle persons might not like drones 878 eat the bread of others, so he was not willing that this very thing 879 should do injury to the ministers of the word, so that the Churches should defraud them of their proper livelihood. In this we may see his singular moderation and humanity, and how far removed

874See Calvin on I Thessalonians; 2:9-12. — fj. 875"Les Docteurs et Ministres;" — "Teachers and ministers." 876"Comme s'ils viuoyent inutiles et oiseux;" — "As if they lived uselessly and idly." 877"Viuent du labeur et bien d'autruy;" — "Should live on the labor and substance of others."

878"Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres;" — "As drones among bees do not make any honey, and yet live on that of others."

879"Son exemple;" — "His example."

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he was from the ambition of those who abuse their powers, so as to infringe upon the rights of their brethren. There was a danger, lest the Thessalonians, having had from the beginning the preaching of the gospel from Paul's mouth gratuitously, 880 should lay it down as a law for the future as to other ministers; the disposition of mankind being so niggardly. Paul, accordingly, anticipates this danger, and teaches that he had a right to more than he had made use of, that others may retain their liberty unimpaired. He designed by this means to inflict the greater disgrace, as I have already noticed above, on those that do nothing, for it is an argument from, the greater to the less.

10 He that will not labor. From its being written in Psalm 128:2 --- Thou art blessed, eating of the labor of thy hands, also in Proverbs 10:4, The blessing of the Lord is upon the hands of him that laboreth, it is certain that indolence and idleness are accursed of God. Besides, we know that man was created with this view, that he might do something. Not only does Scripture testify this to us, but nature itself taught it to the heathen. Hence it is reasonable, that those, who wish to exempt themselves from the common law, 881 should also be deprived of food, the reward of labor. When, however, the Apostle commanded that such persons should not eat, he does not mean that he gave commandment to those persons, but forbade that the Thessalonians should encourage their indolence by supplying them with food.

It is also to be observed, that there are different ways of laboring. For whoever aids 882 the society of men by his industry, either by ruling his family, or by administering public or private affairs, or by counseling, or by teaching, 883

or in any other way, is not to be reckoned among the idle. For Paul censures those lazy drones who lived by the sweat of others, while they contribute no service in common for aiding the human race. Of this sort are our monks and priests who are largely pampered by doing nothing, excepting that they chant in the temples, for the sake of preventing weariness. This truly is, (as Plautus speaks,) 884 to ``live musically.'' 885

2 Thessalonians 3:11-13

880"Gratuitement et sans luy bailler aucuns gages;" — "Gratuitously, and without giving him any remuneration."

881"De la loy et regle commune;" — "From the common law and rule." 882"Aide et porte proufit;" — "Aids and brings advantage." 883"En enseignant les autres;" — "By instructing others." 884The passage alluded to is as follows: "Musice, Hercle, agitis aetatem" —("By Hercules, you pass life musically") Plaut. Mostellariae, Act in. Sc. 2, 40. — Ed.

885"Plaute poete Latin ancien, quand il vent parler de gens qui viuent a leur aise, il dit qu'ils viuent musicalement, c'est a dire, en chantres. Mais a la verite on pent bien dire de ceux-ci, en tout sens qu'on le voudra prendre, qu'ils viuent musicalement;" — "Plautus, the ancient Latin poet, when he has it in view to speak of persons who live at their ease, says that they live musically, that is to say, like singers. But truly it may be well said of those persons, in every sense in which one might choose to take it, that they live musically."

John Calvin

11. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

11. Audimus enim quosdam versantes inter vos inordinate nihil operis agentes, sed curiose satagentes.

12. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

12. Talibus autem praecipimus, et obsecramus 886 per Dominum nos trum Iesum Christum, ut cum quiete operantes suum ipsorum panem edant.

13. But ye, brethren, be not weary in well doing. 13. Vos autem fratres, ne defatigemini benefaciendo. 11 We hear that there are some among you. It is probable that this kind of drones were, as it were, the seed of idle monkhood. For, from the very beginning, there were some who, under pretext of religion, either made free with the tables of others, or craftily drew to themselves the substance of the simple. They had also, even in the time of Augustine, come to prevail so much, that he was constrained to write a book expressly against idle monks, where he complains with good reason of their pride, because, despising the admonition of the Apostle, they not only excuse themselves on the ground of infirmity, but they wish to appear holier than all others, on the ground that they are exempt from labors. He inveighs, with good reason, against this unseemliness, that, while the senators are laborious, the workman, or person in humble life, does not merely live in idleness, 887 but would fain have his indolence pass for sanctity. Such are his views. 888 In the mean time, however, the evil has increased to such an extent, that idle bellies occupy nearly the tenth part of the world, whose only religion is to be well stuffed, and to have exemption from all annoyance 889 of labor. And this manner of life they dignify, sometimes with the name of the Order, sometimes with that of the Rule, of this or that personage. 890

But what does the Spirit say, on the other hand, by the mouth of Paul? He pronounces them all to be irregular and disorderly, by whatever name of distinction they may be dignified. It is not necessary to relate here how much the idle life of monks has invariably displeased persons of sounder judgment. That is a memorable saying of an old monk, which is recorded by Socrates in the Eighth Book of the Tripartite History --- that he who does not labor with his hands is like a plunderer. 891 I do not mention other instances, nor is it necessary. Let this statement of the Apostle suffice us, in which he declares that they are dissolute, and in a manner lawless.

886"Prions, ou, exhortons;" — "We pray, or, we exhort." 887"Les senateurs et les nobles ayent la main a la besogne, et cependant les manouuriers et mechaniques, non seulement viuront en oisiuete;" — "The senators and the nobles have their hand in the work, and in the mean time the workmen and mechanics will not only live in idleness."

888"Voyla que dit S. Augustin;" — "There you have what St. Augustine says." 889"Et solicitude;" — "And anxiety." 890"D'vn tel sainct, ou d'vn tel;" — "Of this saint, or that." 891"Vn vagabond qui va pillant;" — "A vagabond that goes a-plundering."

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Doing nothing. In the Greek participles there is, an elegant ({προσωνομασία}) play upon words, which I have attempted in some manner to imitate, by rendering it as meaning that they do nothing, but have enough to do in the way of curiosity. 892 He censures, however, a fault with which idle persons are, for the most part, chargeable, that, by unseasonably bustling about, they give trouble to themselves and to others. For we see, that those who have nothing to do are much more fatigued by doing nothing, than if they were employing themselves in some very important work; they run hither and thither; wherever they go, they have the appearance of great fatigue; they gather all sorts of reports, and they put them in a confused way into circulation. You would say that they bore the weight of a kingdom upon their shoulders. Could there be a more remarkable exemplification of this than there is in the monks? For what class of men have less repose? Where does curiosity reign more extensively? Now, as this disease has a ruinous effect upon the public, Paul admonishes that it ought not to be encouraged by idleness.

12 Now we command such. He corrects both of the faults of which he had made mention --- a blustering restlessness, and retirement from useful employment. He accordingly exhorts them, in the first place, to cultivate repose --- that is, to keep themselves quietly within the limits of their calling, or, as we commonly say, ``sans faire bruit,'' (without making a noise.) For the truth is this: those are the most peaceable of all, that exercise themselves in lawful employments; 893 while those that have nothing to do give trouble both to themselves and to others. Further, he subjoins another precept --- that they should labor, that is, that they should be intent upon their calling, and devote themselves to lawful and honorable employments, without which the life of man is of a wandering nature. Hence, also, there follows this third injunction --- that they should eat their own bread; by which he means, that they should be satisfied with what belongs to them, that they may not be oppressive or unreasonable to others.

Drink water, says Solomon, from thine own fountains, and let the streams flow down to neighbors. (Proverbs 5:15.)

This is the first law of equity, that no one make use of what belongs to another, but only use what he can properly call his own. The second is, that no one swallow up, like some abyss, what belongs to him, but that he be beneficent to neighbors, and that he may relieve their indigence by his abundance. 894 In the same manner, the Apostle exhorts those who had been formerly idle to labor, not merely that they may gain for themselves a livelihood, but that they may also be helpful to the necessities of their brethren, as he also teaches elsewhere. (Ephesians 4:28.)

13 And you, brethren. Ambrose is of opinion that this is added lest the rich should, in a niggardly spirit, refuse to lend their aid to the poor, because he had

892"Nihil eos agere operis, sed curiose satagere." 893"Ceux qui s'exercent a bon escient en quelque labeur licite;" — "Those that exercise themselves in good earnest in any lawful employment."

894See Calvin on the Corinthians; vol. 2, p. 286.

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exhorted them to eat every one his own bread. And, unquestionably, we see how many are unbefittingly ingenious in catching at a pretext for inhumanity. 895 Chrysostom explains it thus --- that indolent persons, however justly they may be condemned, must nevertheless be assisted when in want. I am simply of opinion, that Paul had it in view to provide against an occasion of offense, which might arise from the indolence of a few. For it usually happens, that those that are otherwise particularly ready and on the alert for beneficence, become cool on seeing that they have thrown away their favors by misdirecting them. Hence Paul admonishes us, that, although there are many that are undeserving, 896

while others abuse our liberality, we must not on this account leave off helping those that need our aid. Here we have a statement worthy of being observed --- that however ingratitude, moroseness, pride, arrogance, and other unseemly dispositions on the part of the poor, may have a tendency to annoy us, or to dispirit us, from a feeling of weariness, we must strive, nevertheless, never to leave off aiming at doing good.

2 Thessalonians 3:14-18

2 Thessalonians 3:14-18 14. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.

14. Si quis autem non obedit sermoni nostro per epistolam, hunc notate: et ne commisceamini illi, 897 ut pudefiat:

15. Yet count him not as an enemy, but admonish him as a brother. 15. Et ne tanquam inimicum sentiatis, sed admonete tanquam fratrem. 16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all.

16. Ipse autem Deus pacis det vobis pacem semper omnibus modis. Dominus sit cum omnibus vobis.

17. The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

17. Salutatio, mea manu Pauli: quod est signum in omni epistola. 18. The grace of our Lord Jesus Christ be with you all. Amen. 18. Gratia Domini nostri Iesu Christi cum omnibus vobis. Amen. The second epistle to the Thessalonians was written from Athens. Ad Thessalonicenses secunda missa fuit ex Athenis. 14 If any one obeys not. He has already declared previously, that he commands nothing but from the Lord. Hence the man, that would not obey, would not be contumacious against a mere man, but would be rebellious against God

895"Enuers les poures;" — "Towards the poor." 896"Ne meritent point qu'on leur face du bien;" — "Do not deserve that any should do them good."

897"N'obeit a nostre parolle, marquez-le par lettres, et ne conuersez point, or, ni obeit a nostre parolle par ces lettres, marquez—le, et ne conversez;" — "Does not obey our word, mark him by letters, and keep no company with him; or, does not obey our word by these letters, mark him and keep no company."

CHAPTER 3

himself; 898 and accordingly he teaches that such persons ought to be severely chastised. And, in the first place, he desires that they be reported to him, that he may repress them by his authority; and, secondly, he orders them to be excommunicated, that, being touched with shame, they may repent. From this we infer, that we must not spare the reputation of those who cannot be arrested otherwise than by their faults being exposed; but we must take care to make known their distempers to the physician, that he may make it his endeavor to cure them.

Keep no company. I have no doubt that he refers to excommunication; for, besides that the ({ἀταξία}) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2 Thessalonians 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite another to keep altogether aloof from his society. In short, those that do not obey after being admonished, he excludes from the common society of believers. By this we are taught that we must employ the discipline of excommunication against all the obstinate 899 persons who will not otherwise allow themselves to be brought under subjection, and must be branded with disgrace, until, having been brought under and subdued, they learn to obey.

That he may be ashamed. There are, it is true, other ends to be served by excommunication --- that contagion may spread no farther, that the personal wickedness of one individual may not tend to the common disgrace of the Church, and that the example of severity may induce others to fear, (1 Timothy 5:20;) but Paul touches upon this one merely --- that those who have sinned may by shame be constrained to repentance. For those that please themselves in their vices become more and more obstinate: thus sin is nourished by indulgence and dissimulation. This, therefore, is the best remedy --- when a feeling of shame is awakened in the mind of the offender, so that he begins to be displeased with himself. It would, indeed, be a small point gained to have individuals made ashamed; but Paul had an eye to farther progress --- when the offender, confounded by a discovery of his own baseness, is led in this way to a full amendment: for shame, like sorrow, is a useful preparation for hatred of sin. Hence all that become wanton 900 must, as I have said, be restrained by this bridle, lest their audacity should be increased in consequence of impunity.

15 Regard him not as an enemy. He immediately adds a softening of his rigor; for, as he elsewhere commands, we must take care that the offender be

898"Ce n'eust point contre vn homme mortel qu'il eust addresse son opiniastre et rebellion;" — "It would not have been against a mortal man that he had directed his stubbornness and rebellion."

899"Et endurcis;" — "And hardened." 900"Tous ceux qui se desbordent et follastrent;" — "All those that break out and become wanton."

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not swallowed up with sorrow, (2 Corinthians 2:7,) which would take place if severity were excessive. Hence we see that the use of discipline ought to be in such a way as to consult the welfare of those on whom the Church inflicts punishment. Now, it cannot but be that severity will fret, 901 when it goes beyond due bounds. Hence, if we wish to do good, gentleness and mildness are necessary, that those that are reproved may know that they are nevertheless loved. In short, excommunication does not tend to drive men from the Lord's flock, but rather to bring them back when wandering and going astray.

We must observe, however, by what sign he would have brotherly love shewn --- not by allurements or flattery, but by admonitions; for in this way it will be, that all that will not be incurable will feel that concern is felt for their welfare. In the mean time, excommunication is distinguished from anathema: for as to those that the Church marks out by the severity of its censure, Paul admonishes that they should not be utterly cast away, as if they were cut off from all hope of salvation; but endeavors must be used, that they may be brought back to a sound mind.

16 Now the Lord of peace. This prayer seems to be connected with the preceding sentence, with the view of recommending endeavors after concord and mildness. He had forbidden them to treat even the contumacious 902 as enemies, but rather with a view to their being brought back to a sound mind 903 by brotherly admonitions. He could appropriately, after this, subjoin an injunction as to the cultivation of peace; but as this is a work that is truly Divine, he betakes himself to prayer, which, nevertheless, has also the force of a precept. At the same time, he may also have another thing in view --- that God may restrain unruly persons, 904 that they may not disturb the peace of the Church.

17 The salutation, with my own hand. Here again he provides against the danger, of which he had previously made mention --- lest epistles falsely ascribed to him should find their way into the Churches. For this was an old artifice of Satan --- to put forward spurious writings, that he might detract from the credit of those that are genuine; and farther, under pretended designations of the Apostles, to disseminate wicked errors with the view of corrupting sound doctrine. By a singular kindness on the part of God, it has been brought about that, his frauds being defeated, the doctrine of Christ has come down to us sound and entire through the ministry of Paul and others. The concluding prayer explains in what manner God aids his believing people --- by the presence of Christ's grace.

901"Face entameure et trop grande blessure;" — "Make an incision, and too great a wound." 902"Mesme les rebelles et obstinez;" — "Even the rebellious and obstinate." 903"A repentance et amendment;" — "To repentance and amendment." 904"Ceux qui sont desobeissans;" — "Those that are disobedient."

First Timothy

First Timothy: Calvin's Dedication

TO THE MOST NOBLE AND TRULY CHRISTIAN PRINCE,

EDWARD, DUKE OF SOMERSET, EARL OF HERTFORD, etc. PROTECTOR OF ENGLAND AND IRELAND, AND ROYAL TUTOR,

JOHN CALVIN OFFERS HIS SALUTATIONS. The brilliant reputation, most noble Prince, not only of your other virtues, altogether heroic, but especially of your distinguished piety, produces so warm a love of you in the hearts of all good men, even of those to whom you are unknown by face, that you must unavoidably be regarded with extraordinary affection and reverence by all right-minded persons in the kingdom of England, on whom hath been bestowed the privilege, not only of beholding with their eyes those benefits which are admired by others who only hear of them, but likewise of reaping all the advantage which a most excellent governor can confer on the whole body of the people, and on every one of its members. Nor is there any reason why the praises bestowed on you should be suspected of falsehood, as if they proceeded from flatterers; for a clear proof of them is to be found in your actions.

When a pupil belongs to private life, and his wealth is moderate, the work of a tutor is attended by difficulty; but you hold the office of tutor, not of the King only, but of a very large kingdom, and you discharge that office with such wisdom and skill, that all are astonished at your success. That your virtue might not shine merely amidst the laws, and in a peaceful state of the commonwealth, God has exhibited it to view in war also, which has hitherto been conducted by you with not less prosperity and valor.

Yet the great and numerous difficulties which every person readily perceived that you had experienced did not hinder you from making the restoration of religion your principal object. That consideration is certainly not less advantageous to the public benefit of the kingdom than it is worthy of a Prince; for then do kingdoms enjoy solid prosperity and faithful guardianship, when he, on whom they were founded, and by whom they are preserved --- the Son of God himself --- rules over them. Thus you could not have established more firmly the kingdom of England than by banishing idols and setting up there the pure worship of God; for the true doctrine of godliness, which had too long been crushed and buried by the sacrilegious tyranny of the Roman Antichrist, cannot but be restored; and what is that, but to place Christ on his throne? And this act, which in itself is excellent, is so much the more praiseworthy on account of the small number of rulers in the present day who own the subjection

FIRST TIMOTHY: CALVIN'S DEDICATION

of their high rank to the spiritual scepter of Christ.

It was therefore a high advantage to this illustrious King, that such a person, related to him by blood, was the guide of his youth; for, although the noble character of his mind is universally applauded, yet, in training him to habits of manly firmness, and in regulating the English Church, so long as his tender age does not permit him to discharge these duties, such an instructor was much needed. And I doubt not that even now he acknowledges that you were given to him by the peculiar kindness of God, in order that he might soon afterwards receive his affairs from your hands in excellent condition.

For my own part, neither the distance of place nor my humble rank could prevent me from congratulating you on your distinguished success in promoting the glory of Christ. And since it has pleased God to make me one of those by whose labors and exertions he has, in the present day, given to the world the doctrine of the gospel in greater purity than before, why should I not, however widely I am separated from you, express as strongly as I can my reverence for you, who have been appointed, through the extraordinary kindness of God, to be the defender and protector of that very doctrine? And since I had no other proof of it to give, I thought that, at least as an earnest of my regard, it was my duty to offer to you my Commentaries on two of Paul's Epistles. Nor have I selected at random the gift that I should offer, but, in the exercise of my judgment, have selected that which appeared to me to be the most suitable. Here Paul admonishes his beloved Timothy by what kind of doctrine he must edify the Church of God, what vices and enemies he must resist, and how many annoyances he must endure. He exhorts him to give way to no difficulties, to vanquish all dangers by courage, to restrain by authority the licentiousness of wicked men, and not to bestow gifts through eagerness to obtain their favor. In short, in these two Epistles we have the true government of the Church set before us in a lively picture.

Now, since in order to restore the English Church, which, along with almost every other part of Christendom, had been miserably corrupted by the shocking wickedness of Popery, you employ your strenuous efforts under the direction of your King, and for that purpose have many Timothys under your charge, neither they nor you can direct your holy transactions in a more profitable manner than by taking the rule here laid down by Paul for your pattern. For there is nothing in them that is not highly applicable to our times, and hardly anything that is necessary in the building of the Church that may not likewise be drawn from them. I trust that my labor will, at least, afford some assistance; but I choose that this should be known by experience rather than that I should boast of it in words. If you, most noble Prince, shall approve of it, I shall have abundant reason for congratulating myself; and your remarkable kindness does not permit me to doubt that you will take in good part that service which I now perform.

May the Lord, in whose hand are the ends of the earth, long uphold the safety and prosperity of the kingdom of England, adorn its illustrious King with the

John Calvin

royal spirit, bestow on him a large measure of all blessings, and grant to you grace to persevere happily in your noble course, that through you his renown may be more and more widely extended.

Geneva, 25th July 1556.

First Timothy: The Argument

THE ARGUMENT

ON THE FIRST EPISTLE TO TIMOTHY This Epistle appears to me to have been written more for the sake of others than for the sake of Timothy, and that opinion will receive the assent of those who shall carefully consider the whole matter. I do not, indeed, deny that Paul intended also to teach and admonish him; but my view of the Epistle is, that it contains many things which it would have been superfluous to write, if he had had to deal with Timothy alone. He was a young man, not yet clothed with that authority which would have been sufficient for restraining the headstrong men that rose up against him. It is manifest, from the words used by Paul, that there were at that time some who were prodigiously inclined to ostentation, and for that reason would not willingly yield to any person, and who likewise burned with such ardent ambition, that they would never have ceased to disturb the Church, had not a greater than Timothy interposed. It is likewise manifest, that there were many things to be adjusted at Ephesus, and that needed the approbation of Paul, and the sanction of his name. Having therefore intended to give advice to Timothy on many subjects, he resolved at the same time to advise others under the name of Timothy.

In the first chapter, he attacks some ambitious persons who made their boast of discussing idle questions. It may readily be concluded that they were Jews, who, while they pretended to have zeal for the law, disregarded edification, and attended only to frivolous disputes. It is an intolerable profanation of the law of God, to draw out of it nothing that is profitable, but merely to pick up materials for talking and to abuse the pretense of it for the purpose of burdening the Church with contemptible trifles.

Longer shall enough have such corruptions prevailed in Popery; for what else was the scholastic theology than a huge chaos of empty and useless speculations? And in our own day there are many who in order to display their acuteness in handling the word of God, allow themselves to sport with it in the same manner as if it were profane philosophy. Paul undertakes to support Timothy in the correction of this vice, and points out what is the principal instruction to be derived from the Law; that it may be evident that they who use the Law in a different manner are corrupters of it.

Next, that his authority may not be despised, after having acknowledged his unworthiness he, at the same time, asserts in lofty terms what he became through the grace of God. At length he concludes the chapter by a solemn threatening, by means of which he both confirms Timothy in sound doctrine

John Calvin

and a good conscience, and fills others with terror and alarm, by holding out to them the example of Hymenaeus and Alexander.

In the second chapter, he enjoins that public prayers be offered to God for all men, and especially for princes and magistrates; and here, in passing, he likewise makes a remark on the advantage which the world derives from civil government. He then mentions the reason why we ought to pray for all men; namely, that God, by exhibiting to all the gospel and Christ the Mediator, shews that he wishes all men to be saved; and he likewise confirms this statement by his own apostleship, which was specially appointed to the Gentiles. Next, he invites all men, whatever may be their country or place of abode, to pray to God; and takes occasion for inculcating that modesty and subjection which females ought to maintain in the holy assembly.

In the third chapter, after having declared the excellence of the bishop's office, he delineates a true bishop, and enumerates the qualifications required in him. Next, he describes the qualifications of deacons, and of the wives both of deacons and of bishops. And in order that Timothy may be more diligent and conscientious in observing all things, he reminds him what it is to be employed in the government of ``the Church, which is the house of God, and the pillar of truth.'' Finally, he mentions the chief and fundamental point of all heavenly doctrine --- that which relates to the Son of God manifested in the flesh; in comparison of which all things else, to which he perceived that ambitious men were wholly devoted, should be reckoned of no value.

As to what follows, in the beginning of the fourth chapter, the false doctrines about forbidding marriage and various kinds of food, and the absurd fables which are at variance with this doctrine, are severely condemned by him. Next, he adds, that he and all good men, who hold this doctrine, have none for their adversaries but those who cannot endure that men shall place their trust in the living God. At the close of the chapter, he again fortifies Timothy by a new exhortation.

In the fifth chapter, after having recommended modesty and gentleness in reproofs, he reasons about widows, who at that time were admitted into the service of the Church. He enjoins that they shall not be received indiscriminately, but only those who, having been approved throughout their whole life, are arrived at sixty years of age, and have no domestic tie. Hence he passes on to the elder's, and explains how they ought to conduct themselves, both in their manner of life and in the exercise of discipline. This doctrine the Apostle seals by a solemn oath, and again forbids him to admit any one heedlessly into the office of the eldership. 905 He exhorts him to drink wine, instead of water, for the preservation of his health. At the close of the chapter, he exhorts him to defer pronouncing judgment on concealed transgressions.

In the sixth chapter, he gives instruction concerning the duty of servants, and takes occasion to make a vehement attack on false teachers, who, by disputing

905"En l'estat de prestrise, c'est a dire du ministers." — "Into the oﬀice of presbyters, that is, of the ministry."

FIRST TIMOTHY: THE ARGUMENT

about unprofitable speculations, are more eager for gain than for edification, and shews that covetousness is a most deadly plague. He then returns to a solemn charge similar to the former, that the exhortations which he now gives to Timothy may not be ineffectual. Lastly, after having taken a passing notice of riches, he again forbids Timothy to entangle himself with useless doctrines.

As to the ordinary Greek inscription, which states that this Epistle was written from Laodicea, I do not agree with it; for since Paul, writing to the Colossians while he was a prisoner, affirms that he had never seen the Laodiceans, those who hold the opinion, which I reject, are constrained to make two Laodiceas in Asia Minor, though only one is mentioned by historians. Besides, when Paul went into Macedonia, he left Timothy at Ephesus, as he expressly declares. He wrote this Epistle either on the road, before he arrived there, or after having returned from the journey. Now Laodicea is evidently at a greater distance from Macedonia than Ephesus is; and it is not probable that Paul, on his return, went to Laodicea, passing by Ephesus, especially since there were many reasons that urged him to visit it; and therefore I rather think that he wrote it from some other place. But this is not a matter of so much importance that I should wish to debate it with those who are of an opposite opinion. Let every person follow his own judgment. I only point out what --- at least in my opinion --- is more probable.

Chapter 1

COMMENTARIES ON

THE FIRST EPISTLE TO TIMOTHY CHAPTER 1

1 Timothy 1:1-4

1 Timothy 1:1-4 1. Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

1. Paulus apostolus Iesu Christi secundum ordinationem Dei Salvatoris nostri, et Domini Iesu Christi spei nostrae:

2. Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father, and Jesus Christ our Lord.

2. Timotheo germano filio in fide, gratia, misericordia, pax a Deo Patre nostro, et Christo Iesu Domino Nostro.

3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine.

3. Qeumadmodum rogavi te ut maneres Ephesi, quum proficiscerer in Macedoniam, volo denunties quibusdam, ne aliter doceant;

4. Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do

4. Neque attendant fabulis et genealogiis nunquam finiendis, quae quaestiones praebent magis quam aedificationem Dei, quae in fide consistit.

1 Paul an apostle If he had written to Timothy alone, it would have been unnecessary to claim this designation, and to maintain it in the manner that he does. Timothy would undoubtedly have been satisfied with having merely the name; for he knew that Paul was an Apostle of Christ, and had no need of proof to convince him of it, being perfectly willing, and having been long accustomed, to acknowledge it. He has his eye, therefore, chiefly on others, who were not so ready to listen to him, or did not so easily believe his words. For the sake of such persons, that they may not treat lightly what he writes, he affirms that he is ``an Apostle of Christ.''

According to the Appointment of God our Savior, and of the Lord Jesus Christ He confirms his apostleship by the appointment or command of God; for no man can make himself to be an apostle, but he whom God hath appointed is a true apostle, and worthy of the honor. Nor does he merely say, that he owes his apostleship to God the Father, but ascribes it to Christ also; and, indeed, in the government of the Church, the Father does nothing but through the Son, and

CHAPTER 1

therefore they both act together.

He calls God the Savior, a title which he is more frequently accustomed to assign to the Son; but it belongs to the Father also, because it is he who gave the Son to us. Justly, therefore, is the glory of our salvation ascribed to him. For how comes it that we are saved? It is because the Father loved us in such a manner that he determined to redeem and save us through the Son. He calls Christ our hope; and this appellation is strictly applicable to him; for then do we begin to have good hope, when we look to Christ, since in him alone dwells all that on which our salvation rests.

2 To Timothy my own son This commendation expresses no small praise. Paul means by it, that he owns Timothy to be a true and not a bastard son, and wishes that others should acknowledge him to be such; and he even applauds Timothy in the same manner as if he were another Paul. But how does this agree with the injunction given by Christ, (Matthew 23:9,) ``Call no man your father on the earth?''

Or how does it agree with the declaration of the Apostle, ``Though ye have many fathers according to the flesh, yet there is but One who is the Father of spirits.'' (1 Corinthians 4:15; Hebrews 12:9.) 906

I reply, while Paul claims for himself the appellation of father, he does it in such a manner as not to take away or diminish the smallest portion of the honor which is due to God. (Hebrews 12:9.) It is a common proverb ``That which is placed below another is not at variance with it.'' The name father, applied to Paul, with reference to God, belongs to this class. God alone is the Father of all in faith, because he regenerates us all by his word, and by the power of his Spirit, and because none but he bestows faith. But they whom he is graciously pleased to employ as his ministers for that purpose, are likewise allowed to share with him in his honor, while, at the same time, He parts with nothing that belongs to himself. Thus God, and God alone, strictly speaking, was Timothy's spiritual Father; but Paul, who was God's minister in begetting Timothy, lays claim to this title, by what may be called a subordinate right.

Grace, mercy, peace. So far as relates to the word mercy, he has departed from his ordinary custom in introducing it, moved, perhaps, by his extraordinary affection for Timothy. Besides, he does not observe the exact order; for he places first what ought to have been last, namely, the grace which flows from mercy. For the reason why God at first receives us into favor and why he loves us is, that he is merciful. But it is not unusual to mention the cause after the effect, for the sake of explanation. As to the words grace and peace, we have spoken on other occasions.

3. As I besought thee Either the syntax is elliptical, or the particle {ἵνα} is redundant; and in both cases the meaning will be obvious. 907 First, he reminds

906Our author, quoting from memory, blends the two passages, not quite accurately, yet so as to convey the true meaning of both. — Ed.

907"The construction here is tortuous and elliptical. {Πορευόμενος} {εἰς} {Μακεδονίαν} must be construed between {καθὼς} and {παρεκάλεσα}, and the protasis at {καθὼς} is without its apodosis, {οὕτως}, which must be supplied. The simplest and most natural method is to understand {οὕτω} {καὶ}

John Calvin

Timothy why he was besought to remain at Ephesus. It was with great reluctance, and through hard necessity, that he parted with a companion so dearly beloved and so faithful, in order that he might laboriously hold the part of his deputy, which no other man would have been competent to fill; and, therefore, Timothy must have been powerfully excited by this consideration, not only not to throw away his time, but to conduct himself in an excellent and distinguished manner.

I wish that thou shouldst forbid any. Thus, by way of inference, he exhorts him to oppose the false teachers who corrupted pure doctrine. In the injunction given to Timothy, to occupy his place at Ephesus, we ought to observe the holy anxiety of the Apostle; for while he labored so much to collect many churches he did not leave the former churches destitute of a pastor. And indeed, as an ancient writer remarks, ``To keep what has been gained is not a smaller virtue than to make new acquisitions.'' The word forbid denotes power; for Paul wishes to arm him with power to restrain others.

Not to teach differently The Greek word ({ἑτεροδιδασκαλεῖν}) which Paul employs, is a compound, and, therefore, may either be translated, ``to teach differently,'' or after a new method, or, ``to teach a different doctrine.'' The translation given by Erasmus, (sectari,) ``to follow,'' does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine.

If we read it, ``to teach differently,'' the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduced, which do not agree with the true and pure doctrine which he had taught. Thus, in the Second Epistle, he recommends {ὑποτύπωσις}, 908

that is, a lively picture of his doctrine. (2 Timothy 1:13.) For, as the truth of God is one, so is there but one plain manner of teaching it, which is free from false ornament, and which partakes more of the majesty of the Spirit than of the parade of human eloquence. Whoever departs from that, disfigures and corrupts the doctrine itself; and, therefore, ``to teach differently,'' must relate to the form.

If we read it, ``to teach something different,'' it will relate to the matter. Yet it is worthy of observation, that we give the name of another doctrine not only to that which is openly at variance with the pure doctrine of the gospel, but to everything that either corrupts the pure gospel by new and borrowed inventions, or obscures it by ungodly speculations. For all the inventions of men are so many corruptions of the gospel; and they who make sport of the Scriptures, as ungodly people are accustomed to do, so as to turn Christianity into an act of display, darken the gospel. His manner of teaching therefore, is entirely opposed to the word of God, and to that purity of doctrine in which

{νῦν} {παρακαλῶ}.'' --- Bloomfield.

908"Il ne recommande pas simplement a Timothee de retener sa doctrine, mais il use d'un mot qui signifie le vray patron, ou vif portraict d'icelle." — "He does not merely advise Timothy to hold by his doctrine, but employs a word which denotes the true pattern or lively portrait of it."

CHAPTER 1

Paul enjoins the Ephesians to continue.

4 And not to give heed to fables He applies the term ``fables,'' in my opinion, not only to contrived falsehoods, but to trifles or fooleries which have no solidity; for it is possible that something which is not false may yet be fabulous. In this sense, Suetonius speaks of fabulous history, 909 and Livy employs the word fabulari, ``to relate fables,'' as denoting useless and foolish talk. And, undoubtedly, the word {μῦθος}, (which Paul here employs,) is equivalent to the Greek word {φλυαρία}, that is, ``trifles.'' Moreover, by bringing forward one class by way of example, he has removed all doubt; for disputes about genealogies are enumerated by him amongst fables, not because everything that can be said about them is fictitious, but because it is useless and unprofitable.

This passage, therefore, may thus be explained: --- ``Let them not give heed to fables of that character and description to which genealogies belong.'' And that is actually the fabulous history of which Suetonius speaks, and which even among grammarians, has always been justly ridiculed by persons of sound judgment; for it was impossible not to regard as ridiculous that curiosity which, neglecting useful knowledge, spent the whole life in examining the genealogy of Achilles and Ajax, and wasted its powers in reckoning up the sons of Priam. If this be not endured in childish knowledge, in which there is room for that which affords pleasure, how much more intolerable is it heavenly wisdom 910 ?

And to genealogies haste have end 911 He calls them endless, because vain curiosity has no limit, but continually falls from labyrinth to labyrinth.

Which produce questions He judges of doctrine by the fruit; for every thing that does not edify ought to be rejected, although it has no other fault; and everything that is of no avail but for raising contentions, ought to be doubly condemned. And such are all the subtle questions on which ambitious men exercise their faculties. Let us, therefore, remember, that all doctrines must be tried by this rule, that those which contribute to edification may be approved, and that those which give ground for unprofitable disputes may be rejected as unworthy of the Church of God.

If this test had been applied during several centuries, although religion had been stained by many errors, at least that diabolical art of disputing, which

909"Et c'est en ceste signification que Suetone, en la vie de Tibere, dit que cest empereur la s'amusoit fort a l'histoire fabuleuse." — "And it is in this sense that Suetonius, in his life of Tiberius, says that that emperor amused himself very much with fabulous history."

910"Here we see more clearly, that Paul did not merely condemn in this passage doctrines which are altogether false, and which contain some blasphemies, but likewise all those useless speculations which serve to turn aside believers from the pure simplicity of our Lord Jesus Christ. This is what Paul includes under the word "fables," for he means not only deliberate and manifest falsehoods, but likewise everything that is of no use, and this is implied in the word which he employs. What, then, does Paul set aside in this passage? All curious inquiries, all speculations which serve only to annoy and distress the mind, or in which there is nothing but a fair show and display, and which do not promote the salvation of those who hear them. This must be carefully remembered, for we shall afterwards see that the reason why Paul speaks of them in this manner is, that the word of God must be profitable. (2 Timothy 3:16.) All who do not apply the word of God to good profit and advantage are despisers and falsifiers of good doctrine." — Fr. Ser.

911"{᾿Απέραντος} properly signifies interminable. Hence there is also an implicit sense of what is unprofitable. This, indeed, some, but I think injudiciously, make the principal one.'' --- Bloomfield.

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has obtained the appellation of Scholastic Theology, would not have prevailed to so great an extent. For what does that theology contain but contentions or idle speculations, from which no advantage is derived? Accordingly, the more learned a man is in it, we ought to account him the more wretched. I am aware of the plausible excuses by which it is defended, but they will never make out that Paul has spoken falsely in condemning, everything of the sort.

Rather than the edification of God. 912 Subtleties of this description edify in pride, and edify in vanity, but not in God. He calls it ``the edification of God,'' either because God approves of it, or because it is agreeable to the nature of God. 913

Which consist in faith. He next shews that this edification consists in faith; and by this term he does not exclude the love of our neighbor, or the fear of God, or repentance; for what are all these but fruits of ``faith'' which always produces the fear of God? Knowing that all the worship of God is founded on faith alone, he therefore reckoned it enough to mention ``faith,'' on which all the rest depend.

1 Timothy 1:5-11

1 Timothy 1:5-11 5. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

5. Porro finis praecepti est charitas, ex puro corde, et conscientia bona, et fide non simulata.

6. From which some having swerved have turned aside unto vain jangling; 6. A quibus postquam nonnulli aberrarunt, deflexerunt ad vaniloquium, 7. Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

7. Volentes esse legis doctores, non intelligentes quae loquuntur, neque de quibus affirmant.

8. But we know that the law is good, if a man use it lawfully;

912"Rather than godly edifying," — Eng. Tr. 913"This word edify is suﬀiciently common in the Holy Scripture, but is not understood by all. In order to understand it aright, let us observe, that it is a comparison which is set before us; for we ought to be temples of God, because he wishes to dwell in us. — Those who profit in a right manner, that is, in faith, in the fear of God, in holiness of life, are said to be edified; that is, God builds them to be his temples, and wishes to dwell in them; and also that we should unitedly form a temple of God, for each of us is a stone of that temple. Thus, when each of us shall be well instructed in his duty, and when we shall all be united in holy brotherhood, then shall we be edified in God. It is true, that men may sometimes be edified in pride: as we see that they who take delight in their vain imaginations, and who spread their wings, and swell themselves out like toads, think that they are well edified. Alas! what a poor building is this! But Paul expressly says, that we must be edified according to God. By which he shews, that when we shall be instructed to serve God, to render to him pure worship, to place all our confidence in him, this is the edification at which we must aim; and every doctrine that has that tendency is good and holy, and ought to be received; but all that is opposed to it must be rejected without farther dispute: it is unnecessary to make any longer inquiry. And why must this or that be rejected? Because it does not contribute to the edification of God." — Fr. Ser.

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8. Scimus autem quod lex bona sit, si quis ea legitime utatur: 9. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

9. Sciens illud, quod justo non sit lex posita, sed injustis et inobsequentibus, impiis et peccatoribus, irreligiosis et profanis, parricidis et matricidis, homicidis,

10. For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

10. Scortatoribus, masculorum concubitoribus, plagiariis, mendacibus, perjuris, et si quid aliud est, quod sanae doctrinae adversatur;

11. According to the glorious gospel of the blessed God, which was committed to my trust.

11. Secundum Evangelium gloriae beati Dei, quod concreditum est mihi. Those unprincipled men with whom Timothy had to deal, boasted of having the law on their side, in consequence of which Paul anticipates, and shews that the law gives them no support but was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The defense set up by them was not unlike that which is pleaded by those who, in the present day, subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke, 914 he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect harmony with the law, and that the law is utterly abused by those who employ it for any other purpose. In like manner, when we now define what is meant by true theology, it is clearly evident that we desire the restoration of that which had been wretchedly torn and disfigured by those triflers who, puffed up by the empty title of theologians, are acquainted with nothing but vapid and unmeaning trifles. Commandment is here put for the law, by taking a part for the whole.

Love out of a pure heart If the law must be directed to this object, that we may be instructed in love, which proceeds from faith and a good conscience, it follows, on the other hand, that they who turn the teaching of it into curious questions are wicked expounders of the law. Besides, it is of no great importance whither the word love be regarded in this passage as relating, to both tables of the law, or only to the second table. We are commanded to love God with our whole heart, and our neighbors as ourselves; but when love is spoken of in Scripture, it is more frequently limited to the second part. On the present occasion I should not hesitate to understand by it the love both of God and of our neighbor, if Paul had employed the word love alone; but when he adds, ``faith, and a good conscience, and a pure heart,'' the interpretation which I

914"Pour demesler tout ce qu'ils entassoyent pour esblouir les yeux des simples." — "In order to sweep away all that they heaped up for the purpose of blinding the eyes of plain people."

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am now to give will not be at variance with his intention, and will agree well with the scope of the passage. The sum of the law is this, that we may worship God with true faith and a pure conscience, and that we may love one another. Whosoever turns aside from this corrupts the law of God by twisting it to a different purpose.

But here arises a doubt, that Paul appears to prefer ``love'' to ``faith.'' I reply, they who are of that opinion reason in an excessively childish manner; for, if love is first mentioned, it does not therefore hold the first rank of honor, since Paul shows also that it springs from faith. Now the cause undoubtedly goes before its effect. And if we carefully weigh the whole context, what Paul says is of the same import as if he had said, ``The law was given to us for this purpose, that it might instruct us in faith, which is the mother of a good conscience and of love.'' Thus we must begin with faith, and not with love.

``A pure heart'' and ``a good conscience'' do not greatly differ from each other. Both proceed from faith; for, as to a pure heart, it is said that ``God purifieth hearts by faith.'' (Acts 15:9.) As to a good conscience, Peter declares that it is founded on the resurrection of Christ. (1 Peter 3:21.) From this passage we also learn that there is no true love where there is not fear of God and uprightness of conscience.

Nor is it unworthy of observation that to each of them he adds an epithet; 915

for, as nothing is more common, so nothing is more easy, than to boast of faith and a good conscience. But how few are there who prove by their actions that they are free from all hypocrisy! Especially it is proper to observe the epithet Which he bestows on ``faith,'' when he calls it faith unfeigned; by which he means that the profession of it is insincere, when we do not perceive a good conscience, and when love is not manifested. Now since the salvation of men rests on faith, and since the perfect worship of God rests on faith and a good conscience and love, we need not wonder if Paul makes the sum of the law to consist of them.

6 From which some having gone astray He continues to pursue the metaphor of an object or end; for the verb {ἀστοχεῖν}, the participle of which is here given, signifies to err or go aside from a mark. 916

Have turned aside to idle talking This is a remarkable passage, in which

915"Il donne a chacune vertu son epithet." — "He gives to each virtue its epithet." 916"Here he makes use of a metaphor taken from those who shoot with a bow; for they have their mark at which they aim, and do not shoot carelessly, or at random. Thus Paul shews that God, by giving us the law, has determined to give us a sure road, that we may not be liable to wander like vagabonds. And, indeed, it is not without reason that Moses exhorteth the people, 'This is the way, walk ye in it,' as if he had said that men do not know where they are, till God has declared to them his will; but then they have an infallible rule. — Let us carefully observe that God intends to address us in such a manner that it shall not be possible for us to go astray, provided that we take him for our guide, seeing that he is ready and willing to perform that oﬀice, when we do not refuse such a favor. This is what Paul meant by this metaphor; as we are told that all who have it not as their object to rely on the grace of God, in order that they may call on God as their Father, and may expect salvation from him, and who do not walk with a good conscience, and with a pure heart toward their neighborhood, are like persons who have wandered and gone astray." — Fr. Ser.

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he condemns for ``idle talking'' 917 all the doctrines which do not aim at this single end, and at the same time points out that the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that useless trifles may be regarded by many persons with admiration; but the statement of Paul remains unshaken, that everything that does not edify in godliness is {ματαιολογία}, 918 ``idle talking.'' We ought; therefore to take the greatest possible care not to seek anything in the holy and sacred word of God but solid edification, lest otherwise he inflict on us severe punishment for abusing it.

7 Wishing to be teachers of the law He does not reprove those who openly attack the instruction of the law, but those who boast of belonging to the rank of teachers of it. He affirms that such persons have no understanding, because they harass their faculties to no purpose by curious questions. And, at the same time, he rebukes their pride by adding, ---

Of what things they affirm, for none will be found more bold in pronouncing rashly on matters unknown to them than the teachers of such fables. We see in the present day with what pride and haughtiness the schools of the Sorbonne pronounce their authoritative decisions. And on what subjects? On those which are altogether hidden from the minds of men --- which no word of Scripture, and no revelation has ever made known to us. With greater boldness do they affirm their purgatory 919 than the resurrection of the dead. As to their contrivances about the intercession of the saints, if we do not hold them to be an undoubted oracle, they cry out that the whole of religion is overturned. What shall I say as to their vast labyrinths about the hierarchies of heaven, relationships, and similar contrivances? It is a matter that has no end. The Apostle declares that in all these is fulfilled what is said in a well-known ancient proverb,

``Ignorance is rash;'' as he says that, ``puffed up by their carnal mind, they intrude into things which they know not.'' (Colossians 2:18.)

8 Now we know that the law is good He again anticipates the calumny with which they loaded him; for, whenever he resisted their empty display, they seized on this shield for their defense ``What then? Do you wish to have the law buried, and blotted out of the remembrance of men?'' In order to repel this

917"De vanite et mesonge." — "For vanity and falsehood." 918"{Ματαιολογία} has reference to the interminable and unprofitable {ζητήσεις} mentioned at 1 Timothy 1:4, and called {κενοφωνίας} at 1 Timothy 6:20; this vain and empty talk being, by implication, opposed to the performance of substantial duties.'' --- Bloomfield.

919"And in Popery what are the articles that shall be held as most certain? What angel, or what devil, revealed to them that there is a purgatory? They have fabricated it out of their own brain, and, after having attempted to produce some passages of the Holy Scriptures, they have at length become bewildered, so that they have no defense of their purgatory, but its antiquity. 'There it is! It has been always held.' Such is the foundation of faith, according to the learned Papists. And then we must not call in question that we ought to apply to the departed saints as our advocates and intercessors. To go to God without baying as our guide St. Michael, or the Virgin Mary, or some other saint whom the Pope shall have inserted in his calendar for the occasion, would be of no avail. And why? On what ground? Will they find in all the Holy Scriptures a single word, a single syllable, to shew that creatures, that is, deceased persons, intercede for us? For in this world we ought to pray for one another, and that is a mutual obligation; but as to deceased persons, not a word is said about them." — Fr. Ser.

John Calvin

calumny, Paul acknowledges that ``the law is good,'' but contends that we are required to make a lawful use of it. Here he argues from the use of cognate terms; for the word lawful (legitimus) is derived from the word law (lex). But he goes still further, and shews that the law agrees excellently with the doctrine which it teaches; and he even directs it against them.

9 That the law is not made for a righteous man The apostle did not intend to argue about the whole office of the law, but views it in reference to men. It frequently happens that they who wish to be regarded as the greatest zealots for the law, give evidence by their whole life that they are the greatest despisers of it. A remarkable and striking instance of this is found in those who maintain the righteousness of works and defend free-will. They have continually in their mouth these words, ``Perfect holiness, merits, satisfactions;'' but their whole life cries out against them, that they are outrageously wicked and ungodly, that they provoke in every possible way the wrath of God, and fearlessly set his judgment at naught. They extol in lofty terms the free choice of good and evil; but they openly shew, by their actions, that they are the slaves of Satan, and are most firmly held by him in the chains of slavery.

Having such adversaries, in order to restrain their haughty insolence, Paul remonstrates that the law is, as it were, the sword of God to slay them; and that neither he nor any like him have reason for viewing the law with dread or aversion; for it is not opposed to righteous persons, that is, to the godly and to those who willingly obey God. I am well aware that some learned men draw an ingenious sense out of these words; as if Paul were treating theologically about the nature of ``the law.'' They argue that the law has nothing to do with the sons of God, who have been regenerated by the Spirit; because it was not given for righteous persons. But the connection in which these words occur shuts me up to the necessity of giving a more simple interpretation to this statement. He takes for granted the well-known sentiment, that ``from bad manners have sprung good laws,'' and maintains that the law of God was given in order to restrain the licentiousness of wicked men; because they who are good of their own accord do not need the authoritative injunction of the law.

A question now arises, ``Is there any mortal man who does not belong to this class?'' I reply, in this passage Paul gives the appellation ``righteous'' to those who are not absolutely perfect, (for no such person will be found,) but who, with the strongest desire of their heart, aim at what is good; so that godly desire is to them a kind of voluntary law, without any motive or restraint from another quarter. He therefore wished to repress the impudence of adversaries, who armed themselves with the name of ``the law'' against godly men, whose whole life exhibits the actual role of the law, since they had very great need of the law, and yet did not care much about it; which is more clearly expressed by the opposite clause. If there be any who refuse to admit that Paul brings an implied or indirect charge against his adversaries as guilty of those wicked acts which he enumerates, still it will be acknowledged to be a simple repelling of the slander; and if they were animated by a sincere and unfeigned zeal for the

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law, they ought rather to have made use of their armor for carrying on war with offenses and crimes, instead of employing it as a pretext for their own ambition and silly talking.

For the unrighteous and disobedient Instead of ``unrighteous,'' it would have been better if translators had made use of the word ``lawless;'' for the Greek word is {ἀνόμους}, which does not differ much from the second word in the clause, ``disobedient.'' By sinners he means wicked persons, or those who lead a base and immoral life.

For the ungodly and profane These words might have been fitly rendered ``profane and impure;'' but I did not wish to be fastidious in matters of little importance.

10 For robbers The Latin word plagium was employed by ancient writers to denote the carrying off or enticing the slave of another man, or the false sale of a freeman. Those who wish to obtain more full information on this subject may consult authors on the civil law, and especially on the Flavian Law.

Here Paul glances at several classes, which include briefly every kind of transgressions. The root is obstinacy and rebellion; which he describes by the first two words. Ungodly and sinners appear to denote transgressors of the first and second table. To these he adds the profane and impure, or those who lead a base and dissolute life. There being chiefly three ways in which men injure their neighbors, namely, violence, dishonesty, and lust, he reproves successively those three ways, as may be easily seen. First, he speaks of violence as manifested by manslayers and murderers of parents; secondly, he describes shameful uncleanness; and thirdly, he comes down to dishonesty and other crimes.

If there is anything else that is contrary to sound doctrine In this clause he maintains that his gospel is so far from being opposed to the law, that it is a powerful confirmation of it. He declares that by his preaching, he supports that very sentence which the Lord pronounced in his law, against ``everything that is contrary to sound doctrine.'' Hence it follows, that they who depart from the gospel, do not adhere to the spirit of the law, but merely pursue its shadow.

Sound doctrine is contrasted with frivolous questions about which he says (1 Timothy 6:3) that foolish teachers are in an unhealthy condition and which, on account of the effect produced by them, are called diseased. 920

920"All vices are contrary to sound doctrine. For what is the advantage to be derived from the Word of God? It is the pasture of our souls; and, next, it is a medicine. We have bread and various kinds of food for the nourishment of our body: the word of God is of the same use for our souls. But it is more advantageous in this respect, that, when we are diseased with our vices, when there are many corruptions and wicked desires, we must be purged of them; and the Word of God serves us for various purposes, for purging, for blood-letting, for drink, and for diet. In short, all that physicians can apply to the human body, for healing its diseases, is not a tenth part of what the Word of God accomplishes for the health of our souls On that account Paul speaks here of sound doctrine. For inquisitive and ambitious persons are always in a diseased state; they have no health in them they are like those unhappy patients who have lost their appetite, and who suck and lick, but cannot receive any nourishment. But when the Word of God is applied in a right manner, there must be a contest; there was a war against every vice; and the Word of God must condemn them in such a manner that the hearts of men shall be touched and pierced — shall be humbled and laid low with sincere

John Calvin

11 According to the gospel of glory By calling it ``the gospel of glory,'' that is, ``the glorious gospel,'' he sharply rebukes those who labored to degrade the gospel, in which God displays his glory. He expressly says that it hath been intrusted to him, that all may know that there is no other gospel of God than that which he preaches; and consequently, that all the fables which he formerly rebuked are at variance both with the law and with the gospel of God.

1 Timothy 1:12-13

1 Timothy 1:12-13 12. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

12. Et gratiam habeo, qui me potentum reddidit, Christo Iesu Domino nostro, quod fidelem me judicavit, ponendo in ministerium,

13. Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

13. Qui pruis eram blasphemus et persequutor, et violentus, sed et misericordiam adeptus sum, quod ignorans feci in incredulitate.

12 I give thanks Great is the dignity --- of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly.

To our Lord Jesus Christ When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, ``Does he deserve, or does he not deserve, so honorable an office?'' for, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed, many who, under the same form of words, make a show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own. 921

By putting me into the ministry. Why does he give thanks? Because he has been placed in the ministry; for thence he concludes that he hath been, accounted faithful Christ does not receive any in the manner that is done by ambitious 922 people, but selects those only who are well qualified; and there-

repentance to groan before God; and, if there be nothing else, that they shall at least be convinced, that they shall have remorse within themselves, that they may so be an example to all that are not altogether incorrigible. This is the way in which the Lord wishes that his word may be applied to a good use." — Fr. Ser.

921"Mais de se demettre de toute gloire, et recognoistre a bon eseient son iudignite;" — "But to part with all glory, and to acknowledge sincerely his own unworthiness."

922"Christ ne fait pas comme les hommes, lesquels par ambition mettent des yens en un estat, sans regarder quay et commet;" — "Christ does not act like men, who, through

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fore all on whom he bestows honor are acknowledged by us to be worthy. For is it inconsistent with this, that Judas, according to the prediction, (Psalm 109:8) was elevated for a short time, that he might quickly fall. It was otherwise with Paul, who obtained the honor for a different purpose, and on a different condition, when Christ declared that he should be

``a chosen vessel to him.'' (Acts 9:15.) But in this manner Paul seems to say that faithfulness, by which he had been previously distinguished, was the cause of his calling. If it were so, the thanksgiving would be hypocritical and contradictory; for he would owe his apostleship not only to God, but to his own merit. I deny, therefore, that the meaning is, that he was admitted to the rank of an apostle, because God had foreseen his faith; for Christ could not foresee in him anything good but what the Father had bestowed on him. Still, therefore, it continues to be true,

``Ye have not chosen me, but I have chosen you.'' (John 15:16.)

On the contrary, he draws from it a proof of his fidelity, that Christ had made him an Apostle; for he declares that they whom Christ makes Apostles must be held to be pronounced faithful by his decrees.

In a word, this judicial act is not traced by him to foreknowledge, but rather denotes the testimony which is given to men; as if he had said, ``I give thanks to Christ, who, by calling me into the ministry, has openly declared that he approves of my faithfulness.'' 923

Who hath made me powerful He now introduces the mention of another act of the kindness of Christ, that he strengthened him, or ``made him powerful.'' By this expression he does not only mean that he was at first formed by the hand of God, so as to be well qualified for his office, but he likewise includes the continued bestowal of grace. For it would not have been enough that he was once declared to be faithful, if Christ had not strengthened him by the uninterrupted communication of aid. He acknowledges, therefore, that he is indebted to the grace of Christ on two accounts, because he was once elevated, and because he continues in his office.

13. Who was formerly a blasphemer and persecutor; a blasphemer against God, a persecutor and oppressor against the Church. We see how candidly he

ambition, put persons into an oﬀice, without considering what or how."

923"Here is Paul, who was slandered by many people, as we see that there are always dogs that bark against God's servants, aiming at nothing but to bring them into contempt, or rather to make their doctrine be despised and abhorred. Wishing to shut the mouths of such people, Paul says that he is satisfied with having the authority and warrant of Christ. As if he had said, 'Men may reject me, but it is enough that I am declared to be faithful by him who has all authority in himself, and who, being the heavenly Judge, hath pronounced it. When he put me into that oﬀice, he declared that he reckoned me to be his servant, and that he intended to employ me in preaching his gospel. That is enough for me. Let men contrive and calumniate as much as they may, provided that I have Christ on my side, let men jeer at me, it will be of no avail; For the decision pronounced by the Lord Jesus Christ can never be recalled.' Thus we see what was Paul's intention, namely, that he does not here mean that Christ foresaw in him anything as the reason why he called him to so honorable an oﬀice, but only that, by putting him into it, he declared and made it evident to men, that he intended to make use of him." — Fr. Ser.

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acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a ``persecutor,'' he intended to express more fully his rage and cruelty by an additional terns, an oppressor.

Because I did it ignorantly in unbelief ``I obtained pardon,'' said he, ``for my unbelief; because it proceeded from ignorance;'' for persecution and oppression were nothing else than the fruits of unbelief.

But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon any one who has sinned knowingly? I reply, we must observe the word unbelief; 924 for this term limits Paul's statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but, by rushing wickedly against God, gives a sure proof of his reprobation.

And hence may be obtained a definition of the sin against the Holy Ghost; first, that it is open rebellion against God in the transgression of the first table; secondly, that it is a malicious rejection of the truth; for, when the truth of God is not rejected through deliberate malice, the Holy Spirit is not resisted. Lastly, unbelief is here employed as a general term; and malicious design, which is contrasted with ignorance, may be regarded as the point of difference. 925

Accordingly, they are mistaken who make the sin against the Holy Ghost to consist in the transgression of the second table; and they are also mistaken, who pronounce blind and thoughtless violence to be a crime so heinous. For men commit the sin against the Holy Spirit, when they undertake a voluntary war against God in order to extinguish that light of the Spirit which has been offered to them. This is shocking wickedness and monstrous hardihood. Nor is there room for doubting that, by an implied threatening, he intended to terrify all who had been once enlightened, not to stumble against truth which they knew; because such a fall is destructive and fatal; for if, on account of ignorance, God forgave Paul his blasphemies, they who knowingly and intentionally blaspheme ought not to expect any pardon.

But it may be thought that what he now says is to no purpose; for unbelief, which is always blind, can never be unaccompanied by ignorance. I reply, among unbelievers some are so blind that they are deceived by a false imagination of the truth; and in others, while they are blinded, yet malice prevails. Paul was not altogether free from a wicked disposition; but he was hurried along by the thoughtless zeal, so as to think that what he did was right. Thus he was

924"Par incredulite, ou, n'ayant point la foy." — "Through unbelief, or not having faith." 925"En la definition du peche contre le S. Esprit, Incredulite est le terme general; et le Propos malicieux, qui est le contraire d'ignoranee, est comme ce que les Dialecticiens appellent la difference, qui restraint ce qui estoit general." — "In the definition of the sin against the Holy Spirit, Unbelief is the general term, and malicious intention, which is the opposite of ignorance, may be regarded as that which logicians call the difference, which limits what was general."

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an adversary of Christ, not from deliberate intention, but through mistake and ignorance. The Pharisees, who through a bad conscience slandered Christ, were not entirely free from mistake and ignorance; but they were instigated by ambition, and base hatred of sound doctrine, and even by furious rebellion against God, so that maliciously and intentionally, and not in ignorance, they set themselves in opposition to Christ. 926

1 Timothy 1:14-17

1 Timothy 1:14-17 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

14. Exuberavit autem supra modum gratia Domini nostri, cum fide et dilectione, quae est in Christo Iesu.

15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

15. Fidelus sermo, et dignus omnino qui accipiatur, quod Christus Iesus venit in mundum, ut peccatores salvos faceret, quorum primus sum ego.

16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

16. Verum ideo misericordiam sum adeptus, ut in me primo ostenderet Iesus Christus omnen clementiam, in exemplar iis, qui credituri essent in ipso in vitam aeternam.

17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

17. Regi autem saeculorum immortali, invisibili, soli sapienti Deo, honor et gloria in saecula saeculorum. Amen.

14 And the grace of our Lord He again magnifies the grace of God towards himself, not only for the purpose of removing the dislike of it and testifying his gratitude, but also to employ it as a shield against the slanders of wicked men, whose whole design was to bring down his apostleship to a lower level. When he says that it abounded, and that, too, beyond measure, the statement implies that the remembrance of past transactions was effaced, and so completely swallowed up, that it was no disadvantage to him that God had formerly been gracious to good men.

With faith and love Both may be viewed as referring to God, in this sense, that God showed himself to be true, and gave a manifestation of his love in Christ, when he bestowed his grace upon him. But I prefer a more simple interpretation, that ``faith and love'' are indications and proofs of that grace which he

926"It may deserve consideration whether a large portion of this able argument might not have been avoided, by means of a different collocation of the passage. "Who was formerly a blasphemer, and a persecutor, and an oppressor, (for I did it ignorantly in unbelief,) but I obtained mercy, and the grace of our Lord was exceedingly abundant, with faith and love which is in Christ Jesus." — Ed.

John Calvin

had mentioned, that it might not be supposed that he boasted needlessly or without good grounds. And, indeed, ``faith'' is contrasted with unbelief, and ``love in Christ'' is contrasted with the cruelty which he had exercised towards believers; as if he had said, that God had so completely changed him, that he had become a totally different and new man. Thus from the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate the remembrance of his former life.

15 It is a faithful saying After having defended his ministry from slander and unjust accusations, not satisfied with this, he turns to his own advantage what might have been brought against him by his adversaries as a reproach. He shews that it was profitable to the Church that he had been such a person as he actually was before he was called to the apostleship, because Christ, by giving him as a pledge, invited all sinners to the sure hope of obtaining pardon. For when he, who had been a fierce and savage beast, was changed into a Pastor, Christ gave a remarkable display of his grace, from which all might be led to entertain a firm belief that no sinner; how heinous and aggravated so ever might have been his transgressions, had the gate of salvation shut against him.

That Christ Jesus came into the world to save sinners He first brings forward this general statement, and adorns it with a preface, as he is wont to do in matters of vast importance. In the doctrine of religion, indeed, the main point is, to come to Christ, that, being lost in ourselves, we may obtain salvation from him. Let this preface be to our ears like the sound of a trumpet to proclaim the praises of the grace of Christ, in order that we may believe it with a stronger faith. Let it be to us as a seal to impress on our hearts a firm belief of the forgiveness of sins, which otherwise with difficulty finds entrance into the hearts of men.

A faithful saying What was the reason why Paul aroused attention by these words, but because men are always disputing with themselves 927 about their salvation? For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so. Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received without controversy.

To save sinners. The word sinners is emphatic; for they who acknowledge that it is the office of Christ to save, have difficulty in admitting this thought, that such a salvation belongs to ``sinners.'' Our mind is always impelled to look at our worthiness; and as soon as our unworthiness is seen, our confidence sinks. Accordingly, the more any one is oppressed by his sins, let him the more courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not to the righteous, but to ``sinners.'' It deserves attention,

927"Sinon d'autant que les honames disputent tousjours, et sont en doute en eux — mesmes touehant leur salut." — "But because men are always disputing, and are in doubt in themselves about their salvation."

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also, that Paul draws an argument from the general office of Christ, in order that what he had lately testified about his own person might not appear to be on account of its novelty.

Of whom, I am the first Beware of thinking that the Apostle, under a presence of modesty, spoke falsely, 928 for he intended to make a confession not less true than humble, and drawn from the very bottom of his heart.

But some will ask, ``Why does he, who only erred through ignorance of sound doctrine, and whose whole life, in even other respect, was blameless before men, pronounce himself to be the chief of sinners?'' I reply, these words inform us how heinous and dreadful a crime unbelief is before God, especially when it is attended by obstinacy and a rage for persecution. (Philippians 3:6.) With men, indeed, it is easy to extenuate, under the presence of heedless zeal, all that Paul has acknowledged about himself; but God values more highly the obedience of faith than to reckon unbelief, accompanied by obstinacy, to be a small crime. 929

We ought carefully to observe this passage, which teaches us, that a man who, before the world, is not only innocent, but eminent for distinguished virtues, and most praiseworthy for his life, yet because he is opposed to the doctrine of the gospel, and on account of the obstinacy of his unbelief, is reckoned one of the most heinous sinners; for hence we may easily conclude of what value before God are all the pompous displays of hypocrites, while they obstinately resist Christ.

16 That in me the first Jesus Christ might shew When he calls himself the first, he alludes to what he had said a little before, that he was the first 930

among sinners and, therefore, this word means ``chiefly,'' or, ``above all.'' The Apostle's meaning is, that, from the very beginning, God held out such a pattern as might be visible from a conspicuous and lofty platform, that no one might doubt that he would obtain pardon, provided that he approached to Christ by faith. And, indeed, the distrust entertained by all of us is counteracted, when we thus behold in Paul a visible model of that grace which we desire to see.

928"Il se faut bien donner garde de cuider que l'Apostre ait ainsi parle par une faeon de nmodestie, et non pas qu'il se pensast en son coeur." — "We must guard against thinking that the Apostle spoke thus under a presence of modesty, and that he did not think so in his heart."

929"If we consider what is the chief service that God demands and accepts, we shall know what is meant by saying that humility is the greatest sacrifice that he approves. (1 Samuel 15:22.) And that is the reason why it is said that faith may be regarded as the mother of all the virtues; it is the foundation and source of them; and, but for this, all the virtues that are visible, and that are highly valued by men, have no solid value; they are so many vices which God condemns. After we have loudly praised a man, and placed him in the rank of angels, he shall be rejected by God, with all his fine reputation, unless he have that obedience of faith. Thus it will be in vain for men to say, 'I did not intend it, that was my opinion;' for, not withstanding their good intention and their reputation, they must be condemned before God as rebels. This would, at first sight, seem hard to digest. And why? For we see how men always endeavor to escape from the hand of God, and resort to many indirect means. And when can they find this palliation, 'I intended to do what was right, and why not accept my good intention?' When that can be alleged, we think that it is enough, but such palliations will be of no avail before God." — Fr. Ser.

930"Qu'il estoit le premier ou le principal de tous les pecheurs." — "That he was the first, or the chief, of all sinners."

John Calvin

17 Now to the King eternal His amazing vehemence at length breaks out into this exclamation; because he could not find words to express his gratitude; for those sudden bursts occur chiefly when we are constrained to break off the discourse, in consequence of being overpowered by the vastness of the subject. And is there anything more astonishing than Paul's conversion? Yet, at the same time, by his example he reminds us all that we ought never to think of the grace manifested in God's calling 931 without being carried to lofty admiration.

Eternal, invisible, only wise This sublime praise of the grace which God had bestowed on him 932 swallows up the remembrance of his former life. For how great a deep is the glory of God! Those attributes which he ascribes to God, though they belong to him always, yet are admirably adapted to the present occasion. The Apostle calls him the King eternal, not liable to any change; Invisible, because (1 Timothy 6:16) he dwells in light that is inaccessible; and, lastly, the Only Wise, because he renders foolish, and condemns as vanity, all the wisdom of men. The whole agrees with that conclusion at which he arrives:

``O the depth of the riches both of the wisdom and knowledge of God! How incomprehensible are his designs! How unsearchable his ways!'' (Romans 11:33.) He means that the infinite and incomprehensible wisdom of God should be beheld by us with such reverence that, if his works surpass our senses, still we may be restrained by admiration.

Yet as to the last epithet Only, it is doubtful whether he means to claim all glory for God alone, or calls him the only wise, or says that he only is God. The second of these meanings is that which I prefer; for it was in fine harmony with his present subject to say, that the understanding of men, whatever it may be, must bend to the secret purpose of God. And yet I do not deny that he affirms that God alone is worthy of all glory; for, while he scatters on his creatures, in every direction, the sparks of his glory, still all glory belongs truly and perfectly to him alone. But either of those meanings implies that there is no glory but that which belongs to God.

1 Timothy 1:18-20

1 Timothy 1:18-20 18. This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare;

18. Hoc praeceptum commendo tibi, fili Timothee, secundum praecedentes super te prophetias, ut milites in illis bonam militiam;

19. Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

19. Habens fidem et bonam conscientiam; a qua aversi quidam circa fidem

931"Nostre vocation, e'est a dire, la grace que Dieu nous a faite en nous appellant." — "Our calling, that is, the grace which God has displayed in calling us."

932"De la grace de Dieu sur lay."

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naufragium fecerunt:

20. Of whom is Hymenæus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

20. Ex quibus sunt Hymenaeus et Alexander, quos tradidi Satanae, ut discant non maledicere.

18 I recommend to thee this commandment All that he had introduced about his own person may be viewed as a digression from his subject. Having to arm Timothy with authority, it became necessary for himself to be clothed with the highest authority; and, therefore, he took an early opportunity of refuting an opinion which might have stood in his way. And now, after having proved that his apostleship ought not to be less esteemed by good men, because at one time he fought against the kingdom of Christ, this obstacle being removed, he returns to the course of his exhortation. The commandment, therefore, is the same as he mentioned at the beginning.

Son Timothy By calling him his son, he not only expresses his own warm regard towards him, but also recommends him to others under that name.

According to the prophecies which went before concerning thee. In order to encourage him still more, he reminds him what kind of testimony he had obtained from the Spirit of God; for it was no small excitement, that his ministry was approved by God, and that he had been called by divine revelation before he was called by the votes of men. ``It is disgraceful not to come up to the expectations which men have been led to form; and how much more disgraceful will it be to make void, as far as lies in thy power, the judgment of God?''

But we must first ascertain what are the prophecies of which he speaks. Some think that Paul was instructed by revelation to confer the office on Timothy. That I acknowledge to be true, but I add that others made revelations; for it was not without reason that Paul made use of the plural number. Accordingly, we conclude from these words that several prophecies were uttered concerning Timothy, in order to recommend him to the Church. 933 Being still a young man, he might have been despised on account of his age; and Paul might also have been exposed to calumnies, on account of having ordained youths, before the proper time, to the elder's office. Besides, God had appointed him to great and difficult undertakings; for he was not one of the ordinary rank of ministers, but approached very closely to that of the apostles, and frequently occupied the place of Paul during his absence. It was, therefore, necessary that he should receive an extraordinary testimony, in order to make it manifest that it was not conferred on him at random by men, but that he was chosen by God himself. To be adorned with the applauses of the prophets was not an ordinary occurrence, or one which was common to him along with many persons; but because there were some circumstances to Timothy, it was the will of God that he should not be received by men until he had been previously approved by his own voice; it was the will of God that he should not enter into the exercise of

933"Pour le recommender a l'Eglise, et luy donner authorite." — "In order to recommend him to the Church, and to give him authority."

John Calvin

his office until he had been called by the revelations of the prophets. The same thing happened to Paul and Barnabas, (Acts 13:2,) when they were ordained to be teachers of the Gentiles; for it was a new and uncommon occurrence, and they could not otherwise have escaped the charge of rashness.

It will now be objected by some, ``If God had formerly declared, by his prophets, what kind of minister Timothy should be, what purpose did it serve to admonish him, to show that he was actually such a person? Could he falsify prophecies which had been uttered by divine revelation?'' I reply, it could not happen differently from what God had promised; but at the same time it was the duty of Timothy, not to give himself up to sloth and inactivity, but to render a cheerful compliance with the providence of God. It is therefore not without good reason, that Paul, wishing to stimulate him still more, mentions the ``prophecies,'' by which God might be said to have pledged himself on behalf of Timothy; for he was thus reminded of the purpose for which he was called.

That thou by them mayest war a good warfare. By this he means that Timothy, relying on such approbation of God, ought to fight more courageously. What is there that either ought to give, or can give us greater cheerfulness than to know that God has appointed us to do what we are doing? These are our arms, these are our weapons of defense, by the aid of which we shall never fail.

By the word warfare, he states indirectly, that we must maintain a contest; and this applies universally to all believers, but especially to Christian teachers, who may be said to be standard-bearers and leaders. It is as if he had said, ``O Timothy, if thou canst not fulfill thy office without a contest, remember that thou art armed by divine prophecies for cherishing assured hope of victory, and arouse thyself by calling them to remembrance. That warfare which we maintain, having God for our leader, is a good warfare; that is, it is glorious and successful.''

19 Having faith and a good conscience I understand the word faith to be a general term, denoting sound doctrine. In the same sense he afterwards speaks of ``the mystery of faith.'' (1 Timothy 3:9.) And, indeed, the chief things demanded from a teacher are these two: --- that he shall hold by the pure truth of the gospel; and next, that he shall administer it with a good conscience and holiest zeal. Where these are found, all the others will follow of their own accord.

From which some having turned aside concerning faith He shows how necessary it is that faith be accompanied by a good conscience; because, on the other hand, the punishment of a bad conscience is turning aside from the path of duty. They who do not serve God with a sincere and a perfect heart, but give a loose rein to wicked dispositions, even though at first they had a sound understanding, come to lose it altogether.

This passage ought to be carefully observed. We know that the treasure of sound doctrine is invaluable, and therefore there is nothing that we ought to dread more than to have it taken from us. But Paul here informs us, that there

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is only one way of keeping it safe; and that is, to secure it by the locks and bars of a good conscience. This is what we experience every day; for how comes it that there are so many who, laying aside the gospel, rush into wicked sects, or become involved in monstrous errors? It is because, by this kind of blindness, God punishes hypocrisy; as, on the other hand, a genuine fear of God gives strength for perseverance.

Hence we may learn two lessons. First, Teachers and ministers of the gospel, and, through them all the churches are taught with what horror they ought to regard a hypocritical and deceitful profession of true doctrine, when they learn that it is so severely punished. Secondly, this passage removes the offense by which so many persons are greatly distressed, when they perceive that some, who formerly professed their attachment to Christ and to the gospel, not only fall back into their former superstitions but (which is far worse) are bewildered and captivated by monstrous errors. For by such examples, God openly supports the majesty of the gospel, and openly shows that he cannot at all endure the profanation of it. And this is what experience has taught us in every age. All the errors that have existed in the Christian Church from the beginning, proceeded from this source, that in some persons, ambition, and in others, covetousness, extinguished the true fear of God. A bad conscience is, therefore, the mother of all heresies; and we see that a vast number of persons, who had not sincerely and honestly embraced the faith, are hurried along, like brute beasts, into the reveries of the Epicureans, so that their hypocrisy is exposed. And not only so, but contempt of God is universally prevalent, and the licentious and disgraceful lives of almost all ranks show that there is either none at all, or the smallest possible potion of integrity in the world; so that there is very great reason to fear lest the light which had been kindled may be speedily extinguished, and God may leave the pure understanding of the gospel to be possessed by very few.

Have made shipwreck: The metaphor taken from shipwreck is highly appropriate; for it suggests to us, that, if we wish to arrive safely at the harbor, our course must be guided by a good conscience, otherwise there is danger of ``shipwreck;'' that is, there is danger lest faith be sunk by a bad conscience, as by a whirlpool in a stormy sea. 934

20 Of whom are Hymenaeus and Alexander. The former will be again mentioned in the Second Epistle, in which the kind of ``shipwreck'' which he made

934"What is human life, and what is the whole of its course? A navigation. Not only are we travelers, as the Scripture tells us, (1 Peter 2:11,) but we have no solidity. They who travel by land, either on foot or on horseback, have still their sure and firm road; but in the world, instead of being on foot or on horseback, we must be, as it were, on a sea, and we have no solid footing. We are like people who are in a boat, and who are always within half a foot of their death; and the boat is a sort of grave, because they see the water all around ready to swallow them up. Thus is it with us, while we live here below. For, on the one hand, there is the frailty that is in us, which is more fluid than water; and then all that surrounds us is like water, which flows on all sides, while at every minute winds, and storms. and tempests arise. Let us therefore learn that our life is but a kind of navigation, which we perform by water, and that we are, at the same time, exposed to many winds and storms. And if it be so, what shall become of us when we have not a good boat or a good pilot?" — Fr. Ser.

John Calvin

is likewise described; for he said that the resurrection was past. (2 Timothy 2:17-18.) There is reason to believe that Alexander also was bewitched by an error so absurd. And shall we wonder at the present day, if any are deceived by the various enchantments of Satan, when we see that one of Paul's companions perished by so dreadful a fall?

He mentions both of them to Timothy as persons whom he knew. For my own part, I have no doubt that this is the same Alexander that is mentioned by Luke, and who attempted, but without success, to quell the commotion. Now he was an Ephesian, and we have said that this Epistle was chiefly written for the sake of the Ephesians. We now learn what was his end; and hearing it, let us keep possession of our faith by a good conscience, that we may hold it safe to the last.

Whom I have delivered to Satan. As I mentioned in the exposition of another passage, (1 Corinthians 5:5,) there are some who interpret this to mean that extraordinary chastisement was inflicted on those persons; and they view this as referring to {δυνάμεις}, ``the powers'' mentioned by Paul in the same Epistle. (1 Corinthians 12:28.) For, as the apostles were endowed with the gift of healing, in order to testify the favor and kindness of God towards the godly, so against wicked and rebellious persons they were armed with power, either to deliver them to the devil to be tormented, or to inflict on them other chastisements. Of this ``power,'' Peter gave a display in Ananias and Sapphira, (Acts 5:1,) and Paul in the magician Bar-Jesus. (Acts 13:6.) But, for my own part, I choose rather to explain it as relating to excommunication; for the opinion that the incestuous Corinthian received any other chastisement than excommunication is not supported by any probable conjecture. And, if by excommunicating him, Paul delivered him to Satan, why should not the same mode of expression have a similar import in this passage? Besides, it explains very well the force of excommunication; for, since in the Church Christ holds the seat of his kingdom, out of the Church there is nothing but the dominion of Satan. Accordingly, he who is cast out of the Church must be placed, for a time, under the tyranny of Satan, until, being reconciled to the Church, he return to Christ. I make one exception, that, on account of the enormity of the offense, he might have pronounced a sentence of perpetual excommunication against them; but on that point I would not venture to make a positive assertion.

That they may learn not to blaspheme. What is the meaning of this last clause? For one who has been cast out of the Church takes upon himself greater freedom of acting, because, being freed from the yoke of ordinary discipline, he breaks out into louder insolence. I reply, to whatever extent they may indulge in their wickedness, yet the gate will be shut against them, so that they shall not contaminate the flock; for the greatest injury done by wicked men is, when they mingle with others under the presence of holding the same faith. The power of doing injury is taken from them, when they are branded with public infamy, so that none are so simple as not to know that these are irreligious and detestable men, and therefore their society is shunned by all. Sometimes, too, it happens

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that --- being struck down by this mark of disgrace which has been put upon them --- they become less daring and obstinate; and therefore, although this remedy sometimes renders them more wicked, yet it is not always ineffectual for subduing their fierceness.

Chapter 2

CHAPTER 2

1 Timothy 2:1-4

1 Timothy 2:1-4 1. I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

1. Adbortor igitur, ut ante omnia fiant deprecationes, obsecrationes, interpellationes, gratiarum actiones pro omnibus hominibus,

2. For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

2. Pro regibus et omnibus in eminentia constitutis, ut placidam et quietam vitam degamus cum omni pietate et honestate.

3. For this is good and acceptable in the sight of God our Saviour; 3. Hoc enim bonum et acceptum coram Salvatore nostro Deo, 4. Who will have all men to be saved, and to come unto the knowledge of the truth.

4. Qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire. 1 I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he make use of the word therefore, to denote an inference; for those exhortations depend on the preceding commandment.

That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered, not only for believers, but for all mankind. Some might reason thus with themselves: ``Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the whole of his Church? for we have nothing to do with strangers.'' This perverse view Paul meets, and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of the Church.

What is the difference between three out of the four kinds which Paul enumerates, I own that I do not thoroughly understand. The view given by Augustine, who twists Paul's words so as to denote ceremonial observances customary at that time, is quite childish. A simpler exposition is given by those who think that ``requests'' are when we ask to be delivered from what is evil; ``prayers,'' when we desire to obtain something profitable; and ``supplications,'' when we deplore before God injuries which we have endured. Yet for my own part, I

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do not draw the difference so ingeniously; or, at least, I prefer another way of distinguishing them.

{Προσευχαὶ} is the Greek word for every kind of prayer; and {δεήσεις} denotes those forms of petitions in which something definite is asked. In this way the two words agree with each other, as genus and species. {᾿Εντεύξεις} is the word commonly used by Paul to signify those prayers which we offer for one another. The word used for it in the Latin Translation is ``intercessiones,'' intercessions. Yet Plato, in his second dialogue, styled Alcibiades, uses it in a different sense, to moan a definite petition offered by a person for himself; and in the very inscription of the book, and in many passages, he shows plainly, as I have said, that {προσευχὴ} is a general term. 935

But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me purposely to join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements.

And thanksgivings. As to this term, there is no obscurity; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when

``he maketh his sun to rise on the good and the bad,'' (Matthew 5:45,)

is worthy of being praised; and our love of our neighbor ought also to extend to those who are unworthy of it.

2 For kings He expressly mentions kings and other magistrates because, more than all others, they might be hated by Christians. All the magistrates who existed at that time were so many sworn enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for those who devoted all their power and all their wealth to fight against the kingdom of Christ, the extension of which is above all things desirable. The apostle meets this difficulty, and expressly enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why God's ordinance should not be loved. Accordingly, seeing that God appointed magistrates and princes for the preser-

935"{Δεήσεις}, if we attend to its etymological import, is derived {ἀπὸ} {τοῦ} {δεῖσθαι}, `from being in want' and is a petition for that {οὗ} {δεόμεθα}, `which we want.' It is very correctly defined by Gregory Nazianzen in his 15th Iambic Ode: {Δέησιν} {οἵου} {τὴν} {αἴτησιν} {ἐνδεῶν}, `consider that when you are in want of anything, your petition is {δέησις}.' If we attend again to the customary usage of the word, it signifies `a petition for a benefit.' My opinion is, that the various names express one and the same thing, viewed under various aspects. Our prayers are called {δεήσεις}, so far as by them we declare to God our need; for {δέεσθαι} is ``to be in need.' They are {προσευχαὶ}, as they contain our wishes. They are {αἰτήματα}, as they express petitions and desires. They are {ἐντεύξεις}, as we are permitted by God to approach Him, not with timidity, but in a familiar manner: for {ἐντεύξις} is a familiar conversation and interview.'' --- Witsius on the Lord's Prayer

John Calvin

vation of mankind, however much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force. That is the reason why believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites,

``Pray for the peace of Babylon, for in their peace ye shall have peace.'' (Jeremiah 29:7.)

The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God.

That we may lead a peaceful and quiet life By exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.

With all godliness and decency The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.

Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil.

If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. 936 Ac-

936"Ne plus ne moins que la terre est destinee a produire ce qui est propre pour nostre

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cordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.

To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.

On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (Psalm 2:12) to ``kiss the Son,'' and the prophecy of Isaiah, that they shall be nursing --- fathers of the Church, (Isaiah 49:23,) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.

3 For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument --- that it pleases God; for when we know what is His will, this ought to have the force of all possible reasons. By good he means what is proper and lawful; and, since the will of God is the rule by which all our duties must be regulated, he proves that it is right because it pleases God.

This passage is highly worthy of observation; and, first, we draw from it the general doctrine, that the true rule for acting well and properly is to look to the will of God, and not to undertake anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we should follow God as our leader, and that all our prayer should be regulated by his will and command. If due force had been allowed to this argument, the prayers of Papists, in the present day, would not have abounded with so many corruptions. For how will they prove that they have the authority of God for having recourse to dead men as their intercessors, or for praying for the dead? In short, in all their form of prayer, what can they point out that is pleasing to God?

4 Who wishes that all men may be saved. Here follows a confirmation of the second argument; and what is more reasonable than that all our prayers should be in conformity with this decree of God?

And may come to the acknowledgment of the truth. Lastly, he demonstrates that God has at heart the salvation of all, because he invites all to the acknowledgment of his truth. This belongs to that kind of argument in which the cause is proved from the effect; for, if

``the gospel is the power of God for salvation to every one that believeth,''

nourriture." — "Neither more nor less than the earth is appointed to produce what is adapted to our nourishment."

John Calvin

(Romans 1:16,)

it is certain that all those to whom the gospel is addressed are invited to the hope of eternal life. In short, as the calling is a proof of the secret election, so they whom God makes partakers of his gospel are admitted by him to possess salvation; because the gospel reveals to us the righteousness of God, which is a sure entrance into life.

Hence we see the childish folly of those who represent this passage to be opposed to predestination. ``If God'' say they, ``wishes all men indiscriminately to be saved, it is false that some are predestined by his eternal purpose to salvation, and others to perdition.'' They might have had some ground for saying this, if Paul were speaking here about individual men; although even then we should not have wanted the means of replying to their argument; for, although the will of God ought not to be judged from his secret decrees, when he reveals them to us by outward signs, yet it does not therefore follow that he has not determined with himself what he intends to do as to every individual man.

But I say nothing on that subject, because it has nothing to do with this passage; for the Apostle simply means, that there is no people and no rank in the world that is excluded from salvation; because God wishes that the gospel should be proclaimed to all without exception. Now the preaching of the gospel gives life; and hence he justly concludes that God invites all equally to partake salvation. But the present discourse relates to classes of men, and not to individual persons; for his sole object is, to include in this number princes and foreign nations. That God wishes the doctrine of salvation to be enjoyed by them as well as others, is evident from the passages already quoted, and from other passages of a similar nature. Not without good reason was it said, ``Now, kings, understand,'' and again, in the same Psalm,

``I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession.'' (Psalm 2:8-10.)

In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the princes at that time were, but what God wished them to be. Now the duty arising out of that love which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation of all whom God includes in his calling, and to testify this by godly prayers.

With the same view does he call God our Savior; for whence do we obtain salvation but from the undeserved kindness of God? Now the same God who has already made us partakers of salvation may sometime extend his grace to them also. He who hath already drawn us to him may draw them along with us. The Apostle takes for granted that God will do so, because it had been thus foretold by the predictions of the prophets, concerning all ranks and all nations.

1 Timothy 2:5-7

1 Timothy 2:5-7 5. For there is one God, and one mediator between God and men, the man

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Christ Jesus;

5. Unus enim Deus, unus et Mediator Dei et hominum, homo Christus Iesus, 6. Who gave himself for all, to be testified in due time. 6. Qui dedit semetipsum pretium redemtionis pro omnibus, (ut esset) testimonium temporibus suis,

7. Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

7. In quod positus sum praeco et Apostolus: veritatem dico in Christo, non menitor, Doctor Gentium in fide et veritate.

5 For there is one God This argument might, at first sight, appear to be not very strong, that God wishes all men to be saved, because he is one; if a transition had not been made from God to men. Chrysostom --- and, after him, others --- view it in this sense, that there are not many gods, as idolaters imagine. But I think that Paul's design was different, and that there is here an implied comparison of one God with the whole world and with various nations, out of which comparison arises a view of both, as they mutually regard each other. In like manner the Apostle says,

``Is he the God of the Jews only? Is he not also of the Gentiles? Yea, it is one God who justifieth the circumcision by faith, and the uncircumcision through faith.' (Romans 3:29.)

Accordingly, whatever diversity might at that time exist among men, because many ranks and many nations were strangers to faith, Paul brings to the remembrance of believers the unity of God, that they may know that they are connected with all, because there is one God of all --- that they may know that they who are under the power of the same God are not excluded for ever from the hope of salvation.

And one Mediator between God and men This clause is of a similar import with the former; for, as there is one God, the Creator and Father of all, so he says that there is but one Mediator, 937 through whom we have access to the Father; and that this Mediator was given, not only to one nation, or to a small number of persons of some particular rank, but to all; because the fruit of the sacrifice, by which he made atonement for sins, extends to all. More especially because a large portion of the world was at that time alienated from God, he expressly mentions the Mediator, through whom they that were afar off now approach.

937"Christ is said to be the one Mediator in the same sense that God is said to be the one God. As there is but one Creator of man, so there is but one Mediator for men. As God is the God of all that died before Christ came, as well as of those that died after; so Christ is the Mediator of all that died before his coming, as well as of those that saw his day. They had Christ for their Mediator, or some other; some other they could not have, because there is but one. They might as well have had another Creator besides God, as another Mediator besides the man Christ Jesus. In regard of the antiquity of his mediation, from the foundation of the world, he us represented, when he walks as Mediator 'in the midst of the seven golden candlesticks,' with 'hair as white as wool,' a character of age (Revelation 1:14); as God is described so in regard of his eternity, (Daniel 7:9.) There is but one God from eternity; but one Mediator, whose mediation hath the same date as the foundation of the world, and runs parallel with it." — Charnock.

John Calvin

The universal term all must always be referred to classes: of men, and not to persons; as if he had said, that not only Jews, but Gentiles also, not only persons of humble rank, but princes also, were redeemed by the death of Christ. Since, therefore, he wishes the benefit of his death to be common to all, an insult is offered to him by those who, by their opinion, shut out any person from the hope of salvation.

The man Christ Jesus. When he declares that he is ``a man,'' the Apostle does not deny that the Mediator is God, but, intending to point out the bond of our union with God, he mentions the human nature rather than the divine. This ought to be carefully observed. From the beginning, men, by contriving for themselves this or that mediator, departed farther from God; and the reason was, that, being prejudiced in favor of this error, that God was at a great distance from them, they knew not to what hand to turn. Paul remedies this evil, when he represents God as present with us; for he has descended even to us, so that we do not need to seek him above the clouds. The same thing is said in Hebrews 4:15,

``We have not a high priest who cannot sympathize within our infirmities, for in all things he was tempted.''

And, indeed, if this were deeply impressed on the hearts of all, that the Son of God holds out to us the hand of a brother, and that we are united to him by the fellowship of our nature, in order that, out of our low condition, he may raise us to heaven; who would not choose to keep by this straight road, instead of wandering in uncertain and stormy paths! Accordingly, whenever we ought to pray to God, if we call to remembrance that exalted and unapproachable majesty, that we may not be driven back by the dread of it, let us, at the same time, remember ``the man Christ,'' who gently invites us, and takes us, as it were, by the hand, in order that the Father, who had been the object of terror and alarm, may be reconciled by him and rendered friendly to us. This is the only key to open for us the gate of the heavenly kingdom, that we may appear in the presence of God with confidence.

Hence we see, that Satan has, in all ages, followed this course, for the purpose of leading men astray from the right path. I say nothing of the various devices by which, before the coming of Christ, he alienated the minds of men, to contrive methods of approaching to God. At the very commencement of the Christian Church, when Christ, with so excellent a pledge, was fresh in their remembrance, and while the earth was still ringing with that delightfully sweet word from his mouth,

``Come to me, all ye that labor and are heavy laden, and I will give you rest,'' (Matthew 11:28,)

there were, nevertheless, some persons skilled in deception, who thrust angels into his room as mediators; which is evident from Colossians 2:18. But what Satan, at that time, contrived secretly, he carried to such a pitch, during the times of Popery, that scarcely one person in a thousand acknowledged Christ, even in words, to be the Mediator. And while the name was buried, still

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more was the reality unknown.

Now that God has raised up good and faithful teachers, who have labored to restore and bring to the remembrance of men what ought to have been one of the best-known principles of our faith, the sophists of the Church of Rome have resorted to every contrivance for darkening a point so clear. First, the name is so hateful to them, that, if any one mentions Christ as Mediator, without taking notice of the saints, he instantly falls under a suspicion of heresy. But, because they do not venture to reject altogether what Paul teaches in this passage, they evade it by a foolish exposition, that he is called ``one Mediator,'' not ``the only Mediator.'' As if the Apostle had mentioned God as one out of a vast multitude of gods; for the two clauses are closely connected, that ``there is one God and one Mediator;'' and therefore they who make Christ one out of many mediators must apply the same interpretation in speaking of God. Would they rise to such a height of impudence, if they were not impelled by blind rage to crush the glory of Christ?

There are others who think themselves more acute, and who lay down this distinction, that Christ is the only Mediator of redemption, while they pronounce the saints to be mediators of intercession. But the folly of these interpreters is reproved by the scope of the passage, in which the Apostle speaks expressly about prayer. The Holy Spirit commands us to pray for all, because our only Mediator admits all to come to him; just as by his death he reconciled all to the Father. And yet they who thus, with daring sacrilege, strip Christ of his honor, wish to be regarded as Christians.

But it is objected that this has the appearance of contradiction; for in this very passage Paul enjoins us to intercede for others, while, in the Epistle to the Romans, he declares that intercession belongs to Christ alone. (Romans 8:34.) I reply, the intercessions of the saints, by which they aid each other in their addresses to God, do not contradict the doctrine, that all have but one Intercessor; for no man's prayers are heard either in behalf of himself, or in behalf of another, unless he rely on Christ as his advocate. When we intercede for one another, this is so far from setting aside the intercession of Christ, as belonging to him alone, that the chief reliance is given, and the chief reference made, to that very intercession.

Some person will perhaps think, that it will, therefore, be easy for us to come to an agreement with the Papists, if they place below the only intercession of Christ, all that they ascribe to the saints. This is not the case; for the reason why they transfer to the saints the office of interceding is, that they imagine that otherwise we are destitute of an advocate. It is a common opinion among them, that we need intercessors, because in ourselves we are unworthy of appearing in the presence of God. By speaking in this manner, they deprive Christ of his honor. Besides, it is a shocking blasphemy, to ascribe to saints such excellence as would procure for us the favor of God: and all the prophets, and apostles, and martyrs, and even the angels themselves --- are so far from making any pretension to this, that they too have need of the same intercession as

John Calvin

ourselves.

Again, it is a mere dream, originating in their own brain, that the dead intercede for us; and, therefore, to found our prayers on this is altogether to withdraw our trust from calling upon God. But Paul lays down, as the rule for calling on God in a proper manner, faith grounded on the word of God. (Romans 10:17.) Justly, therefore, everything that men contrive, in the exercise of their own thoughts, without the authority of the word of God, is rejected by us.

But not to dwell on this subject longer than the exposition of the passage demands, let it be summed up in this manner; that they who have actually learned the office of Christ will be satisfied with having him alone, and that none will make mediators at their own pleasure but those who neither know God nor Christ. Hence I conclude, that the doctrine of the Papists --- which darkens, and almost buries, the intercession of Christ, and introduces pretended intercessors without any support from Scripture --- is full of wicked distrust, and also of wicked rashness.

6 Who gave himself a ransom for all 938 The mention of redemption in this passage is not superfluous; for there is a necessary connection between the two things, the sacrifice of the death of Christ, and his continual intercession. (Romans 8:34.) These are the two parts of his priesthood; for, when Christ is called our priest, it is in this sense, that he once made atonement for our sins by his death, that he might reconcile us to God; and now having entered into the sanctuary of heaven, he appears in presence of the Father, in order to obtain grace for us, that we may be heard in his name. (Psalm 110:4; Hebrews 7:17.) So much the more does he expose the wicked sacrilege of the Papists, who, by making dead saints to be companions of Christ in this affair, transfer to them likewise the glory of the priesthood. Read the fourth chapter of the Epistle to the Hebrews, towards the conclusion, and the beginning of the fifth chapter, [Hebrews 4:14-5:10,] and you will find what I maintain, that the intercession by which God is reconciled to us is founded on the sacrifice; which, indeed, is demonstrated by the whole system of the ancient priesthood. It follows, therefore, that it is impossible to take from Christ any part of the office of intercession, and bestow it on others, without stripping him of the title of priesthood.

938"He gave himself {ἀντίλυτρον} {ὑπὲρ}, `a ransom for' all. If this does not imply the notion of Vicarious, I very much question whether language can express it. {Λύτρον} is a Ransom; which conveys a vicarious sense, in its most common and authorized acceptation. {Ἁντὶ}, which is equivalent to Instead, still more fully ascertains and strengthens the idea. ({Ἁντὶ}, Matthew 2:22.) By this word the LXX. translated the word {,{( תהתtabhdth.) And that {}תהתdenotes the substitution of one instead of another, no student of the sacred language will venture to deny. (See Genesis ;22:13 2 Samuel ;18:33 2 Kings (.10:24 }ὑπὲρ}, which is translated For, and denotes a substitution of one in the place of another; this, added to all, renders the expression as determinate and emphatical for the purpose as words can possibly be. Thus writes Clemens Romanus, {Τὸ} {αἷυα} {αὐτοῦ} {ἔδωχεν} {ὑπὲρ} {ἡμῶν} {Ἰησοῦς} {Χριστὸς} {ὁ} {Κύριος} {ἡμῶν}, {χαὶ} {τὴν} {σάρχα} {ὑπερ} {τὢς} {εάρχος} {ἡμῶν}, {χαὶ} {τὴν} {ψυχὴν} {ὑπὲρ} {τῶν} {ψυχῶν} {ἡμῶν}. ``Jesus Christ our Lord gave his blood for us, and his flesh for our flesh, and his soul for our souls.'' (Ep. 1 ad Corinth.) Exactly to the same purpose Justin the Martyr expresses himself: `He gave his own Son a ransom ({ὑπὲρ}) for us, the holy for transgressors, the sinless for the sinful, the righteous for the unrighteous, the immortal for the mortal.' (Ep. 1 ad Diogn.)'' --- Hervey's Theron and Aspasqo

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Besides, when the Apostle calls him {ἀντίλυτρον}, ``a ransom,'' 939 he overthrows all other satisfactions. Yet I am not ignorant of the injurious devices of the Papists, who pretend that the price of redemption, which Christ paid by his death, is applied to us in baptism, so that original sin is effaced, and that afterwards we are reconciled to God by satisfactions. In this way they limit to a small period of time, and to a single class, that benefit which was universal and perpetual. But a full illustration of this subject will be found in the Institutes.

That there might be a testimony in due time; that is, in order that this grace might be revealed at the appointed time. The phrase, for all, which the Apostle had used, might have given rise to the question, ``Why then had God chosen a peculiar people, if he revealed himself as a reconciled Father to all without distinction, and if the one redemption through Christ was common to all?'' He cuts off all ground for that question, by referring to the purpose of God the season 940 for revealing his grace. For if we are not astonished that in winter, the trees are stripped of their foliage, the fields are covered with snow, and the meadows are stiff with frost, and that, by the genial warmth of spring, what appeared for a time to be dead, begins to revive, because God appointed the seasons to follow in succession; why should we not allow the same authority to his providence in other matters? Shall we accuse God of instability, because he brings forward, at the proper time, what he had always determined, and settled in his own mind?

Accordingly, although it came upon the world suddenly and was altogether unexpected, that Christ was revealed as a Redeemer to Jews and Gentiles, without distinction; let us not think that it was sudden with respect to God but, on the contrary, let us learn to subject all our sense to his wonderful providence. The consequence will be, that there will be nothing that comes from him which shall not appear to us to be highly seasonable. On that account this admonition frequently occurs in the writings of Paul and especially when he treats of the calling of the Gentiles, by which, at that time, on account of its novelty, many persons were startled and almost confounded. They who are not satisfied with this solution, that God, by his hidden wisdom, arranged the succession of the seasons, will one day feel, that, at the time when they think that he was idle, he was framing a hell for inquisitive persons.

7 For which I have been appointed. That it may not be thought that he makes rash assertions --- as many are wont to do --- on a subject which he did not well understand, he affirms that God had appointed him for this purpose, that he might bring the Gentiles, who had formerly been alienated from the kingdom

939"Quand il l'appelle Rancon, ou, Pris de redemption." — "When he calls him the Ransom or Price of our redemption." — "Christ came to give up his life as a {λύτρον}. Now {λύτρον} properly denotes the ransom paid, in order to deliver any one from death, or its equivalent, captivity, or from punishment in general. It has been satisfactorily proved that, among both the Jews and the Gentiles, peculiar victims were accepted as a ransom for the life of an offender, and to atone for his offense. --- The {ἀντίλυτρον} of this passage is a stronger term than the {λύτρον} of Matthew 20:28, and is well explained by Hesych., {ἀντίδοτον}, implying the substitution, in suffering punishment, of one person for another. See 1 Corinthians 15:3; 2 Corinthians 5:21; Titus 2:14; 1 Peter 1:18.'' --- Bloomfield. 940"Le temps propre et la droite saison." — "The fit time and proper season."

John Calvin

of God, to have a share in the gospel; for his apostleship was a sure foundation of the divine calling. And on this account he labors very hard in asserting it, as there are many who received it with no small difficulty.

I speak the truth in Christ, I do not lie. He employs an oath, or protestation, as in a matter of extraordinary weigh and importance, that he is a teacher of the Gentiles, and that in faith and truth These two things denote a good conscience, but still it must rest on the certainty of the will of God. Thus he means, that he preaches the gospel to the Gentiles, not only with pure affection, but also with an upright and fearless conscience; because he does nothing but by the command of God.

1 Timothy 2:8-10

1 Timothy 2:8-10 8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

8. Volo igitur orare viros in omni loco, sustollentes puras manus, absque ira et disceptatione.

9. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

9. Consimiliter et mulieres in amictu decoro cum verecundia et temperantia ornare semetipsas, non tortis crinibus, aut auro, aut margaritis, aut vestitu sumptuoso;

10. But (which becometh women professing godliness) with good works. 10. Sed, quod decet mulieres porfitentes pietatem, per bona opera. 8 I wish therefore that men may pray This inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive ``the Spirit of adoption,'' 941 in order that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that he was given to the Gentiles for the express purpose, that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. Hence, at Romans 15:9, he proves the calling of the Gentiles by these passages.

``Let the Gentiles rejoice with his people.'' (Psalm 67:5.) Again, ``All ye Gentiles, praise God.', (Psalm 117:1.) Again, ``I will confess to thee among the Gentiles.'' (Psalm 18:49.) The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the

941See Commentary on Galatians, Chapter 4, Verse 5 and Verse 6. — fj.

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chief exercise of faith.

In every place This expression is of the same import as in the beginning of the First Epistle to the Corinthians,

``with all that in every place call on the name of Jesus Christ our Lord,'' (1 Corinthians 1:2,)

so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. (Malachi 1:11.)

Lifting up pure hands As if he had said, ``Provided that it be accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere. But he has employed the sign instead of the reality, for ``pure hands'' are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up ``bloody hands,'' when he attacks their cruelty. (Isaiah 1:15.) Besides, this attitude has been generally used in worship during all ages; for it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always been so strong, that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore learn that the attitude is in accordance with true godliness, provided that it be attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and, secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an opposite meaning, 942 they bear testimony against themselves.

Without wrath Some explain this to mean a burst of indignation, when the conscience fights with itself, and, so to speak, quarrels with God which usually happens when adversity presses heavily upon us; for then we are displeased that God does not send us immediate assistance, and are agitated by impatience. Faith is also shaken by various assaults; for, in consequence of his assistance not being visible, we are seized with doubts, whether or not he cares about us, or wishes us to be saved, and things of that nature.

They who take this view think that the word disputing denotes that alarm which arises from doubt. Thus, according to them, the meaning would be, that we should pray with a peaceful conscience and assured confidence. Chrysostom and others think that the apostle here demands that our minds should be calm and free from all uneasy feelings both towards God and towards men;

942"En monstrant une contenance contraire a ce qui est en le coeur." — "By showing a countenance opposite to what is in their heart."

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because there is nothing that tends more to hinder pure calling on God than quarrels and strife. On this account Christ enjoins, that if any man be at variance with his brother, he shall go and be reconciled to him before offering his gift on the altar.

For my part, I acknowledge that both of these views are just; but when I take into consideration the context of this passage, I have no doubt that Paul had his eye on the disputes which arose out of the indignation of the Jews at having the Gentiles made equal to themselves, in consequence of which they raised a controversy about the calling of the Gentiles, and went so far as to reject and exclude them from the participation of grace. Paul therefore wishes that debates of this nature should be put down, and that all the children of God of every nation and country should pray with one heart. Yet there is nothing to restrain us from drawing from this particular statement a general doctrine.

9 In like manner also women As he enjoined men to lift up pure hands, so he now prescribes the manner in which women ought to prepare for praying aright. And there appears to be an implied contrast between those virtues which he recommends and the outward sanctification of the Jews; for he intimates that there is no profane place, nor any from which both men and women may not draw near to God, provided they are not excluded by their vices.

He intended to embrace the opportunity of correcting a vice to which women are almost always prone, and which perhaps at Ephesus, being a city of vast wealth and extensive merchandise, especially abounded. That vice is --- excessive eagerness and desire to be richly dressed. He wishes therefore that their dress should be regulated by modesty and sobriety; for luxury and immoderate expense arise from a desire to make a display either for the sake of pride or of departure from chastity. And hence we ought to derive the rule of moderation; for, since dress is an indifferent matter, (as all outward matters are,) it is difficult to assign a fixed limit, how far we ought to go. Magistrates may indeed make laws, by means of which a rage for superfluous expenditure shall be in some measure restrained; but godly teachers, whose business it is to guide the consciences, ought always to keep in view the end of lawful use. This at least will be settled beyond all controversy, that every thing in dress which is not in accordance with modesty and sobriety must be disapproved.

Yet we must always begin with the dispositions; for where debauchery reigns within, there will be no chastity; and where ambition reigns within, there will be no modesty in the outward dress. But because hypocrites commonly avail themselves of all the pretexts that they can find for concealing their wicked dispositions, we are under the necessity of pointing out what meets the eye. It would be great baseness to deny the appropriateness of modesty as the peculiar and constant ornament of virtuous and chaste women, or the duty of all to observe moderation. Whatever is opposed to these virtues it will be in vain to excuse. He expressly censures certain kinds of superfluity, such as curled hair, jewels, and golden rings; not that the use of gold or of jewels is expressly forbidden, but that, wherever they are prominently displayed, these things commonly

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draw along with them the other evils which I have mentioned, and arise from ambition or from want of chastity as their source.

10 Which becometh women; for undoubtedly the dress of a virtuous and godly woman must differ from that of a strumpet. What he has laid down are marks of distinction; and if piety must be testified by works, this profession ought also to be visible in chaste and becoming dress.

1 Timothy 2:11-15

1 Timothy 2:11-15 11. Let the woman learn in silence with all subjection. 11. Mulier in quiete discat, cum omni subjectione. 12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

12. Docere autem muliere non permitto, neque auctoritatem sibi sumere in virum, sed quietam esse.

13. For Adam was first formed, then Eve. 13. Adam enim creatus fuit prior, deinde Eva. 14. And Adam was not deceived, but the woman being deceived was in the transgression.

14. Et Adam no fuit deceptus; sed mulier decepta transgressionis rea fuit. 15. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

15. Servabitur autem per generationem, si manserit in fide, et caritate, et sanctificatione, cum temperantia.

11 Let a woman learn in quietness. After having spoken of dress, he now adds with what modesty women ought to conduct themselves in the holy assembly. And first he bids them learn quietly; for quietness means silence, that they may not take upon them to speak in public. This he immediately explains more clearly, by forbidding them to teach.

12 But I suffer not a woman to teach. Not that he takes from them the charge of instructing their family, but only excludes them from the office of teaching, which God has committed to men only. On this subject we have explained our views in the exposition of the First Epistle to the Corinthians. 943 If any one bring forward, by way of objection, Deborah (Judges 4:4) and others of the same class, of whom we read that they were at one time appointed by the command of God to govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above all law might do this; but, being a peculiar case, 944 this is not opposed to the constant and ordinary system of

943See Commentary on the Epistles of Paul to the Corinthians, vol. 1, p. 467. 944"Pource que e'est un cas particulier et extraordinaire." — "Because it is a peculiar and

John Calvin

government.

He adds --- what is closely allied to the office of teaching --- and not to assume authority over the man; for the very reason, why they are forbidden to teach, is, that it is not permitted by their condition. They are subject, and to teach implies the rank of power or authority. Yet it may be thought that there is no great force in this argument; because even prophets and teachers are subject to kings and to other magistrates. I reply, there is no absurdity in the same person commanding and likewise obeying, when viewed in different relations. But this does not apply to the case of woman, who by nature (that is, by the ordinary law of God) is formed to obey; for {γυναικοκρατία} (the government of women) has always been regarded by all wise persons as a monstrous thing; and, therefore, so to speak, it will be a mingling of heaven and earth, if women usurp the right to teach. Accordingly, he bids them be ``quiet,'' that is, keep within their own rank. 945

13 For Adam was first created He assigns two reasons why women ought to be subject to men; because not only did God enact this law at the beginning, but he also inflicted it as a punishment on the woman. (Genesis 3:16.) He accordingly shews that, although mankind had stood in their first and original uprightness, the true order of nature, which proceeded from the command of God, bears that women shall be subject. Nor is this inconsistent with the fact, that Adam, by falling from his first dignity, deprived himself of his authority; for in the ruins, which followed sin, there still linger some remains of the divine blessing, and it was not proper that woman, by her own fault, should make her condition better than before. 946

Yet the reason that Paul assigns, that woman was second in the order of creation, appears not to be a very strong argument in favor of her subjection; for John the Baptist was before Christ in the order of time, and yet was greatly inferior in rank. But although Paul does not state all the circumstances which are related by Moses, yet he intended that his readers should take them into consideration. Now Moses shews that the woman was created afterwards, in order that she might be a kind of appendage to the man; and that she was joined to the man on the express condition, that she should be at hand to render obedience to him. (Genesis 2:21.) Since, therefore, God did not create two chiefs of equal power, but added to the man an inferior aid, the Apostle justly reminds us of that order of creation in which the eternal and inviolable appointment of God is strikingly displayed.

14 And Adam was not deceived He alludes to the punishment inflicted on the woman:

``Because thou hast obeyed the voice of the serpent, thou shalt be subject

extraordinary case."

945"Il commande done qu'elles demeurent en silence; c'est a dire, qu'elles se contiennent dedans leurs limites, et la condition de leur sexe." — "He therefore commands them to remain in silence; that is, to keep within their limits and the condition of their sex."

946"Que la femme par son peche amendast son condition."

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to the authority of thy husband, and thy desire shall be to him.'' 947 (Genesis 3:16.) Because she had given fatal advice, it was right that she should learn that she was under the power and will of another; and because she had drawn her husband aside from the command of God, it was right that she should be deprived of all liberty and placed under the yoke. Besides, the Apostle does not rest his argument entirely or absolutely on the cause of the transgression, but founds it on the sentence which was pronounced by God.

Yet it may be thought that these two statements are somewhat contradictory: that the subjection of the woman is the punishment of her transgression, and yet that it was imposed on her from the creation; for thence it will follow, that she was doomed to servitude before she sinned. I reply, there is nothing to hinder that the condition of obeying should be natural from the beginning, and that afterwards the accidental condition of serving should come into existence; so that the subjection was now less voluntary and agreeable than it had formerly been.

Again, this passage has given to some people an occasion for affirming that Adam did not fall by means of error, but that he was only overcome by the allurements of his wife. Accordingly, they think that the woman only was deceived by the wiles of the devil, to believe that she and her husband would be like the gods; But that Adam was not at all persuaded of this, but tasted the fruit in order to please his wife. But it is easy to refute this opinion; for, if Adam had not given credit to the falsehood of Satan, God would not have reproached him:

``Behold, Adam is become like one of us.'' (Genesis 3:22.) There are other reasons of which I say nothing; for there needs not a long refutation of an error which does not rest on any probable conjecture. By these words Paul does not mean that Adam was not entangled by the same deceitfulness of the devil, 948 but that the cause or source of the transgression proceeded from Eve.

15 But she shall be saved The weakness of the sex renders women more suspicious and timid, and the preceding statement might greatly terrify and alarm the strongest minds. For these reasons he modifies what he had said by adding a consolation; for the Spirit of God does not accuse or reproach us, in order to triumph over us, when we are covered with shame, but, when we have been cast down, immediately raises us up. It might have the effect (as I have already said) of striking terror into the minds of women, 949 when they were informed that the destruction of the whole human race was attributed to them; for what will be this condemnation? Especially when their subjection, as a testimony of the wrath of God, is constantly placed before their eyes. Ac-

947"Et ta volonte sera sujete a la sienne." — "And thy will shall be subject to his will." 948"Qu'il ne donna lien a aucune persuasion du diable." — "That he did not yield to any persuasion of the devil."

949"C'estoit une chose pour descourager les femmes, et les mettre en desespoir." — "It was fitted to discourage women, and to reduce them to despair."

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cordingly, Paul, in order to comfort them and render their condition tolerable, informs them that they continue to enjoy the hope of salvation, though they suffer a temporal punishment. It is proper to observe that the good effect of this consolation is twofold. First, by the hope of salvation held out to them, they are prevented from falling into despair through alarm at the mention of their guilt. Secondly, they become accustomed to endure calmly and patiently the necessity of servitude, so as to submit willingly to their husbands, when they are informed that this kind of obedience is both profitable to themselves and acceptable to God. If this passage be tortured, as Papists are wont to do, to support the righteousness of works, the answer is easy. The Apostle does not argue here about the cause of salvation, and therefore we cannot and must not infer from these words what works deserve; but they only shew in what way God conducts us to salvation, to which he has appointed us through his grace.

Through child-bearing To censorious men it might appear absurd, for an Apostle of Christ not only to exhort women to give attention to the birth of offspring, but to press this work as religious and holy to such an extent as to represent it in the light of the means of procuring salvation. Nay, we even see with what reproaches the conjugal bed has been slandered by hypocrites, who wished to be thought more holy than all other men. But there is no difficulty in replying to these sneers of the ungodly. First, here the Apostle does not speak merely about having children, but about enduring all the distresses, which are manifold and severe, both in the birth and in the rearing of children. Secondly, whatever hypocrites or wise men of the world may think of it, when a woman, considering to what she has been called, submits to the condition which God has assigned to her, and does not refuse to endure the pains, or rather the fearful anguish, of parturition, or anxiety about her offspring, or anything else that belongs to her duty, God values this obedience more highly than if, in some other manner, she made a great display of heroic virtues, while she refused to obey the calling of God. To this must be added, that no consolation could be more appropriate or more efficacious then to shew that the very means (so to speak) of procuring salvation are found in the punishment itself.

If they continue in faith In consequence of the old translation having used the expression, ``the birth of children,'' it has been commonly thought that this clause refers to the children. But the term used by Paul to denote ``childbearing'' is a single word, {τεκνογονία}, and therefore it must refer to the women. As to the verb being plural, and the noun singular, this involves no difficulty; for an indefinite noun, at least when it denotes a multitude, has the force of a collective noun, and therefore easily admits a change from the singular to the plural number.

Besides, that he might not represent all the virtue of women as included in the duties of marriage, immediately afterwards he adds greater virtues, in which it is proper that godly women should excel, that they may differ from irreligious women. Even ``child-bearing'' is obedience acceptable to God, only so far as it proceeds from faith and love To these two he adds sanctification,

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which includes all the purity of life which becomes Christian women. Lastly follows sobriety, which he formerly mentioned, while he was speaking about dress; but now he extends it more widely to the other parts of life.

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CHAPTER 3

1 Timothy 3:1-7

1 Timothy 3:1-7 1. This is a true saying, If a man desire the office of a bishop, he desireth a good work.

1. Certus sermo, si quis episcopatum appetit, praeclarum opus desiderat. 2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

2. Oportet ergo Episcopum irreprehensibilem esse, unius uxoris maritum, sobrium, temperantem, compositum, (vel, honestum,) hospitalem, aptum ad docendum.

3. Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

3. Non vinolentum, (vel, ferocem,) non percussorem, non turpiter lucri cupidum, sed aequum, alienum a pugnis, alienum ab avaritia.

4. One that ruleth well his own house, having his children in subjection with all gravity;

4. Qui domui suae bene praesit, qui filios habeat in subjectione, cum omni reverentia.

5. (For if a man know not how to rule his own house, how shall he take care of the church of God?)

5. Quodsi quis propriae domui praeesse non novit, ecclesiam Dei quomodo curabit?

6. Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

6. Non novicium, ne inflatus in condemnationem incidat diaboli. 7. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

7. Oportet autem illum et bonum testimonium habere ab extraneis, ne in probum incidat et laqueum diaboli.

1 It is a true saying Chrysostom thinks, that this is the conclusion of the preceding doctrine. But I do not approve of the opinion; for Paul commonly makes use of this form of expression as a prelude to what he is about to introduce, Besides, in the former discourse there was no need of so strong an affirmation; but what he is now about to say, is somewhat more weighty. Let these words, therefore, be received as a preface intended to point out the importance of

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the subject; for Paul now begins a new discourse about ordaining pastors, and appointing the government of the Church.

If any one desireth the office of a bishop 950 Having forbidden women to teach, he now takes occasion to speak of the office of a bishop. First, that it may be more clearly seen that it was not without reason that he refused to allow women to undertake so arduous a work; secondly, that it might not be thought that, by excluding women only, he admitted all men indiscriminately; and, thirdly, because it was highly proper that Timothy and others should be reminded what conscientious watchfulness ought to be used in the election of bishops. Thus the context, in my opinion, is as if Paul had said, that so far are women from being fit for undertaking so excellent an office, that not even men ought to be admitted into it without distinction.

He desireth an excellent work The Apostle affirms that this is no inconsiderable work, such as any man might venture to undertake. When he says that it is {καλός}, I have no doubt that he alludes to the ancient Greek proverb, often quoted by Plato, {δύσκολα} {τὰ} {καλά}, which means that ``those things which are excellent, are also arduous and difficult;'' and thus he unites difficulty with excellence, or rather he argues thus, that it does not belong to every person to discharge the office of a bishop, because it is a thing of great value.

I think that Paul's meaning is now sufficiently clear; though none of the commentators, so far as I perceive, have understood it. The general meaning is, that a selection ought to be made in admitting bishops, because it is a laborious and difficult charge; and that they who aim at it should carefully consider with themselves, whether or not they were able to bear so heavy a burden. Ignorance is always rash; and a mature knowledge of things makes a man modest. How comes it that they who have neither ability nor wisdom often aspire so confidently to hold the reins of government, but because they rush forward with their eyes shut? On this subject Quintilian remarked, that the ignorant speak boldly, while the greatest orators tremble.

For the purpose of restraining such rashness in desiring the office of a bishop, Paul states, first, that this is not an indolent rank, but a work; and next, that it is not any kind of work, but excellent, and therefore toilsome and full of difficulty, as it actually is. It is no light matter to be a representative of the Son of God, in discharging an office of such magnitude, the object of which is to erect and extend the kingdom of God, to procure the salvation of souls which the Lord himself hath purchased with his own blood, and to govern the Church, which is God's inheritance. But it is not my intention at present to make a sermon, and Paul will again glance at this subject in the next chapter.

Here a question arises: ``Is it lawful, in any way, to desire the office of a bishop?'' On the one hand, it appears to be highly improper for any one to anticipate, by his wish, the calling of God, and yet Paul, while he censures a rash desire, seems to permit it to be desired with prudence and modesty. I reply,

950"Ou, Si aucun a affection d'estre evesque." — "Or, If any one hath a desire to be a bishop."

John Calvin

if ambition is condemned in other matters, much more severely ought it to be condemned in ``the office of a bishop.'' But Paul speaks of a godly desire, by which holy men wish to employ that knowledge of doctrine which they possess for the edification of the Church. For, if it were altogether unlawful to desire the office of a teacher, why should they who spend all their youth in reading the Holy Scriptures prepare themselves by learning? What are the theological schools but nurseries of pastors?

Accordingly, they who have been thus instructed not only may lawfully devote themselves and their labors to God by a voluntary offering, but even ought to do so, and that too, before they have been admitted unto the office; provided that, nevertheless, they do not thrust themselves forward, and do not, even by their own wish, make themselves bishops, but are only ready to discharge the office, if their labors shall be required. And if it turn out that, according to the lawful order; they are not called, let them know that such was the will of God, and let them not take it in that others have been preferred to them. But they who, without any selfish motive, shall have no other wish than to serve God and the Church, will be affected in this manner; and, at the same time, will have such modesty that they will not be at all envious, if others be preferred to them as being more worthy.

If any one object, that the government of the Church is a matter of so great difficulty, that it ought rather to strike terror into the minds of persons of sound judgment than to excite them to desire it. I reply, that the desire of great men does not rest on confidence of their own industry or virtue, but on the assistance of

``God, from whom is our sufficiency,'' as Paul says elsewhere. (2 Corinthians 3:5.) At the same time, it is necessary to observe what it is that Paul calls ``the office of a bishop;'' and so much the more, because the ancients were led away, by the custom of their times, from the true meaning; for, while Paul includes generally all pastors, they understand a bishop to be one who was elected out of each college to preside over his brethren. Let us remember, therefore, that this word is of the same import as if he had called them ministers, or pastors, or presbyters. 951

2 A bishop, therefore, must be blameless The particle therefore confirms the exposition which I have given; for, on account of the dignity of the office,

951"Let us know that the Holy Spirit, speaking of those who are ordained ministers of the word of God, and who are elected to govern the Church, calls them Pastors. And why? Because God wishes us to be a flock of sheep, to be guided by him, hearing his voice, following his guidance, and living peaceably. Since, therefore the Church is compared to a flock, they who have the charge of guiding the Church by the word of God are called Pastors. And next, the word Pastor means Elder not by age, but by of oﬀice: as, at all times, they who govern have been called Elders, even among heathen nations. Now the Holy Spirit has retained this metaphor, giving the name Elder to those who are chosen to proclaim the word of God. He likewise calls them Bishops, that is persons who watch over the flock to show that it is not a rank unaccompanied by active exertion, when a man is called to that oﬀice, and that he must not make an idol of it, but must know that he is sent to obtain the salvation of souls, and must be employed, and watch, and labor, for that purpose. We see then the reason of these words; and since the Holy Spirit hath given them to us, we must retain them, provided that they be applied to a good and holy use." — Fr. Ser.

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he concludes that it is requisite that he be a man endowed with rare gifts, and not any person taken out of the crowd. 952 If the expression used had been ``a good work,'' as the ordinary translation has it, or ``an honorable work,'' (honestam,) as Erasmus has translated it, the inference would not have been suitable.

He wishes a bishop to be blameless, 953 instead of which, in the Epistle to Titus, He has used (Titus 1:7) the word {ἀνέγκλητον}, meaning by both words, that he must not be marked by any infamy that would lessen his authority. There will be no one found among men that is free from every vice; but it is one thing to be blemished with ordinary vices, which do not hurt the reputation, because they are found in men of the highest excellence, and another thing to have a disgraceful name, or to be stained with any baseness. In order, therefore, that a bishop may not be without authority, he enjoins that there shall be made a selection of one who has a good and honorable reputation, and not chargeable with any remarkable vice. Besides, he does not merely lay down a rule for Timothy what sort of person he must select, but likewise reminds every one of those who aspire to that rank, to institute a careful examination of himself and of his life.

The husband of one wife. It is a childish fancy to interpret this as meaning ``the pastor of a single church.'' Another other exposition has been more generally received, that the person set apart to that office must be one who has not been more than once married, that one wife being since dead, so that now he is not a married man. But both in this passage and in Titus 1:6, the words of the apostle are, ``Who is,'' and not ``Who hath been;'' and in this very Epistle, where he treats of widows, (1 Timothy 3:10,) he expressly makes use of the participle of the past tense. Besides, in this way he would contradict himself; because elsewhere he declares that he has no wish to lay a snare on the consciences.

The only true exposition, therefore, is that of Chrysostom, that in a bishop he expressly condemns polygamy, 954 which at that time the Jews almost reckoned to be lawful. This corruption was borrowed by them partly from sinful imitation of the Fathers, (for they who read that Abraham, Jacob, David, and others of the same class, were married to more wives than one at the same time, thought that it was lawful for them also to do the same) and partly from neighboring nations; for the inhabitants of the East never observed that conscientiousness

952"Et non pas le premier qui se pourroit presenter." — "And not the first that might offer himself."

953{᾿Ανεπίληπτον} --- ``This is properly an antagonistic term, signifying, `one who gives his adversary no hold upon him;' but it is often (as here) applied metaphorically to one who gives others no cause justly to accuse him. So Thucydides, v. 17, {τοῖς} {ἐχθροῖς} {ἀνεπίληπτον} {εἶναι}. ``Such (says a celebrated writer) is the perfect purity of our religion, such the innocence and virtue which it exacts, that he must be a very good man indeed who lives up to it.'' And when we consider the still greater requirements in a teacher of religion, (who is to be an example to others,) and reflect on the injury done to religion through the side of false professors, how much reason will there appear that such a one should be, as the apostle says, blameless.'' --- Broomfield.

954"Qu'il condamne en l'Evesque d'avoir deux femmes ensemble vivantes." — "That he condemns in a bishop the having two wives living at the same time."

John Calvin

and fidelity in marriage which was proper. However that might be, polygamy was exceedingly prevalent among them; 955 and therefore with great propriety does Paul enjoin that a bishop should be free from this stain.

And yet I do not disapprove of the opinion of those who think that the Holy Spirit intended to guard against the diabolical superstition which afterwards arose; as if he had said, ``So far is it from being right and proper that celibacy should be enforced on bishops, that marriage is a state highly becoming in all believers.'' In this way, he would not demand it as a thing necessary for them, but would only praise it as not inconsistent with the dignity of the office. Yet the view which I have already given is more simple and more solid, that Paul forbids polygamy in all who hold the office of a bishop, because it is a mark of an unchaste man, and of one who does not observe conjugal fidelity.

But there it might be objected, that what is sinful in all ought not to have been condemned or forbidden in bishops alone. The answer is easy. When it is expressly prohibited to bishops, it does not therefore follow that it is freely allowed to others. Beyond all doubt, Paul condemned universally what was contrary to an unrepealed law of God; for it is a settled enactment,

``They shall be one flesh.'' (Genesis 2:24.) But he might, to some extent, bear with that in others which, in a bishop, would have been excessively vile, and therefore not to be endured.

Nor is this a law laid down for the future, that no bishop, who already has one wife, shall marry a second or a third, while the first wife is still living; but Paul excludes from the office of a bishop any one who shall be guilty of such an enormity. Accordingly, what had been once done, and could not be corrected, he reluctantly endures, but only in the common people. For what was the remedy for those who, under Judaism, had fallen into the snare of polygamy? Should they have divorced their second and third wives? Such a divorce would not have been free from doing wrong. Since, therefore, the deed was done, and could not be undone, he left it untouched, but with this exception, that no bishop should be blemished by such a stain.

Sober, temperate, modest The word which we have translated sober, Erasmus has translated (vigilantem) watchful. As the Greek word {νηφάλεος} 956 admits of either signification, the readers may make their own choice. I have preferred to translate {σώφρονα}, temperate, instead of sober, because {σωφροσύνη} has a more extensive meaning than sobriety. Modest means one who conducts himself with decency and propriety.

Hospitable 957 The ``hospitality'' here spoken of, is toward strangers, and

955"La polygamie estoit une chose toute commune entre les Juifs." — "Polygamy was a thing quite common among the Jews."

956"{Νηφάλιον}, `vigilant or circumspect.' In which sense the word occurs in the later writers; as, for instance, Phavorinus. The force of the word is well expressed by the Pesch. Syr., `mente sit vigilanti' Instead of {νηφάλιον}, (the reading of many of the best MSS. and all the early editions,) {νηφάλεον} was introduced by Beza, but without any sufficient reason; and the former has been rightly restored by Wetstein, Griesbach, Matthaei, Tittnhann, and Vater. Here, then, we have a quality suggested by the very term {ἐπίσχοπος}, which imports vigilant superintendence.'' --- Bloomfield.

957"Recueillant volontiers les estrangers;" — "Willingly entertaining strangers."

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this was very common among the ancients; for it would have been reckoned disgraceful for respectable persons, and especially for those who were well known, to lodge in taverns. In the present day, the state of matters is different; but this virtue is and always will be highly necessary in a bishop, for many reasons. Besides, during the cruel persecution of the godly, many persons must have been constrained frequently to change their habitation; and therefore it was necessary that the houses of bishops should be a retreat for the exiles. In those times hard necessity compelled the churches to afford mutual aid, so that they gave lodgings to one another. Now, if the bishops had not pointed out the path to others in this department of duty, the greater part, following their example, would have neglected the exercise of humanity, and thus the poor fugitives would have been greatly discouraged. 958

Able to teach In the epistle to Titus, doctrine is expressly mentioned; here he only speaks briefly about skill in communicating instruction. It is not enough to have profound learning, if it be not accompanied by talent for teaching. There are many who, either because their utterance is defective, or because they have not good mental abilities, or because they do not employ that familiar language which is adapted to the common people, keep within their own minds the knowledge which they possess. Such persons, as the phrase is, ought to Sing to themselves and to the muses. 959 They who have the charge of governing the people, ought to be qualified for teaching. And here he does not demand volubility of tongue, for we see many persons whose fluent talk is not fitted for edification; but he rather commends wisdom in applying the word of God judiciously to the advantage of the people.

It is worth while to consider how the Papists hold that the injunctions which the apostle gives do not at all belong to them. I shall not enter into a minute explanation of all the details; but on this one point what sort of diligence do they observe? And, indeed, that gift would be superfluous; for they banish from themselves the ministry of teaching as low and groveling, although this belonged especially to a bishop. But everybody knows how far it is from observing Paul's rule, to assume the title of bishop, and boast proudly of enacting a character without speaking, provided only that they make their appearance in a theatrical dress. As if a horned mitre, a ring richly set in jewels, or a silver cross, and other trifles, accompanied by idle display, constituted the spiritual government of a church, which can no more be separated from doctrine than

958"Let every one know that the virtues which are here required in all ministers of the word of God, are in order to give an example to the flock. It is highly proper for every one to know that, when it is said that ministers should be wise, temperate, and of good moral behavior, it is in order that others may be conformed to their example; for it is not for three or four only, but for all in general, that these things are said. This is the way in which the example of men must be profitable to us, so far as they shall conduct themselves properly, according to the will of God. And if they depart from that will ever so little, we must not yield to them such authority as to follow them on that account; but we must attend to what Paul says, that we ought to follow men so far as they are entirely conformed to the pure word of God, and are imitators of Jesus Christ, to lead us in the right way." — Fr. Ser.

959"Il faut que tels s'employent a autre chose." — "Such persons ought to be employed in something else."

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any one of us can be separated from his own soul.

3 Not addicted to wine. By the word {πάροινον}, 960 which is here used, the Greeks denote not merely drunkenness, but any intemperance in guzzling wine. And, indeed, to drink wine excessively is not only very unbecoming in a pastor, but commonly draws along with it many things still worse; such as quarrels, foolish attitudes, unchaste conduct, and other things which it is not necessary to describe. But the contrast which is added shortly afterwards, shews that Paul goes farther than this.

Not a striker, not wickedly desirous of gain 961 As he contrasts with ``a striker'' one who is not quarrelsome, and with him who is covetous of dishonest gain ({ἀφιλάργυρον}) one who is not covetous, so with {τῷ} {παροίνῳ}, him who is addicted to wine, he contrasts one who is gentle or kind. The true interpretation is that which is given by Chrysostom, that men of a drunken and fierce disposition ought to be excluded from the office of a bishop. As to the opinion given by Chrysostom, that ``a striker'' means one who wounds with the tongue, (that is, who is guilty of slander or of outrageous reproaches,) I do not admit it. Nor am I moved by his argument, that it will be no great matter, if the bishop do not strike with the hand; for I think that here he reproves generally that fierceness which is often found in the military profession, and which is utterly unbecoming in the servants of Christ. It is well known to what ridicule they expose themselves, who are more ready to strike a blow with the fist, and --- we might even say --- to draw the sword, than to settle the disputes of others by their own sedate behavior. Strikers is therefore the term which he applies to those who deal much in threatenings, and are of a warlike temperament.

All covetous persons are wickedly desirous of gain; for, wherever covetousness is, there will also be that baseness of which the apostle speaks. ``He who wishes to become rich wishes also to become rich soon.'' 962 The consequence is, that all covetous persons, even though this is not openly manifest, apply their minds to dishonest and unlawful gains. Accordingly, he contrasts with this vice the contempt of money; as there is no other remedy by which it can be corrected. He who will not patiently and mildly endure poverty will never escape the disease of mean and sordid covetousness.

Mild and not quarrelsome He contrasts with ``the striker'' the man who is ``not quarrelsome.'' Mild --- which, we have said, is contrasted with being ``addicted to wine'' --- is the term applied to him who knows how to bear injuries with a gentle and moderate disposition, who forgives much, who passes by insults, who neither makes himself be dreaded through harsh severity, nor exacts with full rigor. Not quarrelsome, one who avoids disputes and quarrels; for, as

960"Some expositors, ancient and modern, take this to be equivalent to {ὑβριστὴν} or {αὐθάδη}; which is, indeed, much countenanced by three vices in this clause, standing opposed to the three virtues in the next. But considering that we have at 1 Timothy 3:8 the expression {μή} {οἴνῳ} {προσέχοντας} used of the deacons, here at least the physical sense must be included; and, according to every principle of correct exegesis, it must stand first. In the word {πάροινος}, the {παρὰ} means beyond, denoting excess. So the expression in Habakkuk 2:5, 'he transgresseth by wine.'' --- Bloomfield.

961"Ne convoiteux de gain deshonneste." — "Not covetous of dishonourable gain." 962"Dives fieri qui vult, Et cito vult fieri." — Juvenal.

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he elsewhere writes,

``the servant of the Lord must not be quarrelsome.'' (2 Timothy 2:24.)

4 Who ruleth well his own house Hence it is evident, that Paul does not demand that a bishop shall be unacquainted within human life, 963 but that he shall be a good and praiseworthy master of a household; for, whatever may be the admiration commonly entertained for celibacy and a philosophical life altogether removed from ordinary custom, yet wise and thoughtful men are convinced by experience, that they who are not ignorant of ordinary life, but are practiced in the duties of human intercourse, are better trained and adapted for governing the Church. And, therefore, we ought to observe the reason which is added, (1 Timothy 3:5,) that he who does not know how to rule his family, Will not be qualified for governing the Church. Now, this is the case with very many persons, and indeed with almost all who have been drawn out of an idle and solitary life, 964 as out of dens and caverns; for they are a sort of savages and destitute of humanity.

Who hath his children in subjection with, all reverence The apostle does not recommend a clever man, and deeply skilled in domestic matters, but one who has learned to govern a family by wholesome discipline. He speaks chiefly of children, who may be expected to possess the natural disposition of their father; and therefore it will be a great disgrace to a bishop, if he has children who lead a wicked and scandalous life. As to wives, he will speak of them afterwards; but at present, as I have said, he glances at the most important part of a house.

In the Epistle to Titus, (Titus 1:6,) he shows what is here meant by the word reverence; for, after having said that the children of a bishop must not be unruly and disobedient, he likewise adds,

``nor liable to the reproach of profligacy or of intemperance.'' He therefore means, in a word, that their morals shall be regulated by all chastity, modesty, and gravity.

5 And if any one know not how to rule his own house 965 This argument,

963"Que I'Evesque ne sache que c'est de vivre au Monde." — "That the bishop shall not know what it is to live in the world."

964"C'est a dire, de la moinerie." — "That is, from monkhood." 965"The house of a believer ought to be like a little church. Heathens, who did not know what a church is, said that a house is but an image and figure of any public government. A poor man, living with his wife and children and servants, ought to be in his house like a public governor; but Christians ought to go beyond this. Every father of a family should know that God has appointed him to that place, that he may know how to govern his wife and children and servants; so that God shall be honored in the midst of them, and all shall do Him homage. Paul speaks of children; and why? Because he who wishes to discharge his duty as pastor of a church must be like a father to all believers. Now, let us suppose that a man cannot govern two or three children which he has in the house. They are his own children, and yet he cannot keep them in subjection; they are deaf to all that he says to them. How then shall he be able to govern those who are at a distance, and who may be said to be unknown to him, who even refuse to become wiser, and think that they have no need of being instructed? How shall he be able to keep men in dread when his own wife is not subject to him? Let us not, therefore, think it strange if it is required in all pastors, that they be good fathers of a family, and know what it is to govern their own children well. It is not enough to condemn the children, but we must condemn the fathers, when they permit their children to be worse than others." — Fr. Ser.

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drawn from the less to the greater, is in itself manifest, that he who is unfit for governing a family will be altogether unable to govern a people. Besides that it is evident that he is destitute of the virtues necessary for that purpose, what authority will he have over the people, seeing that his own house makes him contemptible?

6 Not a novice There being many men of distinguished ability and learning who at that time were brought to the faith, Paul forbids that such persons shall be admitted to the office of a bishop, as soon as they have made profession of Christianity. And he shews how great would be the danger; for it is evident that they are commonly vain, and full of ostentation, and, in consequence of this, haughtiness and ambition will drive them headlong. What Paul says we experience; for ``novices'' have not only impetuous fervor and bold daring, but are also puffed up with foolish confidence, as if they could fly beyond the clouds. Consequently, it is not without reason that they are excluded from the honor of a bishopric, till, in process of time their proud temper shall be subdued.

Lest he fall into the condemnation of the devil. The judgment or condemnation of the devil may be interpreted in three ways; for some take {Διαβόλου} (of the devil) to mean Satan; and others, to mean slanderers. I give the preference to the former view; because it rarely happens that ``judgment'' means slander. But again, ``the judgment of Satan'' may be taken either actively or passively. This latter sense is adopted by Chrysostom, with whom I willingly agree There is an elegant contrast, which heightens the enormity of the case, ``If he who is placed over the Church of God fall, by his pride, into the same condemnation with the devil.'' Yet I do not reject the active signification, namely, that he will give the devil occasion for accusing him. But the opinion of Chrysostom is more correct. 966

7 A good report from those who are without. This appears to be very difficult, that a religious man should have, as witnesses of his integrity, infidels themselves, who are furiously mad to tell lies against us. But the apostle means, that, so far as relates to external behavior, even unbelievers themselves shall be constrained to acknowledge him to be a good man; for, although they groundlessly slander all the children of God, yet they cannot pronounce him to be a wicked man, who leads a good and inoffensive life amongst them. Such is that acknowledgment of uprightness which Paul here describes. The reason is added, ---

Lest he fall into reproach and the snare of the devil; which I explain in this manner: ``lest, being subject to reproach, he begin to be hardened, and abandon himself the more freely to all iniquity, which is to entangle himself in the snares of the devil.'' For what hope is left for him who sins without any shame?

966"The words {εἰς} {κρῖμα} {ἐμπέσὟ} {τοῦ} {Διαβόλου} are, by most expositors ancient and modern, understood of falling into the same condemnation and punishment that the devil fell into through pride, which is supported by the authority of the Pesch. Syr. Several eminent expositors, from Luther and Erasmus downwards, take {τοῦ} {Διαβόλου} to mean the ``calumniator,'' or slanderous enemy of the gospel, the noun being, they say, used generically of those who seek an occasion to calumniate the Christians; but, as Calvin observes, `it rarely happens that ``judgment'' means slander.' Moreover, the expression {Διάβολος} would thus have to be taken of just condemnation.'' --- Bloomfield.

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1 Timothy 3:8-13

1 Timothy 3:8-13 8. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

8. Diaconos similiter graves, non bilingues, non multo vino deditos, non turpiter lucri cupidos:

9. Holding the mystery of the faith in a pure conscience. 9. Habentes mysterium fidei in pura conscientia. 10. And let these also first be proved; then let them use the office of a deacon, being found blameless.

10. Et hi probentur primum; deinde ministrent ubi irreprehensibiles comperti fuerint.

11. Even so must their wives be grave, not slanderers, sober, faithful in all things.

11. Uxores similiter graves, non calumniatrices, sobrias, fideles in omnibus. 12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.

12. Diaconi sint unius uxoris mariti, qui honeste praesint liberis et domibus suis.

13. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

13. Nam qui bene ministraverint gradum sibi bonum (vel, honestum) acquirunt, et multam libertatem in fide, quae est in Christo Iesu.

8 Likewise the deacons There is no reason why the diversity of interpretations should lead us to entertain any doubt. It is certain that time Apostle speaks of those who hold a public office in the Church; and this refutes the opinion of those who think that domestic servants are here meant. As to the view given by others, that it denotes presbyters who are inferior to the bishop, that is without foundation; for it is manifest from other passages, that the term bishop belongs alike to all presbyters. 967 All are constrained to acknowledge this; and more especially a passage in the first chapter of the Epistle to Titus proves clearly that this is the meaning. (Titus 1:7.) It remains to be stated that we understand ``the deacons'' to be those who are mentioned by Luke, (Acts 6:3,) and who had the charge of the poor. But those who wish to have a more full account of the duties of deacons may consult the Institutes. 968

Grave, not double-tongued The first four virtues, with which he wishes them to be endowed, are of themselves sufficiently well known. Yet it ought to be carefully observed that he advises them not to be double-tongued; because it is a vice which it is difficult to avoid in the discharge of that office, and yet ought, more than anything else, to be kept at a distance from it.

967"Que le nom d'Evesque estoit commun a tons prestres. et qu'entre prestre et evesque il n'y a nulle difference." — "That the term bishop was common to all presbyters, and that there is no difference between presbyter and bishop."

968See Calvin's Inst. of the Christian Religion, vol. 3.

John Calvin

9 Holding the mystery of faith As if he had said, ``Holding the pure doctrine of religion, and that from the heart, with a sincere fear of God;'' or, ``Being well instructed in the faith, so as not to be ignorant of anything which it is necessary for Christians to know.'' He gives to the sum of Christian doctrine the honorable appellation of a mystery; as indeed God, through the gospel, reveals to men on earth a wisdom which angels in heaven behold with admiration, and, therefore, we need not wonder if it exceed human capacity.

Let us therefore remember that it ought to be embraced with the deepest reverence; and because we could never, by our own strength, ascend to such a height, let us humbly entreat God to impart it to us by the Spirit of revelation. On the other hand, when we see wicked men either ridicule those doctrines or have no relish for them, let us acknowledge that it is owing to the grace of God that those things which have been hidden from others are in our hearts, and before our eyes, as Moses says, (Deuteronomy 30:11.)

Thus he wishes that deacons should be well instructed in ``the mystery of faith;'' because, although they do not hold the office of teaching, yet it would be exceedingly absurd to hold a public office in the Church, while they were ill informed in the Christian faith, more especially since they must frequently be laid under the necessity of administering advice and consolation, if they do not choose to neglect their duties. It is added, in a pure conscience, which extends to the whole life, but chiefly that they may know how to obey God.

10 And let those be first tried He wishes that they who are chosen should not be unknown, but that their integrity should be ascertained, like that of the bishops. And hence it is evident, that they are called blameless who are not stained by any marked vice. Besides, this trial is not for a single hour, but consists in long experience. In a word, when deacons are to be ordained, the choice must not fall at random, and without selection, on any that come to hand, but those men are to be chosen who are approved by their past life in such a manner that, after what may be called full inquiry, they are ascertained to be well qualified.

11. Likewise the wives He means the wives both of deacons and of bishops, for they must be aids to their husbands in their office; which cannot be, unless their behavior excel that of others.

Let the deacons be Since he mentioned wives, he lays down the same injunction about deacons as he had formerly down about bishops; namely, that each of them --- satisfied within having but one wife --- shall set an example of a chaste and honorable father of a family, and shall keep his children and his whole house under holy discipline. And this refutes the error of those who understand this passage as referring to domestic servants. 969

13. For they who have served well Owing to a practice which came into use one or two centuries after the death of the apostles, of choosing presbyters from the order of deacons, this passage has been commonly interpreted as

969"Des serviteurs domestiques, et non pas des diacres de l'Eglise." — "To domestic servants, and not to the deacons of the Church."

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describing elevation to a higher rank, as if the Apostle called to the honor of being presbyters those who had faithfully discharged the office of a deacon. For my own part, though I do not deny that the order of deacons might sometimes be the nursery out of which presbyters were taken, yet I take Paul's words as meaning, more simply, that they who have discharged this ministry in a proper manner are worthy of no small honor; because it is not a mean employment, but a highly honorable office. Now by this expression he intimates how much it is for the advantage of the Church to have this office discharged by choice men; because the holy discharge of it procures esteem and reverence.

How absurd is it for Papists to maintain that, in making deacons, they do what Paul enjoins! First, why do they make deacons but to carry the cup in a procession, and to feed the eyes of the ignorant with I know not what ridiculous exhibitions? Besides, they do not even observe this; for not a single deacon has been made, during the last five hundred years, except that, after taking this step, he may immediately rise to the priesthood. What impudence is it, to boast of elevating to a higher rank those who have ministered well, when they confer their priesthood on none but those who have never touched a single part of the former office!

And much liberty in the faith. With good reason does he add this; for there is nothing that tends so much to produce liberty as a good conscience and a life free from crime and reproach; as, on the contrary, timidity must be the lot of those who have a bad conscience. And if they sometimes make a valiant boast of liberty, yet it is not uniform and constant, nor has it any weight. For this reason he describes also the kind of liberty. ``In the faith,'' says he, which is in Christ; that is, that they may serve --- Christ with greater boldness; as, on the other hand, they who have acted basely in the discharge of their office may be said to have their mouth shut and their hands tied, and are unfit for doing good; because no reliance --- no authority is given to them.

1 Timothy 3:14-16

1 Timothy 3:14-16 14. These things write I unto thee, hoping to come unto thee shortly: 14. Haec tibi scribo, sperans brevi ad te venire. 15. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

15. Quodsi tardavero, ut videas quomodo oporteat in domo Dei versari, quae est Ecclesia Dei viventis, columna et firmamentum veritatis.

16. And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

16. Et sine controversia magnum est pietatis mysterium; Deus manifestatus est in carne, justificatus in Spiritu, visus Angelis, praedicatus, Gentibus, fidem

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obtinuit in mundo receptus est in gloria.

14 These things I write to thee He holds out to Timothy the hope of his coming, partly in order to encourage him, and partly in order to repress the insolence of those who grew more haughty on account of his absence. And yet he does not make any feigned promise to Timothy, or terrify others through false presence; for he fully expected that he would come, as it is probable that he came, if he wrote this epistle at the time when he passed through Phrygia, as is related by Luke. (Acts 18:23.) Let us look on this as a proof how great was his anxiety for the churches, when he could not endure to delay for a short time a remedy for a present evil. Yet immediately afterwards he adds, that he wrote this epistle for the purpose of informing Timothy, if it should happen that he were delayed longer than he thought.

15 How thou oughtest to conduct thyself: By this mode of expression he commends the weight and dignity of the office; because pastors 970 may be regarded as stewards, to whom God has committed the charge of governing his house. If any person has the superintendence of a large house, he labors night and day with earnest solicitude, that nothing may go wrong through his neglect, or ignorance, or carelessness. If only for men this is done, how much more should it be done for God?

In the house of God There are good reasons why God bestows this name on his Church; for not only has he received us to be his children by the grace of adoption, but he also dwelleth in the midst of us.

The pillar and foundation of truth No ordinary enhancement is derived from this appellation. Could it have been described in loftier language? Is anything more venerable, or more holy, than that everlasting truth which embraces both the glory of God and the salvation of men? Were all the praises of heathen philosophy, with which it has been adorned by its followers, collected into one heap, what is this in comparison of the dignity of this wisdom, which alone deserves to be called light and truth, and the instruction of life, and the way, and the kingdom of God? Now it is preserved on earth by the ministry of the Church alone. What a weight, therefore, rests on the pastors, who have been entrusted with the charge of so inestimable a treasure! With what impudent trifling do Papists argue from the words of Paul that all their absurdities ought to be held as oracles of God, because they are ``the pillar of truth,'' and therefore cannot err!

First, we ought to see why Paul adorns the Church with so magnificent a title. By holding out to pastors the greatness of the office, he undoubtedly intended to remind them with what fidelity, and industry, and reverence they ought to discharge it. How dreadful is the vengeance that awaits them, if, through their fault, that truth which is the image of the Divine glory, the light of the world, and the salvation of men, shall be allowed to fall! This consideration ought undoubtedly to lead pastors to tremble continually, not to deprive them of all

970"Les Evesques, e'est a dire, pasteurs de l'Eglise." — "Bishops, that is, pastors of the Church."

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energy, but to excite them to greater vigilance.

Hence we may easily conclude in what sense Paul uses these words. The reason why the Church is called the ``pillar of truth'' is, that she defends and spreads it by her agency. God does not himself come down from heaven to us, nor does he daily send angels to make known his truth; but he employs pastors, whom he has appointed for that purpose. To express it in a more homely manner, is not the Church the mother of all believers? Does she not regenerate them by the word of God, educate and nourish them through their whole life, strengthen, and bring them at length to absolute perfection? For the same reason, also, she is called ``the pillar of truth;'' because the office of administering doctrine, which God hath placed in her hands, is the only instrument of preserving the truth, that it may not perish from the remembrance of men.

Consequently this commendation relates to the ministry of the word; for if that be removed, the truth of God will fall to the ground. Not that it is less strong, if it be not supported by the shoulders of men, as the same Papists idly talk; for it is a shocking blasphemy to say, that the word of God is uncertain, till it obtain from men what may be called a borrowed certainty. Paul simply means what he states elsewhere in other words, that since our ``faith is by hearing,'' there will be no faith, unless there be preaching. (Romans 10:17.) Accordingly in reference to men, the Church maintains the truth, because by preaching the Church proclaims it, because she keeps it pure and entire, because she transmits it to posterity. And if the instruction of the gospel be not proclaimed, if there are no godly ministers who, by their preaching, rescue truth from darkness and forgetfulness, instantly falsehoods, errors, impostures, superstitions, and every kind of corruption, will reign. In short, silence in the Church is the banishment and crushing of the truth. Is there anything at all forced in this exposition?

Having ascertained Paul's meaning, let us return to the Papists. First, by applying this eulogium to themselves, they act wickedly; because they deck themselves with borrowed feathers. For, granting that the Church were elevated above the third heaven, I maintain that it has nothing to do with them in any manner. Nay, I even turn the whole passage against them; for, if the Church ``is the pillar of truth,'' it follows that the Church is not with them, when the truth not only lies buried, but is shockingly torn, and thrown down, and trampled under foot. Is this either a riddle or a quibble? Paul does not wish that any society, in which the truth of God does not hold a lofty and conspicuous place, shall be acknowledged to be a Church; now there is nothing of all this in Popery, but only ruin and desolation; and, therefore, the true mark of a Church is not found in it. But the mistake arises from this, that they do not consider, what was of the greatest importance, that the truth of God is maintained by the pure preaching of the gospel; and that the support of it does not depend on the faculties or understandings of men, but rests on what is far higher, that is, if it does not depart from the simple word of God.

16 Great is the mystery of godliness Again, here is another enhancement.

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That the truth of God might not, through the ingratitude of men, be less esteemed than it ought, he extols its value, by stating that

``great is the secret of godliness;'' that is, because it does not treat of mean subjects, but of the revelation of the Son of God,

``in whom are hidden all the treasures of wisdom.'' (Colossians 2:3.) From the greatness and importance of such matters, pastors ought to judge of their office, that they may devote themselves to the discharge of it with greater conscientiousness and deeper reverence.

God manifested in the flesh The Vulgate's translator, by leaving out the name of God, refers what follows to ``the mystery,'' but altogether unskillfully and inappropriately, as will clearly be seen on a bare perusal, though he has Erasmus on his side, who, however, destroys the authority of his own views, so that it is unnecessary for me to refute it. All the Greek copies undoubtedly agree in this rendering, ``God manifested in the flesh.'' But granting that Paul did not express the name of God, still any one who shall carefully examine the whole matter, will acknowledge that the name of Christ ought to be supplied. For my own part, I have no hesitation in following the reading which has been adopted in the Greek copies. In calling the manifestation of Christ, such as he afterwards describes it, a ``great mystery,'' the reason is obvious; for this is ``the height, depth, and breadth of wisdom,'' which he has elsewhere mentioned, (Ephesians 3:18,) by which all our senses must unavoidably be overwhelmed.

Let us now examine the various clauses in their order. He could not have spoken more appropriately about the person of Christ than in these words, ``God manifested in the flesh.'' First, we have here an express testimony of both natures; for he declares at the same time that Christ is true God and true man. Secondly, he points out the distinction between the two natures, when, on the one hand, he calls him God, and, on the other, expresses his ``manifestation, in the flesh.'' Thirdly, he asserts the unity of the person, when he declares, that it is one and the same who was God, and who has been manifested in the flesh.

Thus, by this single passage, the true and orthodox faith is powerfully defended against Arius, Marcion, Nestorius, and Eutyches. There is also great emphasis in the contrast of the two words, God in flesh How wide is the difference between God and man! And yet in Christ we behold the infinite glory of God united to our polluted flesh in such a manner that they become one. 971

971"By the word flesh Paul declares that Christ was true man, and that he was clothed with our nature; but, at the same time, by the word manifested, he shows that there were two natures. We must not imagine a Jesus Christ who is God, and another Jesus Christ who is man; but we must know that he alone is both God and man. Let us distinguish his two natures, so as to know that this is the Son of God who is our brother. Now I have said that God permits the ancient heresies, with which the church was troubled, to be revived in our time, in order to excite us to greater activity. But, on the other hand, let us observe, that the devil is constrained to do his utmost to overthrow this article of faith, because he sees clearly that it is the foundation of our salvation. For if we have not that mystery of which Paul speaks, what will become of us? We are all children of Adam, and therefore we are accursed; we are in the pit of death; in short, we are deadly enemies of God, and thus there is nothing in us but condemnation and death, till we know that God came to seek us, and that, because we could not rise to him, he came down to us. Till we have known this, are we

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Justified in the Spirit As the Son of God ``emptied himself,'' (Philippians 2:7,) by taking upon him our flesh, so there was displayed in him a spiritual power which testified that he is God. This passage has received various interpretations; but, for my own part, satisfied with having explained the Apostle's real meaning, as far as I understand it, I shall add nothing more. First, justification here denotes an acknowledgment of divine power; as in Psalm 19:9, where it is said, that

``the judgments of God are justified,'' that is, are wonderfully and absolutely perfect; 972 and in Psalm 51:5, that ``God is justified,'' meaning that the praise of his justice is illustriously displayed. So also, (Matthew 11:19, and Luke 7:35,) when Christ says, that

``Wisdom hath been justified by her children,'' he means that they have given honor unto her; and when Luke (Luke 7:29) relates that the publicans ``justified God,'' he means that they acknowledged, with due reverence and gratitude, the grace of God which they beheld in Christ. What we read here has, therefore, the same meaning as if Paul had said, that he who appeared clothed with human flesh was, at the same time, declared to be the Son of God, so that the weakness of the flesh made no diminution of his glory.

Under the word Spirit, he includes everything in Christ that was divine and superior to man; and he does so for two reasons: First, because he had been humbled in ``the flesh,'' the Apostle now, by exhibiting the illustration of his glory, contrasts ``the Spirit'' with ``the flesh.'' Secondly, that glory, worthy of the only-begotten Son of God, which John affirms to have been seen in Christ, (John 1:14,) did not consist in outward display, or in earthly splendor, but was almost wholly spiritual. The same form of expression is used by him, (Romans 1:3-4,) ``Who was made of the seed of David according to the flesh, and declared by the power of the Spirit to be the Son of God;''

but with this difference, that in that passage he mentions one kind of manifestation, namely, the resurrection.

Seen by angels, preached to the Gentiles All these statements are wonderful and astonishing; that God deigned to bestow on the Gentiles, who had hitherto wandered in the blindness of their minds, a revelation of his Son, which had

not more than wretched? For this reason the Devil wished, as far as he could, to destroy that knowledge, or rather to mix it with his lies, so as to be perverted. On the other hand, when we see that there is such majesty in God, how shall we dare to approach unto Him, seeing that we are full of misery? We must therefore come to this union of the majesty of God with human nature. And thus, in every respect, till we have known the divine majesty that is in Jesus Christ, and our human weakness which he hath taken upon him, it is impossible for us to have any hope, or to be capable of having recourse to the goodness of God, or of having the boldness to call upon him, and return to him. In a word, we are entirely shut out from the heavenly kingdom, the gate is shut against us, and we cannot approach to it in any way whatever." — Fr. Ser.

972"When he says, 'They are justified together,' the meaning is, They are all righteous from the greatest to the least, without a single exception. By this commendation he distinguishes the law of God from the doctrines of men; for no blemish or fault can be found in it, but: it is in all points absolutely perfect." — Calvin's Com. the Book of Psalms, vol. 1, p. 323.

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been unknown even to the angels in heaven. When the Apostle says, that he was ``seen by angels,'' he means that the sight was such as drew the attention of angels, both by its novelty and by its excellence. How uncommon and extraordinary the calling of the Gentiles was, we have stated in the exposition of the second chapter of the Epistle to the Ephesians. 973 Nor is it wonderful that it was a new spectacle to angels, who, though they knew about the redemption of mankind, yet did not at first understand the means by which it should be accomplished, and from whom it must have been concealed, in order that this remarkable display of the goodness of God might be beheld by them with greater admiration.

Obtained belief in the world It was above all things astonishing that God made the Gentiles, who were heathens, and the angels, who held uninterrupted possession of his kingdom, to be equally partakers of the same revelation. But this great efficacy of the preached gospel was no ordinary miracle, when Christ, overcoming all obstacles, subdued to the obedience of faith those who seemed to be altogether incapable of being tamed. Certainly nothing appeared to be less probable --- so completely was every entrance closed and shut up. Yet faith vanquished, but by an incredible kind of victory.

Lastly, he says that he was received into glory; that is, from this mortal and wretched life. Accordingly, as in the world, so far as related to the obedience of faith, so also in the person of Christ, the change was wonderful, when, from the mean condition of a servant, he was exalted to the right hand of the Father, that every knee may bow to him.

973Calvin's Com. On the Ep. To the Galatians and Ephesians, p. 226.

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1 Timothy 4:1-5

1 Timothy 4:1-5 1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

1. Spiritus autem clare dicit, quod in posterioribus temporibus desciscent quidam a fide, attendentes spiritibus impostoribus, et doctrinis daemoniorum.

2. Speaking lies in hypocrisy; having their conscience seared with a hot iron; 2. In hypocrisi falsiloquorum, cauterio notatam habentium conscientiam; 3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

3. Prohibentium matrimonia contrahere, jubentium abstinere a cibis, quos Deus creavit ad percipiendum cum gratiarum actione fidelibus, et qui congnoverunt veritatem.

4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

4. Quod omnis creatura Dei bona, et nihil rejiciendum quod cum gratiarum actione sumatur:

5. For it is sanctified by the word of God and prayer. 5. Sanctificatur enim per sermonem Dei et precationem. 1 Now the Spirit plainly saith He had industriously admonished Timothy about many things; and now he shews the necessity, because it is proper to provide against the danger which the Holy Spirit forewarns to be fast approaching, namely, that false teachers will come, who shall hold out trifles as the doctrine of faith, and who, placing all holiness in outward exercises, shall throw into the shade the spiritual worship of God, which alone is lawful. And, indeed, the servants of God have always had to contend against such persons as Paul here describes. Men being by nature inclined to hypocrisy, Satan easily persuades them that God is worshipped aright by ceremonies and outward discipline; and, indeed, without a teacher, almost all have this conviction deeply rooted in their hearts. Next is added the craftiness of Satan to confirm the error: the consequence is, that, in all ages, there have been impostors, who recommended false worship, by which true godliness was buried. Again, this plague produces another, namely, that, in matters indifferent, men are laid under restraint; for the world easily permits itself to be hindered from doing that which God had

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declared to be lawful, in order that they may have it in their power to transgress with impunity the laws of God.

Here Paul, therefore, in the person of Timothy, forewarns not only the Ephesians, but all the churches throughout the world, about hypocritical teachers, who, by setting up false worship, and by ensnaring consciences with new laws, adulterate the true worship of God, and corrupt the pure doctrine of faith. This is the real object of the passage, which it is especially necessary to remark.

Besides, in order that all may hear with more earnest attention what he is going to say, he opens with a preface, that this is an undoubted and very clear prophecy of the Holy Spirit. There is, indeed, no reason to doubt that he drew all the rest from the same Spirit; but, although we ought always to listen to him as communicating the will of Christ, yet in a matter of vast importance he wished especially to testify that he said nothing but by the Spirit of prophecy. By a solemn announcement, therefore, he recommends to us this prophecy; and, not satisfied with doing this, he adds that it is plain, and free from all ambiguity.

In the latter times At that time certainly it could not have been expected that, amidst so clear light of the gospel, any would have revolted. But this is what Peter says, that, as false teachers formerly gave annoyance to the people of Israel, so they will never cease to disturb the Christian Church. (2 Peter 3:3.) The meaning is the same as if he had said, ``The doctrine of the gospel is now in a flourishing state, but Satan will not long refrain from laboring to choke the pure seed by tares.'' 974 (Matthew 13:20, 38.)

This warning was advantageous in the age of the Apostle Paul, that both pastors and others might give earnest attention to pure doctrine, and not suffer themselves to be deceived. To us in the present day it is not less useful, when we perceive that nothing has happened which was not foretold by an express prophecy of the Spirit. Besides, we may here remark; how great care God exercises about his Church, when he gives so early warning of dangers. Satan has, indeed, manifold arts for leading us into error, and attacks us by astonishing stratagems; but, on the other hand, fortifies us sufficiently, if we did not of our own accord choose to be deceived. There is therefore no reason to complain that darkness is more powerful than light, or that truth is vanquished by falsehood; but, on the contrary, we suffer the punishment of our carelessness and indolence, when we are led aside from the right way of salvation.

But they who flatter themselves in their errors object, that it is hardly possible to distinguish whom or what kind of persons Paul describes. As if it were for nothing that the Spirit uttered this prophecy, and published it so long before; for, if there were no certain mark, the whole of the present warning would be superfluous, and consequently absurd. But far be it from us to think that the Spirit of God gives us unnecessary alarm, or does not accompany the threatening of danger by shewing how we should guard against it! And that slander is sufficiently refuted by the words of Paul; for he points out, as with the fin-

974"A force d'yvroye et mauvaises herbes." — "By means of darnel and pernicious herbs."

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ger, that evil which he warns us to avoid. He does not speak, in general terms, about false prophets, but plainly describes the kind of false doctrine; namely, that which, by linking godliness with outward elements, perverts and profanes, as I have already said, the spiritual worship of God.

Some will revolt from the faith It is uncertain whether he speaks of teachers or of hearers; but I am more disposed to refer it to the latter; for he afterwards calls teachers spirits that are impostors. And this is ({ἐμφατικώτερον}) more emphatic, that not only will there be those who sow wicked doctrines, and corrupt the purity of faith, but that they can never want disciples whom they call draw into their sect; and when a lie thus gains prevalence, there arises from it greater trouble.

Besides, it is no slight vice which he describes, but a very heinous crime --- apostasy from the faith; although, at first sight, in the doctrine which he briefly notices there does not appear to be so much evil. What is the case? Is faith completely overturned on account of the prohibition of marriage, or of certain kinds of food? But we must take into view a higher reason, that men pervert and invent at their pleasure the worship of God, that they assume dominion over the consciences, and that they dare to forbid that use of good things which the Lord has permitted. As soon as the purity of the worship of God is impaired, there no longer remains anything perfect or sound, and faith itself is utterly ruined.

Accordingly, although Papists laugh at us, when we censure their tyrannical laws about outward observances, yet we know that we are pleading a cause of the greatest weight and importance; because the doctrine of faith is destroyed, as soon as the worship of God is infected by such corruptions. The controversy is not about flesh or fish, or about a black or ashy color, or about Friday or Wednesday, but about the mad superstitions of men, who wish to appease God by such trifles, and, by contriving a carnal worship of him, contrive for themselves an idol instead of God. Who will deny that this is revolting from the faith?

To deceiving spirits He means prophets or teachers, to whom he gives this designation, because they boast of the Spirit, and, under this title, insinuate themselves into the favor of the people. This, indeed, is true at all times, that men, whatever they are, speak under the excitement of the spirit. But it is not the same spirit that excites them all; for sometimes Satan is a lying spirit in the mouth of the false prophets, in order to deceive unbelievers, who deserve to be deceived. (1 Kings 22:21-23.) On the other hand, every one that renders due honor to Christ speaks by the Spirit of God, as Paul testifies. (1 Corinthians 12:3.) Now that mode of expression, of which we are now speaking, originated at first from this circumstance, that the servants of God professed to have from the revelation of the Spirit, everything that they uttered in public. This was actually true; and hence they received the name of the Spirit, whose organs they were. But the ministers of Satan, by a false emulation, like apes, began

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afterwards to make the same boast, and likewise falsely assumed the name. On the same grounds John says,

``Try the spirits, whether they are of God.'' (1 John 4:1.) Moreover, Paul explains his meaning by adding, to doctrines of devils; which is as if he had said, ``Attending to false prophets, and to their devilish doctrines.'' Again observe, that it is not an error of small importance, or one that ought to be concealed, when consciences are bound by the contrivances of men, and at the same time the worship of God is corrupted.

2 Speaking lies in hypocrisy If these words refer to ``demons,'' then this word will mean men deceiving through the instigation of the devil. But we may also supply the words, ``of men speaking.'' He now descends to a particular instance, when he says that they ``speak lies in hypocrisy,'' and have their conscience seared with a hot iron And, indeed, it ought to be known that these two are so closely Joined together that the former springs from the latter; for consciences, that are bad and seared with the hot iron of their crimes, always flee to hypocrisy as a ready refuge; that is, they contrive hypocritical presences, in order to dazzle the eyes of God; and what else is done by those who endeavor to appease God by the mask of outward observances?

The word hypocrisy must therefore be explained agreeably to the passage in which it now occurs; for, first, it must relate to doctrine, and, next, it denotes that kind of doctrine which adulterates the spiritual worship of God by exchanging its genuine purity for bodily exercises; and thus it includes all methods contrived by men for appeasing God or obtaining his favor. The meaning may be thus summed up; first, that all who assume a pretended sanctimoniousness are led by the instigation of the devil; because God is never worshipped aright by outward ceremonies; for true worshipers

``worship him in spirit and truth,'' (John 4:24) and, secondly, that this is a useless medicine, by which hypocrites mitigate their pains, or rather a plaster by which bad consciences conceal their wounds, without any advantage, and to their utter destruction.

3 Forbidding to marry. Having described the class, he next mentions two instances, 975 namely, the prohibition of marriage and of some kinds of food. They arise from that hypocrisy which, having forsaken true holiness, seeks something else for the purpose of concealment and disguise; for they who do not keep from ambition, covetousness, hatred, cruelty, and such like, endeavor to obtain a righteousness by abstaining from those things which God has left at large. Why are consciences burdened by those laws, but because perfection is sought in something different from the law of God? This is not done but by hypocrites, who, in order that they may with impunity transgress that righteousness of the heart which the law requires, endeavor to conceal their inward wickedness by those outward observances as veils with which they cover

975"Apres avoir mis le terme general, a scavoir Doctrines des diables, et puis une espece, a seavoir hypoerisie; maintenant ail met deux poinets par. tieuliers de ceste hypocrisies." — "After having employed the general term, namely, Doctrines of devils, and next mentioned one class, namely, hypocrisy, he mentions two individual instances of that hypocrisy."

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themselves.

This was a distinct threatening of danger, so that it was not difficult for men to guard against it, at least if they had lent their ears to the Holy Spirit, when he gave so express a warning. Yet we see that the darkness of Satan generally prevailed, so that the clear light of this striking and memorable prediction was of no avail. Not long after the death of the apostle, arose Encratites, (who took their name from continence,) Tatianists, 976 Catharists, Montanus with his sect, and at length Manichaeans, who had extreme aversion to marriage and the eating of flesh, and condemned them as profane things. Although they were disowned by the Church, on account of their haughtiness, in wishing to subject others to their opinions, yet it is evident that those who opposed them yielded to their error more than was proper. It was not intended by those of whom I am now speaking to impose a law on Christians; but yet they attached greater weight than they ought to have done to superstitious observances, such as abstaining from marriage, and not tasting flesh.

Such is the disposition of the world, always dreaming that God ought to be worshipped in a carnal manner, as if God were carnal. Matters becoming gradually worse, this tyranny was established, that it should not be lawful for priests or monks to enter into the married state, and that no person should dare to taste flesh on certain days. Not unjustly, therefore, do we maintain that this prediction was uttered against the Papists, since celibacy and abstinence from certain kinds of food are enjoined by them more strictly than any commandment of God. They think that they escape by an ingenious artifice, when they torture Paul's words to direct them against Tatianists or Manichaeans, or such like; as if the Tatianists had not the same means of escape open to them by throwing back the censure of Paul on the Cataphrygians, and on Montanus the author of that sect; or as if the Cataphrygians had it not in their power to bring forward the Encratites, in their room, as the guilty parties. But Paul does not here speak of persons, but of the thing itself; and, therefore although a hundred different sects be brought forward, all of which are charged with the same hypocrisy in forbidding some kinds of food, they shall all incur the same condemnation.

Hence it follows, that to no purpose do the Papists point to the ancient heretics, as if they alone were censured; we must always see if they are not guilty in the same manner. They object, that they do not resemble the Encratites and Manichaens, because they do not absolutely forbid the use of marriage and of flesh, but only on certain days constrain to abstinence from flesh, and make the vow of celibacy compulsory on none but monks and priests and nuns. But this excuse also is excessively frivolous; for, first, they nevertheless

976"Tatian, by birth an Assyrian, and a disciple of Justin Martyr, had a great number of followers, who were, after him, called Tatianists, but were nevertheless more frequently distinguished from other sects by names relative to the austerity of their manners. For, as they rejected with a sort of horror all the comforts and conveniences of life, and abstained from wine with such a rigorous obstinacy as to use nothing but water even at the celebration of the Lord's Supper; as they macerated their bodies by continual fastings, and lived a severe life of celibacy and abstinence; so they were called Encratites, (temperate,) Hydroparastates, (drinkers of water,) and Apotaetites, (renouncers.)" — Moshezn's Eccl. History.

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make holiness to consist in these things; next, they set up a false and spurious worship of God; and lastly, they bind consciences by a necessity from which they ought to have been free.

In the fifth book of Eusebius, there is a fragment taken out of the writings of Apollonius, in which, among other things, he reproaches Montanus with being the first that dissolved marriage, and laid down laws for fasting. He does not say, that Montanus absolutely prohibited marriage or certain kinds of food. It is enough if he lay a religious obligation on the consciences, and command men to worship God by observing those things; for the prohibition of things that are indifferent, whether it be general or special, is always a diabolical tyranny. That this is true in regard to certain kinds of food will appear more clearly from the next clause,

Which God created. It is proper to observe the reason, that, in the use of various kinds of food, we ought to be satisfied with the liberty which God has granted to us; because He created them for this purpose. It yields inconceivable joy to all the godly, when they know that all the kinds of food which they eat are put into their hands by the Lord, so that the use of them is pure and lawful. What insolence is it in men to take away what God bestows! Did they create food? Can they make void the creation of God? Let it always be remembered by us, that he who created the food, gave us also the free use of it, which it is vain for men to attempt to hinder.

To be received with Thanksgiving God created food to be received; that is, that we may enjoy it. This end can ever be set aside by human authority. He adds, with thanksgiving; because we can never render to God any recompense for his kindness but a testimony of gratitude. And thus he holds up to greater abhorrence those wicked lawgivers who, by new and hasty enactments, hinder the sacrifice of praise which God especially requires us to offer to him. Now, there can be no thanksgiving without sobriety and temperance; for the kindness of God is not truly acknowledged by him who wickedly abuses it.

By believers What then? Does not God make his sun to rise daily on the good and the bad? (Matthew 5:45.) Does not the earth, by his command, yield bread to the wicked? Are not the very worst of men fed by his blessing? When David says,

``He causeth the herb to grow for the service of men, that he may bring forth food out of the earth,'' (Psalm 104:14)

the kindness which he describes is universal. I reply, Paul speaks here of the lawful use, of which we are assured before God. Wicked men are in no degree partakers of it, on account of their impure conscience, which, as is said,

``defileth all things.'' (Titus 1:15,) And indeed, properly speaking, God has appointed to his children alone the whole world and all that is in the world. For this reason, they are also called the heirs of the world; for at the beginning Adam was appointed to be lord of all, on this condition, that he should continue in obedience to God. Accordingly, his rebellion against God deprived of the right, which had been bestowed on him,

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not only himself but his posterity. And since all things are subject to Christ, we are fully restored by His mediation, and that through faith; and therefore all that unbelievers enjoy may be regarded as the property of others, which they rob or steal.

And by those that know the truth In this clause he defines who they are whom he calls ``believers,'' namely, those that have a knowledge of sound doctrine; for there is no faith but from the word of God; in order that we may not falsely think, as the Papists imagine, that faith is a confused opinion.

4 For every creature of God is good The use of food must be judged, partly from its substance, and partly from the person of him who eats it. The Apostle therefore avails himself of both arguments. So far as relates to food, he asserts that it is pure, because God has created it; and that the use of it is consecrated to us by faith and prayer. The goodness of the creatures, which he mentions, has relation to men, and that not with regard to the body or to health, but to the consciences. I make this remark, that none may enter into curious speculations unconnected with the scope of the passage; for, in a single word, Paul means, that those things which come from the hand of God, and are intended for our use, are not unclean or polluted before God, but that we may freely eat them with regard to conscience.

If it be objected, that many animals were formerly pronounced to be unclean under the Law, and that fruit, which was yielded by the tree of knowledge of good and evil, was destructive to man; the answer is, that creatures are not called pure, merely because they are the works of God, but because, through his kindness, they have been given to us; for we must always look at the appointment of God, both what he commands and what he forbids.

5 For it is sanctified by the word of God and prayer This is the confirmation of the preceding clause, if it be received with Thanksgiving. And it is an argument drawn from contrast; for ``holy'' and ``profane'' are things contrary to each other. Let us now see what is the sanctification of all good things, which belong to the sustenance of the present life. Paul testifies that it consists of ``the word of God and prayer.'' But it ought to be observed, that this word must be embraced by faith, in order that it may be advantageous; for, although God himself sanctifies all things by the Spirit of his mouth, yet we do not obtain that benefit but by faith. To this is added ``prayer;'' for, on the one hand, we ask from God our daily bread, according to the commandment of Christ, (Matthew 6:11;) and, on the other hand we offer thanksgiving to Him for His goodness. Now Paul's doctrine proceeds on this principle, that there is no good thing, the possession of which is lawful, unless conscience testify that it is lawfully our own. And which of us would venture to claim for himself a single grain of wheat, if he were not taught by the word of God that he is the heir of the world? Common sense, indeed, pronounces, that the wealth of the world is naturally intended for our use; but, since dominion over the world was taken from us in Adam, everything that we touch of the gifts of God is defiled by our pollution; and, on the other hand, it is unclean to us, till God graciously come to our aid,

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and by ingrafting us into his Son, constitutes us anew to be lords of the world, that we may lawfully use as our own all the wealth with which he supplies us.

Justly, therefore, does Paul connect lawful enjoyment with ``the word'', by which alone we regain what was lost in Adam; for we must acknowledge God as our Father, that we may be his heirs, and Christ as our Head, that those things which are his may become ours. Hence it ought to be inferred that the use of all the gifts of God is unclean, unless it be accompanied by true knowledge and calling on the name of God; and that it is a beastly way of eating, when we sit down at table without any prayer; and, when we have eaten to the full, depart in utter forgetfulness of God.

And if such sanctification is demanded in regard to common food, which, together with the belly, is subject to corruption, what must we think about spiritual sacraments? If ``the word,'' and calling on God through faith, be not there, what remains that is not profane? Here we must attend to the distinction between the blessing of the sacramental table and the blessing of a common table; for, as to the food which we eat for the nourishment of our body, we bless it for this purpose, that we may receive it in a pure and lawful manner; but we consecrate, in a more solemn manner, the bread and wine in the Lord's Supper, that they may be pledges to us of the body and blood of Christ.

1 Timothy 4:6-10

1 Timothy 4:6-10 6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

6. Haec suggerens fratribus, bonus eris Iesu Christi minister, innutritus sermonibus fidei, et bonae doctrinae quam sequutus es.

7. But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

7. Profanas autem et aniles fabulas devita, quin potius exerce te ipsum ad pietatem.

8. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

8. Nam corporalis exercitatio paululum habet utilitatis; at pietas ad omnia utilis est, ut quae promissiones habeat vitae praesentis et futurae.

9. This is a faithful saying, and worthy of all acceptation. 9. Fidelis sermo, dignusque qui modis onmibus approbetur. 10. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

10. Nam in hoc et laboramus, et probris afficimur, quod spem fixam habemus in Deo vivente, qui servator est omnium hominum, maxime fidelium.

6 Exhibiting these things to the brethren By this expression he exhorts Timothy to mention those things frequently; and he afterwards repeats this a second

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and a third time; for they are things of such a nature as it is proper to call frequently to remembrance. And we ought to make the contrast which is implied; for the doctrine which he commends is here contrasted by him not with false or wicked doctrines, but with useless trifles which do not edify. He wishes that those trifles may be entirely buried in forgetfulness, when he enjoins Timothy to be earnest in exhibiting other things.

Thou shalt be a good minister Men frequently aim at something else than to approve themselves to Christ; and consequently many are desirous of being applauded for genius, eloquence, and profound knowledge. And that is the very reason why they pay less attention to necessary things, which do not tend to procure the admiration of the common people. But Paul enjoins Timothy to be satisfied with this alone, to be a faithful minister of Christ. And certainly we ought to look on this as a far more honorable title than to be a thousand times called seraphic and subtle doctors. Let us, therefore, remember, that as it is the highest honor of a godly pastor to be reckoned a good servant of Christ, so he ought to aim at nothing else during his whole ministry; for whoever has any other object in view, will have it in his power to obtain applause from men, but will not please God. Accordingly, that we may not be deprived of so great a blessing, let us learn to seek nothing else, and to account nothing so valuable, and to treat everything as worthless in comparison of this single object.

Nourished The Greek word {ἐντρεφόμενος} being a participle in the Middle Voice, might also have been translated in an active signification, nourishing; but as there is no noun governed by the verb, I think that this would be rather a forced construction; and, therefore, I prefer to take it in a passive sense, as confirming the preceding exhortation by the education of Timothy. As if he had said, ``As thou hast been, from thy infancy, properly instructed in the faith, and, so to speak, hast sucked along with the milk sound doctrine, and hast made continual progress in it hitherto, endeavor, by faithful ministration, to prove that thou art such.'' This meaning agrees also with the composition of the word {ἐντρεφόμενος}

In the words of faith and of good doctrine. Faith is here taken for the sum of Christian doctrine; and what he immediately adds, about good doctrine, is for the sake of explanation; 977 for he means, that all other doctrines, how plausible so ever they may be, are not at all profitable.

Which thou hast followed This clause denotes perseverance; for many who, from their childhood, had purely learned Christ, afterwards degenerate in process of time; and the Apostle says, that Timothy was very unlike these persons.

7 Exercise thyself to godliness 978 After having instructed him as to doctrine,

977"C'est pour mieux exposer et declarer le mot precedent." — "It is for the purpose of explaining more clearly and fully the preceding word."

978"He who wishes to be faithfully employed in the service of God must not only avoid, as Paul says, the lies and superstitions that tend to poison souls; but he must avoid profane fables, that is, subtleties that cannot edify, and that contain no instruction which is good for the salvation of souls. Here is a passage that well deserves to be considered; for we see that it was a part of the corruptions which came into the world, and which, even at the present day, prevail in Popery. True, there will be doctrines in the highest degree absurd, and errors

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what it ought to be, he now also admonishes him what kind of example he ought to give to others. He says, that he ought to be employed in ``godliness;'' for, when he says, Exercise thyself, he means that this is his proper occupation, his labor, his chief care. As if he had said, ``There is no reason why you should weary yourself to no purpose about other matters; you will do that which is of the highest importance, if you devote yourself, with all your zeal, and with all your ability, to godliness alone.'' By the word godliness, he means the spiritual worship of God which consists in purity of conscience; which is still more evident from what follows, when it is contrasted with bodily exercise.

8 For bodily exercise is of little profit. By the exercise ``of the body,'' he does not mean that which lies in hunting, or in the race-course, or in wrestling, or in digging, or in the mechanical occupations; but he gives that name to all the outward actions that are undertaken, for the sake of religion, such as watchings, long fasts, lying on the earth, and such like. Yet he does not here censure the superstitious observance of those things; otherwise he would totally condemn them, as he does in the Epistle to the Colossians, (Colossians 2:21,) but at present he only speaks slightingly of them, and says that they are of little advantage. So, then though the heart be altogether upright, and the object proper, yet, in outward actions, Paul finds nothing that he can value highly.

This is a very necessary warning; for the world will always lean to the side of wishing to worship God by outward services; which is an exceedingly dangerous imagination. But --- to say nothing about the wicked opinion of merit --- our nature always disposes us strongly to attribute more than we ought to austerity of life; as if it were no ordinary portion of Christian holiness. A clearer view of this cannot be adduced, than the fact, that, shortly after the publication of this command, the whole world was ravished with immoderate admiration of the empty form of bodily exercises. Hence arose the order of monks and nuns, and nearly all the most excellent discipline of the ancient Church, or, at least, that part of it which was most highly esteemed by the common people. If the ancient monks had not dreamed that there was some indescribably divine or angelical perfection in their austere manner of living, they would never have pursued it with so much ardor. In like manner, if pastors had not attached undue value to the ceremonies which were then observed for the mortification of the flesh, they would never have been so rigid in exacting them. And what does Paul say

most foolish and debasing. We know that idolatry is as gross and flagrant among them as it ever was among the heathens, that the whole worship of God is corrupted, and, in short, that there is nothing which is not spurious. Such errors ought to be held in abhorrence by us; but there is an evil which is still more concealed, and which is unknown to the common people. For although the doctrine of the Papists were not false as it really is, though it were not perverse; yet it is "profane," as Paul calls it here. And why? They have questions which they debate, about things in which there is no profit. Were a man to know all the questions that are debated in the schools of theology of Popery, there would be nothing but wind. Yet they give themselves the greatest trouble about these matters, and can never succeed; for they put forward questions that cannot be answered but by divination; and though a man should wish to search out the secrets of God, about which nothing is said in the Holy Scripture, does he not plunge into an abyss? Now the Papists have had that pride and audacity, to wish to inquire into those matters which ought to be unknown to us. And thus it was that God withdrew his truth, when the world so corrupted it." — Fr. Ser.

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on the other hand? That, when any one shall have labored much and long in those exercises, the profit will be small and inconsiderable; for they are nothing but the rudiments of childish discipline.

But godliness is profitable for all things That is, he who has godliness wants nothing, though he has not those little aids; for godliness alone is able to conduct a man to complete perfection. It is the beginning, the middle, and the end, of Christian life; and, therefore, where that is entire, nothing is imperfect. Christ did not lead so austere a manner of life as John the Baptist; was he, therefore, any whit inferior? Let the meaning be thus summed up. ``We ought to apply ourselves altogether to piety alone; because when we have once attained it, God asks nothing more from us; and we ought to give attention to bodily exercises in such a manner as not to hinder or retard the practice of godliness.''

Which hath the promises It is a very great consolation, that God does not wish the godly to be in want of anything; for, having made our perfection to consist in godliness, he now makes it the perfection of all happiness. As it is the beginning of happiness in this life, so he likewise extends to it the promise of divine grace, which alone makes us happy, and without which we are very miserable; for God testifies that, even in this life, he will be our Father.

But let us remember to distinguish between the good things of the present and of the future life; for God bestows kindness on us in this world, in order that he may give us only a taste of his goodness, and by such a taste may allure us to the desire of heavenly benefits, that in them we may find satisfaction. The consequence is, that the good things of the present life are not only mingled with very many afflictions, but, we may almost say, overwhelmed by them; for it is not expedient for us to have abundance in this world, lest we should indulge in luxury. Again, lest any one should found on this passage the merits of works, we ought to keep in mind what we have already said, that godliness includes not only a good conscience toward men, and the fear of God, but likewise faith and calling upon him.

9 This is a faithful saying He now sets down, at the conclusion of the argument, what he stated twice at the beginning of it; and he appears to do so expressly, because he will immediately subjoin the contrary objection. Yet it is not without good reason that he employs so strong an assertion; for it is a paradox strongly at variance with the feeling of the flesh, that God supplies his people, in this world, with everything that is necessary for a happy and joyful life; since they are often destitute of all good things, and, on that account, appear to be forsaken by God. Accordingly, not satisfied with the simple doctrine, he wards off all opposing temptations by this shield, and in this manner instructs believers to open the door to the grace of God, which our unbelief shuts out; for, undoubtedly if we were willing to receive God's benefits, 979 he would use greater liberality toward us.

979"Si les benefices de Dieu trouvoyent entree a nous, et que nous fussion disposez a les recevoir." — "If God's benefits found admission to us, and if we were disposed to receive them."

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10 For in this we both labor and suffer reproaches This is an anticipation by which he solves that question, ``Are not believers the most miserable of all men, because they are oppressed by tribulations of every kind?'' In order to show, therefore, that their condition must not be judged from outward appearance, he distinguishes them from others, first in the cause, and next in the result. Hence it follows, that they lose nothing of the promises which he has mentioned, when they are tried by adversity. The sum is, that believers are not miserable in afflictions, because a good conscience supports them, and a blessed and joyful end awaits them.

Now, since the happiness of the present life consists chiefly of two parts, honor and conveniences, he contrasts them within two evils, toils and reproach, meaning by the former words, inconveniences and annoyances of every kind, such as poverty, cold, nakedness, hunger, banishments, spoliations, imprisonments, scourgings, and other persecutions.

We have hope fixed on the living God This consolation refers to the cause; for so far are we from being miserable, when we suffer on account of righteousness, that it is rather a just ground of thanksgiving. Besides, our afflictions are accompanied by hope in the living God, and, what is more, hope may be regarded as the foundation; but it never maketh ashamed, (Romans 5:5,) and therefore everything that happens to the godly ought to be reckoned a gain.

Who is the Savior 980 This is the second consolation, though it depends on the former; for the deliverance of which he speaks may be viewed as the fruit of hope. To make this more clear, it ought to be understood that this is an argument drawn from the less to the greater; for the word {σωτὴρ} 981 is here a general term, and denotes one who defends and preserves. He means that the kindness of God extends to all men. And if there is no man who does not feel the goodness of God towards him, and who is not a partaker of it, how much more shall it be experienced by the godly, who hope in him? Will he not take

980"The word Savior is not here taken in what we call its proper and strict meaning, in regard to the eternal salvation which God promises to his elect, but it is taken for one who delivers and protects. Thus we see that even unbelievers are protected by God, as it is said (Matthew 5:46) that "he maketh his sun to shine on the good and the bad;" and we see that all are fed by his goodness, that all are delivered from many dangers. In this sense he is called "the Savior of all men," not in regard to the spiritual salvation of their souls, but because he supports all his creatures. In this way, therefore, our Lord is the Savior of all men, that is, his goodness extends to the most wicked, who are estranged from him, and who do not deserve to have any intercourse with him, who ought to have been struck off from the number of the creatures of God and destroyed; and yet we see how God hitherto extends his grace to them; for the life which he gives to them is a testimony of his goodness. Since, therefore God shows such favor towards those who are strangers to him, how shall it be with us who are members of his household? Not that we are better or more excellent than those whom we see to be cast off by him, but the whole proceeds from his mercy and free grace, that he is reconciled to us through our Lord Jesus Christ, since he hath called us to the knowledge of the gospel, and then confirms us, and seals his bounty toward us, so that we ought to be convinced that he reckons us to be his children. Since, therefore, we see that he nourishes those who are estranged from him, let us go and hide ourselves under his wings; for, having taken us under his protection, he has declared that he will show himself to be a Father toward us." — Fr. Ser.

981"Le mot Grec que nous traduisons Sauveur." — "The Greek word which we translate Savior."

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peculiar care in them? Will he not more freely pour out his bounty on them? In a word, will he not, in every respect, keep them safe to the end?

1 Timothy 4:11-16

1 Timothy 4:11-16 11. These things command and teach. 11. Praecipe haec et doce. 12. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in sermon, in conversations, in charity, in spirit, in faith, in purity.

12. Nemo tuam juventutem despiciat; sed esto exemplar fidelium, in sermone, in conversatione, in caritate, in spiritu, in fide, in castitate.

13. Till I come, give attendance to reading, to exhortation, to doctrine. 13. Donec venio, attende lectioni, exhortationi, doctrinae. 14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

14. Ne donum, quod in te est, negligas, quod tibi datum est per prophetiam cum impositione manuum presbyterii.

15. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

15. Haec cura, in his esto; ut profectus tuus in omnibus manifestus fiat. 16. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

16. Attende tibi ipsi et doctrinae, permane in his; hoc enim si feceris, et te ipsum servabis, et eos qui te audiunt.

11 Instruct and teach these things He means that the doctrine is of such a kind, that men ought not to be weary of it, though they heard it every day. There are, no doubt, other things to be taught; but there is emphasis in the demonstrative these; for it means that they are not things of small importance, of which it is enough to take a passing and brief notice; but, on the contrary, that they deserve to be repeated every day, because they cannot be too much inculcated. A prudent pastor ought, therefore, to consider what things are chiefly necessary, that he may dwell on them. Nor is there reason to dread that it shall become wearisome; for whosoever is of God will gladly hear frequently those things which need to be so often uttered.

12 Let no man despise thy youth He says this, both in regard to others, and to Timothy himself. As to others, he does not wish that the age of Timothy should prevent him from obtaining that reverence which he deserves, provided that, in other respects, he conduct himself as becomes a minister of Christ. And, at the same time, he instructs Timothy to supply by gravity of demeanor what is wanting in his age. As if he had said, ``Take care that, by gravity of demeanor, thou procure for thyself so great reverence, that thy youthful age, which, in other respects lays one open to contempt, may take nothing from

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thy authority.'' Hence we learn that Timothy was still young, though he held a place of distinguished excellence among many pastors; and that it is a grievous mistake to estimate by the number of years how much is due to a person.

But be an example of the believers 982 He next informs him what are the true ornaments; not external marks, such as the crosier, the ring, the cloak, and such like trifles, or children's rattles; but soundness of doctrine and holiness of life. When he says, by speech and conversation, the meaning is the same as if he had said, ``by words and actions,'' and therefore by the whole life.

Those which follow are parts of a godly conversation --- charity, spirit faith, chastity. By the word spirit, I understand ardor of zeal for God, if it be not thought better to interpret it more generally, to which I have no objection. Chastity is not merely contrasted with uncleanness, but denotes purity of the whole life. Hence we learn, that they act a foolish and absurd part, who complain that no honor is paid to them, while they have nothing about them that is worthy of applause, but, on the contrary, expose themselves to contempt, both by their ignorance, and by a detestable example of life, or by levity or other abominations. The only way of procuring reverence is, by excellent virtues, to guard ourselves against contempt.

13 Attend to reading He knew Timothy's diligence, and yet he recommends to him diligent reading of the Scriptures. How shall pastors teach others if they be not eager to learn? And if so great a man is advised to study to make progress from day to day, how much more do we need such an advice? Woe then to the slothfulness of those who do not peruse the oracles of the Holy Spirit by day and night, 983 in order to learn from them how to discharge their office!

Till I come This reference to the time gives additional weight to the exhortation; for, while Paul hoped that he would come soon, yet he was unwilling, meanwhile, that Timothy should remain unemployed even for a short time; how much more ought we to look forward diligently to our whole life!

To exhortation, to doctrine Lest it should be thought that careless reading was enough, he, at the same time, shews that it must be explained with a view to usefulness when he enjoins him to give earnest attention ``to doctrine and

982"Be very careful to lead a holy and blameless life. Let it be your care to set a good example to those who are to be taught by you, of sobriety, temperance, justice, and a due government of the tongue. Let it not be said that you preach what you will not practice; for you may be sure, that perverse sinners who will not hear good advice will endeavor to countenance themselves in sin by a bad example, Examples sometimes do good, where precepts are of very little force. He is a wise and happy instructor, who can say with sincerity, in some degree, after the Apostle, when he addresses himself in a solemn way to his hearers: 'those things which you have learned, and received, and heard, and seen in me, do.' Such serious religion is what every one that dispenses the bread of life must practice." — Abraham, Taylor.

983Our author may have had in his eye the advice of the poet: — "Vos exemplaria Graeca Nocturna versate manu, versate diurna." "Peruse the Grecian models night and day." It has always been a prominent feature in the character of a good man, that "his delight is in the law of the Lord and in his law doth he meditate day and night." — (Psalm 1:2.) How much more may we reasonably expect that the servant of Christ, who speaks to the people in the name of his Master, and whose oﬀice it is to "shew them that which is written in the Scripture of truth," (Daniel 10:21,) shall devoutly and laboriously read the oracles of God! — Ed.

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exhortation;'' as if he enjoined him to learn in order to communicate to others. It is proper, also, to attend to this order, that he places reading before doctrine and exhortation; for, undoubtedly, the Scripture is the fountain of all wisdom, from which pastors must draw all that they place before their flock.

14 Neglect not the gift that is in thee The Apostle exhorts Timothy to employ, for the edification of the Church, that grace with which he was endued. God does not wish that talents --- which he has bestowed on any one, that they may bring gain --- should either be lost, or be hidden in the earth without advantage. (Matthew 25:18, 25.) To neglect a gift is carelessly to keep it unemployed through slothfulness, so that, having contracted rust it is worn away without yielding any profit. Let each of us, therefore, consider what gift he possesses, that he may diligently apply it to use.

He says that grace was given to him by prophecy. How was this? It was because, as we have already said, the Holy Spirit marked out Timothy by revelation, that he might be admitted into the rank of pastors; for he had not only been chosen by the judgment of men, in the ordinary way, but had previously been named by the Spirit.

With the laying on of the hands of the presbytery He says that it was conferred ``with the laying on of hands;'' by which he means, that, along with the ministry, he was also adorned with the necessary gifts. It was the custom and ordinary practice of the Apostles to ordain ministers ``by the laying on of hands.'' As to this ceremony, and its origin and meaning, I have formerly given a brief explanation of them, and the rest may be learned from the Institutes (Book 4: chap. 3.)

They who think that presbytery is here used as a collective noun, for ``the college of presbyters or elders,'' 984 are, I think, correct in their opinion; although, after weighing the whole matter, I acknowledge that a different meaning is not inapplicable, that is, that presbytery or eldership --- is the name of an office. He put the ceremony for the very act of ordination; and therefore the meaning is, that Timothy --- having been called to the ministry by the voice of the prophets, and having afterwards been solemnly ordained was, at the same time, endued with the grace of the Holy Spirit for the discharge of his office. Hence we infer that it was not a useless ceremony, because God by his Spirit, accomplished that consecration which men expressed symbolically ``by the laying on of hands.''

15 Take heed to these things 985 The greater the difficulty in faithfully discharging the ministry of the Church, so much the more ought a pastor to apply himself earnestly, and with his whole might; and that not only for a short time, but with unfailing perseverance. 986 Paul therefore reminds Timothy that this

984"Pour l'assemblee des prestres, c'est a dire, des pasteurs et anciens de l'Eglise." — "For the assembly of presbyters, that is, of the pastors and elders of the Church."

985"{Ταῦτα} {μελέτα}, meaning, `Exercise thyself in these things, make them thy perpetual care and study;' both this and the next phrase, ({ἐν} {τούτοις} {ἴσθι},) being, in the best writers, used of diligent attention.'' Bloomfield.

986"Mais perseverant jusqu'au bout." — "But persevering till the end."

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work leaves no room for indolence, or for slackening his labors, but demands the utmost industry and constant application.

That thy profiting may be manifest By adding these words, he means, that he ought to labor to this purpose, that by his agency the edification of the Church may be more and more advanced, and that corresponding results may be visible; for it is not the work of a single day, and therefore he should strive to make daily progress. Some refer this to Timothy, that he may profit more and more; but I choose rather to interpret it as referring to the effect of his ministry.

The Greek words, {ἐν} {πᾶσιν}, may either be translated, to all men, or, in all things. There will thus be a twofold meaning; either, ``that all may see the progress which springs from his labors'', or, ``that in all respects, or in every possible way, (which is the same thing,) they may be visible.'' I prefer the latter view.

16 Give heed to thyself, and to the doctrine There are two things of which a good pastor should be careful; to be diligent in teaching, and to keep himself pure. 987 It is not enough if he frame his life to all that is good and commendable, and guard against giving a bad example, if he do not likewise add to a holy life continual diligence in teaching; and, on the other hand, doctrine will be of little avail, if there be not a corresponding goodness and holiness of life. With good reason, therefore, does Paul urge Timothy to ``give heed,'' both to himself personally, and to doctrine, for the general advantage of the Church. On the other hand, he commends his constancy, that he may never grow weary; for there are many things that frequently happen, which may lead us aside from the right course, if we do not set our foot firmly to resist.

If thou shalt do these things, thou shalt both save thyself and them that hear thee It is no ordinary spur to excite the thoughtfulness of pastors, when they learn that their own salvation, as well as that of the people, depends on the industry and perseverance with which they devote themselves to their office. And as doctrine, which solidly edifies, is commonly attended by little display, Paul says that he ought to consider what is profitable. As if he had said, ``Let men who are desirous of glory be fed by their ambition, let them applaud themselves for their ingenuity; to you, let it be enough to devote yourself to your own salvation and that of the people.''

Now, this exhortation applies to the whole body of the Church, that they, may not take offense at the simplicity which both quickens souls and preserves them in health. Nor ought they to think it strange that Paul ascribes to Timothy the work of saving the Church; for, certainly, all that is gained to God is saved, and it is by the preaching of the gospel that we are gathered to Christ. And as the unfaithfulness or carelessness of the pastor is ruinous to the Church, so the cause of salvation is justly ascribed to his faithfulness and diligence. True, it is God alone that saves; and not even the smallest portion of his glory can lawfully be bestowed on men. But God parts with no portion of his glory when he employs the agency of men for bestowing salvation.

987"Et de se garder pur de tous vices." — "And to keep himself pure from all vices."

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Our salvation is, therefore, the gift of God alone, because from him alone it proceeds, and by his power alone it is performed; and therefore, to him alone, as the author, it must be ascribed. But the ministry of men is not on that account excluded, nor does all this interfere with the salutary tendency of that government on which, as Paul shews, the prosperity of the Church depends. (Ephesians 4:11.) Moreover, this is altogether the work of God, because it is he who forms good pastors, and guides them by his Spirit, and blesses their labor, that it may not be ineffectual.

If thus a good pastor is the salvation of his hearers, let bad and careless men know that their destruction must be ascribed to those who have the charge of them; for, as the salvation of the flock is the crown of the pastor, so from careless pastors all that perishes will be required. Again, a pastor is said to save himself, when, by faithfully discharging the office committed to him, he serves his calling; not only because he avoids that terrible vengeance which the Lord threatens by Ezekiel, --- ``His blood will I require at thy hand,'' (Ezekiel 33:8,) but because it is customary to speak of believers as performing their salvation when they walk and persevere 988 in the course of their salvation. Of this mode of expression we have spoken in our exposition of the Epistle to the Philippians, (Philippians 2:12.)

988"Quand is cheminent et perseverent."

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CHAPTER 5

1 Timothy 5:1-4

1 Timothy 5:1-4 1. Rebuke not an elder, but intreat him as a father; and the younger men as brethren;

1. Seniorem ne aspere objurges sed hortare ut patrem, juniores ut fratres; 2. The elder women as mothers; the younger as sisters, with all purity. 2. Mulieres natu grandiores, ut matres; juniores, ut sorores, cum omni castitate.

3. Honour widows that are widows indeed. 3. Viduas honora, quae vere sunt viduae. 4. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.

4. Porro si qua vidua liberos aut nepotes habet, discunt primum erga propriam domum pietatem colere, et mutuum rependere progenitoribus; hoc enim bonum et acceptum est coram Deo.

1 Do not harshly rebuke an elder He now recommends to Timothy gentleness and moderation in correcting faults. Correction is a medicine, which has always some bitterness, and consequently is disagreeable. Besides, Timothy being a young man, his severity would have been less tolerable, if it had not been somewhat moderated.

But exhort him as a father The Apostle enjoins him to reprove elder persons as parents; and he even employs the milder term, exhort It is impossible not to be moved with reverence, when we place before our eyes our father or our mother; in consequence of which, instead of harsher vehemence, we are immediately influenced by modesty. Yet it ought to be observed, that he does not wish old men to be spared or indulged in such a manner as to sin with impunity and without correction; he only wishes that some respect should be paid to their age, that they may more patiently bear to be admonished.

The younger as brethren Even towards younger persons he wishes moderation to be used, though not in an equal degree; for the vinegar must always be mingled with oil, but with this difference, that reverence should always be shewn to older persons, and equals should be treated with brotherly gentleness. Hence pastors are taught, that they must not only take into account their office, but must also see particularly what is due to the age of individuals; for

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the same things are not applicable to all. Let it therefore be remembered, that, if dramatic performers attend to decorum on the stage, it ought not to be neglected by pastors, who occupy so lofty a station.

2 The younger as sisters, with all chastity The phrase, with all chastity, relates to younger women; for at that age they ought always to dread every kind of suspicion. Yet Paul does not forbid Timothy to have any criminal or immodest conduct towards young women, (for there was no need of such a prohibition,) but only enjoins him to beware of giving to wicked men any handle for laughter. For this purpose, he demands a chaste gravity, which shall shine throughout all their intercourse and conversation; so that he may more freely converse with young persons, without any unfavorable reports.

3 Honor widows that are really widows. By the word honor he does not mean any expression of respect, but that special care of them which bishops 989 took in the ancient Church; for widows were taken under the protection of the Church, that they might be supported out of the common funds. The meaning of this mode of expression is as if he had said, ``For selecting widows that are to be taken under your care and that of the deacons, you ought to consider who they are that are really widows 990 What was their condition we shall afterwards explain more fully. But we must here attend to the reason why Paul does not admit any but those who are absolutely widows, and, at the same time, widows without children; for, in that condition, they dedicated themselves to the Church, that they might withdraw from all the private concerns of a family, and might lay aside every hindrance. Justly, therefore, does Paul forbid to receive the mothers of families, who are already bound by a charge of a different kind. When he calls them ``really widows'', he alludes to the Greek word {χήρα}, which is derived {ἀπὸ} {τοῦ} {χηροῦσθαι}, from a verb which signifies to be ``deprived'' or ``destitute.''

4 If any widow There are various ways of explaining this passage; and the ambiguity arises from this circumstance, that the latter clause may refer either to widows or to their children. Nor is this consistent with the verb (let them learn) being plural, while Paul spoke of a widow in the singular number; for a change of number is very customary in a general discourse, that is, when the writer speaks of a whole class, and not of an individual. They who think that

989"Les Pasteurs et Evesques." — "Pastors and bishops." 990"From what the Fathers and Greek commentators tell us, it appears that those persons were maintained from the funds of the Church; and from what follows, it is clear that they filled an oﬀice; the name {χήραι} being as much one of office as {διάχονες}, though the exact nature of its duties has not been determined. That the persons who held it instructed the younger females in the principles of the Christian faith, is pretty certain; but whether they were, as some say, `the same as the deaconesses,' is yet a disputed point. It would seem that they were not necessarily the same; but that, having once been such, during the life of their husbands, they were not removed from that office. Otherwise, it would seem their duties were different from those of the deaconesses; and if we were to call them by such a name as would designate their chief duties, we might call them `Female Catechists.' That these differed from the deaconesses is certain from the positive testimony of Epiphanius. Yet they might occasionally assist them in their duty of visiting the sick. Be that as it may, the existence of such an order as the {χήραι} requires no very strong testimony from ecclesiastical history; since, from the extremely retired life of the women in Greece and other parts of the East, and their almost total separation from the other sex, they would much need the assistance of such a person, who might either convert them to the Christian faith, or farther instruct them in its doctrines and duties.'' --- Bloomfield

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it relates to widows, are of the opinion that the meaning is, ``let them learn, by the pious government of their family, to repay to their successors the education that they received from their ancestors.'' This is the explanation given by Chrysostom and some others. But others think that it is more natural to interpret it as relating to children and grandchildren. Accordingly, in their opinion, the Apostle teaches that the mother or grandmother is the person towards whom they should exercise their piety; for nothing is more natural than ({ἀντιπελαργία}) the return of filial for parental affection; and it is very unreasonable that it should be excluded from the Church. Before the Church is burdened with them, let them do their duty.

Hereto I have related the opinion of others. But I wish my readers to consider if it would not agree better with the context in this manner: ``Let them learn to conduct themselves in a godly manner at home.'' As if he had said, that it would be valuable as a preparatory instruction, that they should train themselves to the worship of God, by performing godly offices at home towards their relatives; for nature commands us to love our parents next to God; that this secondary piety leads to the highest piety. And as Paul saw that the very rights of nature were violated under the pretense of religion, 991 in order to correct this fault, he commanded that widows should be trained by domestic apprenticeship to the worship of God.

To shew piety towards their own house Almost all the commentators take the verb {εὐσεβεῖν} in an active sense, because it is followed by an accusative; but that is not a conclusive argument, for it is customary with the Greek authors to have a preposition understood. And this exposition agrees well with the context, that, by cultivating human piety, they should train themselves in the worship of God; lest a foolish and silly devotion should divest them of human feelings. Again, let widows learn to repay what they owe to their ancestors by educating their own offspring.

For this is good and acceptable before God Not to shew gratitude to our ancestors is universally acknowledged to be monstrous; for that is a lesson taught us by natural reason. And not only is this conviction natural to all, that affection towards our parents is the second degree of piety; but the very storks teach us gratitude by their example; and that is the etymology of the word {ἀνιπελαργία} 992 But Paul, not satisfied with this, declares that God hath sanctioned it; as if he had said, ``There is no reason why any one should think that

991"C'est a dire, qu'on oublivit l'amour que nature enseigne." — "That is, that they forgot the love which nature teaches."

992"This word is compounded of {ἀντὶ}, (`instead of,' or, `in return for,') and {πελαργὸς}, `a stork.' The stork is a bird of passage, and is mentioned, along with the crane and the swallow, as knowing the appointed time, (Jeremiah 8:7.) Its name, in the Hebrew, means Mercy, or Piety; and its English name, taken (indirectly at least) from the Greek {στοργὴ}, signifying natural affection. This accords with our knowledge of its character, which is remarkable for tenderness, especially in the young towards the old birds. It is not uncommon to see several of the old birds, which are tired and feeble with the long flight, supported at times on the backs of the young; and the peasants (of Jutland) speak of it as well know that such are carefully laid in their old nests, and cherished by the young ones whom they reared the spring before. The stork has long been a peculiar emblem of filial duty.'' --- Eadie's Cyclopoedia. ``The stork's an emblem of true piety, Because when age has seized and made its dame Unfit for flight, the grateful young one takes His mother on his back, provides her food, Repaying thus her tender care of him Ere he was fit to fly.'' --- Beaumont.

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it has its origin in the opinion of men; but God hath so ordained.''

1 Timothy 5:5-8

1 Timothy 5:5-8 5. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

5. Porro quae vere vidua est ac desolata, sperat in Deo, et perseverat in orationibus et obsecrationibus noctu et die.

6. But she that liveth in pleasure is dead while she liveth. 6. Quae autem in deliciis versatur, vivens mortua est. 7. And these things give in charge, that they may be blameless. 7. Et haec praecipe, ut irreprehensibiles sint. 8. But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

8. Quod si quis suis et maxime familiaribus non providet, fidem abnegavit, et est infideli deterior.

5 She who is really a widow He expresses his meaning more clearly than before; for he shews that they are really widows who are solitary and have no children. He says that such persons hope in God Not that this is done by all, or by them alone; for we may see many widows that are childless, and that have no relatives whatever, who nevertheless are haughty and insolent, and altogether ungodly both in heart and in life. On the other hand, then, are those who have many children, and who are not prevented from having their hope placed in God; such as Job and Jacob and David. But for this, ({πολυτεκνία}) a multitude of children would be a curse, whereas Scripture always reckons it among the remarkable blessings of God. But Paul says here that widows ``hope in God,'' in the same manner as he elsewhere writes, that the unmarried study only to please God, because their affections are not divided like those of married persons. (1 Corinthians 7:32.) The meaning therefore is, that they have nothing to disturb their thoughts, from looking to God alone; because they find nothing in the world on which they can rely. By this argument he commends them; for, when human aid and every refuge fails them, it is the duty of the Church to stretch forth her hand to render assistance; and thus the condition of the widow, who is childless and desolate, implores the aid of the pastor.

Continueth in prayers. This is the second ground of commendation, that they continually devote themselves to prayer. Hence it follows, that they ought to be relieved and supported at the expense of the Church. At the same time, by these two marks he distinguishes between the worthy and the unworthy; for these words are of the same import as if he enjoined that they only shall be received who look for no aid from men, but rely on God alone, and, laying aside other cares and employments, are earnestly devoted to prayer; and that others are ill qualified and of no advantage to the Church. Again, this constancy in prayer demands freedom from other cares; for they who are occupied with

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the government of a family have less freedom and leisure. We are all, indeed, commanded to pray continually; but it ought to be considered what is demanded by every person's condition, when, in order to pray, retirement and exemption from all other cares are demanded.

What Paul praises in widows, Luke (Luke 2:36) asserts as to Anna, the daughter of Phanuel; but the same thing would not apply to all, on account of the diversity in their manner of life. There will be foolish women --- apes, and not imitators, of Anna --- who will run from altar to altar, and will do nothing but sigh and mutter till noon. On this presence, they will rid themselves of all domestic affairs; and, having returned home, if they do not find everything arranged to their wish, they will disturb the whole family by outrageous cries, and will sometimes proceed to blows. Let us therefore remember that there are good reasons why it is the peculiar privilege of those who are widows and childless, to have leisure for praying by night and by day; because they are free from lawful hindrances, which would not permit those who govern a family to do the same.

And yet this passage lends no countenance to monks or nuns, who sell their mutterings or their loud noises for the sake of leading an easy and idle life. Such were anciently the Euchites or Psallians; for monks and Popish priests differ in no respect, except that the former, by continually praying, thought that none but themselves were pious and holy, while the latter, with inferior industry, imagined that they sanctify both themselves and others. Paul had no thought of anything of this sort, but only intended to shew how much more freely they may have leisure for prayer who have nothing else to disturb them.

6. She who is in luxury. After having described the marks by which real widows may be known, he now contrasts them with others that ought not to be received. The Greek participle which he employs, {σπαταλῶσα}, means one who allows herself every indulgence, and leads an easy and luxurious life. Accordingly, Paul (in my opinion) censures those who abuse their widowhood for this purpose, that, being loosed from the marriage yoke, and freed from every annoyance, they may lead a life of pleasant idleness; for we see many who seek their own freedom and convenience, and give themselves up to excessive mirth.

Is dead while she liveth When Paul says that such persons ``are dead while they live,'' this is supposed by some to mean that they are unbelievers; an opinion with which I do not at all agree. I think it more natural to say that a woman ``is dead,'' when she is useless, and does no good; for to what purpose do we live, if it be not that our actions may yield some advantage? And what if we should say that the emphasis lies in the word liveth? For they who covet an indolent life, that they may live more at their ease, have constantly in their mouth the proverbial saying: ---

``For life is not to live, but to be well.'' 993

The meaning would therefore be: ``If they reckon themselves happy, when

993Non est vivere, sed valere vita.

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they have everything to their heart's wish, and if they think that nothing but repose and luxury can be called life, for my part, I declare that they are dead.'' But as this meaning might seem liable to the charge of excessive ingenuity, I wished merely to give a passing glimpse of it, without making any positive assertion. This at least is certain, that Paul here condemns indolence, when he calls those women dead who are of no use.

7 And command these things He means, that not only does he prescribe to Timothy the course which he ought to follow, but the women also must be carefully taught not to be stained with such vices. It is the duty of the pastor not only to oppose the wicked practices or ambition of those who act an unreasonable part, but to guard against every danger, as far as lies in his power, by instruction and constant warnings.

That they may be blameless. It was the natural result of prudence and steadfastness not to admit widows, unless they were worthy; but yet it was proper to assign a reason why they were not admitted; and it was even necessary to forewarn the Church that unworthy persons should not be brought forward, or should not offer themselves. Again, Paul commends this part of instruction on the ground of utility; as if he had said, that it must by no means be despised, because it is common, since it aims at the chief part of a good and perfect life. Now there is nothing that ought to be more diligently learned in God's school than the study of a holy and upright life. In a word, moral instruction is compared with ingenious speculations, which are of no visible advantage, agreeably to that saying,

``All Scripture is profitable, that the man of God may become perfect,'' etc. (2 Timothy 3:16.)

8 And if any person do not provide for his own Erasmus has translated it, ``If any woman do not provide for her own,'' making it apply exclusively to females. But I prefer to view it as a general statement; for it is customary with Paul, even when he is treating of some particular subject, to deduce arguments from general principles, and, on the other hand, to draw from particular statements a universal doctrine. And certainly it will have greater weight, if it apply both to men and to women.

He hath denied the faith 994 He says that they who do not care about any of their relatives, and especially about their own house, have ``denied the faith.'' And justly; for there is no piety towards God, when a person can thus lay aside the feelings of humanity. Would faith, which makes us the sons of God, render us worse than brute beasts? Such inhumanity, therefore, is open contempt of God, and denying of the faith.

Not content with this, Paul heightens the criminality of their conduct, by saying, that he who forgets his own is worse than an infidel This is true for two reasons. First, the further advanced any one is in the knowledge of God, the less is he excused; and therefore, they who shut their eyes against the clear light of God are worse than infidels. Secondly, this is a kind of duty which na-

994"Ou, il a renonce' a la foy." — "Or, he hath renounced the faith."

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ture itself teaches; for they are ({στοργαὶ} {φυσικαί}) natural affections. And if, by the mere guidance of nature, infidels are so prone to love their own, what must we think of those who are not moved by any such feeling? Do they not go even beyond the ungodly in brutality? If it be objected, that, among unbelievers, there are also many parents that are cruel and savage; the explanation is easy, that Paul is not speaking of any parents but those who, by the guidance and instruction of nature, take care of their own offspring; for, if any one have degenerated from that which is so perfectly natural, he ought to be regarded as a monster.

It is asked, Why does the Apostle prefer the members of the household to the children? I answer, when he speaks of his own and especially those of his household, by both expressions he denotes the children and grandchildren. For, although children may have been transferred, or may have passed into a different family by marriage, or in any way may have left the house of the parents; yet the right of nature is not altogether extinguished, so as to destroy the obligation of the older to govern the younger as committed to them by God, or at least to take care of them as far as they can. Towards domestics, the obligation is more strict; for they ought to take care of them for two reasons, both because they are their own blood, and because they are a part of the family which they govern.

1 Timothy 5:9-13

1 Timothy 5:9-13 9. Let not a widow be taken into the number under threescore years old, having been the wife of one man,

9. Vidua deligatur non minor annis sexaginta, quae fuerit inius viri uxor. 10. Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

10. In operibus bonis habens testimonium, si liberos educavit, si fuit hospitalis, si sanctorum pedes lavit, si afflictis subministravit, si in omni bono opere fuit assidua.

11. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;

11. Porro juniores viduas rejice; quum enim lascivire coeperint adversus Christum, nubere volunt;

12. Having damnation, because they have cast off their first faith. 12. Habentes condemnationem, quod primam fidem rejecerint. 13. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

13. Simul autem et otiosae discunt circuire domos; nec solum otiosae, verum etiam garrulae et curiosae, loquentes quae non oportet.

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9 Let a widow be chosen. He again points out what kind of widows should be taken under the care of the Church; 995 and more clearly than he had formerly done.

Not under sixty years of age First, he describes the age, sixty years; for, being supported at the public expense, it was proper that they should have already reached old age. Besides, there was another and stronger reason; for they consecrated themselves to the ministry of the Church, which would have been altogether intolerable, if there were still a likelihood of their being married. They were received on the condition that the Church should relieve their poverty, and that, on their part, they should be employed in ministering to the poor, as far as the state of their health allowed. Thus there was a mutual obligation between them and the Church. It was unreasonable that those who were under that age, and who were still in the vigor of life, should be a burden to others. Besides, there was reason to fear that they would change their mind and think of being married again. These are two reasons why he does not wish any to be admitted ``under sixty years of age.''

Who hath been the wife of one man As to the desire of marrying, that danger had been sufficiently guarded against, when a woman was more than sixty years old; especially if, during her whole life, she had not been married to more than one husband. It may be regarded as a sort of pledge of continence and chastity, when a woman has arrived at that age, satisfied with having had but one husband. Not that he disapproves of a second marriage, or affixes a mark of ignominy to those who have been twice married; (for, on the contrary, he advises younger widows to marry;) but because he wished carefully to guard against laying any females under a necessity of remaining unmarried, who felt it to be necessary to have husbands. On this subject we shall afterwards speak more fully.

10 For good works Those qualifications which are next enumerated relate partly to honor, and partly to labor. There can be no doubt that the assemblies of widows were honorable, and highly respectable; and, therefore, Paul does not wish that any should be admitted into them, but those who had excellent attestations of the whole of their past life. Besides, they were not appointed in order to lazy and indolent inactivity, but to minister to the poor and the sick, until, being completely worn out, they should be allowed honorably to retire. Accordingly, that they may be better prepared for the discharge of their office, he wishes them to have had long practice and experience in all the duties which belong to it; such as --- labor and diligence in bringing up children, hospitality, ministering to the poor, and other charitable works.

If it be now asked, Shall all that are barren be rejected, because they have never borne any children? We must reply, that Paul does not here condemn barrenness, but the daintiness of mothers, who, by refusing to endure the weariness of bringing up their children, sufficiently shew that they will be very unkind

995"Quelles vefues on doit recevoir a estre entretenues aux depens de l'Eglise." — "What widows ought to be received, to be supported at the expense of the Church."

John Calvin

to strangers. And at the same time he holds out this as an honorable reward to godly matrons, who have not spared themselves, that they, in their turn, shall be received into the bosom of the Church in their old age.

By a figure of speech, in which a part is taken for the whole, he means by the washing of the feet all the services which are commonly rendered to the saints; for at that time it was customary to ``wash the feet.'' 996 An employment of this nature might have the appearance of being mean and almost servile; and therefore he makes use of this mark for describing females who were industrious, and far from being fastidious or dainty. What next follows relates to liberality; and, lastly, he expresses the same thing in general terms, when he says, if she hath been diligent in every good work; for here he speaks of acts of kindness.

11 Refuse younger widows He does not enjoin that they be excommunicated from the Church, or have any mark of disgrace put upon them; but he only asserts that they must not be rewarded by obtaining that honor which he has already mentioned. And if the Spirit of God, by the mouth of Paul, declares that no woman under sixty years of age deserves to be admitted into that order, because at that age the unmarried state was dangerous; what effrontery was it, afterwards, to lay down a law of celibacy for young women in all the warmth of youthful years? Paul, I say, does not allow of abstaining from marriage till they are in extreme old age, and altogether beyond the danger of incontinence. They afterwards came to forty years as the age for putting the veil on virgins, and next to thirty; and at length they began to put the veil --- indiscriminately, and without exception --- on females of any age. They allege, that continence is much easier for virgins, who have never had a husband, than it is for widows. But they will never succeed in proving, that there is no reason to dread that danger against which Paul guards and commands others to guard. Accordingly, it is rash, and even cruel, to lay a snare for those who still are young girls, and who would have been fitter for the married state.

For when they have begun to be wanton against Christ He says that they are ``wanton against Christ,'' who, forgetting the condition to which they were called, indulge in unbecoming mirth; for they ought to have kept themselves under the yoke of modesty, as becomes grave and respectable females. Accordingly, a more luxurious and abandoned course of life is a sort of wantonness against Christ, to whom they had pledged their fidelity. As Paul had seen many instances of this kind, he meets it by a general remedy, that none should be admitted who were of an age that could ever induce them to desire to be married.

How many monsters of crimes are produced every day in Popery by that compulsory celibacy of nuns! What barriers does it not deliberately break through! And therefore, although this course had at first appeared to be commendable, yet, taught by experiments so many and so terrible, they ought to have somewhat complied with in the counsel of Paul. But they are so far from doing

996"This observance was usually administered by, or under the superintendence of, the mistress of the house; and, being in the East particularly grateful, is meant to designate, generally, kind attention to the guests." — Bloomfield.

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this, that they provoke the wrath of God more and more, from day to day, by their obstinacy. Nor do I speak of nuns only, but priests and monks are also compelled by them to observe perpetual celibacy. Yet disgraceful lusts rage amongst them, so that hardly one in ten lives chastely; and in monasteries, the least of the evils is ordinary fornication. If they would incline their heart to hear God speaking by the mouth of Paul, they would instantly have recourse to this remedy which he prescribes; but so great is their pride, that they furiously persecute all who remind them of it.

Some read the words thus: --- ``When they become wanton, they will marry in opposition to Christ.'' Although this makes little difference as to Paul's meaning, the former view is preferable.

12 Having condemnation, because they have renounced their first faith. ``To have condemnation,'' is interpreted by some as signifying ``to deserve reproof.'' But I take it to be a statement of greater severity, that Paul terrifies them by the damnation of eternal death; as if he reproved them by saying that that excellent order, which ought rather to have united them to Christ, was the very ground of their condemnation. And the reason is added, that they entirely ``revolt from the faith'' of baptism and from Christianity. I am aware that there are some who interpret it differently; that is, that they break the pledge which they gave to the Church by marrying, having formerly promised that they would live unmarried till death. This is exceedingly absurd. Besides, why should he call it their first faith?

Accordingly, Paul rises to greater vehemence against them, and magnifies the enormity of the offense, by saying that not only would they bring disgrace on Christ and his Church by departing from the condition to which they had agreed, but they likewise broke their ``first faith'' by wicked revolt. Thus it usually happens, that he who has once transgressed the bounds of modesty gives himself up to all impudence. It grieved him that the levity of those women was a reproach to the godly, and that their lustfulness was reproved, or, at least, was liable to reproof. This led them to proceed to greater and greater degrees of licentiousness, till they renounced Christianity. That amplification is exceedingly appropriate; for is there anything more absurd than that they should, through a wish to promote the advantage of persons, open the door to the denial of Christ?

The attempt of the Papists to support, by means of this passage, a vow of perpetual celibacy, is absurd. Granting that it was customary to exact from the widows an engagement in express terms, still they would gain nothing by this admission. First, we must consider the end. The reason why widows formerly promised to remain unmarried, was not that they might lead a holier life than in a state of marriage, but because they could not, at the same time, be devoted to husbands and to the Church; but in Popery, they make a vow of continence, as if it were a virtue acceptable to God on its own account. Secondly, in that age they renounced the liberty of marrying at the time when they ceased to be marriageable; for they must have been, at least, sixty years old, and, by being

John Calvin

satisfied with being once married, must have already given a proof of their chastity. But now, vows are made among the Papists to renounce marriage, either before the time, or in the midst of time ardor of youthful years.

Now we disapprove of the tyrannical law about celibacy, chiefly for two reasons. First, they pretend that it is meritorious worship before God; and secondly, by rashness in vowing, they plunge souls into destruction. Neither of these was to be found in the ancient institution. They did not make a direct vow of continence, as if the married life were less acceptable to God, but only, so far as it was rendered necessary by the office to which they were elected, they promised to keep from the tie of marriage for their whole life; nor did they deprive themselves of the liberty of marrying, till the time when, though they had been ever so free, it was foolish and unreasonable for them to marry. In short, those widows differed as much from the nuns, as Anna the prophetess from Claude the Vestal. 997

13 And not only so, but they grow idle Nothing is more becoming in women than keeping the house; and hence, among the ancients, a tortoise 998 was the image of a good and respectable mother of a family. But there are many who are diseased with the opposite vice. Nothing delights them more than the liberty of running from one place to another, and especially when, being freed from the burden of a family, they have nothing to do at home.

Tattlers and busybodies Besides, those widows, under the pretense of the respect due to the public character which they sustained, had more easy access to many persons. This opportunity, obtained through the kindness of the Church, they abused for purposes of ``idleness;'' and next, as usually happens, from slothfulness sprung curiosity, which is also the mother of talkativeness. Most true is the saying of Horace: ``Shun an inquisitive person, for he is always a tattler.'' 999 ``No trust should be placed,'' as Plutarch says, ``in inquisitive persons, for, as soon as they have heard anything, they are never at rest till they have blabbed it out.'' This is especially the case with women, who, by nature, are prone to talkativeness, and cannot keep a secret. With good reason, therefore, has Paul joined together these three things, sloth, inquisitiveness, and tattling.

1 Timothy 5:14-16

1 Timothy 5:14-16 14. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

997"A Rome on appeloit Vestales les vierges consacrees a une deesse nommee Vesta (comme qui diroit aujourd'huy les nonnains de saincte Claire) et ceste Claude en estoit une qui a este fort renomnmee." — "At Rome they gave the name of Vestals to virgins consecrated to a goddess called Vesta, (as if we should say, at the present day, the nuns of St. Claire) and that Clauda was one of them that was highly celebrated."

998"Une tortue ou limace." — "A tortoise or a snail." 999"Percunctatorem fugito; lam garrulus idem est." — Hor.

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14. Volo igitur juniores nubere, liberos gignere, domum administrare, nullam occasionem dare adversario, ut habeat maledicendi causam.

15. For some are already turned aside after Satan. 15. Nonnullae enim jam deflexerunt post Satanam. 16. If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

16. Quodsi quis fidelis, aut si qua fidelis habet viduas, suppeditet illis, et non oneretur Ecclesia, ut iis, quae vere viduae sunt, suppetat.

14 I wish the younger (widows) to marry. Censorious men laugh at this injunction of the Apostle. ``As if,'' say they, ``it had been necessary to stimulate their excessively strong desire; for who does not know that almost all widows have naturally a wish to be married?'' Superstitious men, on the other hand, would reckon that this doctrine concerning marriage is highly unsuitable to an Apostle of Christ. But, after a careful examination of the whole matter, men of sound judgment will acknowledge that Paul teaches nothing here but what is necessary and highly useful. For, on the one hand, there are many to whom widowhood gives the opportunity of greater licentiousness; and, on the other hand, there are always arising spirits speaking lies in hypocrisy, who make holiness to consist in celibacy, as if it were angelical perfection, and either totally condemn marriage, or despise it as if it savored of the pollution of the flesh. There are few either of men or women that consider their calling. How rarely do you find a man who willingly bears the burden of governing a wife! The reason is, that it is attended by innumerable vexations. How reluctantly does a woman submit to the yoke!

Consequently, when Paul bids the younger widows marry, he does not invite them to nuptial delights; and, when he bids them bear children, he does not exhort them to indulge lust; but, taking into account the weakness of the sex, and the slipperiness of the age, he exhorts them to chaste marriage, and, at the same time, to the endurance of those burdens which belong to holy marriage. And he does this, especially, in order that he may not be thought to have acted contemptuously in excluding them from the rank of widows; for he means, that their life will be not less acceptable to God than if they remained in widowhood. And, indeed, God pays no regard to the superstitious opinions of men, but values this obedience more highly than all things else, when we comply with our calling, instead of permitting ourselves to be carried along by the wish of our own heart.

Having heard that consolation, they have no reason to complain that injury is done to them, or to take it in that they are excluded from one kind of honor; for they learn that, in the married state, they are not less acceptable to God, because they obey his calling. When he speaks of bearing children, he includes, under a single word, all the annoyances that must be endured in bringing up children; in the same manner as, under the government of the house, he includes all that belongs to household management.

John Calvin

To give no occasion to the adversary For, as the husband may be said to be the covering of the wife, so widowhood is liable to many unfavorable suspicions. And what purpose does it serve, to arm the enemies of the gospel with calumnies, without any necessity? But it is very difficult for a widow, in the flower of her age, to act with such caution that wicked men shall not find some pretext for slandering her; and, therefore, if they sincerely desire edification, let them, in order to shut the mouth of evil speakers, choose a way of life that is less liable to suspicion. Here, I suppose, the common adversaries of the gospel to be meant, rather than the private adversaries of any woman; for Paul speaks indefinitely. 1000

15 For some have already turned aside It is certain, that there is no ordinance so holy that some evil may not arise out of it through the wickedness of men. Yet those things which are necessary ought to remain unmoved, whatever may happen to them, although the sky should fall. But when we are at liberty to choose either way, and when this or that has been found by experience to be advantageous, it is a matter of prudence to lay aside what was formerly approved, as in the present case. It was not at all necessary that women, who were still young, should be admitted into the rank of widows; experience shewed that it was dangerous and hurtful; and, therefore, Paul justly advises to take care for the future that nothing of this kind may happen.

If the revolt of some women was regarded by him as a sufficiently strong argument for seeking a universal remedy, how many arguments would the Papists have for abolishing their filthy celibacy, if they had any regard to edification! But they choose rather to strangle millions of souls by the cruel cords of a wicked and diabolical law than to loose a single knot; and this makes it evident how widely their cruelty differs from the holy zeal of Paul.

After Satan The expression is worthy of notice; because no one can turn aside from Christ, in the smallest degree, without following Satan; for he has dominion over all who do not belong to Christ. We learn from this how destructive is turning aside from the right course, since, from being children of God, it makes us slaves of Satan, and, by withdrawing us from the government of Christ, places Satan over us as our guide. 1001

1000"Let us ponder well this doctrine of Paul; for, although he treats here of widows in particular yet we are all admonished, that, in order to perform our duty towards God, it is not enough that our conscience be pure and clean, and that we walk without any bad disposition; but we ought likewise to add such prudence that enemies shall have their mouth shut when they wish to slander us, that their impudence may be known, and that we may always be ready to give an account of what we have done, and that they may have no presence for blaspheming against the name of God and his word, because there will be no appearance of evil in us. True, we cannot avoid being slandered; but let us always attend to this, that no occasion may be given on our part, or by our imprudence." — Fr. Ser.

1001"Since the gospel is preached to us, it is Jesus Christ who holds out his scepter, and shews us that he wishes to be our king, and to take us for his people. When we have thus made profession of the gospel, if we do not persevere till the end, if it happen that we debauch ourselves in any way, not only do we refuse to be in obedience to the Son of God, but we give to Satan all mastery over us, and he will seize it, and we must be in his service in spite of our teeth. If this is dreadful and absolutely shocking, ought we not to be better advised than we have been to conceal ourselves under the wings of our God, and to suffer ourselves to be governed by him, till he renew us by his Holy Spirit in such a manner that we shall not be

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16 If any believer. It being customary for every one willingly to throw his own burdens on the whole Church, on this account he expressly enjoins that it be guarded against. He speaks of believers who ought to support their widows; for, as to those widows who renounced a wicked relationship, it was proper that they should be received by the Church. And if they act a sinful part, who, by sparing themselves, allow the Church to be burdened with expense, let us learn from this in what aggravated sacrilege they are involved, who, by fraud or robbery, profane what was once dedicated to the Church.

1 Timothy 5:17-21

1 Timothy 5:17-21 17. Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

17. Presbyteri, qui bene praesunt, duplici honore digni habeantur; maxime qui laborant in verbo et doctrina.

18. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.

18. Dicit enim scriptura: Non obligabis os bovi trituranti, (Deuteronomy 25:4) et, Dignus est operarius mercede sua, (Matthew 10:10). 19. Against an elder receive not an accusation, but before two or three witnesses.

19. Adversus presbyterum accusationem ne admittas, nisi sub duobus aut tribus testibus.

20. Them that sin rebuke before all, that others also may fear. 20. Peccantes coram omnibus argue, ut et caeteri timorem habeant. 21. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

21. Contestor coram Deo, et Domino Iesu Christo, et electis angelis, ut haec custodias absque praecipitatione judicii, nihil faciens, alteram in partem declinando.

17 Elders 1002 For preserving the good order of the Church, it is likewise highly necessary that elders should not be neglected, but that due regard should be paid to them; for what could be more unfeeling than to have no care about those who have the care of the whole Church? Here {πρεσβύτερος} (elder) is not a name of age, but of office.

Accounted worthy of double honor Chrysostom interprets ``double honor'' as meaning ``support and reverence.'' I do not oppose his opinion; let it be

so giddy and foolish as we have been? For that purpose, let us consider that we must have our Lord Jesus Christ for our guide; for if we wish to be truly the people of God, the saying of the Prophet must be fulfilled in us, that the people shall walk, and David their king shall go before them. Let us always have his doctrine before our eyes, and let us follow him step by step, hearing his voice as that of our good Shepherd, (John 10:4)." — Fr. Ser.

1002"Les prestres ou anciens." — "Presbyters or elders."

John Calvin

adopted by any one that chooses. But for my own part, I think it is more probable that a comparison is here drawn between widows and elders. Paul had formerly enjoined that honor should be paid --- to widows; but elders are more worthy of being honored than widows, and, with respect to them, ought therefore to receive double honor.

But in order to shew that he does not recommend masks, he adds, who rule well; that is, who faithfully and laboriously discharge their office. For, granting that a person should a hundred times obtain a place, and though he should boast of his title; yet, if he do not also perform his duty, he will have no right to demand that he shall be supported at the expense of the Church. In short, he means that honor is not due to the title, but to the work performed by those who are appointed to the office.

Yet he prefers those who labor in word and doctrine, that is, those who are diligent in teaching the word; for those two terms, word and doctrine, signify the same thing, namely, the preaching of the word. But lest any one should suppose him to mean by the word an indolent, and, as it is called, a speculative study of it, he adds doctrine 1003

We may learn from this, that there were at that time two kinds of elders; for all were not ordained to teach. The words plainly mean, that there were some who ``ruled well'' and honorably, but who did not hold the office of teachers. And, indeed, there were chosen from among the people men of worth and of good character, who, united with the pastors in a common council and authority administered the discipline of the Church, and were a kind of censors for the correction of morals. Ambrose complains that this custom had gone into disuse, through the carelessness, or rather through the pride, of the doctors, who wish to possess undivided power.

To return to Paul, he enjoins that support shall be provided chiefly for pastors, who are employed in teaching. Such is the ingratitude of the world, that very little care is taken about supporting the ministers of the word; and Satan, by this trick, endeavors to deprive the Church of instruction, by terrifying many, through the dread of poverty and hunger, from bearing that burden. 1004

1003"He shews that we might do many other things, and might allege that we had no leisure; but yet we must consider chiefly what it is to which God calls us. They who would wish to be reckoned pastors ought to devote themselves especially to that word. And how? In order to study it secretly in their closet? Not at all; but for the general instruction of the Church. That is the reason why Paul chose to add the term doctrine. It was quite enough to have said, word; but he shews that we must not privately speculate what we shall think fit, but that, when we have studied, it is that others may profit along with us, and that the instruction may be common to the whole Church. — This is the true mark for distinguishing properly between the pastors whom God approves and wishes to be supported in his Church, and those who claim that title and honor, and yet are excluded and rejected by him and by the Holy Spirit." — Fr. Ser.

1004"In this passage Paul did not look to himself, but spoke by the authority of God, in order that the Church might not be destitute of persons who should teach faithfully. For the devil, from the beginning, had the trick of attempting to hunger good pastors, that they might cease to labor, and that there might be very few who were employed in preaching the word of God. Let us not view the recommendation here contained as coming from a mortal man, but let us hear God speaking, and let us know that there is no accepting of persons, but that, knowing what was profitable to the whole Church, and perceiving that many were

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18 Thou shalt not muzzle the ox This is a political precept which recommends to us equity and humanity 1005 in general; as we have said in expounding the First Epistle to the Corinthians; 1006 for, if he forbids us to be unkind to brute animals, how much greater humanity does he demand towards men! The meaning of this statement, therefore, is the same as if it had been said in general terns, that they must not make a wrong use of the labor of others. At the present day, the custom of treading out the corn is unknown in many parts of France, where they thresh the corn with flails. None but the inhabitants of Provence know what is meant by ``treading it out.'' But this has nothing to do with the meaning; for the same thing may be said about ploughing.

The laborer is worthy of his hire He does not quote this as a passage of Scripture, but as a proverbial saying, which common sense teaches to all. In like manner, when Christ said the same thing to the Apostles, (Matthew 10:10,) he brought forward nothing else than a statement approved by universal consent. It follows that they are cruel, and have forgotten the claims of equity, who permit cattle to suffer hunger; and incomparably worse are they that act the same part towards men, whose sweat they suck out for their own accommodation. And how intolerable is the ingratitude of those who refuse support to their pastors, to whom they cannot pay an adequate salary!

19 Against an elder receive not an accusation After having commanded that salaries should be paid to pastors, he likewise instructs Timothy not to allow them to be assailed by calumnies, or loaded with any accusation but what is supported by sufficient proof. But it may be thought strange, that he represents, as peculiar to elders, a law which is common to all. God lays down, authoritatively, this law as applicable to all cases, that they shall be decided ``by the mouth of two or three witnesses.'' (Deuteronomy 17:6; Matthew 18:16.) Why then does the Apostle protect elders alone by this privilege, as if it were peculiar to them, that their innocence shall be defended against false accusations?

I reply, this is a necessary remedy against the malice of men; for none are more liable to slanders and calumnies than godly teachers. 1007 Not only does it arise from the difficulty of their office, that sometimes they either sink under it, or stagger, or halt, or blunder, in consequence of which wicked men seize many occasions for finding fault with them; but there is this additional vexation, that, although they perform their duty correctly, so as not to commit any error whatever, they never escape a thousand censures. And this is the craftiness of Satan, to draw away the hearts of men from ministers, that instruction may gradually fall into contempt. Thus not only is wrong done to innocent persons, in having their reputation unjustly wounded, (which is exceedingly base in regard to those who hold so honorable a rank,) but the authority of the sacred

cold and indifferent on this subject, he has laid down a rule, that they whose duty it is to preach the gospel shall be supported; as we see that Paul speaks of it in other passages, and. treats of it very fully in the First Epistle to the Corinthians, though he likewise mentions it in the Epistle to the Galatians." — Fr. Ser.

1005"Equite et humanite." 1006See Commentary on the Corinthians, vol. 1, p. 294. 1007"Que les docteurs ou pasteurs fideles." — "Than faithful teachers or pastors."

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doctrine of God is diminished.

And this is what Satan, as I have said, chiefly labors to accomplish; for not only is the saying of Plato true in this instance, that ``the multitude are malicious, and envy those who are above them,'' but the more earnestly any pastor strives to advance the kingdom of Christ, so much the more is he loaded with envy, and so much the fiercer are the assaults made on him. Not only so, but as soon as any charge against the ministers of the word has gone abroad, it is believed as fully as if they were already convicted. This is not merely owing to the higher degree of moral excellence which is demanded from them, but because almost all are tempted by Satan to excessive credulity, so that, without making any inquiry, they eagerly condemn their pastors, whose good name they ought rather to have defended.

On good grounds, therefore, Paul opposes so heinous iniquity, and forbids that elders shall be subjected to the slanders of wicked men till they have been convicted by sufficient proof. We need not wonder, therefore, if they whose duty it is to reprove the faults of all, to oppose the wicked desires of all, and to restrain by their severity every person whom they see going astray, have many enemies. What, then, will be the consequence; if we shall listen indiscriminately to all the slanders that are spread abroad concerning them?

20 Those that sin rebuke before all 1008 Whenever any measure is taken for the protection of good men, it is immediately seized by bad men to prevent them from being condemned. Accordingly, what Paul had said about repelling unjust accusations he modifies by this statement, so that none may, on this presence, escape the punishment due to sin. And, indeed, we see how great and diversified are the privileges by which Popery surrounds its clergy; so that, although their life be ever so wicked, 1009 still they are exempted from all reproof. Certainly, if regard be had to the cautions which are collected by Gratian, 1010

(Caus. 2, Quest. 4 and Quest. 7,) there will be no danger of their being ever compelled to give an account of their life. Where will they find the seventy-two witnesses for condemning a bishop, which are demanded by the disgusting bull issued by Pope Sylvester? Moreover, seeing that the whole order of laymen is debarred from accusing, and as the inferior orders, even of the clergy, are forbidden to give any annoyance to the higher classes of them, what shall hinder them from fearlessly mocking at all decisions?

It is therefore proper, carefully to observe this moderation, that insolent tongues shall be restrained from defaming elders by false accusations, and yet that every one of them who conducts himself badly shall be severely corrected;

1008"Repren publiquement." "Rebuke publicly." 1009"Combien que la vie de leurs moines et prestres soit la plus meschante et desbordee qu'on scauroit dire." — "Although the life of their monks and priests be the most wicked and dissolute that can be described."

1010"Gratian, a Benedictine of the 12th century, was a native of Chiusi, and was the author of a famous work, entitled "Decretal," or "Concordantia Discordantium Canonum," in which he endeavored to reconcile those canons that seem to contradict each other. He was, however, guilty of some errors, which Anthony Augustine endeavored to correct in his work entitled "De emendatione Gratiani" Gratian's "Decretal" forms one of the principal parts of the canon law." — Gorton's Biog. Dict.

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for I understand this injunction to relate to elders, that they who live a dissolute life shall be openly reproved.

That others also may fear Wherefore? That others, warned by such an example, may fear the more, when they perceive that not even those who are placed above them in rank and honor are spared; for as elders ought to lead the way to others by the example of a holy life, so, if they commit crime, it is proper to exercise severity of discipline toward them, that it may serve as an example to others. And why should greater forbearance be used toward those whose offenses are much more hurtful than those of others? Let it be understood that Paul speaks of crimes or glaring transgressions, which are attended by public scandal; for, if any of the elders shall have committed a fault, not of a public nature, it is certain that he ought to be privately admonished and not openly reproved.

21 I adjure thee before God Paul introduced this solemn appeal, not only on account of the very great importance of the subject, but likewise on account of its extreme difficulty. Nothing is more difficult than to discharge the office of a public judge with so great impartiality as never to be moved by favor for any one, or to give rise to suspicions, or to be influenced by unfavorable reports, or to use excessive severity, and in every cause to look at nothing but the cause itself; for only when we shut our eyes to persons 1011 do we pronounce an equitable judgment.

Let us remember that, in the person of Timothy, all pastors are admonished, and that Timothy is armed, as with a shield, against wicked desires, which not infrequently occasion much trouble even to some excellent persons. He therefore places God before the eyes of Timothy, that he may know that he ought to execute his office not less conscientiously than if he were in the presence of God and of his angels.

And the Lord Jesus Christ. After having named God, he next mentions Christ; for he it is to whom the Father hath given all power to judge, (John 5:22,) and before whose tribunal we shall one day appear.

And the elect angels. To ``Christ'' he adds ``angels,'' not as judges, but as the future witnesses of our carelessness, or rashness, or ambition, or unfaithfulness. They are present as spectators, because they have been commanded to take care of the Church. And, indeed, he must be worse than stupid, and must have a heart of stone, whose indolence and carelessness are not shaken off by this single consideration, that the government of the Church is under the eye of God and the angels; and when that solemn appeal is added, our fear and anxiety must be redoubled. He calls them ``elect angels,'' 1012 not only to

1011"Et qu'on regarde seulement le faict." — "And when we look at nothing but the fact." 1012"Let us remark that he wishes to distinguish them from those who rebelled. For the devils were not created wicked and malicious as they now are, enemies of all that is good, and false and cursed in their nature. They were angels of God, but they were not elected to persevere, and so they fell. Thus God reserved what he chose among the angels. And so we have already a mirror of God's election of us to heaven, by free grace before we came into the world. Now, if we see the grace of God displayed even to angels, what shall become of us? For all mankind were lost and ruined in Adam, and we are an accursed, and, as the Scripture

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distinguish them from the reprobate angels, but on account of their excellence, in order that their testimony may awaken deeper reverence.

Without hastiness of judgment 1013 . The Greek word {προκρίμα}, to translate it literally, answers to the Latin word proejudicium, ``a judgment beforehand.'' But it rather denotes excessive haste, 1014 as when we pronounce a decision at random, without having fully examined the matter; or it denotes immoderate favor, when we render to persons more than is proper, or prefer some persons as being more excellent than others; which, in the decisions of a judge, is always unjust. Paul, therefore, condemns here either levity or acceptance of persons.

To the same purpose is that which immediately follows, that there must be no turning to this side or that; for it is almost impossible to tell how difficult it is, for those who hold the office of a judge, to keep themselves unmoved, amidst assaults so numerous and so diversified. Instead of {κατὰ} {πρόσκλισιν}, 1015

some copies have {κατὰ} {πρόσκλησιν} But the former reading is preferable.

1 Timothy 5:22-25

1 Timothy 5:22-25 22. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

22. Manus cito ne cui imponas; neque communices peccatis alienis; temetipsum purum custodi.

23. Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.

23. Ne posthac bibas aquam; sed paululo vino utere propter stomachum tuum, et crebras tuas infirmitates.

24. Some men's sins are open beforehand, going before to judgment; and some men they follow after.

24. Quorundam hominum peccata ante manifestata sunt, festinantia ad judicium, in quibusdam vero etiam subsequuntur.

25. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

tells us, are born "children of wrath." (Ephesians 2:3.) What must we become if God do not choose us by pure goodness, since from our mother's womb (Psalm 51:6) we are corrupted, and are alienated from him? This gracious election must prevail, in order to separate us from the reprobate, who remain in their perdition. We ought, therefore, carefully to remark this passage, that Paul, when speaking of the angels, shews that their high rank proceeds from their having been chosen and elected by God. And so, by a still stronger reason, we are separated from all other visible creatures, only because: God separates us by his mercy." — Fr. Ser.

1013"Sans jugement precupite, ou, sans preferer l'un a l'autre." — "Without hasty judgment, or, without preferring one before another.

1014"Une trop soudaine hastivete." — "A too sudden haste." 1015"{Κατὰ} {πρόσχλισιν}, `through partiality' or undue favor. So Clemens, in his Epistle to the Corinthians, has {χατὰ} {προσχλίσεις} (through partialities.) The word properly signifies a leaning towards, or upon.'' --- Bloomfield.

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25. Similiter et bona opera ante manifesta sunt; et quae secus habent latere nequeunt.

22 Lay not hands suddenly on any man There can be no doubt that he intended to guard Timothy against ill-will, and to obviate many complaints, which are continually arising against the godly servants of Christ, who refuse to comply with the ambitious requests of any. For some accuse them of sternness; others of envy; and some exclaim that they are cruel, because they do not at once receive those who boast of having some recommendatory qualities. This is what we abundantly experience in the present day. Paul therefore exhorts Timothy not to lay aside judicious caution, and not to suffer himself to be overpowered by improper feelings; not that Timothy needed such an admonition, but to restrain, by his authority, those who otherwise might have given annoyance to Timothy,

First, the ``laying on of hands'' means Ordination: 1016 that is, the sign is put for the thing signified; for he forbids him to receive too easily any one that has not been fully tried. There are some who, through a desire of novelty, would wish to receive into the ministerial office, some person hardly at all known, as soon as he has given one or two exhibitions that are reckoned good. It is the duty of a wise and thoughtful bishop, to resist this troublesome feeling, in the same manner as Paul here bids Timothy do.

Neither partake of other men's sins He means that he who consents to an unlawful act of ordination is involved in the same guilt as the chief actors in it. Yet some explain it thus: ``If he admit unworthy persons, whatever faults they may afterwards commit, to him will be imputed the blame or a part of the blame.'' But I think that this is a more simple view of it: ``Though others rush forth to such rashness, do not make thyself a partaker with them, lest thou share in their guilt.'' Even where our judgment is otherwise sound, it often happens that we are carried away by the folly and levity of others. 1017

Keep thyself pure I consider this also to have the same reference as the preceding clause. As if he had said, ``If others do anything that is wrong, beware lest any contagion reach you, either by consent or by approbation. If you cannot hinder them from polluting themselves, it is at least your duty to have your counsels at all times separated from theirs, so that you may keep

1016"Laquelle on appelle Ordination ou Consecration." — "What is called Ordination or Consecration."

1017"To whom does the Apostle speak? Is it only to ministers who preach the doctrine of the gospel? Is it only to magistrates, and to those who have the sword and the administration of civil government? No, but to all Christians, great and small. It is then said, that we must not partake of the sins of others. And in what manner? By reproving them. (Ephesians 5:11.) And so he who intends to flatter his neighbor, and who shuts his eyes when he sees that God is offended, and especially he who consents to it will be still more blamable. Let us seriously think, that we shall have a hard account to render to God, if we have walked amidst the corruptions of the world, so as to make it appear that we approved of them. And so much the more ought we to meditate on this doctrine, when we see that there is such boldness in sinning, that custom appears to have become the law. Let a man be convinced that he is doing wrong, yet provided that he has many companions, he thinks that he is excused. 'Among wolves we must howl,' it will be said. Now we see that the sins of others will not excuse us before God, and though the whole world sin along with us, we shall not fail to be involved in the same condemnation. Let us think of that." — Fr. Ser.

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yourself pure.'' If any prefer to view it as a general statement, let him enjoy his opinion; but, for my own part, I reckon it to be more suitable to limit it to the present context.

23 No longer drink water There are some who conjecture that this sentence, which breaks off the train of thought, was not written by Paul. But we see that Paul was not so anxious about keeping up the close connection of a discourse, and that it was very customary with him to intermingle a variety of statements without any arrangement. Besides, it is possible that what had been formerly written in the margin of the Epistle afterwards found its way into this passage through the mistake of the transcribers. Yet there is no necessity for giving ourselves much trouble on that point, if we consider Paul's custom, which I have mentioned, of sometimes mingling various subjects.

What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to ``drink water,'' but to use it as his ordinary beverage; and that is the meaning of the Greek word {ὑδροποτεῖν}

But why does he not simply advise him to drink wine? For when he adds, a little, he appears to guard against intemperance, which there was no reason to dread in Timothy. I reply, this was rather expressed, in order to meet the slanders of wicked men, who would otherwise have been ready to mock at his advice, on this or some such pretext: ``What sort of philosophy is this, which encourages to drink wine? Is that the road by which we rise to heaven?'' In order to meet jeers of this kind, he declares that he provides only for a case of necessity; and at the same time he recommends moderation.

Now it is evident that Timothy was not only frugal, but even austere, in his mode of living; so much so as even not to take care of his health; and it is certain that this was done, neither through ambition nor through superstition. Hence we infer, that not only was he very far from indulging in luxury and superfluities, but that, in order that he might be better prepared for doing the work of the Lord, he retrenched a portion even of his ordinary food; for it was not by natural disposition, but through a desire of temperance, that he was abstemious.

How few are there at the present day, who need to be forbidden the use of water; or rather how many are there that need to be limited to drink wine soberly! It is also evident how necessary it is for us, even when we are desirous to act right, to ask from the Lord the spirit of prudence, that he may teach us moderation. Timothy was, indeed, upright in his aims; but, because he is reproved by the Spirit of God, we learn that excess of severity of living was faulty in him. At the same time a general rule is laid down, that, while we ought to be temperate in eating and drinking, every person should attend to his own health, not for the sake of prolonging life, but that, as long as he lives, he may serve God, and be of use to his neighbors.

And if excessive abstinence is blamed, when it brings on or promotes diseases, how much more should superstition be avoided? What judgment shall

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we form as to the obstinacy of the Carthusians, 1018 who would sooner have died than taste the smallest morsel of flesh in extreme necessity? And if those who live sparingly and soberly are commanded not to injure their health by excessive parsimony, no slight punishment awaits the intemperate, who, by cramming their belly, waste their strength. Such persons need not only to be advised, but to be kept back from their fodder like brute beasts.

24 The sins of some men are visible beforehand As there is nothing that distresses more the faithful ministers of the Church, than to see no way of correcting evils, and to be compelled to endure hypocrites, of whose wickedness they are aware and to be unable to banish from the Church many who are destructive plagues, or even to hinder them from spreading their venom by secret arts; 1019 Paul supports Timothy by this consolation, that, when it shall please God, they, will one day be brought to public view. Thus he strengthens him for the exercise of patience; because he ought calmly to await the fit time which God in his wisdom has appointed.

There is another kind of base conduct that sorely distresses good and holy pastors. When they have most conscientiously discharged their duty, they are provoked by many unfair statements, are loaded with much ill-will, and perceive that those actions which deserved praise are turned into blame. Paul meets this case also, by informing Timothy, that there are some good works which are reserved for being brought to light at a future period; and consequently that, if their praise is, as it were, buried under ground by the ingratitude of men, that also ought to be patiently endured, till the time of revelation have arrived.

Yet not only does he provide a remedy for these evils, but, because it often happens that we are mistaken in choosing ministers, unworthy persons insinuating themselves cunningly, and the good being unknown to us; and even though we do not go wrong in judging, but still cannot bring others to approve of our judgment, the most excellent being rejected, notwithstanding all our efforts to the contrary, while bad men either insinuate or force themselves forward; it is impossible that our condition and that of the Church should not occasion great anguish. Accordingly, Paul strenuously endeavors to remove, or at least to alleviate, this cause of uneasiness. The meaning may be thus summed up. ``We must bear what cannot be immediately corrected; we must sigh and groan, while the time for the remedy is not fully come; and we must

1018"In the year 1084, was instituted the famous order of the Carthusians, so called from Chartreux, a dismal and wild spot of ground near Grenoble in Dauphine, surrounded with barren mountains and craggy rocks. The founder of this monastic society, which surpassed all the rest in the extravagant austerity of their manners and discipline, was Bruno, a native of Cologne, and canon of the cathedral of Rheims in France. This zealous ecclesiastic, who had neither power to reform, nor patience to bear, the dissolute manners of his Archbishop Manasse, retired from his church, with six of his companions and, having obtained the permission of Hugh, bishop of Grenoble, fixed his residence in the miserable desert already mentioned. He adopted at first the rule of St. Benedict, to which he added a considerable number of severe and rigorous precepts. His successors, however, went still farther, and imposed upon the Carthusians new laws, much more intolerable than those of their founder, — laws which inculcated the highest degrees of austerity that the most gloomy imagination could invent." Mosheim's Eccl. Hist

1019"Par moyens secrets, et comme par dessous terre." — "By secret and underground arts."

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not apply force to diseases, till they are either ripened or laid open. On the other hand, when virtue does not receive the honor which it deserves, we must wait for the full time of revelation, and endure the stupidity of the world, and wait quietly in darkness till the day dawn.''

Hastening to judgment I now come to the words, after having given a brief illustration of the subject. When he says that the sins of some men are visible beforehand, he means that they are discovered early, and come to the knowledge of men, as it were, before the time. He expresses the same thing by another comparison, that they run, as it were, and ``hasten to their judgment;'' for we see that many run headlong, and, of their own accord, bring damnation on themselves, though the whole world is desirous to save them. Whenever this happens, let us remember that the reprobate are prompted by an unseen movement of Providence, to throw out their foam.

In some they follow after The rendering given by Erasmus, ``Some they follow after,'' I do not approve. Although it seems to be more in accordance with the Greek construction, yet the sense requires that the preposition {ἐν} be understood; for the change of case does not destroy the contrast. As he had said that the sins of some men hasten rapidly to their judgment; so now, on the other hand, he adds, that the sins of some men (or, of others) come slowly to be known. But instead of the genitive ``of some,'' he uses the dative ``in some'' (or ``in others.'') He means that, although the sins of some men may be concealed longer than we would wish, and are slowly brought to light, yet they shall not always be concealed; for they too shall have their own time. And if the version of Erasmus be preferred, still the meaning must be the same, that, although the vengeance of God does not hasten, yet it follows slowly behind them.

25 In like manner also the good works He means, that sometimes piety and other virtues obtain early and speedily their applause among men; so that great men are held in estimation; and that, if it happen otherwise, the Lord will not suffer innocence and uprightness to be always oppressed; for it is often obscured by calumnies, or by clouds, but at length shall be fulfilled the prediction, (Daniel 12:3; Matthew 13:43,) that God will cause them to shine forth like the dawn of the day. But we have need of a calm spirit to endure; and therefore we must always consider what is the limit of our knowledge, that we may not go beyond it; for that would be to assume to ourselves the prerogative of God.

Chapter 6

CHAPTER 6

1 Timothy 6:1-2

1 Timothy 6:1-2 1. Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed.

1. Quicunque sub jugo sunt servi, suos dominos omni honore dignos existiment; ut ne Dei nomen et doctrina blasphemetur.

2. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

2. Qui autem fideles habent dominos, ne despiciant eò quòd fratres sunt; sed magis serviant, quod fideles sint et dilecti, et beneficentiae participes. Haec doce, et exhortare.

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine.

1 They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live ``under the yoke'' shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition.

When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their

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duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy.

That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others.

2 Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. 1020 It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience.

They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions.

These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations.

1020"Let us learn to honor the graces of God when they shall be placed before our eyes; and when we shall see a man who has some token of the fear of God and of faith, let us value him so much the more, that we may seek to cherish the closest friendship with him, that we may bear with him as far as we are able, and that we may desire to be on good terms with him. And let every one consider what is said here, that, since God has thus brought us together, it is that we may know that it is in order that he may make us all his heirs, that we have one Spirit to guide us, one faith, one Redeemer, one baptism, for all this is included in the word Benefit. Since therefore we have that, let us learn to esteem the graces of God, in order that they may lead us to all mutual kindness, and that we may act in accordance with the lesson which Paul teaches us in another passage, (Ephesians 4:2,) namely, that we owe to each other brotherly love for that is "a bond' which ought to be reckoned suﬀicient for uniting us.' — Fr. Ser.

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1 Timothy 6:3-5

1 Timothy 6:3-5 3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

3. Si quis aliter (vel, alia) docet, nec acquiescit sanis sermonibus Domini nostri Iesu Christi, et ei quae secundum pietatem est doctrinae,

4. He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

4. Inflatus est, nihil sciens, sed languens circa quaestiones et pugnas verborum, ex quibus oritur invidia, contentio, maledicentiae, suspiciones malae,

5. Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

5. Supervacuae conflictationes hominum mente corruptorum, et qui veritate privati sunt, existimantium quaestum esse pietatum; sejunge te a talibus.

3 If anyone teacheth differently The word {ἑτεροδιδασκαλεῖ}, being a compound, may also, not improperly, be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ. Now although Paul does not speak of the avowed supporters of wicked doctrines, but of vain and irreligious teachers, who, by their ambition or covetousness, disfigure the plain and simple doctrine of godliness, yet we see with what sharpness and severity he attacks them. Nor need we wonder at this; for it is almost impossible to tell how much injury is done by preaching that is hypocritical and altogether framed for the purposes of ostentation and of idle display. But who they are that are blamed by him, appears more clearly from what immediately follows ---

And consenteth not to sound words This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called ``sound'' or ``healthful,'' because they give health to us, or are fitted to promote it.

And to the doctrine which is according to godliness This has the same meaning with the former clause; for the ``doctrine'' will not be consistent with ``godliness,'' if it do not instruct us in the fear and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine

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is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers.

4 He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel.

But languishing after questions and debates of words There is an indirect contrast between ``the soundness of the doctrine of Christ,'' and that ``languishing;'' for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do.

Not without reason does the Apostle connect ``questions and disputes of words;'' for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes.

He gives the name {λογομαχίας} (logomachies, or disputes about words) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if any person carefully inquire what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value.

From which arises envy He demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul.

5 Of men corrupt in understanding, and that are destitute of the truth It is certain that here he censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions, and an art of ingenious discussion. If the Apostle only shewed that the doctrine of salvation is thus rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that

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reproof, when he says that evils so pernicious, and plagues so hurtful, spring from it. From this passage, therefore, let us learn to detest ({σοφιστικὴν}) sophistry as a thing more destructive to the Church of God than can easily be believed.

That godliness is gain The meaning is, that godliness is a gainful art; that is, because they measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise exposed to sale.

Withdraw thyself from such. Paul forbids the servants of Christ to have any intercourse with such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a false profession of adhering to it, yet their society is infectious. Besides, if the multitude see that we are on familiar terms with those men, the danger is, lest they insinuate themselves under the guise of our friendship. 1021 We should therefore, labor to the utmost, that all may know, that so far are we from being agreed with them, that they have no communication with us. 1022

1 Timothy 6:6-10

1 Timothy 6:6-10 6. But godliness with contentment is great gain. 6. Est autem quaestus magnus pietas cum sufficientia. 7. For we brought nothing into this world, and it is certain we can carry nothing out.

7. Nihil enim intulimus in mundum; certum quòd neque efferre quicquam possumus.

8. And having food and raiment let us be therewith content. 8. Habentes autem alimenta et tegmina, his contenti erimus. 9. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

1021"Il y a danger que nostre amitie ne leur serve d'une couverture pour avoir entree a abuser les gens." — "There is danger lest our friendship serve as a disguise for obtaining access to deceive people."

1022"When we hear that they who thus misrepresent the word of God make merchandise of our souls, as the Apostle Peter says (2 Peter 2:3,) and that they make traﬀic of us and of our salvation, without any conscience, and that they make no scruple of plunging us into hell, and even to set aside the price which was paid for our redemption, it is certain that they ruin souls, and also mock at the blood of our Lord Jesus Christ. When we hear all this, ought we not to hold such teachers in abhorrence? Besides, experience shews us that we have good reason for attending to this warning of the Apostle Paul. For to what a pitch has religion arrived! Has it not been made like a public fair? What has it become in Popery? The Sacraments are exposed to sale, and everything else belonging to our religion has a fixed price put upon it. Not more did Judas sell the Son of God in his own person than the Pope and all that filth of his clergy have sold the graces of the Holy Spirit, and all that belonged to his oﬀice and to our salvation. When we see this, have we not good reason for being on our guard?" — Fr. Ser.

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9. Nam qui volunt ditescere incidunt in tentationem et laqueum, et stupiditates multas et noxias, quae demergunt homines in exitium et interitum.

10. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

10. Radix enim omnium malorum est avaritia; cui addicti quidam aberrarunt a fide, et se ipsos implicuerunt doloribus multis.

6 But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said --- ``They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if `godliness were gain;' though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.'' And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. 1023 But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.

With sufficiency. 1024 This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that ``godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.'' If we understand it to be ``sufficiency of wealth'' (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms,

``The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.'' (Psalm 34:10.)

The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain.

7 For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that,

1023"Qui estans addonnez au gain de la bourse, font servir la piete et la doctrine de vraye religion a leur gain." — "Who, being devoted to the gain of the purse, make piety and the doctrine of true religion contribute to their gain.

1024"Avec suﬀisance, ou, contentement." — "With suﬀiciency, or, with contentment."

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``although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.'' 1025 (Psalm 49:13.)

In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life.

8 Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little 1026 and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful.

9 They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, --- ``He who is desirous of becoming rich is also desirous of acquiring riches soon.'' 1027

Hence it follows, that all who are violently desirous of acquiring wealth rush headlong.

Hence also those foolish, or rather, mad desires, which at length plunge them into perdition. This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes.

10 For the root of all evils is avarice 1028 There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul's intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime.

Statements of this nature occur everywhere in heathen writers; and, there-

1025"Toutesfois les successeurs ne laissent pas de suyvre le mesme train." — "Yet their successors do not cease to follow the same course."

1026"Man wants but little; nor that little long." — Young's Night Thoughts. 1027"Dives fieri qui vult, Et cito vult fieri." — Juvenal. 1028"C'est avarice, ou, convoitise des richesses." — "Is avarice, or, an eager desire of riches."

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fore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions.

Which some eagerly desiring The Greek word {ὀρεγόμενοι} is overstrained, when the Apostle says that avarice is ``eagerly desired;'' but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice --- revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence those sorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors.

1 Timothy 6:11-16

1 Timothy 6:11-16 11. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

11. Tu vero, o homo Dei, haec fuge; sectare vero justitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem.

12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

12. Certa bonum certamen fidei; apprehende vitam aeternam, ad quam etiam vocatus es, et confessus bonam confessionem coram multis testibus.

13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;

13. Denuntio (vel, proecipio) tibi coram Deo qui vivificat omnia, et Christo Iesu, qui testificatus est bonam confesionem coram Pontio Pilato,

14. That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:

14. Ut serves mandatum immaculatus et irreprehensibilis, usque ad revelationem Domini nostri Iesu Christi;

15. Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

15. Quam suis temporibus manifestabit beatus et solus princeps, Rex regnantium et Dominus dominantium,

16. Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

16. Qui solus habet immortalitatem, qui lumen habitat inaccessum, quem vidit nullus hominum, nec videre potest, cui honor et potentia aeterna (vel, imperium oeternum.) Amen.

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11 But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that ({περιεπγίαν}) vain curiosity which he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of ``righteousness,'' and who shall aim at ``piety, faith, charity,'' and shall follow patience and gentleness, cannot but abhor avarice and its fruits. 1029

12 Fight the good fight of faith In the next epistle he says, ``He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.'' (2 Timothy 2:4.)

In like manner, in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must ``fight;'' for carelessness and selfindulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare.

For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed, 1030 how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? More especially, since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious immortality and heavenly blessedness; it would

1029"And thus we see that not without reason does Paul add this word piety, which means religion and the fear of God, and that he connects it with faith, saying that, when we have put our confidence in God, and when we expect from him the means of our support, we must also attend to this, not to live in this world as if it were our end, and not to fix our heart upon it, but to look upwards to the heavenly kingdom. Having said this, he next leads us onwards to the love of our fellow-men and to meekness, as we are also bound to walk in all good friendship with our neighbors; otherwise we shall not shew that we have the righteousness which he has mentioned. And thus let us see that, by all these words, he means nothing more than to confirm the exhortation which he had given, to follow righteousness and sincerity. And how shall we follow it? First, by placing our confidence in God; secondly, by raising our thoughts to the heavenly kingdom; and thirdly, by living in good friendship with each other." — Fr. Ser.

1030"We see princes whose ambition leads them to risk all that they have, and to place themselves in danger of being stripped of all their power. We see soldiers, who, instead of earning wages by laboring in vineyards or in the fields, go and expose their life at a venture. And what leads them to this? A doubtful hope, nothing certain. And though they have gained, and have obtained a victory over their enemies, what advantage do they reap from it? But when God calls us to fight, and wishes us to be soldiers under his banner, it is on no such condition, but we are made certain that the war will be good and successful. And thus Paul intended to comfort believers while he exhorted them, as God also condescends to us by shewing to us what is our duty, and, at the same time, declaring that, when we shall do what he commands us, all will turn to our profit and salvation." — Fr. Ser.

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certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. And that is what he immediately afterwards adds, ---

Lay hold on eternal life As if he had said, ``God calls thee to eternal life, and therefore, despising the world, strive to obtain it.'' When he commands them to ``lay hold on it,'' he forbids them to pause or slacken in the middle of their course; as if he had said, that ``nothing has been done, 1031 till we have obtained the life to come, to which God invites us.'' In like manner, he affirms that he strives to make progress, because he has not yet laid hold. (Philippians 3:12.) To which also thou, hast been called Because men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also the calling; for there is nothing that ought to animate us with greater courage than to learn that we have been ``called'' by God; for we conclude from this, that our labor, which God directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: ``God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.''

And hast confessed a good confession By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word confession I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: ``Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.'' By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course.

13 I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although he exhorts others, in the person of Timothy, yet he addresses him also.

Before God, who quickeneth all things What he affirms concerning Christ and concerning God, has an immediate relation to the present subject; for, when he ascribes this to God, that he quickeneth all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance of death.

1031"Nihil actuam esse." The expression reminds us of the beautiful encomium pronounced by the poet Lucan on the unwearied activity of Julius Caesar, that he "thought nothing done, while aught remained to do." "Nil aetum reputans, dum quid superesset agendum." — Ed.

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He therefore means, that we should shut our eyes, when ungodly men hold out and threaten death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to look at God alone.

And Christ Jesus, who testified a good confession before Pontius Pilate. What he now adds about Christ contains a remarkable confirmation; for we are taught, that we are not in the school of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes; but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own defense, because he had come thither --- devoted already to a certain condemnation; yet in his silence there was a defense of his doctrine not less magnificent than if he had defended himself with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could have ratified it by his voice. 1032

This confession the Apostle calls good. For Socrates also died; and yet his death was not a satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our hearts waver, let us remember that we should always go to the death of Christ for confirmation. What cowardice would there be in deserting such a leader going before us to show us the way!

14 That thou, keep the commandment. By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was, that he should show himself to be a faithful minister to Christ and to the Church. What is the use of extending this to the whole law? But perhaps it will be thought preferable to view it as denoting the office which he had received by divine authority; for we are appointed to be ministers of the Church on no other condition than this, that God enjoins upon us whatever he wishes us to do. Thus to ``keep the commandment'' would be nothing else than to discharge honestly the office committed to him. I certainly view it as referring altogether to the ministry of Timothy.

Spotless and unblameable 1033 Whether we consider the case or the termination 1034 of the two Greek adjectives which are thus translated, they may apply either to the commandment given, or to the person of Timothy; but the

1032"By his silence he confirmed the truth of God his Father, and the death which he underwent was intended to give authority to the gospel; so that, when the doctrine of salvation is preached at the present day, in order that we may be confirmed in the faith of it, we must direct our view to the blood of the Lamb without spot, which was shed. As anciently, under the Law, the book was sprinkled with the blood of the sacrifice, so now, whenever we are spoken to in the name of God, the blood of Christ must be brought to our remembrance, and we must know that the gospel is sprinkled with it, and that our faith rests upon it in such a manner, that the utmost efforts of Satan cannot shake it." — Fr. Ser.

1033"Sans macule et sans reprehension:" — "Without spot and without censure." 1034That is, they may be either in the accusative case masculine, agreeing with {Τιμόθεον}, or in the accusative case feminine, agreeing with {ἐντολήν}. --- Ed.

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meaning which I have assigned is much more appropriate. 1035 Paul informs Timothy, that he must he wish to discharge his office in a proper manner.

Till the revelation of our Lord Jesus Christ It is impossible to tell how necessary it was to all the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable offenses existed everywhere in the world. They were assailed on every hand, were universally hated and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities; and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought they should fly away to that blessed day of our redemption?

Yet the same reason is in force with regard to us in the present day, and indeed applies equally to almost every age. How many things does Satan constantly present to our eyes, which, but for this, would a thousand times draw us aside from the right course! I say nothing about fires, and swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and other vexations. How many things are within, that are far worse! Ambitious men openly attack us, Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of Christ, and to keep them fixed on it continually. 1036

15 Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, ``which in his seasons he will show.'' When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently.

The blessed and only Prince Those splendid titles are here employed in ex-

1035"Nonobstant il est beaucoup plus propre de les rapporter a sa personne." — "Nevertheless it is much more suitable to view them. as relating to his person."

1036"Believers might, indeed, be weakened in their faith, when they looked at present things. For, as to the great people in this world, what would they wish but to rise above the Church, and trample God under their feet? We see that they sport with religion as with a ball. We even see that they are deadly enemies of it, and that they persecute it with such rage that everybody is terrified at them. We see these things. Yet what shall be said of the children of God? They are pointed at with the finger, they are thought to be fools, so that what is said by the Prophet Isaiah is today fulfilled in us, that unbelievers reckon us to be monsters. (Isaiah 8:18.) 'What? These poor fools? What are they thinking about? What do they mean? We must live with the living, and howl with the wolves. They wish to be always in a state of perplexity. They speak of nothing but eternal life, and have no leisure for enjoyment.' Thus it is that we are accounted fools and madmen by unbelievers. And Peter says, (2 Peter 3:2-4,) that this must be fulfilled in us, as the prophet Isaiah had made the complaint in his time; Christians must experience the like in the present day." — Fr. Ser.

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alting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus.

When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone ``blessedness, principality, and kingly power.'' When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, ---

King of kings, and Lord of lords The sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever.

16 Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should reckon this present life as of no value.

But it is objected, that the human soul and angels have their immortality, and therefore this cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality, it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the same as if Paul had said that God alone is immortal from himself and from his own nature, but has immortality in his power; so that it does not belong to creatures, except so far as he imparts to them power and vigor; for if you take away the power of God which is communicated to the soul of man, it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore, immortality does not subsist in the nature of souls or of angels, but comes from another source, namely, from the secret inspiration of God, agreeably to that saying,

``In him we live, and move, and are.'' (Acts 17:28.) If any one wish to have a larger and more acute discussion of this subject,

John Calvin

let him consult the twelfth book of Augustine ``On the City of God.''

Who inhabiteth unapproachable light He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if he were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say:

``They who draw near to him are enlightened.'' (Psalm 34:5.) Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for

``we know in part, and we see as by a mirror, and in a riddle.'' (1 Corinthians 13:9-12.)

By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a ``light unapproachable'' by man.

Whom no man hath seen or can see This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle's design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: ``How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?'' The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height.

There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle,

``Then shall we see him as he is, because we shall be like him.'' (1 John 3:2.)

While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina.

So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere,

``Flesh and blood shall not possess the kingdom of God.'' (1 Corinthians 15:50.)

We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly

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disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God.

1 Timothy 6:17-21

1 Timothy 6:17-21 17. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

17. Iis, qui divites sunt in hoc saeculo, praecipe (vel, denuntia) ne efferantur, neve sperent in divitiarum incertitudine, sed in Deo vivo, qui abundè suppeditat omnia ad fruendum;

18. That they do good, that they be rich in good works, ready to distribute, willing to communicate;

18. Ut benefaciant, ut divites sint in operibus bonis, faciles ad largiendum (vel, ad communicationem,) libenter communicantes.

19. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

19. Recondentes sibi ipsis fundamentum bonum in posterum, ut vitam aeternum apprehendant.

20. O Timothy keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:

20. O Timothee, depositum custodi, devitans profanas clamorum inanitates, vaniloquia et oppositiones falsò nominatae scientiae.

21. Which some professing have erred concerning the faith. Grace be with thee. Amen.

21. Quam quidam profitentes aberrarunt a fide. Gratia tecum. Amen. The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.

Ad Timotheum prima missa fuit ex Laodicea, quae est metropolis Phrygiae Pacatianae.

17 Command (or charge) those who are rich There being many among Christians who were poor and in a mean condition, it is probable that they were despised (as usually happens) by the rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities, for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition to the rich; but it is for the purpose of remedying faults which almost always follow riches in the same manner as the shadow follows the body; and that through the depravity of our natural disposition, for out of the gifts of God we always draw an occasion for sinning.

That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two things against which rich men ought to be on their guard, pride and deceitful hope, of which the former springs from the latter. Accordingly,

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Paul appears to have added, in the same place, ``nor hope in the uncertainty of riches,'' in order to point out the source of all pride. For whence comes it, that rich men grow insolent, and take extreme delight in despising others, but because they imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows.

Rich in this world When Paul wishes to correct those faults, he first speaks contemptuously of riches; for the phrase, in this world, is intended to lower them in our esteem. All that is in the world has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity of the hope that is placed in riches are shewn by him from this consideration, that the possession of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them!

But in the living God He who understands this will find no difficulty in withdrawing his hope from riches; for, if it is God alone who supplies us with everything for the necessary purposes of life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is, that, although we have a full and overflowing abundance of all things, yet we have nothing but from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful.

Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend entirely on the blessing of God, in which consists a sufficiency of food and of everything else. Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. (Deuteronomy 8:3.) 1037

When he says {πλουσίως} {εἰς} {ἀπόλαυσιν}, abundantly for enjoyment, he describes how kind God is to us, and even to all men, and to the brute beasts; for his kindness extends far and wide beyond our necessity. (Psalm 36:6.)

18 To do good He adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing

1037"It will be useless to say to us, What are the riches of this world? We see that there is no certainty of them. What are honors? They are but smoke. What is even this life? It is but a dream. There is but a turn of the hand, and we become dust and ashes. It will be useless to argue with us on these grounds. All this will serve no purpose, till God has been presented to our minds, till it has been demonstrated to us that we must direct all our affections and confidence to him alone. And that is the reason why all the fine remonstrances urged by the philosophers had no effect. For they spoke of the frailty of this earthly life and the uncertain condition of men. They showed that it was vain to think of finding happiness in our possessions, in our lordships, or in anything else. They showed that it is delusive to think of having anything here below on which we might vaunt ourselves. Those great philosophers knew nothing about God, yet being convinced by experience, discussed and argued ably on these subjects. But still they did no good, because they did not seek the true remedy, to fix the hearts of men on God, and to inform them, that it is He alone in whom they can find contentment, and till we have come to this, we shall always be involved in many perplexities." — Fr. Ser.

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good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue.

19 Laying up for themselves a good foundation Besides, he adds an incitement drawn from the promise of a reward; that, by bestowing and communicating, they will procure for themselves a better treasure than they can have on earth. By the word foundation he means a firm and lasting duration; for the spiritual riches which we ``lay up for ourselves'' in heaven, are not exposed to the ravages of worms or thieves, (Matthew 6:20,) or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition.

The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. (Matthew 25:40.) But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God's gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it.

20 O Timothy, guard that which is committed, to thee Though interpreters differ in expounding {παραθήκην}, a thing committed, yet, for my part, I think that it denotes that grace which had been communicated to Timothy for the discharge of his office. It is called ``a thing committed,'' for the same reason that it is called (Matthew 25:15,) ``a talent;'' for all the gifts which God bestows on us are committed to us on this condition, that we shall one day give an account of them, if the advantage which they ought to have yielded be not lost through our negligence. The Apostle therefore exhorts him to keep diligently what had been given to him, or rather, what had been committed to him in trust; that he may not suffer it to be corrupted or adulterated, or may not deprive or rob himself of it through his own fault. It frequently happens that our ingratitude or abuse of the gifts of God causes them to be taken from us; and therefore Paul exhorts Timothy to endeavor to preserve, by a good conscience and by proper use, that which had been ``committed'' to him.

Avoiding profane vanities of noises The object of the admonition is, that he may be diligent in imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious desire to please prevails, there is no longer any strong desire of edification. For this reason, when he spoke of ``guarding the thing committed,'' he very appropriately added this caution about avoiding profane talkativeness. As to the rendering which the Vulgate gives to {κενοφωςίας}, ``vanities of voices,'' I do not so much object to it, except on the ground of an ambiguity which has led to a wrong exposi-

John Calvin

tion; for ``Voces`` is commonly supposed to have the same meaning here as ``Vocabula,'' ``Words,'' such as Fate or Fortune.

But, for my part, I think that he describes the high-sounding and verbose and bombastic style of those who, not content with the simplicity of the gospel, turn it into profane philosophy.

The {κενοφωβίαι} 1038 consist, not in single words, but in that swelling language which is so constantly and so disgustingly poured out by ambitious men, who aim at applause rather than the profit of the Church. And most accurately has Paul described it; for, while there is a strange sound of something lofty, there is nothing underneath but ``empty'' jingle, which he likewise calls ``profane;'' for the power of the Spirit is extinguished as soon as the Doctors blow their flutes in this manner, to display their eloquence.

In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has grown to such a height in Popery, that the counterfeit mark of theology which prevails there --- is a lively mirror of that ``profane'' and ``empty noise'' of which Paul speaks. I say nothing about the innumerable errors and follies and blasphemies with which their books and their noisy disputes abound. But even although they taught nothing that was contrary to godliness, yet, because their whole doctrine contains nothing else than big words and bombast, because it is inconsistent with the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of the apostles, it is, on that account, an absolute profanation of real theology.

What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who possesses a moderate share of understanding and of candor; will acknowledge that all the high-sounding terms of Popish Theology, and all the authoritative decisions that make so much noise in their schools, are nothing else than ``profane {κενοφωνίαι},'' (empty words,) and that it is impossible to find more accurate terms for describing them than those which the Apostle has employed. And certainly it is a most righteous punishment of human arrogance, that they who swerve from the purity of Scripture become profane. The doctors of the Church, therefore, cannot be too earnestly attentive to guard against such corruptions, and to defend the youth from them.

The old translation, adopting the reading of {καινοφωνίας} instead of {κενοφωνίας}, rendered it novelties of words; and it is evident from the commentaries of the ancients, that this rendering, which is even now found in some Greek copies, was at one time extensively approved; but the former, which I have followed, is far better.

1038{Κενοφωνίαι}, derived from {κενός}, ``empty,'' and {φωνὴ}, ``a voice,'' literally signifies ``empty voices'' or ``words.'' --- Ed.

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And contradictions of science falsely so called This also is highly exact and elegant; for so swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which courts display, and which is received with applause by the world, is called by the Apostle ``contradictions.'' Ambition, indeed, is always contentious, and is the mother of disputes; and hence it arises that they who are desirous to display themselves are always ready to enter into the arena of debate on any subject. But Paul had this principally in view, that the empty doctrine of the sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually carried away by outward show.

Paul does not mean that Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that ``science'' which exalts itself above the plain and humble doctrine of godliness --- to be falsely called and thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and amazement, although there is no edification in it; for, according to Paul, no science is truly and justly so called but that which instruct us in the confidence and fear of God; that is, in godliness.

21 Which some professing, have erred concerning the faith. From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from ``the faith,'' let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion.

END OF THE FIRST EPISTLE TO TIMOTHY.

Second Timothy

Second Timothy: The Argument

THE ARGUMENT

ON THE SECOND EPISTLE TO TIMOTHY IT cannot be absolutely ascertained from Luke's history at what time the former Epistle was written. But I have no doubt that, after that time, Paul had personal communication with Timothy; and it is even possible (if the generally received opinion be believed) that Paul had him for a companion and assistant in many places. Yet it may readily be concluded that he was at Ephesus when this Epistle was written to him; because, towards the close of the Epistle, (2 Timothy 4:19,) Paul ``salutes Priscilla, and Aquila, and Onesiphorus,'' the last of whom was an Ephesian, and Luke informs us that the other two remained at Ephesus when Paul sailed to Judea, (Acts 18:18,19.)

The chief point on which it turns is to confirm Timothy, both in the faith of the gospel, and in the pure and constant preaching of it. But yet these exhortations derive no small weight from the consideration of the time when he wrote them. Paul had before his eyes the death which he was prepared to endure for the testimony of the gospel. All that we read here, therefore, concerning the kingdom of Christ, the hope of eternal life, the Christian warfare, confidence in confessing Christ, and the certainty of doctrine, ought to be viewed by us as written not with ink but with Paul's own blood; for nothing is asserted by him for which he does not offer the pledge of his death; and therefore this Epistle may be regarded as a solemn subscription and ratification of Paul's doctrine.

It is of importance to remember, however, what we stated in the exposition of the former Epistle, that the Apostle did not write it merely for the sake of one man, but that he exhibited, under the person of one man, a general doctrine, which should afterwards be transmitted from one hand to another. And first, having praised the faith of Timothy, in which he had been educated from his childhood, he exhorts him to persevere faithfully in the doctrine which he had learned, and in the office intrusted to him; and, at the same time, lest Timothy should be discouraged on account of Paul's imprisonment, or the apostasy of others, he boasts of his apostleship and of the reward laid up for him. He likewise praises Onesiphorus, in order to encourage others by his example; and because the condition of those who serve Christ is painful and difficult, he borrows comparisons both from husbandmen and from soldiers, the former of whom do not hesitate to bestow much labor on the cultivation of the soil before any fruit is seen, while the latter lay aside all cares and employments, in order to devote themselves entirely to the life of a soldier and to the command of their general.

John Calvin

Next, he gives a brief summary of his gospel, and commands Timothy to hand it down to others, and to take care that it shall be transmitted to posterity. Having taken occasion from this to mention again his own imprisonment, he rises to holy boldness, for the purpose of animating others by his noble courage; for he invites us all to contemplate, along with him, that crown which awaits him in heaven.

He bids him also abstain from contentious disputes and vain questions, recommending to him, on the contrary, to promote edification; and in order to shew more clearly how enormous an evil it is, he relates that some have been ruined by it, and particularly mentions two, Hymenaeus and Philetus who, having fallen into monstrous absurdity, so as to overturn the faith of the resurrection, suffered the horrible punishment of their vanity. But because falls of that kind, especially of distinguished men and those who enjoyed some reputation are usually attended by great scandal, he shews that believers ought not to be distressed on account of them, because they who possess the name of Christ do not all belong actually to Christ, and because the Church must be exposed to the misery of dwelling among wicked and ungodly persons in this world. Yet that this may not unduly terrify weak minds, he prudently softens it, by saying that the Lord will preserve till the end his own, whom he has elected.

He afterwards returns to exhort Timothy to persevere faithfully in the discharge of his ministry; and in order to make him more careful, he foretells what dangerous times await the good and the pious, and what destructive men shall afterwards arise; but, in opposition to all this, he confirms him by the hope of a good and successful result. More especially, he recommends to him to be constantly employed in teaching sound doctrine, pointing out the proper use of Scripture, that he may know that he will find in it everything that is necessary for the solid edification of the Church.

Next, he mentions that his own death is at hand, but he does so in the manner of a conqueror hastening to a glorious triumph, which is a clear testimony of wonderful confidence. Lastly, after having besought Timothy to come to him as soon as possible, he points out the necessity arising from his present condition. This is the principal subject in the conclusion of the Epistle.

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COMMENTARIES

ON THE SECOND EPISTLE TO TIMOTHY CHAPTER 1

2 Timothy 1:1-2

2 Timothy 1:1-2 1. Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

1. Paulus apostolus Iesu Christi per voluntatem Dei, secundum promissionem vitae, quae est in Christo Iesu,

2. To Timothy, my dearly beloved son: Grace, mercy; and peace, from God the Father and Christ Jesus our Lord.

2. Timotheo dilecto filio gratia, misericordia, pax a Deo Patre, et Christo Iesu Domino nostro.

1 Paul an Apostle From the very preface we already perceive that Paul had not in view Timothy alone; other wise he would not have employed such lofty titles in asserting his apostleship; for what purpose would it have served to employ these ornaments of language in writing to one who was fully convinced of the fact? He, therefore, lays claim to that authority over all which belonged to his public character and he does this the more diligently, because, being near death, he wishes to secure the approbation of the whole course of his ministry, 1039 and to seal his doctrine which he had labored so hard to teach, that it may be held sacred by posterity, and to leave a true portrait of it in Timothy.

1039"Although, in all that Paul has left us in writing, we must consider that it is God who speaks to us by the mouth of a mortal man, and that all his doctrine ought to be received with such authority and reverence as if God visibly appeared from heaven, yet still there is in this epistle a special object to be kept in view, that Paul, being in prison and perceiving his death to be at hand, wished to ratify his faith, as if he had sealed it with his blood. So then, as often as we read this epistle, let the condition in which Paul was at that time come before our eyes, namely, that he was looking for nothing but to die for the testimony of the gospel (which he actually did) as its standard-bearer, in order to give us stronger assurance of his doctrine, and that will affect us in a more lively manner. Indeed, if we read this epistle carefully, we shall find that the Spirit of God has expressed himself in it in such a manner, with such majesty and power, that we are constrained to be captivated and overwhelmed. For my own part, I know that this epistle has been more profitable to me than any other book of Scripture, and still is profitable to me every day; and if any person shall examine it carefully, there can be no doubt that he will experience the same effect. And if we desire to have a testimony of the truth of God, which pierces our heart, we may well fix on this epistle; for a man must be in a profound sleep, and remarkably stupid, if God do not work in his soul, when he hears the doctrine that shall be drawn from it."-Fr. Ser.

John Calvin

Of Jesus Christ by the will of God First, according to his custom, he calls himself an ``Apostle of Christ.'' Hence it follows, that he does not speak as a private person, and must not be heard slightly, and for form's sake, 1040 like a man, but as one who is a representative of Christ. But because the dignity of the office is too great to belong to any man, except by the special gift and election of God, he at the same time pronounces a eulogy on his calling, by adding that he was ordained by the will of God His apostleship, therefore, having God for its author and defender, is beyond all dispute.

According to the promise of life That his calling may be the more certain, he connects it with the promises of eternal life; as if he had said, ``As from the beginning God promised eternal life in Christ, so now he has appointed me to be the minister for proclaiming that promise.'' Thus also he points out the design of his apostleship, namely, to bring men to Christ, that in him they may find life.

Which is in Christ Jesus He speaks with great accuracy, when he mentions that ``the promise of life'' was indeed given, in ancient times, to the fathers. (Acts 26:6.) But yet he declares that this life is in Christ, in order to inform us that the faith of those who lived under the Law must nevertheless have looked towards Christ; and that life, which was contained in promises, was, in some respects, suspended, till it was exhibited in Christ.

2 My beloved son By this designation he not only testifies his love of Timothy, but procures respect and submission to him; because he wishes to be acknowledged in him, as one who may justly be called his son, 1041 The reason of the appellation is, that he had begotten him in Christ; for, although this honor belongs to God alone, yet it is also transferred to ministers, whose agency he employs for regenerating us.

Grace, mercy The word mercy, which he employs here, is commonly left out by him in his ordinary salutations. I think that he introduced it, when he poured out his feelings with more than ordinary vehemence. Moreover, he appears to have inverted the order; for, since ``mercy'' is the cause of ``grace,'' it ought to have come before it in this passage. But still it is not unsuitable that it should be put after ``grace'', in order to express more clearly what is the nature of that grace, and whence it proceeds; as if he had added, in the form of a declaration, that the reason why we are loved by God is, that he is merciful. Yet this may also be explained as relating to God's daily benefits, which are so many testimonies of his ``mercy''; for, whenever he assists us, whenever he delivers us from evils, pardons our sins, and bears with our weakness, he does so, because he has compassion on us.

2 Timothy 1:3-5

1040"Oui par acquit." 1041"Comme en celuy qui pent a bon droict estre nomme son fils."

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3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;

3. Gratias ago Deo, quem colo a progenitoribus in conscientia, ut assiduam tui mentionem facio in pecibus meis die et noctu,

4. Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy;

4. Desiderans to videre, memor tuarum lacrymarum, ut gaudio implear, 5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

5. Memoria repetens eam, quae in to est, sinceram fidem, quae et habitavit primum in avia tua Loide, et in matre tua Eunice; persuasum habeo quòd etiam in to.

3 I give thanks The meaning usually assigned to these words is, that Paul ``gives thanks to God,'' and next assigns the cause or ground of thanksgiving; namely, that he is unceasingly mindful of Timothy. But let my readers consider whether the following sense do not suit equally well and even better: ``Whenever I remember thee in my prayers, (and I do so continually,) I also give thanks concerning thee;'' for the particle {ὡς} most frequently has that meaning; 1042 and, indeed, any meaning that can be drawn from a different translation is exceedingly meager. According to this exposition, prayer will be a sign of carefulness, and thanksgiving a sign of joy; that is, he never thought of Timothy without calling to remembrance the eminent virtues with which he was adorned. Hence arises ground of thanksgiving; for the recollection of the gifts of God is always pleasant and delightful to believers. Both are proofs of real friendship. He calls the mention of him ({ἀδιάλειπτον}) unceasing, because he never forgets him when he prays.

Whom I worship from my ancestors This declaration he made in opposition to those well-known calumnies with which the Jews everywhere loaded him, as if he had forsaken the religion of his country, and apostatized from the law of Moses. On the contrary, he declares that he worships God, concerning whom he had been taught by his ancestors, that is, the God of Abraham, who revealed himself to the Jews, who delivered his law by the hand of Moses; and not some pretended God, whom he had lately made for himself.

But here it may be asked, ``Since Paul glories in following the religion handed down from his ancestors, is this a sufficiently solid foundation? For hence it follows, that this will be a plausible presence for excusing all superstitions, and that it will be a crime, if any one depart, in the smallest degree, from the institutions of his ancestors, whatever these are.'' The answer is easy. He does not here lay down a fixed rule, that every person who follows the religion that he received from his fathers is believed to worship God aright, and, on the other hand, that he who departs from the custom of his ancestors is at all

1042"Car le mot Grec se prend plus souvent pour Comme." — "For the Greek word generally signifies as."

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to blame for it. For this circumstance must always be taken into account, that Paul was not descended from idolaters, but from the children of Abraham, who worshipped the true God. We know what Christ says, in disapproving of all the false worship of the Gentiles, that the Jews alone maintained the true method of worship. Paul, therefore, does not rest solely on the authority of the fathers, nor does he speak indiscriminately of all his ancestors; but he removes that false opinion, with which he knew that he was unjustly loaded, that he had forsaken the God of Israel, and framed for himself a strange god.

In a pure conscience It is certain that Paul's conscience was not always pure; for he acknowledges that he was deceived by hypocrisy, while he gave loose reins to sinful desire. 1043 (Romans 7:8.) The excuse which Chrysostom offers for what Paul did while he was a Pharisee, on the ground that he opposed the gospel, not through malice, but through ignorance, is not a satisfactory reply to the objection; for ``a pure conscience'' is no ordinary commendation, and cannot be separated from the sincere and hearty fear of God. I, therefore, limit it to the present time, in this manner, that he worships the same God as was worshipped by his ancestors, but that now he worships him with pure affection of the heart, since the time when he was enlightened by the gospel.

This statement has the same object with the numerous protestations of the apostles, as recorded in the Acts of the Apostles:

``I serve the God of my fathers, believing all things that are written in the law and in the prophets.'' (Acts 24:14.)

Again, ``And now I stand to be judged concerning the hope of the promise which was made to our fathers, to which hope our twelve tribes hope to come.'' (Acts 26:6.) Again, ``On account of the hope of Israel I am bound with this chain.'' (Acts 28:20.) In my prayers night and day Hence we see how great was his constancy in prayer; and yet he affirms nothing about himself but what Christ recommends to all his followers. We ought, therefore, to be moved and inflamed by such examples to imitate them, so far, at least, that an exercise so necessary may be more frequent among us. If any one understand this to mean the daily and nightly prayers which Paul was wont to offer at stated hours, there will be no impropriety in that view; though I give a more simple interpretation, that there was no time when he was not employed in prayer.

5 Calling to remembrance that unfeigned faith Not so much for the purpose of applauding as of exhorting Timothy, the Apostle commends both his own faith and that of his grandmother and mother; for, when one has begun well and valiantly, the progress he has made should encourage him to advance, and domestic examples are powerful excitements to urge him forward. Accordingly, he sets before him his grandmother Lois and his mother Eunice, by whom he

1043"Quand il se laschoit la bride a convoiter, comme si la chose n'eust point illicite." — "When he gave loose reins to lust, as if it had not been an unlawful thing."

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had been educated from his infancy in such a manner that he might have sucked godliness along with his milk. By this godly education, therefore, Timothy is admonished not to degenerate from himself and from his ancestors.

It is uncertain whether, on the one hand, these women were converted to Christ, and what Paul here applauds was the commencement of faith, or whether, on the other hand, faith is attributed to them apart from Christianity. The latter appears to me more probable; for, although at that time everything abounded with many superstitions and corruptions, yet God had always his own people, whom he did not suffer to be corrupted with the multitude, but whom he sanctified and separated to himself, that there might always exist among the Jews a pledge of this grace, which he had promised to the seed of Abraham. There is, therefore, no absurdity in saying that they lived and died in the faith of the Mediator, although Christ had not yet been revealed to them. But I do not assert anything, and could not assert without rashness.

And I am persuaded that in thee also This clause confirms me in the conjecture which I have just now stated; for, in my opinion, he does not here speak of the present faith of Timothy. It would lessen that sure confidence of the former eulogium, if he only said that he reckoned the faith of Timothy to resemble the faith of his grandmother and mother. But I understand the meaning to be, that Timothy, from his childhood, while he had not yet obtained a knowledge of the gospel, was imbued with the fear of God, and with such faith as proved to be a living seed, which afterwards manifested itself.

2 Timothy 1:6-12

2 Timothy 1:6-12 6. Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.

6. Propterea commonefacio to, ut exsuscites donum Dei, quod in to est, per impositionem manuum mearum

7. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

7. Non enim dedit nobis Deus spiritum timiditatis, sed pontenia et dilectionis et sobrietatis.

8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;

8. Non ergo to pudeat testimonii Domini nostri, neque mei, qui sum vinctus ipsius; sed esto particeps aflictionum Evangelii, secundum potentiam Dei,

9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

9. Qui nos servavit ac vocavit vocatione sancta; non secundum opera nostra, sed secundum propositum suum et gratiam, quae data fuit nobis in Christo Iesu

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ante tempora saecularia

10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:

10. Revelata autem nunc fuit per apparitionem Servatoris nostri Iesu Christi, qui mortem quidem abolevit, illuminavit autem vitam et immortalitatem per Evangelium

11. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

11. In quod positus sum ego praeco et apostolus et Doctor Gentium, 12. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.

12. Quam etiam ob causam haec patior, sed non pudefio; novi enim, cui crediderim, et persuasus sum quod potens sit, depositum meum servare in diem illum.

6 For which cause I advise thee The more abundantly that Timothy had received the grace of God, the more attentive (the Apostle intimates) he ought to be in making progress from day to day. It deserves notice that the words ``for which cause'' introduce this advice as a conclusion from what has been already said.

To stir up the gift of God. This exhortation is highly necessary; for it usually happens, and may be said to be natural, that the excellence of gifts produces carelessness, which is also accompanied by sloth; and Satan continually labors to extinguish all that is of God in us. We ought, therefore, on the other hand, to strive to bring to perfection everything that is good in us, and to kindle what is languid; for the metaphor, which Paul employs, is taken from a fire which was feeble, or that was in course of being gradually extinguished, if strength and flame were not added, by blowing upon it and by supplying new fuel. Let us therefore remember that we ought to apply to use the gifts of God, lest, being unemployed and concealed, they gather rust. Let us also remember that we should diligently profit by them, lest they be extinguished by our slothfulness.

Which is in thee by the laying on of my hands There can be no doubt that Timothy was invited by the general voice of the Church, and was not elected by the private wish of Paul alone; but there is no absurdity in saying, that Paul ascribes the election to himself personally, because he was the chief actor in it. Yet here he speaks of ordination, that is, of the solemn act of conferring the office of the ministry, and not of election. Besides, it is not perfectly clear whether it was the custom, when any minister was to be set apart, that all laid their hands on his head, or that one only did so, in the room and name of all. I am more inclined to the conjecture, that it was only one person who laid on his hands.

So far as relates to the ceremony, the apostles borrowed it from an ancient custom of their nation; or rather, in consequence of its being in use, they re-

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tained it; for this is a part of that decent and orderly procedure which Paul elsewhere recommends. (1 Corinthians 14:40.) Yet it may be doubted if that ``laying on of hands'' which is now mentioned refers to ordination; because, at that time, the graces of the Spirit, of which he speaks in the 12th chapter of the Epistle to the Romans (Romans 12), and in the 13th of the First Epistle to the Corinthians (1 Corinthians 13), were bestowed on many others who were not appointed to be pastors. But, for my own part, I think that it may be easily inferred from the former Epistle, that Paul here speaks of the office of a pastor, for this passage agrees with that,

``Do not neglect the grace which was given to thee with the laying on of the hands of the eldership.'' (1 Timothy 4:14.)

That point being settled, it is asked, ``Was grace given by the outward sign?'' To this question I answer, whenever ministers were ordained, they were recommended to God by the prayers of the whole Church, and in this manner grace from God was obtained for them by prayer, and was not given to them by virtue of the sign, although the sign was not uselessly or unprofitably employed, but was a sure pledge of that grace which they received from God's own hand. That ceremony was not a profane act, invented for the sole purpose of procuring credit in the eyes of men, but a lawful consecration before God, which is not performed but by the power of the Holy Spirit. Besides, Paul takes the sign for the whole matter or the whole transaction; for he declares that Timothy was endued with grace, when he was offered to God as a minister. Thus in this mode of expression there is a figure of speech, in which a part is taken for the whole.

But we are again met by another question; for if it was only at his ordination that Timothy obtained the grace necessary for discharging his office, of what nature was the election of a man not yet fit or qualified, but hitherto void and destitute of the gift of God? I answer, it was not then so given to him that he had it not before; for it is certain that he excelled both in doctrine and in other gifts before Paul ordained him to the ministry. But there is no inconsistency in saying, that, when God wished to make use of his services, and accordingly called him, he then fitted and enriched him still more with new gifts, or doubled those which he had previously bestowed. It does not therefore follow that Timothy had not formerly any gift, but it shone forth the more when the duty of teaching was laid upon him.

7 For God hath not given to us a spirit of cowardice It is a confirmation of what he had said immediately before; and thus he continues to urge Timothy to display the power of the gifts which he had received. He makes use of this argument, that God governs his ministers by the Spirit of power, which is the opposite of cowardice. Hence it follows, that they ought not to lie down through slothfulness, but, sustained by great confidence and cheerfulness, should exhibit and display, by visible effects, that power of the Spirit.

The following passage occurs in the Epistle to the Romans: ``For we have not received a spirit of bondage, to be again in terror; but we

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have received the spirit of adoption, by which we cry, Abba, Father.'' (Romans 8:15.) That passage is, at first sight, nearly similar to this; but yet the context shews that the meaning is different. There he treats of the confidence of adoption which all believers have; but here he speaks particularly about ministers, and exhorts them, in the person of Timothy, to arouse themselves actively to deeds of valor; because God does not wish them to perform their office in a cold and lifeless manner, but to press forward powerfully, relying on the efficacy of the Spirit.

But of power, and of love, and of soberness Hence we are taught, first, that not one of us possesses that firmness and unshaken constancy of the Spirit, which is requisite for fulfilling our ministry, until we are endued from heaven with a new power. And indeed the obstructions are so many and so great, that no courage of man will be able to overcome them. It is God, therefore, who endues us with ``the spirit of power;'' for they who, in other respects, give tokens of much strength, fall down in a moment, when they are not upheld by the power of the Divine Spirit.

Secondly, we gather from it, that they who have slavish meanness and cowardice, so that they do not venture to do anything in defense of the truth, when it is necessary, are not governed by that Spirit by whom the servants of Christ are guided. Hence it follows, that there are very few of those who bear the title of ministers, in the present day, who have the mark of sincerity impressed upon them; for, amongst a vast number, where do we find one who, relying on the power of the Spirit, boldly despises all the loftiness which exalts itself against Christ? Do not almost all seek their own interest and their leisure? Do they not sink down dumb as soon as any noise breaks out? The consequence is, that no majesty of God is seen in their ministry. The word Spirit is here employed figuratively, as in many other passages. 1044

But why did he afterwards add love and soberness? In my opinion, it was for the purpose of distinguishing that power of the Spirit from the fury and rage of fanatics, who while they rush forward with reckless impulse, fiercely boast of having the Spirit of God. For that reason he expressly states that this powerful energy is moderated by ``soberness and love,'' that is, by a calm desire of edifying. Yet Paul does not deny that prophets and teachers were endued with the same Spirit before the publication of the gospel; but he declares that this grace ought now to be especially powerful and conspicuous under the reign of Christ.

8 Be not ashamed, therefore He said this, because the confession of the gospel was accounted infamous; and therefore he forbids that either ambition or the fear of disgrace shall prevent or retard him from the liberty of preaching the gospel. And he infers this from what has been already said; for he who is armed with the power of God will not tremble at the noise raised by the world,

1044"Le mot d'Esprit est yci pries pout les dons qui en procedent, suy. vent la figure nommee Metonymie." — "The word Spirit is here taken for the gifts which proceed from him, agreeably to the figure called Metonymy."

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but will reckon it honorable that wicked men mark them with disgrace.

And justly does he call the gospel the testimony of our Lord; because, although he has no need of our assistance, yet he lays upon us this duty, that we shall give ``testimony'' to him for maintaining his glory. It is a great and distinguished honor which he confers upon us, and, indeed, upon all, (for there is no Christian that ought not to reckon himself a witness of Christ,) but chiefly pastors and teachers, as Christ said to the apostles, ---

``Ye shall be witnesses to me,'' (Acts 1:8.) Accordingly, the more hateful the doctrine of the gospel is in the world, the more earnestly should they labor to confess it openly.

When he adds, nor of me; by this word he reminds Timothy not to refuse to be his companion, as in a cause common to both of them; for, when we begin to withdraw from the society of those who, for the name of Christ, suffer persecution, what else do we seek than that the gospel shall be free from all persecution? Now, though there were not wanting many wicked men who thus ridiculed Timothy, --- ``Do you not see what has befallen your master? Do you not know that the same reward awaits you also? Why do you press upon us a doctrine which you see is hissed at by the whole world?'' --- still he must have been cheered by this exhortation, --- ``You have no reason to be ashamed of me, in that which is not shameful, for I am Christ's prisoner;'' that is, ``Not for any crime or evil deed, but for his name I am kept in prison.''

But be thou a partaker of the afflictions of the gospel He lays down a method by which that which he enjoins may be done; that is, if Timothy shall prepare himself for enduring the afflictions which are connected with the gospel. Whosoever shall revolt at and shrink from the cross will always be ashamed of the gospel. Not without good reason, therefore, does Paul, while he exhorts to boldness of confession, in order that he may not exhort in vain, speak to him also about bearing the cross. 1045

He adds, according to the power of God; because, but for this, and if he did not support us, we should immediately sink under the load. And this clause contains both admonition and consolation. The admonition is, to turn away his eyes from his present weakness, and, relying on the assistance of God, to venture and undertake what is beyond his strength. The consolation is, that,

1045"He shews, in the first place, that the gospel cannot be without afflictions. Not that God does not call all men to unity in the faith, and the doctrine of the gospel is the message of reconciliation; but yet, on the one hand, there are those who are drawn by the power of his Holy Spirit, while unbelievers remain in their hardness; and, on the other hand, there is the fire that is kindled, as, when thunders are generated in the air, there must be great troubles, so is it when the gospel is preached. And now, if the gospel brings afflictions, and if our Lord Jesus Christ wishes that what he endured in his person shall be fulfilled in his members, and that every day he shall be, as it were, crucified, is it lawful for us to withdraw from that condition? Since, therefore, all our hope lies in the gospel, and since we ought to lean upon it, let us ponder what Paul says, that we must lend support to our brethren, when we see that they are assailed, that men trample them under their feet, spit in their face, and insult them, let us choose to be their companions for enduring the reproaches and base conduct of the world, rather than to be honored, to be in good reputation and credit, and yet to be estranged from those who suffer for the cause which we have in common with them." — Fr. Ser.

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if we endure anything on account of the gospel, God will come forth as our deliverer, that by his power, we may obtain the victory.

9 Who hath saved us From the greatness of the benefit he shews how much we owe to God; for the salvation which he has bestowed on us easily swallows up all the evils that must be endured in this world. The word saved, though it admit of a general signification, is here limited, by the context, to denote eternal salvation. So then he means that they who, having obtained through Christ not a fading or transitory, but an eternal salvation, shall spare their fleeting life or honor rather than acknowledge their Redeemer; are excessively ungrateful.

And hath called us with a holy calling He places the sealing of salvation 1046

in the calling; for, as the salvation of men was completed in the death of Christ, so God, by the gospel, makes us partakers of it. In order to place in a stronger light the value of this ``calling,'' he pronounces it to be holy. This ought to be carefully observed, because, as salvation must not be sought anywhere but in Christ; so, on the other hand, he would have died and risen again without any practical advantage, unless so far as he calls us to a participation of this grace. Thus, after having procured salvation for us, this second blessing remains to be bestowed, that, ingrafting us into his body, he may communicate his benefits to be enjoyed by us.

Not according to our works, but according to his purpose and grace He describes the source both of our calling and of the whole of our salvation. We had not works by which we could anticipate God; but the whole depends on his gracious purpose and election; for in the two words purpose and grace there is the figure of speech called Hypallage, 1047 and the latter must have the force of an objection, as if he had said, --- ``according to his gracious purpose.'' Although Paul commonly employs the word ``purpose'' to denote the secret decree of God, the cause of which is in his own power, yet, for the sake of fuller explanation, he chose to add ``grace,'' that he might more clearly exclude all reference to works. And the very contrast proclaims loudly enough that there is no room for works where the grace of God reigns, especially when we are reminded of the election of God, by which he was beforehand with us, when we had not yet been born. On this subject I have spoken more fully in my exposition of the first chapter of the Epistle to the Ephesians; and at present I do nothing more than glance briefly at that which I have there treated more at large. 1048

Which was given to us From the order of time he argues, that, by free grace, salvation was given to us which we did not at all deserve; for, if God chose us before the creation of the world, he could not have regard to works, of which we had none, seeing that we did not then exist. As to the cavil of the sophists, that God was moved by the works which he foresaw, it does not need a long refutation. What kind of works would those have been if God had passed us by, seeing that the election itself is the source and beginning of all good works?

1046"La certitude de salut." — "The certainty of salvation." 1047A figure of speech, by which the parts of a proposition seem to be interchanged, {ὑπαλλαγή} compounded of {ν̔πό} and {ἀλλάσσω} `I change.'-Ed.

1048See Calvin's Commentaries on Galatians and Ephesians, pp. 197-201. –Ed.

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This giving of grace, which he mentions, is nothing else than predestination, by which we were adopted to be the sons of God. On this subject I wished to remind my readers, because God is frequently said actually to ``give'' his grace to us when we receive the effect of it. But here Paul sets before us what God purposed with himself from the beginning. He, therefore, gave that which, not induced by any merit, he appointed to those who were not yet born, and kept laid up in his treasures, until he made known by the fact itself that he purposeth nothing in vain.

Before eternal ages He employs this phrase in the same sense in which he elsewhere speaks of the uninterrupted succession of years from the foundation of the world. (Titus 1:2.) For that ingenious reasoning which Augustine conducts in many passages is totally different from Paul's design. The meaning therefore is, --- ``Before times began to take their course from all past ages.'' Besides, it is worthy of notice, that he places the foundation of salvation in Christ; for, apart from him, there is neither adoption nor salvation; as was indeed said in expounding the first chapter of the Epistle to the Ephesians.

10 But hath now been revealed by the appearing of our Savior Jesus Christ Observe how appropriately he connects the faith which we have from the gospel within God's secret election, and assigns to each of them its own place. God has now called us by the gospel, not because he has suddenly taken counsel about our salvation, but because he had so determined from all eternity. Christ hath now ``appeared'' 1049 for our salvation, not because the power of saving has been recently bestowed on him, but because this grace was laid up in him for us before the creation of the world. The knowledge of those things is revealed to us by faith; and so the Apostle judiciously connects the gospel with the most ancient promises of God, that novelty may not render it contemptible.

But it is asked; ``Were the fathers under the Law ignorant of this grace?'' for if it was not revealed but by the coming of Christ, it follows that, before that time, it was concealed. I reply, Paul speaks of the full exhibition of the thing itself on which depended also the faith of the fathers, so that this takes nothing from them. The reason why Abel, Noah, Abraham, Moses, David, and all believers, obtained the same faith with us, was, that they placed their confidence in this ``appearance.'' Thus, when he says that ``grace hath been revealed to us by the appearing of Christ,'' he does not exclude from communion with that grace the fathers who are made partakers with us of this appearing by the same faith. Christ (Hebrews 13:8) was yesterday as he is today; but he did not manifest himself to us, by his death and resurrection, before the time appointed by the Father. To this, as the only pledge and accomplishment of our salvation, both our faith and that of the fathers look with one accord.

Who hath indeed destroyed death When he ascribes to the gospel the man-

1049{τὢς} {ἐπιφανείας}. ``This Theodoret well explains by {ἐνανθρωπήσεως}, the expression being one especially used by the ancient writers, of the appearance of the gods on earth. So Joseph. Ant. 18. 3. 4, we have {τὴν} {ἐπιφάνειαν} {ἐχδιηγεῖται} {τοῦ} {Ανούβιδος} [she relates the appearing of (the god) Anubis.] {᾿Επιφάνεια} here denotes Christ's first appearance in the flesh though elsewhere the term always means his second appearance to judge the world.'' --Bloomfield.

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ifestation of life, he does not mean that we must begin with the word, leaving out of view the death and resurrection of Christ, (for the word, on the contrary, rests on the subject-matter,) but he only means that the fruit of this grace comes to men in no other way than by the gospel, in accordance with what is said,

``God was in Christ, reconciling the world to himself, and hath committed to us the ministry of reconciliation.'' (2 Corinthians 5:19.)

And hath brought to light life and immortality by the gospel It is a high and remarkable commendation of the gospel, that it ``bringeth life to light.'' To life he adds immortality; as if he had said, ``a true and immortal life.'' But, perhaps, it may be thought better, that by life we understand regeneration, that is followed by a blessed immortality which is also the object of hope. And, indeed, this is our ``life,'' not that which we have in common with brute beasts, but that which consists in partaking of the image of God. But because in this world

``it doth not appear'' (1 John 3:2) what is the nature, or what is the value of that ``life,'' for the sake of more full expression he has most properly added, ``immortality,'' which is the revelation of that life which is now concealed.

11 To which I have been appointed Not without good reason does he so highly commend the gospel along with his apostleship. Satan labors, beyond all things else, to banish from our hearts, by every possible method, the faith of sound doctrine; and as it is not always easy for him to do this if he attack us in open war, he steals upon us by secret and indirect methods; for, in order to destroy the credibility of doctrine, he holds up to suspicion the calling of godly teachers. 1050 Paul, therefore, having death before his eyes, and knowing well the ancient and ordinary snares of Satan, determined to assert not only the doctrine of the gospel in general, but his own calling. Both were necessary; for, although there be uttered long discourses concerning the dignity of the gospel, they will not be of much avail to us, unless we understand what is the gospel. Many will agree as to the general principle of the undoubted authority of the gospel, who afterwards will have nothing certain that they can follow. This is the reason why Paul expressly wishes to be acknowledged to be a faithful and lawful minister of that life-giving doctrine which he had mentioned.

A herald, and an apostle, and a teacher of the Gentiles For the reasons now stated, he adorns himself with various titles for expressing one and the same thing. He calls himself a herald, whose duty it is, to publish the commands of princes and magistrates. The word apostle is here used in its ordinary and restricted meaning. Moreover, because there is a natural relation between a teacher and his disciples, he takes to himself also this third name, that they who learn from him may know that they have a master who has been appointed to them by God. And to whom does he declare that he was appointed? To the Gentiles; for the main hinge of the controversy was about them, because the

1050"Des Docteurs ou Pasteurs fideles." — "Of faithful Teachers or Pastors."

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Jews denied that the promises of life belonged to any others than to the fleshly children of Abraham. In order, therefore, that the salvation of the Gentiles may not be called in question, he affirms that to them he has been especially sent by God.

12 For which cause also I suffer these things It is well known that the rage of the Jews was kindled against Paul, for this reason more than any other, that he made the gospel common to the Gentiles. Yet the phrase for which cause relates to the whole verse, and therefore must not be limited to the last clause about ``the Gentiles.''

But I am not ashamed That the prison in which he was bound might not in any degree lessen his authority, he contends, on the contrary, by two arguments. First, he shows that the cause, far from being disgraceful, was even honorable to him; for he was a prisoner, not on account of any evil deed, but because he obeyed God who called him. It is an inconceivable consolation, when we are able to bring a good conscience in opposition to the unjust judgments of men. Secondly, from the hope of a prosperous issue he argues that there is nothing disgraceful in his imprisonment. He who shall avail himself of this defense will be able to overcome any temptations, however great they may be. And when he says, that he ``is not ashamed,'' he stimulates others, by his example, to have the same courage.

For I know whom I have believed This is the only place of refuge, to which all believers ought to resort, whenever the world reckons them to be condemned and ruined men; namely, to reckon it enough that God approves of them; for what would be the result, if they depended on men? And hence we ought to infer how widely faith differs from opinion; because, when Paul says, ``I know whom I have believed,'' he means that it is not enough if you believe, unless you have the testimony of God, and unless you have full certainty of it. Faith, therefore, neither leans on the authority of men, nor rests on God, in such a manner as to hesitate, but must be joined with knowledge; otherwise it would not be sufficiently strong against the innumerable assaults of Satan. He who with Paul enjoys this knowledge, will know, by experience, that, on good grounds, our faith is called

``the victory that overcometh the world,'' (1 John 5:4) and that on good grounds, it was said by Christ, ``The gates of hell shall not prevail against it.'' (Matthew 16:18.)

Amidst every storm and tempest, that man will enjoy undisturbed repose, who has a settled conviction that God,

``who cannot lie,'' (Titus 1:2) or deceive, hath spoken, and will undoubtedly perform what he hath promised. On the other hand, he who has not this truth sealed on his heart, will be continually shaken hither and thither like a reed.

This passage is highly worthy of attention; because it expresses admirably the power of faith, when it shows that, even in desperate affairs, we ought to

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give to God such glory as not to doubt that he will be true and faithful; and when it likewise shows that we ought to rely on the word as fully as if God had manifested himself to us from heaven; for he who has not this conviction understands nothing. Let us always remember that Paul does not pursue philosophical speculations in the shade, but, having the reality before his eyes, solemnly declares, how highly valuable is a confident hope of eternal life.

And am persuaded that he is able Because the power and greatness of dangers often fill us with dismay, or at least tempt our hearts to distrust, for this reason we must defend ourselves with this shield, that there is sufficient protection in the power of God. In like manner Christ, when he bids us cherish confident hope, employs this argument,

``The Father, who gave you to me, is greater than all,'' (John 10:29)

by which he means, that we are out of danger, seeing that the Lord, who hath taken us under his protection, is abundantly powerful to put down all opposition. True, Satan does not venture to suggest this thought in a direct form, that God cannot fulfill, or is prevented from fulfilling, what he has promised, (for our senses are shocked by so gross a blasphemy against God,) but, by preoccupying our eyes and understandings, he takes away from us all sense of the power of God. The heart must therefore be well purified, in order that it may not only taste that power, but may retain the taste of it amidst temptations of every kind.

Now, whenever Paul speaks of the power of God, understand by it what may be called his actual or ({ἐνεργουμένμν}) ``effectual'' power, as he calls it elsewhere. (Colossians 1:29) Faith always connects the power of God with the word, which it does not imagine to be at a distance, but, having inwardly conceived it, possesses and retains it. Thus it is said of Abraham:

``He did not hesitate or dispute, but gave glory to God, being fully convinced that what he had promised he was able also to perform,'' (Romans 4:20,21.)

What I have intrusted to him Observe that he employs this phrase to denote eternal life; for hence we conclude, that our salvation is in the hand of God, in the same manner as there are in the hand of a depository those things which we deliver to him to keep, relying on his fidelity. If our salvation depended on ourselves, 1051 to how many dangers would it be continually exposed? But now it is well that, having been committed to such a guardian, it is out of all danger.

2 Timothy 1:13-18

2 Timothy 1:13-18 13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

13. Formam habe sanorum sermonum, quos a me audisti in fide et caritate,

1051"Si nostre salut dependoit de nous, et qu'il fust en nostre garde." — "If our salvation depended on us, and were under our protection."

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in Christo Iesu.

14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.

14. Eregium depositum custodi per Spiritum Sanctum, qui inhabitat in nobis. 15. This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

15. Nosti hoc, quod aversati me fuerint omnes, qui sunt in Asia, quorum sunt Phygelus et Hermogenes.

16. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:

16. Det misericordiam Dominus Onesiphori familiae; quoniam saepe me refocillait, et de catena mea non erubuit:

17. But when he was in Rome, he sought me out very diligently, and found me

17. Sed quum esset Romae, studiosus quaesivit me, et invenit. 18. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.

18. Det ei Dominus invenire misericordiam a Domino in illa die et quanta Ephesi ministravit melius tu nosti.

13 Hold the form of sound words Some explain it thus: ``Let thy doctrine be, as it were, a pattern which others may imitate.'' I do not approve of that view. Equally removed from Paul's meaning is Chrysostom's exposition, that Timothy should have at hand the image of virtues engraven on his heart by Paul's doctrine. I rather think that Paul commands Timothy to hold fast the doctrine which he had learned, not only as to substance, but as to the very form of expression; for {ὑποτύπωσις} --- the word which Paul employs on this occasion --- denotes a lively picture of objects, as if they were actually placed before the eyes. Paul knew how ready men are to depart or fall off from pure doctrine. For this reason he earnestly cautions Timothy not to turn aside from that form of teaching which he had received, and to regulate his manner of teaching by the rule which had been laid down; not that we ought to be very scrupulous about words, but because to misrepresent doctrine, even in the smallest degree, is exceedingly injurious. 1052

Hence we see what kind of theology there is in Popery, which has degenerated so far from the pattern which Paul recommends, that it resembles the riddles of diviners or soothsayers rather than a doctrine taken from the word of

1052"He was not barely to assert the words of Scripture, but he was to hold fast the summary, or system of the truths he had heard from his spiritual father, and, in a way of dependence on Christ, to show his fidelity and love to his Redeemer. This system of doctrine he was to keep, as a pledge committed to his trust, by the help of the Holy Spirit. Ministers are to hold fast every truth, but, above all, those particular truths which are the peculiar butt of the devil's opposition, and meet with rough treatment in the times in which they live; so doing, they comply with the command which their exalted Master laid upon the pastor of the Church at Philadelphia, and then they may hope for the blessing he promised. (Revelation 3:8,10,11.)" — Abraham Taylor.

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God. What taste of Paul's writings, I ask, is there in all the books of the schoolmen? This licentiousness in corrupting doctrine shews that there are great reasons why Paul invites Timothy to hold fast the original and natural form. And he contrasts sound words not only with doctrines manifestly wicked, but within useless questions, which, instead of health, bring nothing but disease.

In faith and love, which is in Christ Jesus I am aware that the preposition {ἐν}, agreeably to the idiom of the Hebrew language, {{בis often taken for with; but here, I think, the meaning is different Paul has added this as a mark of sound doctrine, in order that we may know what it contains, and what is the summary of it, the whole of which, according to his custom, he includes under ``faith and love.'' He places both of them in Christ; as, indeed, the knowledge of Christ consists chiefly of these two parts; for, although the words, which is, are in the singular number, agreeing with the word love, yet it must also be understood as applying to faith.

Those who translate it, ``with faith and love,'' make the meaning to be, that Timothy should add to sound doctrine the affections of piety and love. I do acknowledge that no man can persevere faithfully in sound doctrine unless he is endued with true faith and unfeigned love. But the former exposition, in my opinion, is more appropriate, namely, that Paul employs these terms for describing more fully what is the nature of ``sound words'' and what is the subject of them. Now he says that the summary consists in ``faith and love'' of which the knowledge of Christ is the source and beginning.

14 Keep the excellent thing committed to thee This exhortation is more extensive than the preceding. He exhorts Timothy to consider what God has given to him, and to bestow care and application in proportion to the high value of that which has been committed; for, when the thing is of little value, we are not wont to call any one to so strict an account.

By ``that which hath been committed,'' I understand him to mean both the honor of the ministry and all the gifts with which Timothy was endued. Some limit it to the ministry alone; but I think that it denotes chiefly the qualifications for the ministry, that is, all the gifts of the Spirit, in which he excelled. The word ``committed'' is employed also for another reason, to remind Timothy that he must, one day, render an account; for we ought to administer faithfully what God has committed to us.

{Τὸ} {Καλόν} 1053 denotes that which is of high or singular value; and, therefore, Erasmus has happily translated it (egregium) ``excellent,'' for the sake of denoting its rare worth. I have followed that version. But what is the method of keeping it? It is this. We must beware lest we lose by our indolence what God has bestowed upon us, or lest it be taken away, because we have been ungrateful or have abused it; for there are many who reject the grace of God, and many who, after having received it, deprive themselves of it altogether. Yet because the difficulty of keeping it is beyond our strength, he therefore adds,

1053"Le mot Grec duquel il use, que nous traduisons bon." — "The Greek word, which he employs, which we translate good."

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---

By the Holy Spirit As if he had said, ``I do ask from thee more than thou canst, for what thou hast not from thyself the Spirit of God will supply to thee.'' Hence it follows, that we must not judge of the strength of men from the commandments of God; because, as he commands by words, so he likewise engraves his words on our hearts, and, by communicating strength, causes that his command shall not be in vain.

Who dwelleth in us 1054 By this he means, that the assistance of the Holy Spirit is present to believers, provided that they do not reject it when it is offered to them.

15 Thou knowest that all that are in Asia have forsaken me Those apostasies which he mentions might have shaken the hearts of many, and given rise, at the same time, to many suspicions; as we commonly look at everything in the worst light. Paul meets scandals of this kind with courage and heroism, that all good men may learn to abhor the treachery of those who had thus deserted the servant of Christ, when he alone, at the peril of his life, was upholding the common cause; and that they may not on that account give way, when they learn that Paul is not left destitute of divine assistance.

Of whom are Phygellus and Hermogenes He names two of them, who were probably more celebrated than the rest, that he may shut the door against their slanders; for it is customary with revolters and deserters from the Christian warfare, 1055 in order to excuse their own baseness, to forge as many accusations as they can against the good and faithful ministers of the gospel. ``Phygellus and Hermogenes,'' knowing that their cowardice was justly reckoned infamous by believers, and that they were even condemned as guilty of base treachery, would not have hesitated to load Paul with false accusations, and impudently to attack his innocence. Paul, therefore, in order to take away all credit from their lies, brands them with the mark which they deserve.

Thus also, in the present day, there are many who, because they are not here admitted into the ministry, or are stripped of the honor on account of their

1054"Seeing that God hath taken up his abode in us, and wishes that we may be his temples, and dwells in those temples by his Holy Spirit, are we afraid that he will not give us power to persevere till the end, that he will not keep us in certain possession of the benefits which we have received from his hand? True, the devil will labor to deprive us of it, but, as our souls will not be a prey to him, because our Lord Jesus Christ has taken them under his protection, having been committed to him by God the Father; so nothing that God has appointed for our salvation will be a prey to Satan. And why? Because we have the Spirit to defend us against all his efforts. And where is that Spirit? We must not go to seek him above the clouds. It is true that he fills the whole earth, and that his majesty dwells above the heavens; but if we feel that he dwells in us, since he has been pleased to exercise his power on such poor creatures as we are, let us know that that power will be suﬀicient for defending us against the assaults of Satan; that is, provided that we, on our part, are not negligent. For we must not flatter ourselves in our sins, so as to be careless, but must pray to God, committing everything to him, and hoping that he will always strengthen us more and more. And because he has begun to make us ministers of his grace, let us know that he will continue, and in such a way that our salvation and that of our neighbor's shall always be carried forward more and more to his glory."-Fr. Ser.

1055"Car c'est la coustume des apostats, et de ceux qui Laissent la vocation de Christ." — "For it is customary with apostates, and with those who forsake the calling of Christ."

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wickedness, 1056 or because we do not choose to support them while they do nothing, or because they have committed theft or fornication, are compelled to fly, and forthwith wander through France and other countries, and, by throwing upon us all the accusations 1057 that they can, borrow from them an attestation of their innocence. And some brethren are so silly as to accuse us of cruelty, if any of us paints such persons in their true colors. But it were to be wished that all of them had their forehead marked with a hot iron, that they might be recognized at first sight.

16 May the Lord grant mercy From this prayer we infer, that the good offices done to the saints are not thrown away, even though they cannot recompense them; for, when he prays to God to reward them, this carries in it the force of a promise. At the same time, Paul testifies his gratitude, by desiring that God will grant the remuneration, because he is unable to pay. What if he had possessed abundant means of remuneration? Undoubtedly he would have manifested that he was not ungrateful.

To the family of Onesiphorus, for he often refreshed me It is worthy of attention, that although he praises the kindness of Onesiphorus alone, yet, on his account, he prays for mercy to the whole family Hence we infer, that ``the blessing of God rests, not only on the head of the righteous man,'' but on all his house. So great is the love of God toward his people, that it diffuses itself over all who are connected with them.

And was not ashamed of my chain This is a proof, not only of his liberality, but likewise of his zeal; seeing that he cheerfully exposed himself to danger and to the reproach of men, in order to assist Paul.

18 May the Lord grant to him Some explain it thus: --- ``May God grant to him that he may find mercy with Christ the Judge.'' And, indeed, this is somewhat more tolerable than to interpret that passage in the writings of Moses:

``The Lord rained fire from the Lord,'' (Genesis 19:24,) as meaning, --- ``The Father rained from the Son.'' 1058 Yet it is possible that strong feeling may have prompted Paul, as often happens, to make a superfluous repetition.

That he may find mercy with the Lord on that day 1059 This prayer shews us

1056"Pource qu'on les en depose a cause de leur mesehancete et vie scandaleuse." — "Because they are deposed on account of their wickedness and scandalous life."

1057"Tous les blasphemes et accusations qu'ils peuvent." — "All the blasphemies and accusations that they can."

1058See Calvin on Genesis, vol. 1, p. 512, where that remarkable expression is copiously explained. — Ed.

1059"No Christian can read this passage without being powerfully affected by it; for we see that Paul was, as it were, transported, when he spoke of that coming of our Lord Jesus Christ, and of the final resurrection. He does not say, "May the Lord grant that he may find favor at his coming, on the day of our redemption, when he shall appear again to judge the world!" But he says, "On that day;" as if he presented the Lord Jesus visibly, with his angels. Paul did not speak those things coldly, or like a man, but he rose above all men, that he might be able to exclaim, "That day, that day!" And where is it? True, none of those who wish to be wise in themselves will take any pains to find it; for that saying must be fulfilled, — "Eye hath not seen, ears have not heard, neither hath entered into the heart of man, what God hath prepared for them that love him." (Isaiah 64:4.) Let men task their powers to the utmost to know it, it will be to them a dark and mysterious thing, and they will not be able

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how much richer a recompense awaits those who, without the expectation of an earthly reward, perform kind offices to the saints, than if they received it immediately from the hand of men. And what does he pray for? ``That he may find mercy;'' for he who hath been merciful to his neighbors will receive such mercy from God to himself. And if this promise does not powerfully animate and encourage us to the exercise of kindness, we are worse than stupid. Hence it follows, also, that when God rewards us, it is not on account of our merits or of any excellence that is in us; but that the best and most valuable reward which he bestows upon us is, when he pardons us, and shews himself to be, not a stern judge, but a kind and indulgent Father.

to approach to it. But when we shall embrace the promise which he hath given to us, and after having known that Christ, being risen from the dead, displayed his power, not for his own sake, but to gather together all his members, and to unite them to himself, then shall we be able truly to say, That day."-Fr. Ser.

Chapter 2

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2 Timothy 2:1-7

2 Timothy 2:1-7 1. Thou therefore, my son, be strong in the grace that is in Christ Jesus. 1. Tu ergo, fili mi, fortis esto in gratia, quae est in Christo Iesu. 2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

2. Et quae a me audisti per multos testes, haec commenda fidelibus hominibus, qui idonei erunt ad alios etiam docendos.

3. Thou therefore endure hardness, as a good soldier of Jesus Christ. 3. Tu igitur feras afflictions, ut bonus miles Iesu Christi. 4. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

4. Nemo, qui militat, implicator vitae negotiis, ut imperatori placeat. 5. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.

5. Quodsi quis etiam certaverit, non coronatur, nisi legitime certaverit. 6. The husbandman that laboureth must be first partaker of the fruits. 6. Laborare prius agricolam oportet, quam fructus percipiat. 7. Consider what I say; and the Lord give thee understanding in all things. 7. Intellege quae dico; det enim tibi Dominus intellectum in omnibus. 1 Be strong in the grace As he had formerly commanded him to keep, by the Spirit, that which was committed to him, so now he likewise enjoins him ``to be strengthened in grace.'' By this expression he intends to shake off sloth and indifference; for the flesh is so sluggish, that even those who are endued with eminent gifts are found to slacken in the midst of their course, if they be not frequently aroused.

Some will say: ``Of what use is it to exhort a man to `be strong in grace,' unless free-will have something to do in cooperation?'' I reply, what God demands from us by his word he likewise bestows by his Spirit, so that we are strengthened in the grace which he has given to us. And yet the exhortations are not superfluous, because the Spirit of God, teaching us inwardly, causes that they shall not sound in our ears fruitlessly and to no purpose. Whoever, therefore, shall acknowledge that the present exhortation could not have been fruitful without the secret power of the Spirit, will never support free-will by means of it.

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Which is in Christ Jesus. This is added for two reasons; to shew that the grace comes from Christ alone, and from no other, and that no Christian will be destitute of it; for, since there is one Christ common to all, it follows that all are partakers of his grace, which is said to be in Christ, because all who belong to Christ must have it.

My son. This kind appellation, which he employs, tends much to gain the affections, that the doctrine may more effectually obtain admission into the heart.

2 And which thou hast heard from me. He again shews how earnestly desirous he is to transmit sound doctrine to posterity; and he exhorts Timothy, not only to preserve its shape and features, (as he formerly did,) but likewise to hand it down to godly teachers, that, being widely spread, it may take root in the hearts of many; for he saw that it would quickly perish if it were not soon scattered by the ministry of many persons. And, indeed, we see what Satan did, not long after the death of the Apostles; for, just as if preaching had been buried for some centuries, he brought in innumerable reveries, which, by their monstrous absurdity, surpassed the superstitions of all the heathens. We need not wonder, therefore, if Paul, in order to guard against an evil of such a nature and of such magnitude, earnestly desires that his doctrines shall be committed to all godly ministers, who shall be qualified to teach it. As if he had said, --- ``See that after my death there may remain a sure attestation of my doctrine; and this will be, if thou not only teach faithfully what thou hast learned from me, but take care that it be more widely published by others; therefore, whomsoever thou shalt see fitted for that work, commit to their trust this treasure.''

Commit to believing men He calls them believing men, not on account of their faith, which is common to all Christians, but on account of their pre-eminence, as possessing a large measure of faith. We might even translate it ``faithful men;'' 1060 for there are few who sincerely labor to preserve and perpetuate the remembrance of the doctrine intrusted to them. Some are impelled by ambition, and that of various kinds, some by covetousness, some by malice, and others are kept back by the fear of dangers; and therefore extraordinary faithfulness is here demanded.

By many witnesses 1061 He does not mean that he produced witnesses in a formal and direct manner 1062 in the case of Timothy; but, because some might raise a controversy whether that which Timothy taught had proceeded from Paul, or had been forged by himself, he removes all doubt by this argument, that he did not speak secretly in a corner, but that there were many alive who could testify that Timothy spoke nothing which they had not formerly heard from the mouth of Paul. The doctrine of Timothy would therefore be beyond

1060"Loyaux et digne auxquels on se fie." — "Faithful and trustworthy." 1061"Entre plusieurs tenmoins, ou, en presence de plusieurs temoins." — "Among many witnesses, or, in presence of many witnesses."

1062"Il ne vent pas dire qu'il ait appele des tesmoins, comme c'est la coustume es contrats et autres actes solennels." — "He does not mean that he called witnesses, as is customary in contracts and other solemn acts."

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suspicion, seeing that they had many fellow-disciples, who could bear testimony to it. Hence we learn how greatly a servant of Christ should labor to maintain and defend the purity of doctrine, and not only while he lives, but as long as his care and labor can extend it.

3 Do thou therefore endure afflictions Not without strong necessity has he added this second exhortation; for they who offer their obedience to Christ must be prepared for ``enduring afflictions;'' and thus, without patient endurance of evils, there will never be perseverance. And accordingly he adds, ``as becomes a good soldier of Jesus Christ.'' By this term he means that all who serve Christ are warriors, and that their condition as warriors consists, not in inflicting evils, but rather in patience.

These are matters on which it is highly necessary for us to meditate. We see how many there are every day, that throw away their spears, who formerly made a great show of valor. Whence does this arise? Because they cannot become inured to the cross. First, they are so effeminate that they shrink from warfare. Next, they do not know any other way of fighting than to contend haughtily and fiercely with their adversaries; and they cannot bear to learn what it is to

``possess their souls in patience.'' (Luke 21:19) 4 No man who warreth He continues to make use of the metaphor which he had borrowed from warfare. Yet, strictly speaking, he formerly called Timothy ``a soldier of Christ'' metaphorically; but now he compares profane warfare with spiritual and Christian warfare in this sense. ``The condition of military discipline is such, that as soon as a soldier has enrolled himself under a general, he leaves his house and all his affairs, and thinks of nothing but war; and in like manner, in order that we may be wholly devoted to Christ, we must be free from all the entanglements of this world.''

With the affairs of life By ``the affairs of life'', 1063 he means the care of governing his family, and ordinary occupations; as farmers leave their agriculture, and merchants their ships and merchandise, till they have completed the time that they agreed to serve in war. We must now apply the comparison to the present subject, that every one who wishes to fight under Christ must relinquish all the hindrances and employments of the world, and devote himself unreservedly to the warfare. In short, let us remember the old proverb, Hoc age, 1064 which means, that in the worship of God, we ought to give such earnestness of attention that nothing else should occupy our thoughts and feelings. The old translation has, ``No man that fights for God,'' etc. But this

1063"By {τοῦ} {βίου} {πραγματείαις} is meant the business of life in general, the plural being used with allusion to the various kinds thereof, as agriculture, trade, manufactures, etc. Now, by the Roman law, soldiers were excluded from all such. See Grotius.'' --- Bloomfield

1064"Brief, qu'il nous souvienne du proverbe ancien duquel les Latins ont use en faisant leurs sacrifices, Hoc age, c'est a dire, Fay ceci, ou, Pense a ceci, ascavoir que tu as entre mains, lequel signifie, que quand il est question du service de Dieu, il s'y faut tellement employer, que nous ne soyons ententifs ni affectionnez ailleurs." — "In short, let us remember the old proverb which the Latins used in offering their sacrifices, Hoc age, that is to say, 'Do this,' or, 'Think of this,' 'Do (or think of) what thou hast in hand,' which means, that when the worship of God is the matter in question, we must be employed in it in such a manner that we shall not give our attention or our heart to anything else."

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utterly destroys Paul's meaning.

Here Paul speaks to the pastors of the Church in the person of Timothy. The statement is general, but is specially adapted to the ministers of the word. First, let them see what things are inconsistent within their office, that, freed from those things, they may follow Christ. Next, let them see, each for himself, what it is that draws them away from Christ; that this heavenly General may not have less authority over us than that which a mortal man claims for himself over heathen soldiers who have enrolled under him.

5 And if any one strive He now speaks of perseverance, that no man may think that he has done enough when he has been engaged in one or two conflicts. He borrows a comparison from wrestlers, not one of whom obtains the prize till he has been victorious in the end. Thus he says:

``In a race all run, but one obtaineth the prize; run so that ye may obtain.'' (1 Corinthians 9:24.)

If any man, therefore, wearied with the conflict, immediately withdraw from the arena to enjoy repose, he will be condemned for indolence instead of being crowned. Thus, because Christ wishes us to strive during our whole life, he who gives way in the middle of the course deprives himself of honor, even though he may have begun valiantly. To strive lawfully is to pursue the contest in such a manner and to such an extent as the law requires, that none may leave off before the time appointed.

6 The husbandman must labor before he receive the fruits I am well aware that others render this passage differently; and I acknowledge that they translate, word for word, what Paul has written in Greek; but he who shall carefully examine the context will assent to my view. 1065 Besides, the use of ({κοπιῶντα}) to labor instead of ({κοπιᾷν}) to labor, is a well-known Greek idiom; for Greek writers often make use of the participle in place of the infinitive. 1066

The meaning therefore, is, that husbandmen do not gather the fruit, till they have first toiled hard in the cultivation of the soil, by sowing and by other labors. And if husbandmen do not spare their toils, that one day they may obtain fruit, and if they patiently wait for the season of harvest; how much more unreasonable will it be for us to refuse the labors which Christ enjoins upon us, while he

1065"Je scay bien que les autres ont tradoit ce passage autrement: Il faut que le laboureur travaillaut (ou, qui travaille) prene premier des fruits." — "I am well aware that others translate this passage differently: The husbandman laboring (or, who laboreth) must first partake of the fruits."

1066"The agonistic metaphor now passes into an agricultural one, (such as we find at 1 Corinthians 9:10; James 5:7.) The sense, however, will depend upon what {πρῶτον} is to be referred to. It is most naturally connected with {μεταλαμβάνειν}, and such is the construction adopted by the generality of Expositors, ancient and modern. The sense, however, thus arising, either involves what is inconsistent with facts, or (even when helped out by the harsh ellipsis of {ἵνα} {κοπιᾷ}, `in order that he may be enabled to labor,') contains a truth here inapposite; and the spiritual application thence deduced is forced and frigid. It is not, however, necessary, with some, to resort to conjecture. We have only to suppose, what is common in his writings, a somewhat harsh transposition, and (with many of the best Expositors) to join {πρῶτον} with {κοπιῶντα}, as is required by the course of the argument; the true construction being this: --- {δεῖ} {τὸν} {γεωργὸν} {πρῶτον} {κοπιῶντα} {τῶν} {καρπῶν} {μεταλαμβάνειν}, where {κοπιὦντα} is the participle imperfect, and the literal sense is, --- It is necessary that the husbandmen should first labor, and then enjoy the fruits (of his labor.)'' --- Bloomfield.

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holds out so great a reward?

7 Understand what I say 1067 He added this, not on account of the obscurity of the comparisons which he has set forth, but that Timothy himself might ponder, how much more excellent is the warfare under the direction of Christ, and how much more abundant the reward; for, when we have studied it incessantly, we scarcely arrive at a full knowledge of it.

The Lord give thee understanding in all things The prayer, which now follows, is added by way of correction. Because our minds do not easily rise to that ``incorruptible crown'' (1 Corinthians 9:25) of the life to come, 1068 Paul betakes himself to God, to ``give understanding'' to Timothy. And hence we infer, that not less are we taught in vain, if the Lord do not open our understandings, than the commandments would be given in vain, if he did not impart strength to perform them. For who could have taught better than Paul? And yet, in order that he may teach with any advantage, he prays that God may train his disciple.

2 Timothy 2:8-13

2 Timothy 2:8-13 8. Remember that Jesus Christ the seed of David was raised from the dead according to my gospel:

8. Memonto Iesum Christum excitatum a mortuis, ex semine David, secundum evangelium meum,

9. Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

9. In quo laboro usque ad vincula, tanquam maleficus; sed sermo Dei non est vinctus.

10. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

10. Quamobrem omnia tolero propter electos, ut ipsi quoque salutem consequantur, quae est in Christo Iesu, cum gloria aeterna.

11 It is a faithful saying: For if we be dead with him, we shall also live with him:

11. Fidelis sermo: si enim commortui sumus, etiam simul cum ipso vivemus: 12. If we suffer, we shall also reign with him: if we deny him, he also will deny us:

12. Si sufferimus, etiam simul regnabimus; si negamus, ille quoque negabit nos:

13 If we believe not, yet he abideth faithful: he cannot deny himself. 13. Si increduli sumus, ille fidelis manet; negare se ipsum non potest. 8 Remember that Jesus Christ, being raised from the dead. He expressly mentions some part of his doctrine, which he wished to go down to posterity,

1067"Enten ce que je di, of, Considere." — "Understand what I say, or, Consider what I say. 1068"De la vie eternelle." — "Of eternal life."

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entire and uncorrupted. It is probable that he glances chiefly at that part about which he was most afraid; as will also appear clearly from what follows, when he comes to speak about the error of ``Hymenaeus and Philetus,'' (2 Timothy 2:17;) for they denied the resurrection, of which we have a sure pledge in this confession, when they falsely said that it was already past.

How necessary this admonition of Paul was, the ancient histories shew; for Satan put forth all his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was born ``of the seed of David,'' and that he rose from the dead; immediately after the time of the Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still spreading.

So far as relates to the resurrection, how many have been employed, and with what diversified schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if Paul had said, ``Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus preached, that Christ, who was born a man of the seed of David, rose from the dead.''

According to my gospel He calls it ``his gospel,'' not that he professes to be the author but the minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection. Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place with us also; for Christ did not rise for himself, but for us. The head must not be separated from his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption and salvation; for it is added, from the dead. Thus Christ, who was dead, arose. Why? and for what purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both, namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture is not wont to speak of these things coldly, and as matters of history, but makes indirect reference to the fruit.

Of the seed of David This clause not only asserts the reality of human nature in Christ, but also claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others imagine that his human nature descended from heaven, and others think that there was in him nothing more than the appearance of a man. 1069 Paul exclaims, on the contrary, that he was ``of the seed of David;'' by which he undoubtedly declares that he was a real man, the son of a human being, that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more do they discover their own impudence. The Jews and other enemies of Christ deny that he is the person who was formerly promised; but Paul affirms that he is the son of David, and that he is descended from that family from which the Messiah ought to descend. 1070

1069"Que seulement il y avoit en luy une apparence d'homme, et non pas une vraye nature humaine." — "That there was in him only an appearance of man, and not a real human nature."

1070"If we wish to be victorious over all the temptations of Satan, we must have great

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9 In which I am a sufferer This is an anticipation, for his imprisonment lessened the credit due to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the gospel from having free course; and not only so, but that what he suffers is advantageous to the elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when the consciousness of being engaged in a good cause lifts them up above the world; so that, from a lofty position, they look down with contempt, not only on bodily pains and agonies, but on every kind of disgrace.

Moreover, all godly persons ought to strengthen themselves with this consideration, when they see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that account, cherish less reverence for doctrine, but may give glory to God, by whose power they see it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions, that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least patiently, to have both our body and our reputation shut up in prison, provided that the truth of God breaks through those fetters, and is spread far and wide.

10 Wherefore I endure all things for the sake of the elect From the elect he shews, that his imprisonment is so far from being a ground of reproach, that it is highly profitable to the elect. When he says that he endures for the sake of the elect, 1071 this demonstrates how much more he cares for the edification of

steadfastness, and must know that it is not at random that we believe in Jesus Christ, that this is not a doubtful matter, but that he came to us from God to be our Redeemer. And for this reason Paul here points out that he is of the lineage of David, and of his seed, for we know the promises that are contained in the Holy Scriptures, namely, that the whole world should be blessed in the seed of Abraham. Now, God confirmed this to David, by shewing that from him the Redeemer should proceed, that is, from the tribe of Judah, and from the house of David. Thus, the reason why Paul claims for him this title is, that, having the promises which God had formerly made to the fathers, concerning that Redeemer who hath been given to us, we may not doubt that we ought to receive him with full conviction, and have no reason to doubt whether he is, or is not, the Messiah. Why? He is descended from the house of David; and, although at that time, it had no royal dignity, yet that defect could not lessen the glory of our Lord Jesus Christ, but, on the contrary, was fitted to confirm more fully our belief that it was he who should be sent. And why? The Prophet Isaiah did not say that he would be born in a palace, or that he would be brought up in great splendor; but he said, that he would grow as a small twig (Isaiah 11:1) from the root of Jesse; as if he had said, that, although Jesus Christ was of royal lineage, nevertheless his parents were poor, and were held of no account in worldly matters, having no rank or grandeur." — Fr. Ser.

1071"It might be replied, that it is superfluous that Paul should 'endure for the elect.' 'Cannot God save those whom he elected and adopted before the creation of the world, without the assistance of men? Has the immutable decree of God any need of human help, or of creatures? Why then does Paul say that he endures on account of the elect?' Now, it us true that God will conduct his people to the inheritance which is prepared for them but yet he is pleased to make use of the labor of men. Not that he is under a necessity of borrowing anything from us, but he confers on us this honor by his undeserved goodness, and wishes that we should be instruments of his power. Thus Paul does not boast that the salvation of the children of God depends on his steadfastness or on the afflictions which he

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the Church than for himself; for he is prepared, not only to die, but even to be reckoned in the number of wicked men, that he may promote the salvation of the Church.

In this passage Paul teaches the same doctrine as in Colossians 1:24, where he says, that he

``fills up what is wanting in the sufferings of Christ, for his body, which is the Church.''

Hence the impudence of the Papists is abundantly refuted, who infer from these words that the death of Paul was a satisfaction for our sins; as if he claimed anything else for his death, than that it would confirm the faith of the godly, for he immediately adds an exposition, by affirming that the salvation of believers is found in Christ alone. But if any of my readers wishes to see a more extended illustration of this subject, let him consult my Commentary on the chapter which I have just now quoted --- the first of the Epistle to the Colossians.

With eternal glory This is the end of the salvation which we obtain in Christ; for our salvation is to live to God, which salvation begins with our regeneration, and is completed by our perfect deliverance, when God takes us away from the miseries of this mortal life, and gathers us into his kingdom. To this salvation is added the participation of heavenly, that is, divine glory; and, therefore, in order to magnify the grace of Christ, he gave to salvation the name of ``eternal glory.''

11 A faithful saying He makes a preface to the sentiment which he is about to utter; because nothing is more opposite to the feeling of the flesh, than that we must die in order to live, and that death is the entrance into life; for we may gather from other passages, that Paul was wont to make use of a preface of this sort, in matters of great importance, or hard to be believed.

If we die with him, we shall also live with him The general meaning is, that we shall not be partakers of the life and glory of Christ, unless we have previously died and been humbled with him; as he says, that all the elect were

``predestinated that they might be conformed to his image.'' (Romans 8:29.) This is said both for exhorting and comforting believers. Who is not excited by this exhortation, that we ought not to be distressed on account of our afflictions, which shall have so happy a result? The same consideration abates and sweetens all that is bitter in the cross; because neither pains, nor tortures, nor reproaches, nor death ought to be received by us with horror, since in these we share with Christ; more especially seeing that all these things are the forerunners of a triumph.

By his example, therefore, Paul encourages all believers to receive joyfully, for the name of Christ, those afflictions in which they already have a taste of future glory. If this shocks our belief, and if the cross itself so overpowers and dazzles our eyes, that we do not perceive Christ in them, let us remember

had to endure; but he only means that God wishes to conduct his people by means of the word, and that he employs men whom he has chosen for that purpose, as for his own work, and makes them instruments of the power of his Holy Spirit." — Fr. Ser.

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to present this shield, ``It is a faithful saying.'' And, indeed, where Christ is present, we must acknowledge that life and happiness are there. We ought, therefore, to believe firmly, and to impress deeply on our hearts, this fellowship, that we do not die apart, but along with Christ, in order that we may afterwards have life in common with him; that we suffer with him, in order that we may be partakers of his glory. By death he means all that outward mortification of which he speaks in 2 Corinthians 4:10. 1072

12 If we deny him, he will also deny us A threatening is likewise added, for the purpose of shaking off sloth; for he threatens that they who, through the dread of persecution, leave off the confession of his name, have no part or lot with Christ. How unreasonable is it, that we should esteem more highly the transitory life of this world than the holy and sacred name of the Son of God! And why should he reckon among his people those who treacherously reject him? Here the excuse of weakness is of no value; 1073 for, if men did not willingly deceive themselves with vain flatteries, they would constantly resist, being endued with the spirit of strength and courage. Their base denial of Christ proceeds not only from weakness, but from unbelief; because it is in consequence of being blinded by the allurement of the world, that they do not at all perceive the life which is in the kingdom of God. But this doctrine has more need of being meditated on than of being explained; for the words of Christ are perfectly clear,

``Whoever shall deny me, him will I also deny'' (Matthew 10:33.) It remains that every one consider with himself, that this is no childish terror, but the judge seriously pronounces what will be found, at the appointed time, to be true.

13 If we are unbelieving, he remaineth faithful The meaning is, that our base desertion takes nothing from the Son of God or from his glory; because, having everything in himself, he stands in no need of our confession. As if he had said, ``Let them desert Christ who will, yet they take nothing from him; for when they perish, he remaineth unchanged.''

He cannot deny himself This is a still stronger expression. ``Christ is not like us, to swerve from his truth.'' Hence it is evident, that all who deny Christ are disowned by him. And thus he drives away from wicked apostates the flatteries with which they soothe themselves; because, being in the habit of changing their hue, according to circumstances, they would willingly imagine that Christ, in like manner, assumes various forms, and is liable to change; which Paul affirms to be impossible. Yet, at the same time, we must firmly believe what I stated briefly on a former passage, that our faith is founded on the eternal and unchangeable truth of Christ, in order that it may not waver through the unsteadfastness or apostasy of men.

1072The reader will do well to consider the author's Commentary on that remarkable passage. — Ed.

1073"On ne gaigne rien yci de se defendre et excuser, en alleguant son infirmite." — "Here nothing is gained by defending and excusing ourselves on the ground of our weakness."

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2 Timothy 2:14-18

2 Timothy 2:14-18 14. Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.

14. Haec admone, contestans coram Domino, ne verbis disceptent, ad nullam utilitatem, ad subversionem audientium

15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

15. Stude to ipsum probatum exhibere Deo, operarioum non erubescentem, recte secanem sermonem vertitatis.

16. But shun profane and vain babblings: for they will increase unto more ungodliness.

16. Caeterum profanas clamorum inanitates omitte; ad majorem enim proficiunt impietatem.

17. And their word will eat as doth a canker: of whom is Hymenæus and Philetus;

17. Et sermo eorum, ut gangraena, pastionem habebit, quorum de numero est Hymeneus et Philetus

18. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

18. Qui circa veritatem aberrarunt, dicentes resurrectionem jam esse factam, et subvertunt quorundam fidem.

14 Remind them of these things. The expression ({ταῦτα}) these things, is highly emphatic. It means that the summary of the gospel which he gave, and the exhortations which he added to it, are of so great importance, that a good minister ought never to be weary of exhibiting them; for they are things that deserve to be continually handled, and that cannot be too frequently repeated. ``They are things'' (he says) ``which I wish you not only to teach once, but to take great pains to impress on the hearts of men by frequent repetition.'' A good teacher ought to look at nothing else than edification, and to give his whole attention to that alone. 1074 On the contrary, he enjoins him not only to abstain from useless questions, but likewise to forbid others to follow them.

1074"When any person comes to the sermon, let it not be to hear something that tickles the ears, or that gives pleasure; but let it be to make progress in the fear of God, and in humility, and to excite to prayer, and to confirm him in patience. If we have heard an exhortation today, and if tomorrow it is repeated to us, let us not think that this is superfluous, let us not be annoyed at it; for every person who carefully examines this subject will find it to be highly necessary for him to be reminded of the lesson which he had learned, that he may practice it well. If, therefore, God refreshes our memory with it, he has conferred on us a great favor. That is what we have to remark on this passage, when Paul says, 'Remind them of these things.' For undoubtedly he intended to prevent what we frequently meet with, when it is said, 'We have heard this before. Is not that a very common remark? Where is the little child that does not know it?" Such things are said by those who would wish to be fed with useless questions. But here the Holy Spirit desires that what is useful should be brought forward every day, because we have not suﬀiciently understood it, and because it must be put in practice." — Fr. Ser.

John Calvin

Solemnly charging them before the Lord, not to dispute about words. {Λογομαχεῖν} means to engage earnestly in contentious disputes, which are commonly produced by a foolish desire of being ingenious. Solemn charging before the Lord is intended to strike terror; 1076 and from this severity we learn how dangerous to the Church is that knowledge which leads to debates, that is, which disregards piety, and tends to ostentation; of this nature is the whole of that speculative theology, as it is called, that is found among the Papists.

For no use, On two grounds, {λογομαχία}, or ``disputing about words,'' is condemned by him. It is of no advantage, and it is exceedingly hurtful, by disturbing weak minds. Although in the version I have followed Erasmus, because it did not disagree with Paul's meaning, yet I wish to inform my readers that Paul's words may be explained in this manner, ``That which is useful for nothing.'' The Greek words are, {εἰς} {οὐδὲν} {χρήσιμον}, and I read {χρήσιμον} in the accusative case, and not in the nominative. The style will thus flow more agreeably; as if he had said, ``Of what use is it, when no good comes from it, but much evil? for the faith of many is subverted.''

Let us remark, first, that, when a manner of teaching does no good, for that single reason it is justly disapproved; for God does not wish to indulge our curiosity, but to instruct us in a useful manner. Away with all speculations, therefore, which produce no edification!

But the second is much worse, when questions are raised, which are not only unprofitable, but tend to the subversion of the hearers I wish that this were attended to by those who are always armed for fighting with the tongue, and who, in every question are looking for grounds of quarreling, and who go so far as to lay snares around every word or syllable. But they are carried in a wrong direction by ambition, and sometimes by an almost fatal disease; which I have experienced in some. What the Apostle says about subverting is shown, every day, by actual observation, to be perfectly true; for it is natural, amidst disputes, to lose sight of the truth; and Satan avails himself of quarrels as a presence for disturbing weak persons, and overthrowing their faith.

15 Study to shew thyself to be approved by God Since all disputes about doctrine arise from this source, that men are desirous to make a boast of ingenuity before the world, Paul here applies the best and most excellent remedy, when he commands Timothy to keep his eyes fixed on God; as if he had said; ``Some aim at the applause of a crowded assembly, but do thou study to approve thyself and thy ministry to God.'' And indeed there is nothing that tends more to check a foolish eagerness for display, than to reflect that we have to deal with God.

A workman that doth not blush Erasmus translates {ἀνεπαίσχυντον} ``that ought not to blush.'' I do not find fault with that rendering, but prefer to ex-

1075"Mais de defendre aussi aux autres qu'ils ne s'y amusent point." — "But likewise to forbid others to entertain themselves with them."

1076"Est pour donner crainte a ceux qui voudroyent faire autrement." — "Is intended to strike terror into those who would wish to act differently."

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plain it actively, ``that doth not blush;'', both because that is the more ordinary meaning of the word as used by Greek writers, and because I consider it to agree better with the present passage. There is an implied contrast. Those who disturb the Church by contentions break out into that fierceness, because they are ashamed of being overcome, and because they reckon it disgraceful that there should be anything that they do not know. Paul, on the contrary, bids them appeal to the judgment of God.

And first, he bids them be not lazy disputants, but workmen. By this term he indirectly reproves the foolishness of those who so greatly torment themselves by doing nothing. Let us therefore be ``workmen'' in building the Church, and let us be employed in the work of God in such a manner that some fruit shall be seen then we shall have no cause to ``blush;'' for, although in debating we be not equal to talkative boasters, yet it will be enough that we excel them in the desire of edification, in industry, in courage, and in the efficacy of doctrine. In short, he bids Timothy labor diligently, that he may not be ashamed before God; whereas ambitious men dread only this kind of shame, to lose nothing of their reputation for acuteness or profound knowledge.

Dividing aright the word of truth. This is a beautiful metaphor, and one that skillfully expresses the chief design of teaching. ``Since we ought to be satisfied with the word of God alone, what purpose is served by having sermons every day, or even the office of pastors? Has not every person an opportunity of reading the Bible?'' 1077 But Paul assigns to teachers the duty of dividing or cutting, 1078 as if a father, in giving food to his children, were dividing the bread, by cutting it into small pieces.

He advises Timothy to ``cut aright,'' lest, when he is employed in cutting the surface, as unskillful people are wont to do, he leave the pith and marrow untouched. Yet by this term I understand, generally, an allotment of the word which is judicious, and which is well suited to the profit of the hearers. Some mutilate it, others tear it, others torture it, others break it in pieces, others, keeping by the outside, (as we have said,) never come to the soul of doctrine. 1079 To all these faults he contrasts time ``dividing aright,'' that is, the manner of explaining which is adapted to edification; for that is the rule by which we must try all interpretation of Scripture.

1077"We shall find fanatics who think that it is a loss of time to come to the church to be taught. 'What? Is not all the doctrine of God contained in the Bible? What more can be said on the subject?' It is making them little children (they will say) to come here to be taught; but grown people may dispense with it. What? Must there be all this preaching? There are but two points in Scripture, that we ought to love God and to love our neighbor. We have not heard these things merely from those who come to relate them; but the most distinguished scholars of those who vomited out these blasphemies have themselves declared them to us. I could name the day when it was said, and the houses, and the hour, and the people who were present, and how wicked men poured out their venom and their passion against God, to overthrow and destroy all religion, if it were possible; that is but too well known. On the contrary, Paul shews us here, that if we have only the Holy Scripture, it is not enough that each of us read it in private, but the doctrine drawn from it must be preached to us in order that we may be well informed" — Fr. Ser.

1078"De couper et tailler." — "Of cutting and carving." 1079"A l'ame de la doctrine."

John Calvin

16 But avoid profane and unmeaning noises My opinion as to the import of these words has been stated in my commentary on the last chapter of the First Epistle to Timothy; and my readers will find it there. 1080

For they will grow to greater ungodliness. That he may more effectually deter Timothy from that profane and noisy talkativeness, he states that it is a sort of labyrinth, or rather a deep whirlpool, from which they cannot go out, but into which men plunge themselves more and more.

17 And their word will eat as a gangrene I have been told by Benedict Textor, a physician, that this passage is badly translated by Erasmus, who, out of two diseases quite different from each other, has made but one disease; for, instead of ``gangrene,'' he has used the word ``cancer.'' Now Galen, in many passages throughout his writings, and especially where he lays down definitions in his small work ``On unnatural swellings,'' distinguishes the one from the other. Paul Aegineta, too, on the authority of Galen, thus in his sixth book defines a ``cancer;'' that it is ``an unequal swelling, with inflated extremities, loathsome to the sight, of a leaden color, and unaccompanied by pain.'' Next, he enumerates two kinds, as other physicians do; for he says that some ``cancers'' are concealed and have no ulcer; while others, in which there is a preponderance of the black bile from which they originate, are ulcerous.

Of the ``gangrene,'' on the other hand, Galen, both in the small work already quoted, and in his second book to Glauco, Aetius in his fourteenth book, and the same Ægineta in his fourth book, speak to the following effect; that it proceeds from great phlegmons or inflammations, if they fall violently on any member, so that the part which is destitute of heat and vital energy tends to destruction. If that part be quite dead, the Greek writers call the disease {σφάκελος} the Latins sideratio, and the common people call it St. Anthony's fire.

I find, indeed, that Cornelius Celsius draws the distinction in this manner, that ``cancer ``is the genus, and ``gangrene'' the species; but his mistake is plainly refuted from numerous passages in the works of physicians of high authority. It is possible, also, that he was led astray by the similarity between the Latin words ``cancer`` and ``gangræna.'' But in the Greek words there can be no mistake of that kind; for {κάρκινος} is the name which corresponds to the Latin word ``cancer,'' and denotes both the animal which we call a crab, and the disease; while grammarians think that {γάγγραινα} is derived {ἀπο} {τοῦ} {γραίνειν} which means ``to eat.'' We must therefore abide by the word ``gangrene,'' which Paul uses, and which best agrees with what he says as to ``eating'' or ``consuming.''

We have now explained the etymology; but all physicians pronounce the nature of the disease to be such, that, if it be not very speedily counteracted, it spreads to the adjoining parts, and penetrates even to the bones, and does not cease to consume, till it has killed the man. Since, therefore, ``gangrene'' is immediately followed by ({νέκρωσις}) mortification, which rapidly infects the rest of the members till it end in the universal destruction of the body; to this

1080See p. 173.

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mortal contagion Paul elegantly compares false doctrines; for, if you once give entrance to them, they spread till they have completed the destruction of the Church. The contagion being so destructive, we must meet it early, and not wait till it has gathered strength by progress; for there will then be no time for rendering assistance. The dreadful extinction of the gospel among the Papists arose from this cause, that, through the ignorance or slothfulness of the pastors, corruptions prevailed long and without control, in consequence of which the purity of doctrine was gradually destroyed.

Of the number of whom are Hymenaeus and Philetus He points out with the finger the plagues themselves, that all may be on their guard against them; for, if those persons who aim at the ruin of the whole Church are permitted by us to remain concealed, then to some extent we give them power to do injury. It is true that we ought to conceal the faults of brethren, but only those faults the contagion of which is not widely spread. But where there is danger to many, our dissimulation is cruel, if we do not expose in proper time the hidden evil. And why? Is it proper, for the sake of sparing one individual, that a hundred or a thousand persons shall perish through my silence? Besides, Paul did not intend to convey this information to Timothy alone, but he intended to proclaim to all ages and to all nations the wickedness of the two men, in order to shut the door against their base and ruinous doctrine.

18 Who, concerning the truth have erred, saying that the resurrection is already past After having said that they had departed from ``the truth,'' he specifies their error, which consisted in this, that they gave out that ``the resurrection was already past.'' In doing this, they undoubtedly contrived a sort of allegorical resurrection, which has also been attempted in this age by some filthy dogs. By this trick Satan overthrows that fundamental article of our faith concerning the resurrection of the flesh. Being an old and worthless dream, and being so severely condemned by Paul, it ought to give us the less uneasiness. But when we learn that, from the very beginning of the gospel, the faith of some was subverted, such an example ought to excite us to diligence, that we may seize an early opportunity of driving away from ourselves and others so dangerous a plague; for, in consequence of the strong inclination of men to vanity, there is no absurdity so monstrous that there shall not be some men who shall lend their ear to it.

2 Timothy 2:19-21

2 Timothy 2:19-21 19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

19. Firmum tamen fundamentum Dei stat, habens sigillum hoc, Novit Dominus, qui sint sui; et, Discedat ab injustitia, quicunque invocat nomen Christi.

20. But in a great house there are not only vessels of gold and of silver, but

John Calvin

also of wood and of earth; and some to honour, and some to dishonour.

20. In magna quidem domo non solum sunt vasa aurea et argentea, sed etiam lignea et fictilia, et alia quidem in honorem, alia in contumeliam.

21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.

21. Si quis ergo expurgaverit se ipsum ab his, erit vas in honorem sanctificatum, et utile Domino ad omne opus bonum comparatum.

19 Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively known, and who had a more brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin with themselves; at least, if their faith has no other support. This is the subject which Paul has now in hand; for he declares that there is no reason why believers should lose heart, although they see those persons fall, whom they were wont to reckon the strongest.

He makes use of this consolation, that the levity or treachery of men cannot hinder God from preserving his Church to the last. And first he reminds us of the election of God, which he metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it. Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had said, ``The elect do not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.'' For as

``every plant which the heavenly Father hath not planted must be rooted up,'' (Matthew 15:13,)

so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.

First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger, because they do not stand by their own strength, but are founded on God. And if foundations laid by the hand of men have so much firmness, how much more solid will be that which has been laid by God himself? I am aware that some refer this to doctrine, ``Let no man judge of the truth of it from the unsteadfastness of men;'' but it may easily be inferred from the context, that Paul speaks of the Church of God, or of the elect.

Having this seal The word signaculum (which denotes either ``a seal'' or ``the print of a seal'') having led into a mistake some people who thought that it was intended to denote a mark or impress, I have translated it sigillum (a seal,) which is less ambiguous. And, indeed, Paul means, that under the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture testifies that they are

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``written in the book of life.'' (Psalm 69:28; Philippians 4:3.) The Lord knoweth who are his This clause, together with the word seal, reminds us, that we must not judge, by our own opinion, whether the number of the elect is great or small; for what God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative of God to know who are his, we need not wonder if a great number of them are often unknown to us, or even if we fall into mistakes in making the selection.

Yet we ought always to observe why and for what purpose he makes mention of a seal; that is, when we see such occurrences, let us instantly call to remembrance what we are taught by the Apostle John, that

``they who went out from us were not of us.'' (1 John 2:19.) Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men; nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly, being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the reprobate go away into their own lot, to which they were appointed; because there will remain the full number, with which God is satisfied. Therefore, whenever any sudden change happens among men, contrary to our opinion and expectation, let us immediately call to remembrance, ``The Lord knoweth who are his.''

Let every one that calleth on the name of Christ depart from iniquity As he formerly met the scandal by saying, ``Let not the revolt of any man produce excessive alarm in believers;'' so now, by holding out this example of hypocrites, he shews that we must not sport with God by a feigned profession of Christianity. As if he had said, ``Since God thus punishes hypocrites by exposing their wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should happen to us. Whoever, therefore, calleth upon God, that is, professeth to be, and wisheth to be reckoned, one of the people of God, let him keep at a distance from all iniquity.'' 1081 For to ``call on the name of Christ'' means here to glory in Christ's honorable title, and to boast of belonging to his flock; in the same manner as to have

``the name of a man called on a woman'' (Isaiah 4:1) the woman is accounted to be his lawful wife; and to have ``the name of Jacob called on'' all his posterity (Genesis 48:16) means that the name of the family

1081"Let us not therefore be distressed by all the scandals that may arise. And yet let us study to walk in fear, not abusing the goodness of our God but knowing that, since he hath separated us from the rest of the world we must live as being in his house and as being his, in the same manner as he hath given to us the onward mark of baptism, that we may also have the signature of his holy Spirit, for he is "the earnest," as Paul calls him, of our election, he is the pledge which we possess that we are called to the heavenly inheritance. Let us therefore pray to God that he may sign and seal in our hearts his gracious election, by his holy Spirit, and, at the same time, that he may keep us sealed and as shut up under the shadow of his wings; and if poor reprobates go astray and are lost, and if the devil drives them along, and if they do not rise again when they fall, but are cast down and ruined, let us, on our part, pray to God to keep us under his protection, that we may know what it is to obey his will, and to be supported by him. Though the world strive to shake us, let us lean on this foundation, that the Lord knoweth who are his; and let us never be drawn aside from this, but let us persevere and profit more and more, till God withdraw us from the present state into his kingdom, which is not liable to change." — Fr. Ser.

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shall be kept up in uninterrupted succession, because the race is descended from Jacob.

20 In a great house He now goes farther, and demonstrates by a comparison, that when we see some who, for a time, made a show of distinguished piety and zeal, fall back shamefully, so far from being troubled on account of it, we ought rather to acknowledge that this arrangement is seemly and adapted to the providence of God. Who will find fault with a large house, in which there is abundance of every kind of furniture, and which accordingly contains not only those articles which are fitted for purposes of display, but likewise those which are of a meaner sort? This diversity is even ornamental, if, while the sideboard and the table glitter with gold and silver, the kitchen is furnished with vessels of wood and of earthenware. Why then should we wonder if God, the head of the family, so rich and so abundantly supplied with everything, has in this world, as in a large house, various kinds of men, as so many parts of furniture?

Commentators are not agreed, however, whether the ``great house'' means the Church alone, or the whole world. And, indeed, the context rather leads us to understand it as denoting the Church; for Paul is not now reasoning about strangers, but about God's own family. Yet what he says is true generally, and in another passage the same Apostle extends it to the whole world; that is, at Romans 9:21, where he includes all the reprobate under the same word that is here used. We need not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no doubt that Paul's object is to shew that we ought not to think it strange, that bad men are mixed with the good, which happens chiefly in the Church.

21 If any man shall cleanse himself from these If the reprobate are ``vessels for dishonor,'' they have that dishonor confined to themselves, but they do not disfigure the house, or bring any disgrace on the head of the family, who, while he has a variety of articles of furniture, appropriates each vessel to its proper use. But let us learn, by their example, to apply them to better and worthier uses; for in the reprobate, as in mirrors, we perceive how detestable is the condition of man, if he do not sincerely promote the glory of God. Such examples, therefore, afford to us good ground for exhortation to devote ourselves to a holy and blameless life.

There are many who misapply this passage, for the sake of proving that what Paul elsewhere (Romans 9:16) declares to belong ``to God that sheweth mercy,'' is actually within the power of ``him that willeth and him that runneth.'' This is exceedingly frivolous; for Paul does not here argue about the election of men, in order to shew what is the cause of it, as he does in the ninth chapter of the Epistle to the Romans (Romans 9); but only means that we are unlike wicked men, whom we perceive to have been born to their perdition. It is consequently foolish to draw an inference from these words, about the question whether it is in a man's power to place himself in the number of the children of God, and to be the author of his own adoption. That is not the present question. Let this short warning suffice against those who bid a man cause himself to be predestinated;

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as if Paul enjoined men to do what they must have done before they were born, and even before the foundations of the world were laid.

Others, who infer from these words that free-will is sufficient for preparing a man, that he may be fit and qualified for obeying God, do not at first sight appear to be so absurd as the former, yet there is no solidity in what they advance. The Apostle enjoins that men who desire to consecrate themselves to the Lord cleanse themselves from the pollution of wicked men; and throughout the Scriptures God gives the same injunction; for we find nothing here but what we have seen in many passages of Paul's writings, and especially in the Second Epistle to the Corinthians,

``Be ye clean, that bear the vessels of the Lord.'' 1082

Beyond all controversy, we are called to holiness. But the question about the calling and duty of Christians is totally different from the question about their power or ability. We do not deny that it is demanded from believers that they purify themselves; but elsewhere the Lord declares that this is their duty, while he promises by Ezekiel that he will send

``clean waters, that we may be cleansed.'' (Ezekiel 36:25.) Wherefore we ought to supplicate the Lord to cleanse us, instead of vainly trying our strength in this matter without his assistance.

A vessel sanctified for honor means, set apart for honorable and magnificent purposes. In like manner, what is useful to the head of the family is put for that which is applied to agreeable purposes. He afterwards explains the metaphor, when he adds, that we must be prepared for every good work. Away with the wild language of fanatics, ``I will contribute to the glory of God, as Pharaoh did; for is it not all one, provided that God be glorified?'' For here God explicitly states in what manner he wishes us to serve him, that is, by a religious and holy life.

2 Timothy 2:22-26

2 Timothy 2:22-26 22. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

22. Juvenilis cupiditates fuge; sequere autem justitiam, fidem, dilecgionem, pacem cum omnibus invocantibus Dominum ex puro corde.

23. But foolish and unlearned questions avoid, knowing that they do gender strifes.

23. Stultas vero et ineruditas quaestiones vita, sciens quod generant pungas. 24. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

24. Atqui servum Domini non oportet pugnare; sed placidum esse erga

1082This quotation is taken from Isaiah 52:11, but the passage to which our author, quoting from memory, makes reference, is 2 Corinthians 6:17, where the words of Isaiah have undergone considerable variation See Calvin's Com. On Corinthians, vol. 2, p. 261. — Ed.

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omnes, propensum ad docendum, tolerantem malorum,

25. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

25. Cum mansuetudine erudientem (vel, castigantem) eos qui obsistunt, si quando det illis Deus paenitentiam in agnititonem veritatis,

26. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

26. Et excitationen (vel, reditum ad sanam menten) a laque diaboli, a quo capti tenentur ad ipsius voluntatem.

22 Flee youthful desires. This is an inference from what goes before; for, after mentioning useless questions, and having been led by this circumstance to censure Hymenaeus and Philetus, whose ambition and vain curiosity had led them away from the right faith, he again exhorts Timothy to keep at a distance from so dangerous a plague, and for this purpose he advises him to avoid ``youthful desires.''

By this term he does not mean either a propensity to uncleanness, or any of those licentious courses or sinful lusts in which young men frequently indulge, but any impetuous passions to which the excessive warmth of that age is prone. If some debate has arisen, young men more quickly grow warm, are more easily irritated, more frequently blunder through want of experience, and rush forward with greater confidence and rashness, than men of riper age. With good reason, therefore, does Paul advise Timothy, being a young man, to be strictly on his guard against the vices of youth, which otherwise might easily drive him to useless disputes.

But follow righteousness He recommends the opposite feelings, that they may restrain his mind from breaking out into any youthful excesses; as if he had said, ``These are the things to which thou oughtest to give thy whole attention, and thy whole exertions.'' And first he mentions righteousness, that is, the right way of living; and afterwards he adds faith and love, in which it principally consists. Peace is closely connected with the present subject; for they who delight in the questions which he forbids must be contentious and fond of debating.

With all that call on the Lord Here, by a figure of speech, in which a part is taken for the whole, ``calling on God'' is taken generally for worship, if it be not thought preferable to refer it to profession. But this is the chief part of the worship of God, and for that reason ``calling on God'' often signifies the whole of religion or the worship of God. But when he bids him seek ``peace with all that call upon the Lord,'' it is doubtful whether, on the one hand, he holds out all believers as an example, as if he had said, that he ought to pursue this in common with all the true worshippers of God, or, on the other hand, he enjoins Timothy to cultivate peace with them. The latter meaning appears to be more suitable.

23 But avoid foolish and uninstructive questions He calls them foolish, because they are uninstructive; that is, they contribute nothing to godliness,

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whatever show of acuteness they may hold out. When we are wise in a useful manner, then alone are we truly wise. This ought to be carefully observed; for we see what foolish admiration the world entertains for silly trifles, and how eagerly it runs after them. That an ambition to please may not urge us to seek the favor of men by such display, let us always remember this remarkable testimony of Paul, that questions, which are held in high estimation, are nevertheless foolish, because they are unprofitable.

Knowing that they beget quarrels Next, he expresses the evil which they commonly produce. And here he says nothing else than what we experience every day, that they give occasion for jangling and debates. And yet the greater part of men, after having received so many instructions, do not at all profit by them.

24 But the servant of the Lord must not fight Paul's argument is to this effect: ``The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore whoever desires to be a `servant of God,' and to be accounted such, ought to shun them.'' And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ.

But gentle towards all, 1083 qualified for teaching When he bids the servant of Christ be ``gentle,'' he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he be {διδακτικός}, ``qualified for teaching.'' There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more earnestly does he keep aloof from quarrels and disputes.

Patient to the bad 1084 The importunity of some men may sometimes produce either irritation or weariness; and for that reason he adds, ``bearing with

1083"When he says, that we must be "gentle towards all, "he means that we ought to be easy and affable in receiving all who come to be taught in the gospel, for if we do not give them access it is like shutting the door against them, so that they shall never have it in their power to approach to God. We must, therefore, have that mildness and humanity dwelling in us, so as to be ready to receive all who wish to be instructed. And therefore, he adds, that we must be 'qualified for teaching,' as if he had said, that those things are connected with each other, gentleness and skill in teaching. The reason is, if a man be fierce and inaccessible, it will never be possible for us to receive instruction from him. He who wishes to be a good teacher must conduct himself with civility, and must have some way of drawing those who come to him, so as to gain their affections; and that cannot be, unless he have that 'gentleness' of which Paul speaks. Thus we see how he intended to confirm what he had briefly stated, that a man who is quarrelsome, and addicted to disputes and contentions, is in no degree a servant of God. And why? As servants of God, must we not labor to gain poor ignorant persons? And that cannot be, unless we are mild, unless we hear patiently what they say, unless we bear with their weakness, until by little and little they are edified. If we have not that, it is like casting them off." — Fr. Ser.

1084"Portant patiemment les mauvais." — "Patiently bearing with the bad"

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them,'' at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness.

25 If sometime God grant to them repentance This expression, ``If sometime,'' or ``If perhaps,'' points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that ``God will grant it.'' Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1 Corinthians 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.

To the knowledge of the truth We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with ``the knowledge of the truth.'' By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine.

26 And deliverance from the snare of the devil Illumination is followed by deliverance from the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound, and, having removed all obstacles, trains us to obedience to him.

By whom they are held captive A truly shocking condition, when the devil has so great power over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition of all those whom the pride of their heart draws away from subjection to God. And this tyrannical dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn by the unseen power of Satan. That is what we saw at Ephesians 2:2, 1085 that, Satan exerts his energy in unbelievers.

Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for, although their being carried along so resistlessly to that which is evil proceeds from the dominion

1085See Calvin's Com. On Galatians and Ephesians, p. 220.— Ed.

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of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which Satan drives them. The result is, that their captivity is voluntary.

Chapter 3

CHAPTER 3

2 Timothy 3:1-7

2 Timothy 3:1-7 1. This know also, that in the last days perilous times shall come: 1. Illhud autem scito, quod in exremis diebus instabunt tempora periculosa (vel. gravia)

2. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

2. Erunt enim homines sui amantes, avari, fastuosi, superbi, maledici, parentibus immorigeri, ingrati, impii,

3. Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

3. Carentes affectu, nescii faederis, calumniatores, intermperantes, inmites, negligentes bonorum,

4. Traitors, heady, highminded, lovers of pleasures more than lovers of God; 4. Proditores protervi tumidi voluptatium amatores magis quam Dei 5. Having a form of godliness, but denying the power thereof: from such turn away.

5. Habentes speciem quidem pietatis virtutem autem eius abnegantes et hos devita

6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

6. Ex iis enim sunt qui subintrant in familias, et captivas ducunt mulierculas oneratas peccatis, quae ducuntur concupiscentiis variis,

7. Ever learning, and never able to come to the knowledge of the truth. 7. Semper discentes, quum tamen numquam ad cognitionem veritatis pervenire valeant.

1 But know this By this prediction he intended still more to sharpen his diligence; for, when matters go on to our wish, we become more careless; but necessity urges us keenly. Paul, therefore informs him, that the Church will be subject to terrible diseases, which will require in the pastors uncommon fidelity, diligence, watchfulness, prudence, and unwearied constancy; as if he enjoined Timothy to prepare for arduous and deeply anxious contests which awaited him. And hence we learn, that, so far from giving way, or being terrified, on account of any difficulties whatsoever, we ought, on the contrary. to arouse our hearts for resistance.

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In the last days Under ``the last days,'' he includes the universal condition of the Christian Church. Nor does he compare his own age with ours, but, on the contrary, informs Timothy what will be the future condition of the kingdom of Christ; for many imagined some sort of condition that would be absolutely peaceful, and free from any annoyance. 1086 In short, he means that there will not be, even under the gospel, such a state of perfection, that all vices shall be banished, and virtues of every kind shall flourish; and that therefore the pastors of the Christian Church will have quite as much to do with wicked and ungodly men as the prophets and godly priests had in ancient times. Hence it follows, that there is no time for idleness or for repose.

2 For men will be It is proper to remark, first, in what he makes the hardship of those ``dangerous'' or ``troublesome'' times to consist; not in war, nor in famine, nor in diseases, nor in any calamities or inconveniences to which the body is incident, but in the wicked and depraved actions of men. And, indeed, nothing is so distressingly painful to godly men, and to those who truly fear God, as to behold such corruptions of morals; for, as there is nothing which they value more highly than the glory of God, so they cannot but suffer grievous anguish when it is attacked or despised.

Secondly, it ought to be remarked, who are the persons of whom he speaks. They whom he briefly describes are not external enemies, who openly assail the name of Christ, but domestics, who wish to be reckoned among the members of the Church; for God wishes to try his Church to such an extent as to carry within her bosom such plagues, though she abhors to entertain them. So then, if in the present day many whom we justly abhor are mingled within us, let us learn to groan patiently under that burden, when we are informed that this is the lot of the Christian Church.

Next, it is wonderful that those persons, whom Paul pronounces to be guilty of so many and so aggravated acts of wickedness, can keep up the appearance of piety, as he also declares. But daily experience shows that we ought not to regard this as so wonderful; for such is the amazing audacity and wickedness of hypocrites, that, even in excusing the grossest crimes, they are excessively impudent, after having once learned falsely to shelter themselves under the name of God. In ancient times, how many crimes abounded in the life of the Pharisees? And yet, as if they had been pure from every stain, they enjoyed a reputation of eminent holiness.

1086"Why does the holy Apostle, both here and elsewhere, speak of the 'last days,' when he forewarns believers that they must prepare themselves, and make provision for many troubles and annoyances? It is because this fancy was so common, that matters would go much better than before; because, formerly, the prophets, when speaking of the kingdom of our Lord Jesus Christ, said that everything would be astonishingly reformed, that the world would obey God, that his majesty would be adored by the high and the low, that every mouth would sing his praise, and every knee would bow before him. In short, when we hear such promises, we think that we must be in a state of angelical holiness, now that Christ has appeared. Many concluded, in their mistaken fancy, that, since the coming of the Redeemer, nothing but the most correct virtue and modesty would ever be seen, and that everything would be so thoroughly regulated, that there would be no more vices in the world." — Fr. Ser.

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Even in the present day, although the lewdness of the Popish clergy is such that it stinks in the nostrils of the whole world, still, in spite of their wickedness, they do not cease to arrogate proudly to themselves all the rights and titles of saints. Accordingly, when Paul says that hypocrites, though they are chargeable with the grossest vices, nevertheless deceive under a mask of piety, this ought not to appear strange, when we have examples before our eyes. And, indeed, the world deserves to be deceived by those wicked scoundrels, when it either despises or cannot endure true holiness. Besides, Paul enumerates those vices which are not visible at first sight, and which are even the ordinary attendants of pretended holiness. Is there a hypocrite who is not proud, who is not a lover of himself, who is not a despiser of others, who is not fierce and cruel, who is not treacherous? But all these are concealed from the eyes of men. 1087

To spend time in explaining every word would be superfluous; for the words do not need exposition. Only let my readers observe that {φιλαυτία}, selflove, which is put first, may be regarded as the source from which flow all the vices that follow afterwards. He who loveth himself claims a superiority in everything, despises all others, is cruel, indulges in covetousness, treachery, anger, rebellion against parents, neglect of what is good, and such like. As it was the design of Paul to brand false prophets with such marks, that they might be seen and known by all; it is our duty to open our eyes, that we may see those who are pointed out with the finger.

5 From those turn away. This exhortation sufficiently shows that Paul does not speak of a distant posterity, nor foretell what would happen many ages afterwards; but that, by pointing out present evils, he applies to his own age what he had said about ``the last times;'' for how could Timothy ``turn away'' from those who were not to arise till many centuries afterwards? So then, from the very beginning of the gospel, the Church must have begun to be affected by such corruptions.

6 Of those are they who creep into families You would say, that here Paul intentionally draws a lively picture of the order of monks. But without saying a single word about monks, those marks by which Paul distinguishes false and pretended teachers are sufficiently clear; creeping into houses, snares for catching silly women, mean flattery, imposing upon people by various superstitions. These marks it is proper to observe carefully, if we wish to distinguish between useless drones and faithful ministers of Christ. These former are here marked by so black a coal, that it is of no use for them to shuffle. To ``creep into families'' means to enter stealthily, or to seek an entrance by cunning methods.

And lead captive silly women laden with sins Now, he speaks of ``women'' rather than men, because the former are more liable to be led astray in this manner. He says that they ``are led captive,'' because false prophets of this sort, through various tricks, gain their ear, partly by prying curiously into all their affairs, and partly by flattery. And this is what he immediately adds,

1087"Mais ce sont tous vices cachez, et qui n'apparoissent pas devant les yeux des hommes." — "But all these are concealed vices, and do not show themselves before the eyes of men."

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``laden with sins;'' for, if they had not been bound by the chain of a bad conscience, they would not have allowed themselves to be led away, in every possible manner, at the will of others.

By various sinful desires I consider ``sinful desires'' to denote generally those foolish and light desires by which women, who do not seek God sincerely, and yet wish to be reckoned religious and holy, are carried away. There is no end of the methods adopted by them, when, departing from a good conscience, they are constantly assuming new masks. Chrysostom is more disposed to refer it to disgraceful and immodest desires; but, when I examine the context, I prefer the former exposition; for it immediately follows ---

7 Always learning, while yet they never can come to the knowledge of the truth That fluctuation between various desires, of which he now speaks, is when, having nothing solid in themselves, they are tossed about in all directions. They ``learn,'' he says, as people do who are under the influence of curiosity, and with a restless mind, but in such a manner as never to arrive at any certainty or truth. It is ill-conducted study, and widely different from knowledge. And yet such persons think themselves prodigiously wise; but what they know is nothing, so long as they do not hold the truth, which is the foundation of all knowledge.

2 Timothy 3:8-12

2 Timothy 3:8-12 8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

8. Quemadmodum autem Iannes et Iambres restiterunt Mosi, ita et hi resistunt veritati, homines corrupti mente, reprobi circa fidem.

9. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

9. Sed non proficient amplius; amentia enim eorum manifesta erit omnibus, sicut et illorum fuit.

10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

10. Tu autem assectatus es meam doctrinam institutionem, propositum, fidem, tolerantiam, dilectionem, patientiam,

11. Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

11. Persequutiones, afflictiones, quae mihi acciderunt Antiochae, Iconii, Lystris, quas, inquam, persequutiones sustinuerim; sed ex omnibus me Dominus

12. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 12. Et omnes, qui piè volunt in Christo Iesu, persequutionem patientur. 8 And as Jannes and Jambres resisted Moses This comparison confirms what I have already said about the ``last times'', for he means that the same thing

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happens to us under the gospel, which the Church experienced almost from her very commencement, or at least since the law was published. In like manner the Psalmist also speaks largely about the unceasing battles of the Church.

``Often did they fight against me from my youth, now let Israel say. The wicked ploughed upon my back, they made long their furrows.'' (Psalm 129:1,3)

Paul reminds us, that we need not wonder if adversaries rise up against Christ to oppose his gospel, since Moses likewise had those who contended with him; for these examples drawn from a remote antiquity yield us strong consolation.

It is generally believed; that the two who are mentioned, ``Jannes and Jambres,'' were magicians put forward by Pharaoh. But from what source Paul learned their names is doubtful, except that it is probable, that many things relating to those histories were handed down, the memory of which God never permitted to perish. It is also possible that in Paul's time there were commentaries on the prophets that gave more fully those narratives which Moses touches very briefly. However that may be, it is not at random that he calls them by their names. The reason why there were two of them may be conjectured to have been this, that, because the Lord had raised up for his people two leaders, Moses and Aaron, Pharaoh determined to place against them the like number of magicians.

9 But they shall not proceed further He encourages Timothy for the contest, by the confident hope of victory; for, although false teachers give him annoyance, he promises that they shall be, within a short time, disgracefully ruined. 1088 Yet the event does not agree with this promise; and the Apostle appears to make a totally different declaration, a little afterwards, when he says that they will grow worse and worse. Nor is there any force in the explanation given by Chrysostom, that they will grow worse every day, but will do no injury to any person; for he expressly adds, ``deceived and deceiving;'' and, indeed, the truth of this is proved by experience. It is more correct to say, that he looked at them in various aspects; for the affirmation, that they will not make progress, is not universal; but he only means, that the Lord will discover their madness to many whom they had, at first, deceived by their enchantments.

For their folly shall be manifest to all When he says, to all, it is by a figure

1088"Thus we see, that the Holy Spirit, by the mouth of Paul, holds out two reasons to fortify us. When we see that Satan opposes, and that the truth of God is not received by all, but that there are bad men who labor to pervert everything, and who slander and falsify the truth, here are consolations provided for us. In the first place, that our Lord treats us in the same manner as he has treated the Church in all ages, that those who lived before us were not better situated in this respect; for God tried them by sending false pastors, or rather by giving free scope to Satan for sending them. Let us know what has happened since the law was published. Here is Moses, who was before the other prophets. Yet already the war was begun, and that evil has never ceased. If we must now endure the like, let us bear it with patience; for it is not reasonable to expect that our condition shall be better or easier than that of Moses, and of others who followed him. That is one argument. The second is that the result shall be prosperous and successful. Although we dislike fighting, and though it appears as if the truth of God were about to perish utterly, let us wait till God come forth in defense of it, for he will cause wicked men to be completely disgraced. After they have triumphed, God will, undoubtedly, discover their baseness, and we shall see how God takes care to support his cause, though that may not be evident for a time." — Fr. Ser.

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of speech, in which the whole is taken for a part. And, indeed, they who are most successful in deceiving do, at first, make great boasting, and obtain loud applause; and, in short, it appears as if nothing were beyond their power. But speedily their tricks vanish into air; for the Lord opens the eyes of many, so that they begin to see what was concealed from them for a time. Yet never is the ``folly'' of false prophets discovered to such an extent as to be known to all. Besides, no sooner is one error driven away than new errors continually spring up.

Both admonitions are therefore necessary. That godly teachers may not despair, as if it were in vain for them to make war against error, they must be instructed about the prosperous success which the Lord will give to his doctrine. But that they may not think, on the other hand, that they are discharged from future service, after one or two battles, they must be reminded that there will always be new occasion for fighting. But on this second point we shall speak afterwards; at present, let it suffice us, that he holds out to Timothy the sure hope of a successful issue, that he may be time more encouraged to fight, And he confirms this by the example which he had quoted; for, as the truth of God prevailed against the tricks of the magicians, so he promises that the doctrine of the gospel shall be victorious against every kind of errors that may be invented.

10 But thou hast followed 1089 In order to urge Timothy, he employs this argument also, that he is not an ignorant and untaught soldier, because Paul carried him through a long course of training. Nor does he speak of doctrine only; for those things which he likewise enumerates add much weight, and he gives to us, in this sentence, a very lively picture of a good teacher, as one who does not, by words only, train and instruct his disciples, but, so to speak, opens his very breast to them, that they may know, that whatever he teaches, he teaches sincerely. This is what is implied in the word purpose He likewise adds other proofs of sincere and unfeigned affection, such as faith, mildness, love, patience Such were the early instructions which had been imparted to Timothy in the school of Paul. Yet he does not merely bring to remembrance what he had learned from him, but bears testimony to his former life, that in this manner he may urge him to perseverance; for he praises him as an imitator of his own virtues; as if he had said, ``Thou hast been long accustomed to follow my instructions; I ask nothing more than that thou shouldst go on as thou hast begun.'' It is his wish, however; that the example of his ``faith, love, and patience'' should be constantly before the eyes of Timothy; and for that reason he dwells chiefly on his persecutions, which were best known to him.

11 But out of them all the Lord delivered me It is a consolation which mit-

1089"Having spoken of the troubles which were to befall the Church, and having exhorted Timothy to be firm, so as not to shrink from them, the Apostle adds, that now, for a long time, he must have been prepared for all this, because he had been taught in a good school. 'Thou hast known intimately,' like one who had followed him step by step; for such is the import of the word which Paul uses: 'Thou hast known well the course which I have pursued.' " — Fr. Ser.

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igates the bitterness of afflictions, that they always have a happy and joyful end. If it be objected, that the success of which he boasts is not always visible, I acknowledge that this is true, so far as relates to the feeling of the flesh; for Paul had not yet been delivered. But when God sometimes delivers us, he testifies, in this manner, that he is present with us, and will always be present; for from the feeling, or actual knowledge, of present aid, our confidence ought to be extended to the future. The meaning, therefore, is as if he had said, ``Thou hast known by experience that God hath never forsaken me, so that thou hast no right to hesitate to follow my example.''

12 And all who wish to live a godly life 1090 Having mentioned his own persecutions, he likewise adds now, that nothing has happened to him which does not await all the godly. 1091 And he says this, partly that believers may prepare themselves for submitting to this condition, and partly that good men may not view him with suspicion on account of the persecutions which he endures from wicked persons; as it frequently happens that the distresses to which men are subjected lead to unfavorable opinions concerning them; for he whom men regard with aversion is immediately declared by the common people to be hated by God.

By this general statement, therefore, Paul classes himself with the children of God, and, at the same time, exhorts all the children of God to prepare for enduring persecutions; for, if this condition is laid down for ``all who wish to live a godly life in Christ,'' they who wish to be exempt from persecutions must necessarily renounce Christ. In vain shall we endeavor to detach Christ from his cross; for it may be said to be natural that the world should hate Christ even in his members. Now hatred is attended by cruelty, and hence arise persecutions. In short, let us know that we are Christians on this condition, that we shall be liable to many tribulations and various contests.

But it is asked, Must all men be martyrs? for it is evident that there have been many godly persons who have never suffered banishment, or imprisonment, or flight, or any kind of persecution. I reply, it is not always in one way that Satan persecutes the servants of Christ. But yet it is absolutely unavoidable that all of them shall have the world for their enemy in some form or other, that their faith may be tried and their steadfastness proved; for Satan, who is the continual enemy of Christ, will never suffer any one to be at peace during his whole life; and there will always be wicked men that are thorns in our sides. Moreover, as soon as zeal for God is manifested by a believer, it kindles the rage of all ungodly men; and, although they have not a drawn sword, yet they vomit out their venom, either by murmuring, or by slander, or by raising a disturbance, or by other methods. Accordingly, although they are not exposed to the same assaults, and do not engage in the same battles, yet they have a warfare in common, and shall never be wholly at peace and exempt from persecutions.

1090"Et tous ceux aussi qui veulent vivre en la crainte de Dieu." — "And all those also who wish to live in the fear of God."

1091"Que rien ne luy est advenu que tous fideles ne doyvent aussi attendre." — "That nothing has happened to him which all believers must not also look for."

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2 Timothy 3:13-17

2 Timothy 3:13-17 13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

13. Mali autem homines et impostores proficient in pejus, errantes, et in errorem.

14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

14. Tu autem mane in iis, quae didicisti, et quae credita sunt tibi, sciens a quo didiceris;

15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

15. Et quòd a pueritia Sacras litteras novisti, quae to eruditum reddere ad salutem per fidem, quae est in Christo Iesu.

16. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

16. Omnis Scriptura divinitus inspirata est ac utilis ad doctrinam, ad redargutionem, ad correctionem, ad institutionem, qua est in justitia.

17. That the man of God may be perfect, throughly furnished unto all good works.

17. Ut integer sit Dei homo, ad omne opus bonum formatus. 13 But wicked men and impostors This is the most bitter of all persecutions, when we see wicked men, with their sacrilegious hardihood, with their blasphemies and errors, gathering strength. Thus Paul says elsewhere, that Ishmael persecuted Isaac, not by the sword, but by mockery (Galatians 4:29.) Hence also we may conclude, that in the preceding verse, it was not merely one kind of persecution that was described, but that the Apostle spoke, in general terms, of those distresses which the children of God are compelled to endure, when they contend for the glory of their Father.

I stated, a little before, in what respect they shall grow worse and worse; for he foretells not only that they will make obstinate resistance, but that they will succeed in injuring and corrupting others. One worthless person will always be more effectual in destroying, than ten faithful teachers in building, though they labor with all their might. Nor are there ever wanting the tares which Satan sows for injuring the pure corn; and even when we think that false prophets are driven away, others continually spring up in other directions.

Again, as to the power of doing injury, 1092 it is not because falsehood, in its own nature, is stronger than truth, or that the tricks of Satan exceed the energy of the Spirit of God; but because men, being naturally inclined to vanity and errors, embrace far more readily what agrees with their natural disposition, and also because, being blinded by a righteous vengeance of God, they are led,

1092"Si on demande d'ou vient ceste puissance et facilite de nuire?" — "If it be asked, Whence comes this power and facility of doing injury?"

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as captive slaves, at the will of Satan. 1093 And the chief reason, why the plague of wicked doctrines is so efficacious, is, that the ingratitude of men deserves that it should be so. It is highly necessary for godly teachers to be reminded of this, that they may be prepared for uninterrupted warfare, and may not be discouraged by delay, or yield to the haughtiness and insolence of adversaries.

14 But as for thee, continue in those things which thou hast learned Although wickedness prevail, and push its way forward, he advises Timothy nevertheless to stand firm. And undoubtedly this is the actual trial of faith, when we offer unwearied resistance to all the contrivances of Satan, and do not alter our course for every wind that blows, but remain steadfast on the truth of God, as on a sure anchor.

Knowing from whom thou hast learned them This is said for the purpose of commending the certainty of the doctrine; for, if any one has been wrong instructed, he ought not to persevere in it. On the contrary, we ought to unlearn all that we have learned apart from Christ, if we wish to be his disciples; as, for example, it is the commencement of our pure instruction in the faith to reject and forget all the instruction of Popery. The Apostle therefore does not enjoin Timothy to defend indiscriminately the doctrine which has been delivered to him, but only that which he knows to be truth; by which he means, that he must make a selection. 1094 Besides, he does not claim this as a private individual, that what he has taught shall be reckoned to be a divine revelation; but he boldly asserts his own authority to Timothy, who, he was aware, knew that his fidelity and his calling had been proved. And if he was fully convinced that he had been taught by an Apostle of Christ, he concluded that therefore it was not a doctrine of man, but of Christ.

This passage teaches us, that we ought to be as careful to guard against obstinacy in matters that are uncertain, (such as all the doctrines of men are,) as to hold within unshaken firmness the truth of God. Besides, we learn from it, that faith ought to be accompanied by prudence, that it may distinguish between the word of God and the word of men, so that we may not adopt at random everything that is brought forward. Nothing is more inconsistent with the nature of faith than light credulity, which allows us to embrace everything indiscriminately, whatever it may be, and from whomsoever it proceeds; because it is the chief foundation of faith, to know that it has God for its author.

And which have been intrusted to thee 1095 When he adds, that the doctrine had been intrusted to Timothy, this gives ({αὔξησιν}) additional force to the exhortation; for to ``commit a thing in trust'' is something more than merely to deliver it. Now Timothy had not been taught as one of the common people, but in order that he might faithfully deliver into the hands of others what he had

1093"Satan les tire, d'un coste et d'autre, a son plaisir." — "Satan leads them, on one side or another, at his pleasure."

1094"Par lequel mot il signifie qu'il est requis d'user de jugement et discretion en cest endroit." — "By this word, he means that it is necessary to use judgment and discretion in that matter."

1095"Et qui to vent commises ou desquelles plene assurance t'a este donnee." — "And which have been intrusted to thee, or of which full assurance hath been given to thee."

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received.

15 And that from (thy) childhood This was also no ordinary addition, that he had been accustomed, from his infancy, to the reading of the Scripture; for this long habit may make a man much more strongly fortified against every kind of deception. It was therefore a judicious caution observed in ancient times, that those who were intended for the ministry of the word should be instructed, from their infancy, in the solid doctrine of godliness, that, when they came to the performance of their office, they might not be untried apprentices. And it ought to be reckoned a remarkable instance of the kindness of God, if any person, from his earliest years, has thus acquired a knowledge of the Scriptures.

Which are able to make thee wise unto salvation It is a very high commendation of the Holy Scriptures, that we must not seek anywhere else the wisdom which is sufficient for salvation; as the next verse also expresses more fully. But he states, at the same time, what we ought to seek in the Scripture; for the false prophets also make use of it as a pretext; and therefore, in order that it may be useful to us for salvation, it is necessary to understand the right use of it.

Through faith, which is in Christ Jesus What if any one give his whole attention to curious questions? What if he adhere to the mere letter of the law, and do not seek Christ? What if he pervert the natural meaning by inventions that are foreign to it? For this reason he directs us to the faith of Christ as the design, and therefore as the sum, of the Scriptures; for on faith depends also what immediately follows.

16 All Scripture; or, the whole of Scripture; though it makes little difference as to the meaning. He follows out that commendation which he had glanced at briefly. First, he commends the Scripture on account of its authority; and secondly, on account of the utility which springs from it. In order to uphold the authority of the Scripture, he declares that it is divinely inspired; for, if it be so, it is beyond all controversy that men ought to receive it with reverence. This is a principle which distinguishes our religion from all others, that we know that God hath spoken to us, and are fully convinced that the prophets did not speak at their own suggestion, but that, being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare. Whoever then wishes to profit in the Scriptures, let him first of all, lay down this as a settled point, that the Law and the Prophets are not a doctrine delivered according to the will and pleasure of men, but dictated by the Holy Spirit.

If it be objected, ``How can this be known?'' I answer, both to disciples and to teachers, God is made known to be the author of it by the revelation of the same Spirit. Moses and the prophets did not utter at random what we have received from their hand, but, speaking at the suggestion of God, they boldly and fearlessly testified, what was actually true, that it was the mouth of the Lord that spake. The same Spirit, therefore, who made Moses and the prophets certain of their calling, now also testifies to our hearts, that he has employed them as his servants to instruct us. Accordingly, we need not wonder if there

John Calvin

are many who doubt as to the Author of the Scripture; for, although the majesty of God is displayed in it, yet none but those who have been enlightened by the Holy Spirit have eyes to perceive what ought, indeed, to have been visible to all, and yet is visible to the elect alone. This is the first clause, that we owe to the Scripture the same reverence which we owe to God; because it has proceeded from him alone, and has nothing belonging to man mixed with it.

And is profitable Now follows the second part of the commendation, that the Scripture contains a perfect rule of a good and happy life. When he says this, he means that it is corrupted by sinful abuse, when this usefulness is not sought. And thus he indirectly censures those unprincipled men who fed the people with vain speculations, as with wind. For this reason we may in the present day, condemn all who, disregarding edification, agitate questions which, though they are ingenious, are also useless. Whenever ingenious trifles of that kind are brought forward, they must be warded off by this shield, that ``Scripture is profitable.'' Hence it follows, that it is unlawful to treat it in an unprofitable manner; for the Lord, when he gave us the Scriptures, did not intend either to gratify our curiosity, or to encourage ostentation, or to give occasion for chatting and talking, but to do us good; and, therefore, the right use of Scripture must always tend to what is profitable. 1096

For instruction Here he enters into a detailed statement of the various and manifold advantages derived from the Scriptures. And, first of all, he mentions instruction, which ranks above all the rest; for it will be to no purpose that you exhort or reprove, if you have not previously instructed. But because ``instruction,'' taken by itself, is often of little avail, he adds reproof and correction

It would be too long to explain what we are to learn from the Scriptures; and, in the preceding verse, he has given a brief summary of them under the word faith. The most valuable knowledge, therefore, is ``faith in Christ.'' Next follows instruction for regulating the life, to which are added the excitements of exhortations and reproofs. Thus he who knows how to use the Scriptures properly, is in want of nothing for salvation, or for a Holy life. Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God. Instruction in righteousness means the rule of a good and holy life.

17 That the man of God may be perfect. Perfect means here a blameless

1096"Who is it that by nature will not desire his happiness and his salvation? And where could we find it but in the Holy Scripture, by which it is communicated to us? Woe to us if we will not listen to God when he speaks to us, seeing that he asks nothing but our advantage. He does not seek his own profit, for what need has he of it? We are likewise reminded not to read the Holy Scripture so as to gratify our fancies, or to draw from it useless questions. Why? Because it is profitable for salvation, says Paul. Thus, when I expound the Holy Scripture, I must be guided by this consideration, that those who hear me may receive profit from the doctrine which I teach, that they may be edified for salvation. If I have not that desire, and do not aim at the edification of those who hear me, I am a sacrilegious person, profaning the word of God. On the other hand, they who read the Scripture, or who come to the sermon to listen, if they are in search of some foolish speculation, if they come here to take their amusement, are guilty of having profaned a thing so holy." — Fr. Ser.

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person, one in whom there is nothing defective; for he asserts absolutely, that the Scripture is sufficient for perfection. Accordingly, he who is not satisfied with Scripture desires to be wiser than is either proper or desirable.

But here an objection arises. Seeing that Paul speaks of the Scriptures, which is the name given to the Old Testament, how does he say that it makes a man thoroughly perfect? for, if it be so, what was afterwards added by the apostles may be thought superfluous. I reply, so far as relates to the substance, nothing has been added; for the writings of the apostles contain nothing else than a simple and natural explanation of the Law and the Prophets, together with a manifestation of the things expressed in them. This eulogium, therefore, is not inappropriately bestowed on the Scriptures by Paul; and, seeing that its instruction is now rendered more full and clear by the addition of the Gospel, what can be said but that we ought assuredly to hope that the usefulness, of which Paul speaks, will be much more displayed, if we are willing to make trial and receive it?

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CHAPTER 4

2 Timothy 4:1-4

2 Timothy 4:1-4 1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

1. Obtestor igitur ego coram Deo et Domino Iesu Christo, qui judicaturus est vivos et mortuos in apparitione sua et in regno suo;

2. Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and doctrine.

2. Praedica sermonem, insta tempestivè, intempestivè; argue, increpa, hortare cum omni lenitate et doctrina.

3. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

3. Nam erit tempus, quum sanam doctrinam non sustinebunt; sed juxta concupiscentias suas coacervabunt sibi doctores, ut qui prurient auribus,

4. And they shall turn away their ears from the truth, and shall be turned unto fables.

4. Et a veritate quidem aures avertent, ad fabulas autem convertentur. 1 I charge thee, therefore, before God and the Lord Jesus Christ It is proper to observe carefully the word therefore, by means of which he appropriately connects Scripture with preaching. This also refutes certain fanatics, who haughtily boast that they no longer need the aid of teachers, because the reading of scripture is abundantly sufficient. But Paul, after having spoken of the usefulness of Scripture, infers not only that all ought to read it, but that teachers ought to administer it, which is the duty enjoined on them. Accordingly, as all our wisdom is contained in the Scriptures, and neither ought we to learn, nor teachers to draw their instructions, from any other source; so he who, neglecting the assistance of the living voice, shall satisfy himself with the silent Scripture, will find how grievous an evil it is to disregard that way of learning which has been enjoined by God and Christ. Let us remember, I say, that the reading of Scripture is recommended to us in such a manner as not to hinder, in the smallest degree, the ministry of pastors; and, therefore, let believers endeavor to profit both in reading and in hearing; for not in vain hath God ordained both of them.

Here, as in a very weighty matter, Paul adds a solemn charge, exhibiting to Timothy, God as the avenger, and Christ as the judge, if he shall cease to

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discharge his office of teaching. And, indeed, in like manner as God showed by an inestimable pledge, when he spared not his only-begotten Son, how great is the care which he has for the Church, so he will not suffer to remain unpunished the negligence of pastors, through whom souls, which he hath redeemed at so costly a price, perish or are exposed as a prey.

Who shall judge the living and the dead More especially the Apostle fixes attention on the judgment of Christ; because, as we are his representatives, so he will demand a more strict account of evil administration. By ``the living and the dead'' are meant those whom he shall find still alive at his coming, and likewise those who shall have died. There will therefore be none that escape his judgment.

The appearance of Christ and his kingdom mean the same thing; for although he now reigns in heaven and earth, yet hitherto his reign is not clearly manifested, but, on the contrary, is obscurely hidden under the cross, and is violently assailed by enemies. His kingdom will therefore be established at that time when, having vanquished his enemies, and either removed or reduced to nothing every opposing power, he shall display his majesty.

2 Be instant in season, out of season By these words he recommends not only constancy, but likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to stop our course, and how slow to follow, and how soon wearied are those who are called. Consequently the gospel will not long maintain its place, if pastors do not urge it earnestly.

Moreover, this earnestness must relate both to the pastor and to the people; to the pastor, that he may not devote himself to the office of teaching merely at his own times and according to his own convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his faculties to the utmost. So far as regards the people, there is constancy and earnestness, when they arouse those who are asleep, when they lay their hands on those who are hurrying in a wrong direction, and when they correct the trivial occupations of the world. To explain more fully in what respects the pastor must ``be instant,'' the Apostle adds ---

Reprove, rebuke, exhort By these words he means, that we have need of many excitements to urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of Christ would draw us along by the slightest expression of his will. But now, not even moderate exhortations, to say nothing of sound advices, are sufficient for shaking off our sluggishness, if there be not increased vehemence of reproofs and threatenings.

With all gentleness and doctrine. A very necessary exception; for reproofs either fall through their own violence, or vanish into smoke, if they do not rest on doctrine Both exhortations and reproofs are merely aids to doctrine, and, therefore, have little weight without it. We see instances of this in those who

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have merely a large measure of zeal and bitterness, and are not furnished with solid doctrine. Such men toil very hard, utter loud cries, make a great noise, and all to no purpose, because they build without a foundation. I speak of men who, in other respects, are good, but with little learning, and excessive warmth; for they who employ all the energy that they possess in battling against sound doctrine, are far more dangerous, and do not deserve to be mentioned here at all.

In short, Paul means that reproofs are founded on doctrine, in order that they may not be justly despised as frivolous. Secondly, he means that keenness is moderated by gentleness; for nothing is more difficult than to set a limit to our zeal, when we have once become warm. Now when we are carried away by impatience, our exertions are altogether fruitless. Our harshness not only exposes us to ridicule, but also irritates the minds of the people. Besides, keen and violent men seem generally unable to endure the obstinacy of those with whom they are brought into intercourse, and cannot submit to many annoyances and insults, which nevertheless must be digested, if we are desirous to be useful. Let severity be therefore mingled with this seasoning of gentleness, that it may be known to proceed from a peaceful heart.

3 For there will be a time 1097 From the very depravity of men he shews how careful pastors ought to be; for soon shall the gospel be extinguished, and perish from the remembrance of men, if godly teachers do not labor with all their might to defend it. But he means that we must avail ourselves of the opportunity, while there is any reverence for Christ; as if one should say that, when a storm is at hand, we must not labor remissly, but must hasten with all diligence, because there will not afterwards be an equally fit season.

When they will not endure sound doctrine This means that they will not only dislike and despise, but will even hate, sound doctrine; and he calls it ``sound (or healthful) doctrine,'' with reference to the effect produced, because it actually instructs to godliness. In the next verse he pronounces the same doctrine to be truth, and contrasts it with fables, that is, useless imaginations, by which the simplicity of the gospel is corrupted.

First, let us learn from it, that the more extraordinary the eagerness of wicked men to despise the doctrine of Christ, the more zealous should godly ministers be to defend it, and the more strenuous should be their efforts to preserve it entire; and not only so, but also by their diligence to ward off the attacks of Satan. And if ever this ought to have been done, the great ingratitude of men has now rendered it more than necessary; for they who at first receive the gospel warmly, and make a show of some kind of uncommon zeal, afterwards contract dislike, which is by and by followed by loathing; others, from the very outset, either reject it furiously, or, contemptuously lending an ear, treat it with mockery; while others, not suffering the yoke to be laid on their neck, kick at it, and, through hatred of holy discipline, are altogether estranged from Christ and, what is worse, from being friends become open enemies. So

1097"Car un temps viendra." — "For a time will come."

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far from this being a good reason why we should be discouraged and give way, we ought to fight against such monstrous ingratitude, and even to strive with greater earnestness than if all were gladly embracing Christ offered to them.

Secondly, having been told that men will thus despise and even reject the word of God, we ought not to stand amazed as if it were a new spectacle, when we see actually accomplished that which the Holy Spirit tells us will happen. And indeed, being by nature prone to vanity, it is no new or uncommon timing, if we lend an ear more willingly to fables than to truth.

Lastly, the doctrine of the gospel, being plain and mean in its aspect, is unsatisfactory partly to our pride, and partly to our curiosity. And how few are there who are endued with spiritual taste, so as to relish newness of life and all that relates to it! Yet Paul foretells some greater impiety of one particular age, against which he bids Timothy be early on his guard.

Shall heap up to themselves teachers It is proper to observe the expression, heap up, by which he means that the madness of men will be so great, that they will not be satisfied with a few deceivers, but will desire to have a vast multitude; for, as there is an unsatiable longing for those things which are unprofitable and destructive, so the world seeks, on all sides and without end, all the methods that it can contrive and imagine for destroying itself; and the devil has always at hand a sufficiently large number of such teachers as the world desires to have. There has always been a plentiful harvest of wicked men, as there is in the present day; and therefore Satan never has any lack of ministers to deceive men, as he never has any lack of the means of deceiving.

Indeed, this monstrous depravity, which almost constantly prevails among men, deserves that God, and his healthful doctrine, should be either rejected or despised by them, and that they should more gladly embrace falsehood. Accordingly, that false teachers frequently abound, and that they sometimes multiply like a nest of hornets, should be ascribed by us to the righteous vengeance of God. We deserve to be covered and choked by that kind of filth, seeing that the truth of God finds no place in us, or, if it has found entrance, is immediately driven from its possession; and since we are so much addicted to fabulous notions, that we never think that we have too great a multitude of deceivers. Thus what all abomination of Monks is there in Popery! If once godly pastor were to be supported, instead of ten Monks and as many priests, we should presently hear nothing else than complaints about the great expense. 1098

The disposition of the world is therefore such that, by ``heaping up'' with insatiable desire innumerable deceivers, it desires to banish all that belongs to God. Nor is there any other cause of so many errors than that men, of their own accord, choose to be deceived rather than to be properly instructed. And that is the reason why Paul adds the expression, itching ears. 1099 When he wishes

1098"Incontinent on n'orroit autre chose que plaintes de la trop grande despense." 1099"The greater part cannot endure corrections, or threatenings, or even simple doctrine. When we denounce vices, though we do not employ violent language, they think that all is lost. Never was the world so obstinately wicked as it now is, and those who have made a profession of the gospel appear to endeavor, as far as they can, to destroy the grace of God.

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to assign a cause for so great an evil, he makes use of an elegant metaphor, by which he means, that the world will have ears so refined, and so excessively desirous of novelty, that it will collect for itself various instructors, and will be incessantly carried away by new inventions. The only remedy for this vice is, that believers be instructed to adhere closely to the pure doctrine of the gospel.

2 Timothy 4:5-8

2 Timothy 4:5-8 5. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

5. Tu verò vigila in omnibus, perfer afflictiones, opus fac Evangelistae, ministerium tuum probatum redde.

6. For I am now ready to be offered, and the time of my departure is at hand. 6. Ego enim jam immolor, et tempus meae resolutionis instat. 7. I have fought a good fight, I have finished my course, I have kept the faith: 7. Bonum certamen certavi, cursum consummavi, fidem servavi. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

8. Quod superest, reposita est mihi justitiæ corona, quam reddet mihi Dominus in illa die justus judex, nec solum mihi, sed etiam omnibus, qui diligunt adventum ejus.

5 But watch thou in all things. He proceeds with the former exhortation, to the effect that the more grievous the diseases are, the more earnestly Timothy may labor to cure them; and that the nearer dangers are at hand, the more diligently he may keep watch. And because the ministers of Christ, when they faithfully discharge their office, are immediately called to engage in combats, he at the same time reminds Timothy to be firm and immovable in enduring adversity. 1100

For we are not speaking about Papists only, who fight furiously against us, but of those who adhere to the Protestant Reformation of the Gospel. We see that they would wish to be like unbridled calves. (They care not about a yoke, or government, or anything of that sort.) Let them be allowed to do what they please, let blasphemies and all licentious conduct be permitted; it is all one, provided that they have no form of ceremony, and that they despise the Pope and idolaters. This is the way in which many who make a profession of the gospel would wish to be governed, but the reason is, that they have 'itching ears.' " — Fr. Ser.

1100"When the devil has raised his standard, and when scandals and disturbances abound everywhere, we cannot be suﬀiciently attentive to guard against them, unless we are fortified by patience, and are not discouraged by the adversity which we must endure. If this warning ever was advantageous, how exceedingly necessary is it at the present day! Has not the world arrived at the highest pitch of iniquity? We see that the majority furiously reject the gospel. As to others who pretend to welcome the gospel, what sort of obedience do they render to it? There is so much contempt and so much pride, that, as soon as vices are reproved, or more sharpness is used than suits the taste of those who would wish to have full permission to act wickedly, and whose sole aim is to destroy everything, they are filled with spite. Although Papists will permit their preaching Friars to cry out and storm against them, and at the same time do nothing but steep themselves in lies to their destruction, they who openly declare that they wish the reformation of the gospel cannot endure to be reproved when it is necessary, but gnash their teeth against God, and fulfill what Paul says to the Corinthians,

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Do the work of an Evangelist That is, ``Do that which belongs to an evangelist.'' Whether he denotes generally by this term any ministers of the gospel, or whether this was a special office, is doubtful; but I am more inclined to the second opinion, because from Ephesians 4:11 it is clearly evident that this was an intermediate class between apostles and pastors, so that the evangelists ranked as assistants next to the apostles. It is also more probable that Timothy, whom Paul had associated with himself as his closest companion in all things, surpassed ordinary pastors in rank and dignity of office, than that he was only one of their number. Besides, to mention an honorable title of office tends not only to encourage him, but to recommend his authority to others; and Paul had in view both of these objects.

Render thy ministry approved If we read this clause as in the old translation, ``Fulfill thy ministry,'' the meaning will be: ``Thou canst not fully discharge the office intrusted to thee but by doing those things which I have enjoined. Wherefore see that you fail not in the middle of the course.'' But because {πληροφορεῖν} commonly means ``to render certain'' or ``to prove,'' I prefer the following meaning, which is also most agreeable to the context, --- that Timothy, by watching, and by patiently enduring afflictions, and by constant teaching, will succeed in having the truth of his ministry established, because from such marks all will acknowledge him to be a good and faithful minister of Christ.

6 For I am now offered as a sacrifice He assigns the reason for the solemn protestation which he employed. As if he had said, ``So long as I lived, I stretched out my hand to thee; my constant exhortations were not withheld from thee; thou hast been much aided by my advices, and much confirmed by my example; the time is now come, that thou shouldst be thine own teacher and exhorter, and shouldst begin to swim without support: beware lest any change in thee be observed at my death.''

And the time of my dissolution is at hand 1101 We must attend to the modes of expression by which he denotes his death. By the word dissolution he means that we do not altogether perish when we die; because it is only a separation of the soul from the body. Hence we infer, that death is nothing else than a departure of the soul from the body --- a definition which contains a testimony of the immortality of the soul.

``Sacrifice'' was a term peculiarly applicable to the death of Paul, which was inflicted on him for maintaining the truth of Christ; for, although all believers, both by their obedient life and by their death, are victims or offerings acceptable to God, yet martyrs are sacrificed in a more excellent manner, by shedding their blood for the name of Christ. Besides, the word {σπένδεσθαι} which Paul

that if deceivers came to impose upon them, they would bear with all tyranny, and would be quiet when they were buffeted; but if we teach them faithfully in the name of God and for their salvation, they are so fastidious that a single word will provoke them to rebellion; and if we persevere in doing our duty, war will be immediately declared. Would to God that these things were not so visible amongst us as they are!" — Fr. Ser.

1101"Car de moy je m'en vay maintenant estre sacrifie." — "For, for my part, I am going to be now sacrificed."

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here employs, does not denote every kind of sacrifice, but that which serves for ratifying covenants. Accordingly, in this passage, he means the same thing which he states more clearly when he says,

``But if I am offered on the sacrifice of your faith, I rejoice.'' (Philippians 2:17.) For there he means that the faith of the Philippians was ratified by his death, in precisely the same manner that covenants were ratified in ancient times by sacrifices of slain beasts; not that the certainty of our faith is founded, strictly speaking, on the steadfastness of the martyrs, but because it tends greatly to confirm us. Paul has here adorned his death by a magnificent commendation, when he called it the ratification of his doctrine, that believers, instead of sinking into despondency --- as frequently happens --- might be more encouraged by it to persevere.

The time of dissolution This mode of expression is also worthy of notice, because he beautifully lessens the excessive dread of death by pointing out its effect and its nature. How comes it that men are so greatly dismayed at any mention of death, but because they think that they perish utterly when they die? On the contrary, Paul, by calling it ``Dissolution,'' affirms that man does not perish, but teaches that the soul is merely separated from the body. It is with the same object that he fearlessly declares that ``the time is at hand,'' which he could not have done unless he had despised death; for although this is a natural feeling, which can never be entirely taken away, that man dreads and shrinks from death, yet that terror must be vanquished by faith, that it may not prevent us from departing form this world in an obedient manner, whenever God shall call us.

7 I have fought the good fight Because it is customary to form a judgment from the event, Paul's fight might have been condemned on the ground that it did not end happily. He therefore boasts that it is excellent, whatever may be the light in which it is regarded by the world. This declaration is a testimony of eminent faith; for not only was Paul accounted wretched in the opinion of all, but his death also was to be ignominious. Who then would not have said that he fought without success? But he does not rely on the corrupt judgments of men. On the contrary, by magnanimous courage he rises above every calamity, so that nothing opposes his happiness and glory; and therefore he declares ``the fight which he fought'' to be good and honorable.

I have finished my course He even congratulates himself on his death, because it may be regarded as the goal or termination of his course. We know that they who run a race have gained their wish when they have reached the goal. In this manner also he affirms that to Christ's combatants death is desirable, because it puts an end to their labors; and, on the other hand, he likewise declares that we ought never to rest in this life, because it is of no advantage to have run well and constantly from the beginning to the middle of the course, if we do not reach the goal.

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I have kept the faith 1102 This may have a twofold meaning, either that to the last he was a faithful soldier to his captain, or that he continued in the right doctrine. Both meanings will be highly appropriate; and indeed he could not make his fidelity acceptable to the Lord in any other way then by constantly professing, the pure doctrine of the gospel. Yet I have no doubt that he alludes to the solemn oath taken by soldiers; as if he had said that he was a good and faithful soldier to his captain.

8 Henceforth there is laid up for me the crown of righteousness Having boasted of having fought his fight and finished his course, and kept the faith, he now affirms that he has not labored in vain. Now it is possible to put forth strenuous exertion, and yet to be defrauded of the reward which is due. But Paul says that his reward is sure. This certainty arises from turning his eyes to the day of the resurrection, and this is what we also ought to do; for all around we see nothing but death, and therefore we ought not to keep our eye fixed on the outward appearance of the world, but, on the contrary, to hold out to our minds the coming of Christ. The consequences will be, that nothing can detract from our happiness.

Which the Lord the righteous Judge will render to me Because he mentions ``the crown of righteousness'' and ``the righteous Judge,'' and employs the word ``render,'' the Papists endeavor, by means of this passage, to build up the merits of works in opposition to the grace of God. But their reasoning is absurd. Justification by free grace, which is bestowed on us through faith, is not at variance within the rewarding of works, but, on the contrary, those two statements perfectly agree, that a man is justified freely through the grace of Christ, and yet that God will render to him the reward of works; for as soon as God has received us into favor, he likewise accepts our works, so as even to deign to give them a reward, though it is not due to them.

Here two blunders are committed by the Papists; first, in arguing that we deserve something from God, because we do well by virtue of our freewill; and secondly, in holding that God is bound to us, as if our salvation proceeded from anything else than from his grace. But it does not follow that God owes anything to us, because he renders righteously what he renders; for he is righteous even in those acts of kindness which are of free grace. And he ``renders the reward'' which he has promised, not because we take the lead by any act of obedience, but because, in the same course of liberality in which he has begun to act toward us, he follows up his former gifts by those which are afterwards bestowed. In vain, therefore, and to no purpose, do the Papists labor to prove from this, that good works proceed from the power of freewill; because there

1102"This word 'Faith' may indeed be taken for Fidelity; as if he had said that he was loyal to our Lord Jesus Christ, and that he never flinched, that he always performed what belonged to his oﬀice. But we may also take this word faith in its ordinary meaning, that Paul did not turn aside from the pure simplicity of the gospel, and even that he relied on the promises of salvation which had been given to him, and, having preached to others, shewed that he was in earnest in what he spoke. For, indeed, all the loyalty which God demands from us proceeds from our adhering firmly to his word, and being founded on it in such a manner that we shall not be moved by any storm or tempest that may arise." — Fr. Ser.

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is no absurdity in saying that God crowns in us his own gifts. Not less absurdly and foolishly do they endeavor, by means of this passage, to destroy the righteousness of faith; since the goodness of God --- by which he graciously embraces a man, not imputing to him his sins --- is not inconsistent with that rewarding of works which he will render by the same kindness with which he made the promise. 1103

And not to me only That all the rest of the believers might fight courageously along with him, he invites them to a participation of the crown; for his unshaken steadfastness could not have served for an example to us, if the same hope of obtaining the crown had not been held out to us.

To all who love his coming 1104 This is a singular mark which he employs in describing believers. And, indeed, wherever faith is strong, it will not permit their minds to fall asleep in this world, but will elevate them to the hope of the last resurrection. His meaning therefore is, that all who are so much devoted to the world, and who love so much this fleeting life, as not to care about the coming of Christ, and not to be moved by any desire of it, deprive themselves of immortal glory. Woe to our stupidity, therefore, which exercises such power over us, that we never think seriously about the coming of Christ, to which we ought to give our whole attention. Besides, he excludes from the number of believers those in whom the coming of Christ produces terror and alarm; for it cannot be loved unless it be regarded as pleasant and delightful.

2 Timothy 4:9-13

2 Timothy 4:9-13 9. Do thy diligence to come shortly unto me: 9. Da operam, ut ad me venias cito. 10. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.

10. Demas enim me reliquit, amplexus hoc saeculum, et profectus est Thessalonicam, Crescens in Galliam, Titus in Dalmatiam.

1103"The Papists themselves ought to observe carefully what was said by one of those whom they call their Doctors. 'How would God render the crown as a righteous Judge, if he had not first given grace as a merciful Father? And how would there have been righteousness in us, had it not been preceded by the grace which justifies us? And how would that crown have been rendered as due, had not all that we have — been given when it was not due?' These are the words of Augustin; and although the Papists do not choose to keep by the Holy Scripture, they ought at least not to be so base as to renounce that which they pretend to hold. But even this is not all. It is true that it is a doctrine which well deserves to be embraced, that God cannot be a righteous Judge to save us, unless he have been previously declared to be in the highest degree a merciful Father; that there will be no righteousness in us but that which he has placed there; and that he cannot reward us but by crowning his gifts. But it is also true, that, though God has given us grace to serve him, though we have laboriously done, according to our ability, all that was possible for us, though we have done so well that God accepts of it all; still there will be much to censure in all the best works that we have done, and the greatest virtue that can be perceived in us will be vicious." — Fr. Ser.

1104"Son apparition." — "His appearing."

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11. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

11. Lucas est solus mecum. Marcum assume, ut tecum adducas; est enim mihi utilis in ministerium.

12. And Tychicus have I sent to Ephesus. 12. Tychicum autem misi Ephesum. 13. The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.

13. Paenulam, quam Troade reliqui apud Carpum, quum veniens, affer, et libros et membranas.

9 Make haste, to come to me quickly. As he knew that the time of his death was at hand, there were many subjects --- I doubt not --- on which he wished to have a personal interview with Timothy for the good of the Church; and therefore he does not hesitate to desire him to come from a country beyond the sea. Undoubtedly there must have been no trivial reason why he called him away from a church over which he presided, and at so great a distance. Hence we may infer how highly important are conferences between such persons; for what Timothy had learned in a short space of time would be profitable, for a long period, to all the churches; so that the loss of half a year, or even of a whole year, was trivial compared with the compensation gained. And yet it appears from what follows, that Paul called Timothy with a view to his own individual benefit likewise; although his own personal matters were not preferred by him to the advantage of the Church, but it was because it involved the cause of the gospel, which was common to all believers; for as he defended it from a prison, so he needed the labors of others to aid in that defense.

10 Having embraced this world It was truly base in such a man to prefer the love of this world to Christ. And yet we must not suppose that he altogether denied Christ or gave himself up either to ungodliness or to the allurements of the world; but he merely preferred his private convenience, or his safety, to the life of Paul. He could not have assisted Paul without many troubles and vexations, attended by imminent risk of his life; he was exposed to many reproaches, and must have submitted to many insults, and been constrained to leave off the care of his own affairs; and, therefore being overcome by his dislike of the cross, he resolved to consult his own interests. Nor can it be doubted, that he enjoyed a propitious gale from the world. That he was one of the leading men may be conjectured on this ground, that Paul mentions him amidst a very few at (Colossians 4:14,) and likewise in the Epistle to Philemon, (Philemon 1:24,) where also he is ranked among Paul's assistants; and, therefore, we need not wonder if he censures him so sharply on this occasion, for having cared more about himself than about Christ.

Others, whom he afterwards mentions, had not gone away from him but for good reasons, and with his own consent. Hence it is evident that he did not study his own advantage, so as to deprive churches of their pastors, but only to obtain from them some relief. Undoubtedly he was always careful to invite

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to come to him, or to keep along with him, those whose absence would not be injurious to other churches. For this reason he had sent Titus to Dalmatia, and some to one place and some to another, when he invited Timothy to come to him. Not only so, but in order that the church at Ephesus may not be left destitute or forlorn during Timothy's absence, he sends Tychicus thither, and mentions this circumstance to Timothy, that he may know that that church will not be in want of one to fill his place during his absence.

Bring the cloak which I left at Troas As to the meaning of the word {φελόνη}, 1105 commentators are not agreed; for some think that it is a chest or box for containing books, and others that it is a garment used by travelers, and fitted for defending against cold and rain. Whether the one interpretation or the other be adopted, how comes it that Paul should give orders to have either a garment or a chest brought to him from a place so distant, as if there were not workmen, or as if there were not abundance both of cloth and timber? If it be said, that it was a chest filled with books, or manuscripts, or epistles, the difficulty will be solved; for such materials could not have been procured at any price. But, because many will not admit the conjecture, I willingly translate it by the word cloak. Nor is there any absurdity in saying that Paul desired to have it brought from so great a distance, because that garment, through long use, would be more comfortable for him, and he wished to avoid expense. 1106

Yet (to own the truth) I give the preference to the former interpretation; more especially because Paul immediately afterwards mentions books and parchments. It is evident from this, that the Apostle had not given over reading, though he was already preparing for death. Where are those who think that they have made so great progress that they do not need any more exercise? Which of them will dare to compare himself with Paul? Still more does this expression refute the madness of those men who --- despising books, and condemning all reading --- boast of nothing but their own {ἐνθουσιασμοὺς} divine inspirations. 1107 But let us know that this passage gives to all believers 1108 a recommendation of constant reading, that they may profit by it. 1109

Here some one will ask, ``What does Paul mean by asking for a robe or cloak, if he perceived that his death was at hand?'' This difficulty also induces me to

1105"Quant au mot Grec, lequel on traduit manteline." — "As to the Greek word which is translated mantle or cloak."

1106"Et aussi qu'il vouloit eviter la despense d'en achever une autre." — "And also because he wished to avoid the expense of buying another."

1107"De leurs inspirations Divines." 1108"Above all, let those whose oﬀice it is to instruct others look well to themselves; for however able they may be, they are very far from approaching Paul. This being the case, let them resolve to commit themselves to God, that he may give them grace to have still more ample knowledge of his will, to communicate to others what they have received. And when they have faithfully taught during their whole life, and when they are at the point of death, let them still desire to profit, in order to impart to their neighbors what they know; and let great and small, doctors and the common people, philosophers and idiots, rich and poor, old and young, — let all be exhorted by what is here taught them, to profit during their whole life, in such a manner that they shall never slacken their exertions, till they no longer see in part or in a mirror, but behold the glory of God face to face. — Fr. Ser.

1109"Comme un moyen ordonne de Dieu pour profiter." — "As a method appointed by God for profiting."

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interpret the word as denoting a chest, though there might have been some use of the ``cloak'' which is unknown in the present day; and therefore I give myself little trouble about these matters.

2 Timothy 4:14-22

2 Timothy 4:14-22 14. Alexander the coppersmith did me much evil: the Lord reward him according to his works:

14. Alexander faber aerarius multis me malis affecit: reddat illi Dominus juxta facta ipsius.

15. Of whom be thou ware also; for he hath greatly withstood our words. 15. Quem et tu cave; vehementer enim restitit verbis nostris. 16. At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.

16. In prima defensione nemo mihi affuit, sed omnes me deseruerunt: ne illis imputetur.

17. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

17. Sed dominus mihi affit, et corroboravit me, ut per me praeconium confirmaretur, et qudirent omnes Gentes.

18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

18. Et ereptus fui ex ore leonis, et eripiet me Dominus ex omni facto (vel, opere) malo, servabitquie in regnum suum caeleste, cui gloria in saecula saeculorum. Amen.

19. Salute Prisca and Aquila, and the household of Onesiphorus. 19. Saluta Priscam et Aquilam et familiam Onesiphori. 20. Erastus abode at Corinth: but Trophimus have I left at Miletum sick. 20. Erastus mansit Corinthi: Trophimum autem reliqui in Mileti languentem. 21. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

21. Da operam, ut ante hyemem venias. Salutat to Eubulus et Pudens et Linus et Claudia et fratres omnes.

22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. 22. Dominus Iesus Christus cum spiritu tuo. Gratia vobiscum. Amen. The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time.

Scripta e Roma secunda ad Timotheum, qui primus Ephesi ordinatus fuit Episcopus, quum, Paulus iterum sisteretur Caesari Neroni.

14 Alexander the coppersmith In this man was exhibited a shocking instance of apostasy. He had made profession of some zeal in advancing the reign of

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Christ, against which he afterwards carried on open war. No class of enemies is more dangerous or more envenomed than this. But from the beginning, the Lord determined that his Church should not be exempted from this evil, lest our courage should fail when we are tried by any of the same kind.

Hath done me many evil things It is proper to observe, what are the ``many evils'' which Paul complains that Alexander brought upon him. They consisted in this, that he opposed his doctrine. Alexander was an artificer, not prepared by the learning of the schools for being a great disputer; but domestic enemies have always been abundantly able to do injury. And the wickedness of such men always obtains credit in the world, so that malicious and impudent ignorance sometimes creates trouble and difficulty greater than the highest abilities accompanied by learning. Besides, when the Lord brings his servants into contest with persons of this low and base class, he purposely withdraws them from the view of the world, that they may not indulge in ostentatious display.

From Paul's words, (ver. 15,) for he vehemently opposed our discourses, we may infer that he had committed no greater offense than an attack on sound doctrine; for if Alexander had wounded his person, or committed an assault on him, he would have endured it patiently; but when the truth of God is assailed, his holy breast burns with indignation, because, in all the members of Christ that saying must hold good,

``The zeal of thy house hath eaten me up.'' (Psalm 69:9.) And this is also the reason of the stern imprecation into which he breaks out, that the Lord may reward him according to his works. A little afterwards, when he complains that all had forsaken him, (Psalm 69:9,) still he does not call down the vengeance of God on them, but, on the contrary, appears as their intercessor, pleading that they may obtain pardon. So mild and so merciful to all others, how comes it that he shows himself so harsh and inexorable towards this individual? The reason is this. Because some had fallen through fear and weakness, he desires that the Lord would forgive them; for in this manner we ought to have compassion on the weakness of brethren. But because this man rose against God with malice and sacrilegious hardihood, and openly attacked known truth, such impiety had no claim to compassion.

We must not imagine, therefore, that Paul was moved by excessive warmth of temper, when he broke out into this imprecation; for it was from the Spirit of God, and through a well regulated zeal, that he wished eternal perdition to Alexander, and mercy to the others. Seeing that it is by the guidance of the Spirit that Paul pronounces a heavenly judgment from on high, we may infer from this passage, how dear to God is his truth, for attacking which he punishes so severely. Especially it ought to be observed how detestable a crime it is, to fight with deliberate malice against the true religion

But lest any person, by falsely imitating the Apostle, should rashly utter similar imprecations, there are three things here that deserve notice. First, let us not avenge the injuries done to ourselves, lest self-love and a regard to our private advantage should move us violently, as frequently happens. Secondly,

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while we maintain the glory of God, let us not mingle with it our own passions, which always disturb good order. Thirdly, let us not pronounce sentence against every person without discrimination, but only against reprobates, who, by their impiety, give evidence that such is their true character; and thus our wishes will agree with God's own judgment otherwise there is ground to fear that the same reply may be made to us that Christ made to the disciples who thundered indiscriminately against all who did not comply with their views,

``Ye know not of what spirit ye are.'' (Luke 9:55.) They thought that they had Elijah as their supporter, (2 Kings 1:10,) who prayed to the Lord in the same manner; but because they differed widely from the spirit of Elijah, the imitation was absurd. It is therefore necessary, that the Lord should reveal his judgment before we burst forth into such imprecations; and wish that by his Spirit he should restrain and guide our zeal. And whenever we call to our remembrance the vehemence of Paul against a single individual, let us also recollect his amazing meekness towards those who had so basely forsaken him, that we may learn, by his example, to have compassion on the weakness of our brethren.

Here I wish to put a question to those who pretend that Peter presided over the church at Rome. Where was he at that time? According to their opinion, he was not dead; for they tell us, that exactly a year intervened between his death and that of Paul. Besides, they extend his pontificate to seven years. Here Paul mentions his first defense: his second appearance before the court would not be quite so soon. In order that Peter may not lose the title of Pope, must he endure to be charged with the guilt of so shameful a revolt? Certainly, when the whole matter has been duly examined, we shall find that everything that has been believed about his Popedom is fabulous.

17 But the Lord assisted me He adds this, in order to remove the scandal which he saw might arise from that base desertion of his cause. 1110 Though the church at Rome had failed to perform its duty, he affirms that the gospel had suffered no loss by it, because, leaning on heavenly power, he was himself fully able to bear the whole burden, and was so far from being discouraged by the influence of that fear which seized on all, that it became only the more evident that the grace of God has no need of receiving aid from any other quarter. He does not boast of his courage, but gives thanks to the Lord; that, when reduced to extremities, he did not give way nor lose heart under so dangerous a temptation. He therefore acknowledges that he was supported by the arm of the Lord, and is satisfied with this, that the inward grace of God served for a shield to defend him against every assault. He assigns the reason ---

That the proclamation might be confirmed The word ``proclamation'' is employed by him to denote the office of publishing the gospel among the Gentiles, which was especially assigned to him; 1111 for the preaching of others did not so

1110"De ce que plusieurs L'avoyent ainsi lachement abandonne en la defense de sa cause." — "From many having so basely deserted them in the defense of his cause."

1111"Le mot Grec signifie proprement une publication et proclamation qui se fait solennellement et comme a son de trompe." — "The Greek word properly denotes a publication or

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much resemble a proclamation, in consequence of being confined to the Jews. And with good reason does he make use of this word in many passages. It was no small confirmation of his ministry, that, when the whole world foamed with madness against him, and on the other hand, all human assistance failed him, still he remained unshaken. Thus he gave practical demonstration that his apostleship was from Christ.

He now describes the manner of the confirmation, that all the Gentiles might hear that the Lord had so powerfully assisted him; for from this event they might infer that both their own calling and that of Paul were from the Lord.

And I was delivered out of the mouth of the lion. By the word ``lion,'' many suppose that he means Nero. For my part, I rather think that he makes use of this expression to denote danger in general; as if he had said, ``out of a blazing fire,'' or ``out of the jaws of death.'' He means that it was not without wonderful assistance from God, that he escaped, the danger being so great that but for this he must have been immediately swallowed up.

18 And the Lord will deliver me from every evil work He declares, that he hopes the same for the future; not that he will escape death, but that he will not be vanquished by Satan, or turn aside from the right course. This is what we ought chiefly to desire, not that the interests of the body may be promoted, but that we may rise superior to every temptation, and may be ready to suffer a hundred deaths rather than that it should come into our mind to pollute ourselves by any ``evil work.'' Yet I am well aware, that there are some who take the expression evil work in a passive sense, as denoting the violence of wicked men, as if Paul had said, ``The Lord will not suffer wicked men to do me any injury.'' But the other meaning is far more appropriate, that he will preserve him pure and unblemished from every wicked action; for he immediately adds, to his heavenly kingdom, by which he means that that alone is true salvation, when the Lord --- either by life or by death --- conducts us into his kingdom.

This is a remarkable passage for maintaining the uninterrupted communication of the grace of God, in opposition to the Papists. After having confessed that the beginning of salvation is from God, they ascribe the continuation of it to freewill; so that in this way perseverance is not a heavenly gift, but a virtue of man. And Paul, by ascribing to God this work of ``preserving us to his kingdom,'' openly affirms that we are guided by his hand during the whole course of our life, till, having discharged the whole of our warfare, we obtain the victory. And we have a memorable instance of this in Demas, whom he mentioned a little before, because, from being a noble champion of Christ, he had become a base deserter. All that follows has been seen by us formerly, and therefore does not need additional exposition.

END OF THE SECOND EPISTLE TO TIMOTHY.

proclamation which is made solemnly, and, as it were, with the sound of a trumpet."

Titus

Titus: Calvin's Dedication

TO TWO EMINENT SERVANTS OF CHRIST,

WILLIAM FARELL AND PETER VIRET, HIS DEARLY BELOVED BRETHREN AND COLLEAGUES, JOHN CALVIN OFFERS HIS SALUTATIONS. My Commentary --- which now goes forth bearing the inscription of your name --- is, indeed, a small gift; yet I fully believe that it will be acceptable to you, for this reason, that the subject of the Epistle induced me to make this Dedication. The task of putting the finishing hand to that building which Paul had begun in Crete, but left incomplete was undertaken by Titus. I occupy nearly the same position with regard to you.

When you had made some progress in rearing this church with vast exertions, and at great risk, after some time had elapsed I came, first as your assistant, and afterwards was left as your successor, that I might endeavor to carry forward, to the best of my ability, that work which you had so well and so successfully begun. This work, I and my colleagues are endeavoring to perform, if not with so great progress as might have been desired yet heartily and faithfully, according to our small ability.

To return to you, in consequence of holding the same relation to you which Paul assigned to Titus, I have been led to consider this similarity as a good reason for selecting you above all others, for dedicating to you this labor of mine. Meanwhile, to the present age, and perhaps to posterity, it will, at least, be some evidence of that holy union and friendship which exists between us. I think that there has never been, in ordinary life, a circle of friends so sincerely bound to each other as we have been in our ministry. With both of you I discharged here the office of pastor; and so far was there from being any appearance of envy, that you and I seemed to be one. We were afterwards separated by places; for you, Farell, were invited by the church of Neufchastel, which you had rescued from the tyranny of Popery, and brought into obedience to Christ; and you, Viret, are held in the same relation by the church of Lausanne.

While each of us occupies his own position, our union brings together the children of God into the fold of Christ, and even unites them in his body; while it scatters not only those outward enemies who openly carry on war with us, but those nearer and domestic enemies, by whom we are inwardly assailed. For I reckon this also to be one of the benefits resulting from being closely related, that filthy dogs, whose bites cannot succeed so far as to tear and rend the Church of Christ, do nothing more than bark against it with all their might. And, indeed, we cannot too thoroughly despise their insolence, since we can,

TITUS: CALVIN'S DEDICATION

with truth, glory before God, and have proved to men by the clearest evidence, that we cultivate no other society or friendship than that which has been consecrated to the name of Christ, which has hitherto been advantageous to his Church, and which has no other aim than that all may be at one with us in Him.

Farewell, my most excellent and most upright brethren. May the Lord Jesus continue to bless your pious labors!

Geneva, 29th November 1549.

Titus: The Argument

COMMENTARIES

ON THE EPISTLE TO TITUS THE ARGUMENT ON THE EPISTLE TO TITUS Paul, having only laid the foundations of the church in Crete, and hastening to go to another place, (for he was not the pastor of a single island only, but the Apostle of the Gentiles,) had given charge to Titus to prosecute this work as an Evangelist. It is evident from this Epistle that, immediately after Paul's departure, Satan labored not only to overthrow the government of the Church, but likewise to corrupt its doctrine.

There were some who, through ambitious motives, wished to be elevated to the rank of pastors, and who, because Titus did not comply with their wicked desires, spoke unfavorably of him to many persons. On the other hand, there were Jews who, under the pretense of supporting the Mosaic law, introduced a great number of trifles; and such persons were listened to with eagerness and with much acceptance. Paul therefore writes with this design, to arm Titus with his authority, that he may be able to bear so great a burden; for undoubtedly there were some who fearlessly despised him as being but one of the ordinary rank of pastors. It is also possible that complaints about him were in circulation, to the effect that he assumed more authority than belonged to him when he did not admit pastors till he had made trial and ascertained their fitness.

Hence we may infer, that this was not so much a private epistle of Paul to Titus, as it was a public epistle to the Cretans. It is not probable that Titus is blamed for having with too great indulgence raised unworthy persons to the office of bishop, or that, as an ignorant man and a novice, he is told what is that kind of doctrine in which he ought to instruct the people; but because due honor was not rendered to him, Paul clothes him with his own authority, both in ordaining ministers and in the whole government of the Church. Because there were many who foolishly desired to have another form of doctrine than that which he delivered, Paul approves of this alone --- rejecting all others --- and exhorts him to proceed as he had begun.

First, then, he shows what sort of persons ought to be chosen for being ministers. 1112 Among other qualifications, he requires that a minister shall be well instructed in sound doctrine, that by means of it he may resist adversaries. Here he takes occasion to censure some vices of the Cretans, but especially

1112"Pour estre ministres et pasteurs de l'Eglise." — "To be ministers and pastors of the Church."

TITUS: THE ARGUMENT

rebukes the Jews, who made some kind of holiness to consist in a distinction of food, and in other outward ceremonies. In order to refute their fooleries, he contrasts with them the true exercises of piety and Christian life; and, with the view of pressing them more closely, he describes what are the duties which belong to every one in his calling. These duties he enjoins Titus diligently and constantly to inculcate. On the other hand, he admonishes others not to be weary of hearing them, and shows that this is the design of the redemption and salvation obtained through Christ. If any obstinate person oppose, or refuse to obey, he bids him set that person aside. We now see that Paul has no other object in view than to support the cause of Titus, and to stretch out the hand to assist him in performing the work of the Lord.

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CHAPTER 1

Titus 1:1-4

1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness;

1. Paulus servus Dei apostolus autem Iesu Christi secundum fidem electorum Dei et agnitionem veritatis quae secundum pietatem est

2. In hope of eternal life, which God, that cannot lie, promised before the world began;

2. in spem vitae aeternae quam promisit qui non mentitur Deus ante tempora saecularia

3. But hath in due time manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;

3. manifestavit autem temporibus suis verbum suum in praedicatione quae credita est mihi secundum praeceptum salvatoris nostri Dei

4. To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

4. Tito dilecto filio secundum communem fidem gratia et pax a Deo Patre et Christo Iesu salvatore nostro

1. A servant of God This extended and laborious commendation of his apostleship shows that Paul had in view the whole Church, and not Titus alone; for his apostleship was not disputed by Titus, and Paul is in the habit of proclaiming the titles of his calling, in order to maintain his authority. Accordingly, just as he perceives those to whom he writes to be disposed, he deals largely or sparingly in those ornaments. Here his design was, to bring into subjection those who had haughtily rebelled; and for this reason he extols his apostleship in lofty terms. He therefore writes this Epistle, not that it may be read in solitude by Titus in his closet, but that it may be openly published.

An Apostle of Jesus Christ First, he calls himself ``a servant of God,'' and next adds the particular kind of his ministry, namely, that he is ``an Apostle of Christ;'' for there are various ranks among the servants of God. Thus he descends from the general description to the particular class. We ought also to keep in remembrance what I have said elsewhere, that the word servant means something else than ordinary subjection, (on account of which all believers are called ``servants of God,'') and denotes a minister who has received a particular office. In this sense the prophets were formerly distinguished by this title, and

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Christ himself is the chief of the prophets:

``Behold my servant, I have chosen him.'' (Isaiah 42:1.) Thus David, with a view to his royal dignity calls himself ``a servant of God.'' Perhaps, also, it is on account of the Jews that he designates himself ``a servant of God;'' for they were wont to lower his authority by alleging the law against him. He therefore wishes to be accounted an Apostle of Christ in such a manner that he may likewise glory in being a servant of the eternal God. Thus he shows not only that those two titles are quite consistent with each other, but that they are joined by a bond which cannot be dissolved.

According to the faith of the elect of God 1113 If any one doubt about his apostleship, he procures credit for it by a very strong reason, connecting it with the salvation ``of the elect of God.'' As if he had said, ``There is a mutual agreement between my apostleship and the faith of the elect of God; and, therefore, it will not be rejected by any man who is not a reprobate and opposed to the true faith.''

By ``the elect'' he means not only those who were at that time alive, but all that had been from the beginning of the world; for he declares that he teaches no doctrine which does not agree with the faith of Abraham and of all the fathers. So, then, if any person in the present day wishes to be accounted a successor of Paul, he must prove that he is the minister of the same doctrine. But these words contain also an implied contrast, that the gospel may suffer no damage from the unbelief and obstinacy of many; for at that time, as well as in the present day, weak minds were greatly disturbed by this scandal, that the greater part of those who boasted of the title of the Church rejected the pure doctrine of Christ. For this reason Paul shows that, though all indiscriminately boast of the name of God, there are many of that multitude who are reprobates; as he elsewhere (Romans 9:7) affirms, that not all who are descended from Abraham according to the flesh, are the lawful children of Abraham.

And the knowledge of that truth I consider the copulative and to be here equivalent to that is; so that the passage might run thus: ``according to the faith of the elect of God, that is, the knowledge of that truth which is according to godliness.'' This clause explains what is the nature of that ``faith'' which he

1113"If faith be the fruit of election, the prescience of faith does not influence the electing act of God. It is called 'the faith of God's elect,' Paul an apostle of Jesus Christ, according to the faith of God's elect, (Titus 1:1,) that is, settled in this oﬀice to bring the elect of God to faith. If men be chosen by God upon the foresight of faith, or not chosen till they have faith, they are not so much God's elect as God is their elect: they choose God by faith, before God chooseth them by love. It had not been the faith of God's elect, that is, of those already chosen, but the faith of those that were to be chosen by God afterwards. Election is the cause of faith, and not faith the cause of election. Fire is the cause of heat, and not heat of fire; the sun is the cause of day, and not the day the cause of the rising of the sun. Men are not chosen because they believe, but they believe because they are chosen. The Apostle did ill else to appropriate that to the elect, which they had no more interest in by virtue of their election than the veriest reprobate in the world. If the foresight of what works might be done by his creatures was the motive of his choosing them why did he not choose the devils to redemption, who could have done him better service, by the strength of their nature, than the whole mass of Adam's posterity? Well, then, there is no possible way to lay the original foundation of this act of election and preterition in anything but the absolute sovereignty of God." — Charnock.

John Calvin

has mentioned, though it is not a full definition of it, but a description framed so as to apply to the present context. For the purpose of maintaining that his apostleship is free from all imposture and error, he solemnly declares that it contains nothing but known and ascertained truth, by which men are instructed in the pure worship of God. But as every word has its own weight, it is highly proper to enter into a detailed explanation.

First, when ``faith'' is called ``knowledge,'' it is distinguished not only from opinion, but from that shapeless faith which the Papists have contrived; for they have forged an implicit faith destitute of all light of the understanding. But when Paul describes it to be a quality which essentially belongs to faith --- to know the truth, he plainly shews that there is no faith without knowledge.

The word truth expresses still more clearly the certainty which is demanded by the nature of faith; for faith is not satisfied with probable arguments, but holds what is true. Besides, he does not speak of every kind of truth, but of the heavenly doctrine, which is contrasted with the vanity of the human understanding. As God has revealed himself to us by means of that truth, so it is alone worthy of the honor of being called ``the truth'' --- a name which is bestowed on it in many parts of Scripture.

``And the Spirit will lead you into all truth.'' (John 16:13.) ``Thy word is the truth.'' (John 17:17.) ``Who hath bewitched you that ye should not obey the truth?'' (Galatians 3:l.)

``Having heard the word of the truth, the gospel of the Son of God.'' (Colossians 1:5.)

``He wisheth all to come to the knowledge of the truth.'' (1 Timothy 2:4.)

``The Church is the pillar and foundation of the truth.'' (1 Timothy 3 15.)

In a word, that truth is the right and sincere knowledge of God, which frees us from all error and falsehood. So much the more ought it to be valued by us, since nothing is more wretched than to wander like cattle during our whole life.

Which is according to godliness. This clause especially limits ``the truth'' of which he had spoken, but at the same time commends the doctrine of Paul from the fruit and end of it, because it has no other object than that God should be worshipped in a right manner, and that pure religion should flourish among men. In this manner he defends his doctrine from every suspicion of vain curiosity, as he did before Felix, (Acts 24:10,) and afterwards before Agrippa, (Acts 26:1;) for, since all questions which do not tend to edification ought justly to be suspected and even hated by good men, the only lawful commendation of doctrine is this, that it instructs us to fear God and to bow before him with reverence. And hence we are also informed, that the greater progress any one has made in godliness, he is so much the better disciple of Christ; and that he ought to be reckoned a true theologian who edifies consciences in the fear of

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God.

2. In the hope (or, on account of the hope) of eternal life This undoubtedly denotes the cause; for that is the force of the Greek preposition {ἐπί}; and therefore it may be translated, ``On account of the hope,'' or ``On the hope.'' True religion and the practice of godliness --- begin with meditation on the heavenly life; and in like manner, when Paul (Colossians 1:5) praises the faith and love of the Colossians, he makes the cause and foundation of them to be ``the hope laid up in heaven.'' The Sadducees and all who confine our hope to this world, whatever they may pretend, can do nothing else than produce contempt of God, while they reduce men to the condition of cattle. Accordingly, it ought always to be the aim of a good teacher, to turn away the eyes of men from the world, that they may look up to heaven. I readily acknowledge that we ought to value the glory of God more highly than our salvation; but we are not now discussing the question which of these two ought to be first in order. All that I say is --- that men never seek God in a right manner till they have confidence to approach to him; and, therefore, that we never apply our mind to godliness till we have been instructed about the hope of the heavenly life. 1114

Which God promised before the times of ages. As Augustine translated the words, {Πρὸ} {χρόνων} {αἰωνίων} to mean --- not ``the times of ages'' but ``eternal times,'' he gives himself great uneasiness about ``the eternity of times,'' till at length he explains ``eternal times'' as denoting those which go beyond all antiquity. As to the meaning, he and Jerome and other commentators agree, that God determined, before the creation of the world, to give that salvation which he hath now manifested by the gospel. Thus Paul would have used the word promise incorrectly instead of decree; for before men existed there was no one to whom he could promise.

For this reason, while I do not reject this exposition, yet when I take a close survey of the whole matter, I am constrained to adopt a different interpretation --- that eternal life was promised to men many ages ago, and not only to those who lived at that time, but also for our own age. It was not for the benefit of Abraham alone, but with a view to all who should live after him, that God said,

``In thy seed shall all nations be blessed.'' (Genesis 22:18.) Nor is this inconsistent with what he says, in another sense, (2 Timothy 1:9) that salvation was given to men ``before the times of ages.'' The meaning of

1114"Thus he shews that it will never be possible for men to dedicate themselves entirely to the service of God, if they do not think more about God than about all things else. In short, there is no living root, no faith no religion, till we have been led to heaven, that is, till we know that God has not created us to keep us here in an earthly life with brute beasts, but that he has adopted us to be his heritage, and reckons us to be his children. If, therefore, we do not look up to heaven, it is impossible that we shall have true devotion to surrender ourselves to God, or that there shall be any faith or Christianity in us. And that is the reason why — among all who, in the present day, are accounted Christians, and give themselves out to be such — there are very few who have this true mark, which Paul has here given to all the children of God. It is because all are occupied with the present life, and are so firmly bound to it, that they cannot rise higher. Now perceiving this vice to be so common, so much the more ought we to guard against it, and break the force of that which we cannot altogether destroy, till we come into close fellowship with God, which will only be, when the hope of eternal life shall be actually and sincerely formed in our hearts."—Fr. Ser.

John Calvin

the word is still the same in both passages; for, since the Greek word {αἰών}, denotes an uninterrupted succession of time from the beginning to the end of the world, Paul declares, in that passage, that salvation was given or decreed for the elect of God before times began to flow. But because in this passage he treats of the promise, he does not include all ages, so as to lead us back beyond the creation of the world, but shews that many ages 1115 have elapsed since salvation was promised.

If any person prefer to view ``the times of ages'' as a concise expression for the ages themselves, he is at liberty to do so. But because salvation was given by the eternal election of God before it was promised, the act of giving salvation is put in that passage (2 Timothy 1:9) before all ages, and therefore we must supply the word all. But here it means nothing more than that the promise is more ancient than a long course of ages, because it began immediately after the creation of the world. In the same sense he shews that the gospel, which was to have been proclaimed when Christ rose from the dead, had been promised in the Scriptures by the prophets; for there is a wide difference between the promise which was formerly given to the fathers and the present exhibition of grace.

Who cannot lie. This expression {ἀψευδής} is added for glorifying God, and still more for confirming our faith. And, indeed, whenever the subject treated of is our salvation, we ought to recollect that it is founded on the word of Him who can neither deceive nor lie. Moreover, the only proof of the whole of religion is --- the unchangeable truth of God. 1116

3. But hath manifested There was indeed some manifestation of this kind, when God in ancient times spake by his prophets; but because Christ publicly, displayed by his coming those thing which they had obscurely predicted, and the Gentiles were afterwards admitted into the fellowship of the covenant, in this sense Paul says that what had formerly been exhibited in part ``hath now been manifested.''

In his own times This has the same meaning as ``the fullness of times.''

1115"Beaucoup de centeines d'ans." — "Many centuries of years." 1116"What a strange sort of men are these, that will endure to be so exposed, so scorned, so trampled upon, as they that bear the Christian name commonly are? What is the reason of it? What account will a reasonable man give, why he will so expose himself? I will tell you the reason. 'Therefore we labor and suffer reproach, because we hope in God, in the living God, and we are pretty well persuaded we shall not finally be losers. We shall not have an ill bargain of it at last.' As the same Apostle, when he writes himself 'an Apostle and servant of Jesus Christ' seems to allow that he was to doom himself to all the sufferings and calamities that the enemies of the Christian cause could load him with and lay upon him, for his assuming to himself such names of 'an Apostle and servant of Jesus Christ.' But why should Paul, — that wise and prudent man, that learned man, that man of so considerable reputation among his own countrymen — why should he come to be written among the Apostles and servants of Jesus Christ? Why, saith he, it is in hope of eternal life, which God, that cannot lie, hath promised. (Titus 1:1, 2.) I avow myself an Apostle and servant of Jesus Christ upon this inducement, and for this reason; and so I mean to continue unto the end. It is the hope of eternal life which God, that cannot lie, hath promised to me. He whose nature doth not allow him to deceive to whom it is impossible to lie, I firmly and securely hope in him; and, therefore, I will readily dispose myself to encounter all the diﬀiculties and hardships which the service of Jesus Christ can lay me open to." — Howe.

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(Galatians 4:4.) He reminds us that the time when it pleased the Lord to do this --- must have been the most seasonable time for doing it; and he mentions this for the purpose of meeting the rashness of men, who have always the hardihood to inquire why it was not sooner, or why it is to-day rather than to-morrow. In order therefore that our curiosity may not exceed proper bounds, he shews that the ``times'' are placed in the hand, and at the disposal, of God, in such a manner that we ought to think that he does everything in the proper order and at the most seasonable time.

His word. Or, by his word; for it is not uncommon with Greek writers to supply the preposition by. Or, he calls Christ the Word; if it be not thought preferable to supply something for the sake of completing the sentence. Were it not that the second exposition is a little forced, in other respects I should give it the preference. Thus John says,

``What we have heard, what we have seen with our eyes, what our hands have handled of the Word of life; and the life was manifested.'' (1 John 1:1, 2.)

I therefore prefer what is a simple meaning, that God hath manifested the word concerning the life by the preaching of the gospel.

The preaching, of which he speaks, is the gospel proclaimed, as the chief thing which we hear in it is --- that Christ is given to us, and that in him there is life.

Which hath been committed to me. Because all are not indiscriminately fit for so important an office, and no man ought to thrust himself into it, he asserts his calling, according to his custom. Here we ought to learn --- what we have often remarked on other occasions --- that the honor is not due to any man, till he has proved that God has ordained him, for even the ministers of Satan proudly boast that God has called them, but there is no truth in their words. Now Paul states nothing but what is known and proved, when he mentions his calling.

Besides, from this passage we learn for what purpose they were made apostles. It was for the sake of publishing the gospel, as he says elsewhere,

``Woe to me if I preach not the gospel, for a dispensation is committed unto me.'' (1 Corinthians 9:16, 17.)

Accordingly, they who enact dumb show, in the midst of idleness and luxury, are excessively impudent in boasting that they are the successors of the apostles.

Of God our Savior He applies the same epithet to the Father and to Christ, so that each of them is our Savior, but for a different reason; for the Father is called our Savior, because he redeemed us by the death of his Son, that he might make us heirs of eternal life; and the Son, because he shed his blood as the pledge and the price of our salvation. Thus the Son hath brought salvation to us from the Father, and the Father hath bestowed it through the Son.

4 To Titus, my own son, according to the common faith. Hence it is evident in what sense a minister of the word is said to beget spiritually those whom he brings to the obedience of Christ, that is, so that he himself is also begot-

John Calvin

ten. Paul declares himself to be the father of Titus, with respect to his faith; but immediately adds, that this faith is common to both, so that both of them alike have the same Father in heaven. Accordingly, God does not diminish his own prerogative, when he pronounces those to be spiritual fathers along with himself, by whose ministry he regenerates whom he chooses; for of themselves they do nothing, but only by the efficacy of the Spirit. As to the remainder of the verse, the exposition of it will be found in the Commentaries on the former Epistles, and especially on the First Epistle to Timothy. 1117

Titus 1:5-6

5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

5. Huius rei gratia reliqui to Cretae ut ea quae desunt corrigas et constituas per civitates presbyteros sicut ego tibi disposui

6. If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

6. Si quis sine crimine est unius uxoris vir filios habens fideles non in accusatione luxuriae aut non subditos

5. For this reason I left thee in Crete This preface clearly proves, that Titus is not so much admonished on his own account as recommended to others, that no one may hinder him. Paul testifies that he has appointed him in his own room; and on that account all should acknowledge and receive him with reverence as the Apostle's deputy. The apostles had no fixed place assigned to them, but were charged to spread the gospel through the whole world; and for this reason, when they left one city or district to go to another, they were wont to place fit men as their substitutes, to complete the work which they had begun. Thus Paul affirms that he founded the church of the Corinthians, but that there were other workmen, 1118 who must build on his foundation, that is, carry forward the building.

This, indeed, belongs to all pastors; for the churches will always stand in need of increase and progress, as long as the world shall endure. But in addition to the ordinary office of pastors, the care of organizing the church was committed to Titus. Till the churches have been already organized, and reduced to some order, pastors were not usually appointed over them. But Titus held some additional charge, which consisted in giving a form to churches that had not yet been properly arranged, and in appointing a fixed kind of government accompanied by discipline. Having laid the foundation, Paul departed; and then it became the duty of Titus to carry the work higher, that the building

1117See p. 21. 1118"Mais que les autres estoyent macons ou charpentiers." — "But that the others were masons and carpenters."

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might have fair proportions.

This is what he calls correcting those things which are still wanting. The building of the Church is not a work so easy that it can be brought all at once to perfection. How long Paul was in Crete --- is uncertain; but he had spent some time there, and had faithfully devoted his labors to erect the kingdom of Christ. He did not lack the most consummate skill that can be found in man; he was unwearied in toil; and yet he acknowledged that he left the work rough and incomplete. Hence we see the difficulty; and, indeed, we find, by experience, in the present day, that it is not the labor of one or two years to restore fallen. churches to a tolerable condition. Accordingly, those who have made diligent progress for many years --- must still be attentive to correct many things. 1119

Here it is highly proper to observe the modesty of Paul who willingly permits another person to complete the work which he had begun. And, indeed, although Titus is greatly inferior to him, he does not refuse to have him for {ἐπανορθωτήν} a ``corrector,'' to give the finishing hand to his work. Such ought to be the dispositions of godly teachers; not that every one should labor to make everything bend to his own ambitious views, but that they should strive to assist each other, and that, when any one has labored more successfully, he should be congratulated and not envied by all the rest.

And yet we must not imagine that Paul intended that Titus should correct those things which he had left undone, either through ignorance, or forgetfulness, or carelessness, but those things which he could not finish on account of the shortness of the time. In short, he enjoined Titus to make that correction which he would himself have made, if he had remained longer in Crete; not by varying --- not by changing anything, but by adding what was wanting; because the difficulty of such a work does not allow every part of it to be done in a single day.

And appoint presbyters in each city 1120 In the spiritual building this nearly comes next to doctrine, that pastors be ordained, to take charge of governing

1119"Those who are guided by ambition would wish to be thought clever people on the first day; they would wish to enjoy such reputation as to have it thought that they discharged their duty so faithfully that nothing more could be desired. On the contrary, when we have labored during our whole life to edify the Church of God, still we shall not succeed to the full extent. Let us therefore know that we must not presume so far on our industry or our virtues, that he who is endued with more abundant graces can suddenly have edified the Church of God to perfection; but we must assist each other. He who is farthest advanced must know that he cannot do everything, and must bend his shoulders and ask assistance from those whom God has appointed, and must be well pleased that others make progress, provided that all aim at serving God and advancing the kingdom of our Lord Jesus Christ. If we look well to ourselves, there will always be reason to grieve, because we are very far from having performed our duty. And those who make themselves believe this or that, and say, 'Here is a church so well reformed that nothing more is needed' — are mistaken; for if they knew what reformation is, they would beware of thinking that there was no room for finding fault. Whatever pains we take in arranging matters, and bringing them into order, there are indeed many things which, when once begun, will follow in a regular train; but as to reaching perfection, we are very far from it."—Fr. Ser.

1120"{Κατὰ} {πόλιν}, Not `in every city,' but `in each city or town,' (literally, `city by city,') of all those which had Christian congregations. Of such there might be several in this `hundred-citied isle;' though the name {πόλις} was often given to towns; and there is reason to think that not a few of the Cretan cities were no better.'' --- Bloomfield

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the Church; and therefore Paul mentions it here in preference to everything else. It is a point which ought to be carefully observed, that churches cannot safely remain without the ministry of pastors, and that consequently, wherever there is a considerable body of people, a pastor should be appointed over it. And yet he does not say that each town shall have a pastor, so that no place shall have more than one; but he means that no towns shall be destitute of pastors

Presbyters or elders. It is well known, that it was not on account of age, that they received this appellation; for sometimes those who were still young -- - such as Timothy --- were admitted to this rank. But in all languages it has been customary to apply this honorable designation to all rulers. Although we may conclude, from 1 Timothy 5:17, that there were two classes of presbyters, the context will immediately show, that here none other than teachers are meant, that is, those who were ordained to teach; for immediately afterwards, he will call the same persons ``bishops.''

But it may be thought that he gives too much power to Titus, when he bids him appoint ministers for all the churches. That would be almost royal power. Besides, this method takes away from each church the right of choosing, and from the College of Pastors the power of judging; and thus the sacred administration of the Church would be almost wholly profaned. The answer is easy. He does not give permission to Titus, that he alone may do everything in this matter, and may place over the churches those whom he thinks fit to appoint to be bishops; but only bids him preside, as moderator, at the elections, which is quite necessary. This mode of expression is very common. In the same manner, a consul, or regent, or dictator is said to have created consuls, on account of having presided over the public assembly in electing them. Thus also Luke relates that Paul and Barnabas ordained elders in every church. (Acts 14:23.) Not that they alone, in an authoritative manner, appointed pastors which the churches had neither approved nor known; but that they ordained fit men, who had been chosen or desired by the people. From this passage we do indeed learn, that there was not at that time such equality among the ministers of Christ but that some one had authority and deliberative voice above others; but this has nothing to do with the tyrannical and profane custom which prevails in Popery as to Collations. The apostles had a widely different mode of procedure.

6. If any one is blameless In order that no one may be angry with Titus, as if he were too rigorous or severe in rejecting any, Paul takes the whole blame to himself; 1121 for he declares that he has expressly commanded, that no one may be admitted, unless he be such a person as is here described. Accordingly, as he testified, a little before, that he had invested Titus with authority to preside in the appointment of pastors, that others might allow to him that right; so he now relates the injunction which he had given, lest the severity of Titus should

1121"Prend sur soy toute l'envie, voulant qu'on luy impute tout ce que The fera en cest endroit." — "Takes all the blame on himself, wishing that to him may be imputed all that Titus shall do in this matter."

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be exposed to the illwill of the ignorant, or the slanders of wicked men.

As this passage presents to us a lively portrait of a lawful bishop, we ought to observe it carefully; but, on the other hand, as almost everything that is here contained has been explained by me in the Commentary on the First Epistle to Timothy, it will be enough at present to touch on it slightly. When he says, that a bishop must be {ἀνέγκληος}, blameless, he does not mean one who is exempt from every vice, (for no such person could at any time be found,) but one who is marked by no disgrace that would lessen his authority. He means, therefore, that he shall be a man of unblemished reputation. 1122

The husband of one wife The reason why this rule is laid down --- has been explained by us in the Commentary on the First Epistle to Timothy. 1123 Polygamy was so common among the Jews, that the wicked custom had nearly passed into a law. If any man had married two wives before he made a profession of Christianity, it would have been cruel to compel him to divorce one of them; and therefore the apostles endured what was in itself faulty, because they could not correct it. Besides, they who had involved themselves by marrying more than one wife at a time, even though they had been prepared to testify their repentance by retaining but one wife, had, nevertheless, given a sign of their incontinence, which might have been a brand on their good name. The meaning is the same as if Paul had enjoined them to elect those who had lived chastely in marriage --- had been satisfied with having a single wife, and had forbidden those who had manifested the power of lust by marrying many wives. At the same time, he who, having become an unmarried man by the death of his wife, marries another, ought, nevertheless, to be accounted ``the husband of one wife;'' for the apostle does not say, that they shall choose him who has been, but him who is, ``the husband of one wife.''

Having believing children Seeing that it is required that a pastor shall have prudence and gravity, it is proper that those qualities should be exhibited in his family; for how shall that man who cannot rule his own house --- be able to govern the church! Besides, not only must the bishop himself be free from reproach, but his whole family ought to be a sort of mirror of chaste and honorable discipline; and, therefore, in the First Epistle to Timothy, he not less

1122"It is true, that the servants of God will never be without blame; as he even says, that they cannot avoid walking amidst disgrace and reproach. It is true, that Paul lived so virtuously that no fault could be found with him, and that too, before he came to the faith of Jesus Christ; so that he lived without reproach, and was a mirror and a jewel of holiness. Indeed he know not what he did, for hitherto he had not been directed by the Spirit of God; but he led a life so good that it was not liable to any reproach. And yet he tells us that he was pointed at with the finger, was mocked at, was reproached, was even accursed among believers, whose ingratitude was such that in his absence he was reviled and loaded with many slanders. So it is with the servants of God. But when Paul demands that they shall be without crime, he means that we should inquire and ascertain if the life of a man be pure and without blame, and if he continues to conduct himself in that manner. Although we cannot shut the mouths of all slanderers, that they shall not revile us, yet we must be without crime; for it is said, that we shall be reviled as evil-doers, but we shall be pure and innocent. And in what way? Before God we shall have this testimony, that he approves of us, and that all the talk against us is a lie."—Fr. Ser.

1123See p. 76.

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strictly enjoins their wives what they ought to be. 1124

First, he demands that the children shall be ``believers;'' whence it is obvious that they have been educated in the sound doctrine of godliness, and in the fear of the Lord. Secondly, that they shall not be devoted to luxury, that they may be known to have been educated to temperance and frugality. Thirdly, that they shall not be disobedient; for he who cannot obtain from his children any reverence or subjection --- will hardly be able to restrain the people by the bridle of discipline.

Titus 1:7-9

7. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

7. oportet enim episcopum sine crimine esse sicut Dei dispensatorem non superbum non iracundum non vinolentum non percussorem non turpilucri cupidum

8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 8. sed hospitalem benignum sobrium iustum sanctum continentem 9. Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

9. amplectentem eum qui secundum doctrinam est fidelem sermonem ut potens sit et exhortari in doctrina sana et eos qui contradicunt arguere

7. For a bishop ought to be blameless, as a governor of the house of God He again repeats, that they who aspire to the office of a bishop ought to retain an unspotted reputation; and he confirms it by this argument, that, because the Church is the house of God, every person who is appointed to govern it --- is constituted, as it were, governor of the house of God. Now, he would be ill spoken of among men, who should take a scandalous and infamous person, and make him his steward; and therefore it would be far more base and intolerable to appoint such persons to be rulers of the household of God. The Latin word dispensator (steward or manager) --- employed in the old translation, and retained by Erasmus --- does not at all express Paul's meaning; for, in order that greater care may be exercised in the election, he adorns the office of a bishop within this honorable eulogy, that it is a government of the house of God, as he says to Timothy,

``That thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth.'' (1 Timothy 3:15.)

This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome has remarked, both in his Commentary on this passage, and in his

1124See p. 87.

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Epistle to Evagrius. And hence we may perceive how much greater deference has been paid to the opinions of men than ought to have been paid to them; for the language of the Holy Spirit, has been set aside, and the custom introduced by the arbitrary will of man has prevailed. For my own part, I do not find fault with the custom which has existed from the very beginning of the Church, that each assembly of bishops shall have one moderator; 1125 but that the name of office which God has given to all, shall be conveyed to one alone, and that all the rest shall be deprived of it, is both unreasonable and absurd. Besides, to pervert the language of the Holy Spirit --- in such a manner that the same words shall have a different meaning from what he intended --- is excessive and profane hardihood. 1126

Not self-willed With good reason does he condemn this vice in a bishop, whose duty it is not only to receive kindly those who come to him of their own accord, but also to allure those who withdraw themselves, that he may conduct all in like manner to Christ. Now, {αὐθάδεια} (as Plato says in one of his Epistles to Dion) {τὢς} {ἐρημίας} {ἐστὶ} {ξύνοικος} that is, ``self-will is closely allied to solitude;'' for society and friendship cannot be cherished, when every man pleases himself to such an extent as to refuse to yield and accommodate himself to others. And, indeed, every ({αὐθάδης}) ``self-willed'' person, as soon as an occasion presents itself, will instantly become a fanatic.

8. But hospitable, devoted to kindness Hence it is evident how destructive is that plague which tears the Church by quarrels. With this vice he contrasts, first, docility, and next, gentleness and modesty towards all; for a bishop will never teach well, who is not also ready to learn. Augustine praises highly a saying of Cyprian: ``Let him be as patient to learn as skillful to teach.'' Besides, bishops often need advice and warnings. If they refuse to be admonished, if they reject good advices, they will immediately fall headlong to the grievous injury of the Church. The remedy against these evils, therefore, is, that they be not wise to themselves.

I have chosen to translate {φιλάγαθον} devoted to kindness, rather than with Erasmus, ``a lover of good things;'' for this virtue, accompanied by hospitality, appears to be contrasted by Paul with covetousness and niggardliness. He calls that man just, who lives among men without doing harm to any one. Holiness has reference to God; for even Plato draws this distinction between the two words.

9. Holding fast the faithful word This is the chief gift in a bishop, who is elected principally for the sake of teaching; for the Church cannot be governed in any other way than by the word. ``The faithful word'' is the appellation which he gives to that doctrine which is pure, and which has proceeded from

1125"Un gouverneur ou superintendaet." — "A governor or superintendent." 1126"Those whom he formerly called presbyters he now calls bishops, (which means overseers or superintendents,) and he gives this name to all whose duty it is to preach the word of God. And so it was a corruption and abuse in Popery — that is, in the ancient Church — that one individual was called bishop; for that was to change the language of the Holy Spirit, and we ought to speak in accordance with the Scripture. Now we see that Satan labors incessantly to draw us aside from the simplicity of the word of God." — Fr. Ser.

John Calvin

the mouth of God. He wishes that a bishop should hold it fast, so as not only to be well instructed in it, but to be constant in maintaining it. There are some fickle persons who easily suffer themselves to be carried away to various kinds of doctrine; while others are cast down by fear, or moved by any occurrence to forsake the defense of the truth. Paul therefore enjoins that those persons shall be chosen who, having cordially embraced the truth of God, and holding it firmly, never allow it to be wrested from them, or can be torn from it. And, indeed, nothing is more dangerous than that fickleness of which I have spoken, when a pastor does not stedfastly adhere to that doctrine of which he ought to be the unshaken defender. In short, in a pastor there is demanded not only learning, but such zeal for pure doctrine as never to depart from it.

But what is meant by according to instruction or doctrine? 1127 The meaning is, that it is useful for the edification of the Church; for Paul is not wont to give the name of ``doctrine'' to anything that is learned and known without promoting any advancement of godliness; but, on the contrary, he condemns as vain and unprofitable all the speculations which yield no advantage, however ingenious they may be in other respects. Thus, ``He that teacheth, let him do it in doctrine;'' that is, let him labor to do good to the hearers. (Romans 12:7.) In short, the first thing required in a pastor is, that he be well instructed in the knowledge of sound doctrine; the second is, that, with unwavering firmness of courage, he hold by the confession of it to the last; and the third is, that he make his manner of teaching tend to edification, and do not, through motives of ambition, fly about through the subtleties of frivolous curiosity, but seek only the solid advantage of the Church.

That he may be able The pastor ought to have two voices: one, for gathering the sheep; and another, for warding off and driving away wolves and thieves. The Scripture supplies him with the means of doing both; for he who is deeply skilled in it will be able both to govern those who are teachable, and to refute the enemies of the truth. This twofold use of Scripture Paul describes when he says, That he may be able to exhort and to convince adversaries And hence let us learn, first, what is the true knowledge of a bishop, and, next, to what purpose it ought to be applied. That bishop is truly wise, who holds the right faith; and he makes a proper use of his knowledge, when he applies it to the edification of the people.

This is remarkable applause bestowed on the word of God, when it is pronounced to be sufficient, not only for governing the teachable, but for subduing the obstinacy of enemies. And, indeed, the power of truth revealed by the Lord is such that it easily vanquishes all falsehoods. Let the Popish bishops now go and boast of being the successors of the apostles, seeing that the greater part of them are so ignorant of all doctrine, as to reckon ignorance to be no small part of their dignity.

1127"Selon instruction ou doctrine."

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Titus 1:10-12

10. For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

10. sunt enim multi et inoboedientes vaniloqui et seductores maxime qui de circumcisione sunt

11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

11. quos oportet redargui qui universas domos subvertunt docentes quae non oportet turpis lucri gratia

12. One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

12. dixit quidam ex illis proprius ipsorum propheta Cretenses semper mendaces malae bestiae ventres pigri

10 For there are many unruly. 1128 After having laid down a general rule, which ought to be everywhere observed, in order that Titus may be more attentive to adhere to it, he holds out to him the urgent necessity which ought to excite him more than all things else. He warns him that he has to deal with many obstinate and incorrigible persons, that many are puffed up with vanity and idle talk, that many are deceivers; and that therefore they ought to choose, on the other hand, such leaders as are qualified and well prepared to oppose them. For, if the children of this world, when dangers arise, increase their solicitude and watchfulness, it would be disgraceful for us, when Satan is using his utmost efforts to remain careless and inactive, as if we were in a state of peace.

Unruly Instead of (inobedientes) disobedient, which is the rendering in the old translation for {ἀνυπότακτοι} Erasmus translates it (intractabiles) incorrigible. He means those who cannot endure to be brought to obey, and who throw off the yoke of subjection. He gives the appellation of vain talkers, 1129 not only to the authors of false doctrines, but to those who, addicted to ambitious display, occupy themselves with nothing but useless subtleties. {Ματαιολογία} 1130 (vain talking) is contrasted with useful and solid doctrine, and therefore includes all trivial and frivolous speculations, which contain nothing but empty bombast, because they contribute nothing to piety and the fear of God. And such is all the scholastic theology that is found, in the present day, in Popery. Yet he calls the same persons deceivers of minds. It may be thought preferable to view this as relating to a different class of persons; but, for my own part, I think that it means the same class; for the teachers of such trifles entice and fascinate the minds of men, so as no longer to receive sound doctrine.

Chiefly they who are of the circumcision. He says that they are chiefly of

1128"Car il y en a plusieurs qui ne se peuvent ranger." — "For there are many of them who cannot submit."

1129"Parlans vanitez." — "Speaking vanities." 1130"Vanite de paroles." — "Vanity of words."

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the Jews; for it is highly requisite that such plagues shall be known by all. We ought not to listen to those who plead that we should spare the reputation of this or that individual, when the matter in question is the great danger of the whole Church. And so much the greater danger was to be apprehended from that nation, because it claimed superiority above others on account of the sacredness of its lineage. This is therefore the reason why Paul reproves the Jews more sharply, in order to take from them the power of doing injury.

11 Whose mouth must be stopped A good pastor ought therefore to be on the watch, so as not to give silent permission to wicked and dangerous doctrines to make gradual progress, or to allow wicked men an opportunity of spreading them. But it may be asked, ``How is it possible for a bishop to constrain obstinate and self-willed men to be silent? For such persons, even though they are vanquished in argument, still do not hold their peace; and it frequently happens that, the more manifestly they are refuted and vanquished, they become the more insolent; for not only is their malice strengthened and inflamed, but they give themselves up to indolence.'' I reply, when they have been smitten down by the sword of God's word, and overwhelmed by the force of the truth, the Church may command them to be silent; and if they persevere, they may at least be banished from the society of believers, so that they shall have no opportunity of doing harm. 1131 Yet by ``shutting the mouth'' Paul simply means --- ``to refute their vain talking,'' even though they should not cease to make a noise; for he who is convicted by the word of God, however he may chatter, has nothing to say.

Who overturn whole houses. If the faith of one individual were in danger of being overturned, (for we are speaking of the perdition of a single soul redeemed by the blood of Christ) the pastor should immediately gird himself for the combat; how much less tolerable is it to see whole houses overturned?

Teaching things which they ought not. The manner in which they were overturned is described in these words. Hence we may infer how dangerous it is to make even the smallest departure from sound doctrine; for he does not say that the doctrines, by which they overturned the faith of many, were openly wicked; but we may understand by this designation every kind of corruptions, when there is a turning aside from the desire of edification. Thus it is in reality,

1131"If we mark such persons, and point them out with the finger, everybody will avoid them, and thus they will be prevented from doing harm This its what Paul had in his eye. Following his example, when we see people who can do nothing but contrive measures for disturbing and ruining the Church, and who are altogether addicted to evil, it is true that, if we can bring them back in a gentle manner to the right path, we should endeavor to do so. But if they persist, and if we perceive that they are obstinate in their malice, we must not be wiser than the Holy Spirit. They must be known, they must be exposed, and their baseness must be held up to public view, that they may be abhorred, and that others may withdraw from them, as we have formerly seen in other passages. As for those who murmur when we make use of such liberty, they shew plainly that they aim at nothing but confusion in the Church. They do indeed make a show of having some regard to humanity. 'And must we degrade people, and hold them up to scorn, as if we wished to put them to shame?' We answer, Must we leave the poor Church of God in the power of wolves and robbers? Must all the flock be scattered, the blood of our Lord Jesus Christ trampled under foot, and souls which he has redeemed at so costly a price go to perdition, and all order be set aside; and must we nevertheless be silent and shut our eyes?"—Fr. Ser.

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that, amidst so great weakness of the flesh, we are exceedingly prone to fall; and hence it arises, that Satan easily and speedily destroys, by his ministers, what godly teachers had reared with great and long-continued toil.

He next points out the source of the evil, a desire of dishonest gain; by which he reminds us how destructive a plague avarice is in teachers; for, as soon as they give themselves up to the pursuit of gain, they must labor to obtain the favor and countenance of men. This is quickly followed by the corruption of pure doctrine.

12 One of themselves, a prophet of their own I have no doubt that he who is here spoken of is Epimenides, who was a native of Crete; for, when the Apostle says that this author was ``one of themselves,'' and was ``a prophet of their own,'' he undoubtedly means that he belonged to the nation of the Cretans. Why he calls him a Prophet--is doubtful. Some think that the reason is, that the book from which Paul borrowed this passage bears the title {Περὶ} {Χρησμῶν} ``concerning oracles.'' Others are of opinion that Paul speaks ironically, by saying that they have such a Prophet --- a Prophet worthy of a nation which refuses to listen to the servants of God. But as poets are sometimes called by the Greeks ({προφὢται}) ``prophets,'' and as the Latin authors call them Vates, I consider it to denote simply a teacher. The reason why they were so called appears to have been, that they were always reckoned to be ({γένος} {θεῖον} {καὶ} {ἐνθουσιαστικόν}) ``a divine race and moved by divine inspiration.'' Thus also Adimantus, in the Second Book of Plato's treatise {Περὶ} {Πολιτείας} after having called the poets {υἵους} {Θεῶν} ``sons of the gods,'' adds, that they also became their prophets. For this reason I think that Paul accommodates his style to the ordinary practice. Nor is it of any importance to inquire on what occasion Epimenides calls his countrymen liars, namely, because they boast of having the sepulcher of Jupiter; but seeing that the poet takes it from an ancient and well-known report, the Apostle quotes it as a proverbial saying. 1132

From this passage we may infer that those persons are superstitious, who do not venture to borrow anything from heathen authors. All truth is from God; and consequently, if wicked men have said anything that is true and just, we ought not to reject it; for it has come from God. Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose? But on this subject the reader may consult Basil's discourse 1133 {πρὸς} {τοὺς} {νέους}, {ὅπως} {ἂν} {ἐξ} {ἑλλ} {κ}.{τ}.{λ}

1132The Greek hexameter verse which Paul quotes has been rendered into Latin hexameter by Calvin himself, and into a French couplet by his translator; and it may be worth while to set down the quotation in the three languages: Greek. — {Κρὢτες} {ἀεὶ} {ψεῦσται}, {κακὰ} {θηρία}, {γαστέρες} {ἀργαί} Latin. --- Mendax, venter iners, semper male bestia Cres est. French. --- ``I'ousjours menteuse, et tousiours male-beste, Venice sacs coeur, et fay-neant est Crete.'' --- Ed.

1133"Qu'il lise l'oraison que Basile en a faite, remonstrant aux jeunes gens comment ils se doyvent aider des livres des autheurs profanes." — "Let him read Basil's discourse on this subject, instructing young persons how they ought to avail themselves of the assistance to be derived from heathen authors."

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Titus 1:13-16

13. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

13. testimonium hoc verum est quam ob causam increpa illos dure ut sani sint in fide

14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

14. non intendentes iudaicis fabulis et mandatis hominum aversantium se a veritate

15. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

15. omnia munda mundis coinquinatis autem et infidelibus nihil mundum sed inquinatae sunt eorum et mens et conscientia

16. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

16. confitentur se nosse Deum factis autem negant cum sunt abominati et incredibiles et ad omne opus bonum reprobi

13. This testimony is true. 1134 How worthiness soever the witness may have been, 1135 yet the truth which has been spoken by him is acknowledged by Paul. The inhabitants of Crete, of whom he speaks with such sharpness were undoubtedly very wicked. The Apostle, who is wont to reprove mildly those who deserved to be treated with extreme severity, would never have spoken so harshly of the Cretans, if he had not been moved by very strong reasons. What term more reproachful than these opprobrious epithets can be imagined; that they were ``lazy, devoted to the belly, destitute of truth, evil beasts?'' Nor are these vices charged against one or a few persons, but he condemns the whole nation.

It was truly a wonderful purpose of God, that he called a nation so depraved,

1134"The general character of the Cretans, noticed in Paul's Epistle to Titus, is confirmed by the testimony of antiquity. The Apostle, writing to Titus, who had been left in Crete to regulate the affairs of the Christian Church in that island, complains of many disorderly men there, — 'many unruly and vain talkers and deceivers, who subvert whole houses, (or families,) teaching things which they ought not, for filthy lucre's sake, (Titus 1:10, 11); and he quotes the following verse from 'one of themselves, a prophet of their own,' namely, Epimenides, who was a Cretan poet, and whose writings were by the ancients termed {χρησμοὶ} or `oracles,' {Κρὢτεσ} {ἀεὶ} {ψεῦσται}, {κακὰ} {θηρία}, {γαστέρες} {ἀργαί}. The general import of which passage is, that `the Cretans were a false people, and united in their character the ferocity of the wild beast with the luxury of the domesticated one.' The circumstance of Paul's styling Epimenides `a prophet' is sufficiently explained by the fact of the words Poet and Prophet being often used promiscuously by the Greeks and Romans, --- probably because their poets pretended to be inspired, and were by some believed to be so. The Apostle adds, that the testimony of Epimenides is but too true, `this witness is true.' How true the first part of it is, with respect to their deceit and lying, the following facts will attest. From the time of Homer, the island of Crete was regarded as the scene of fiction. Many authors affirm that, as a people, its inhabitants were infamous for their violation of truth; and at length their falsehood became so notorious, that {Κρητίζειν} to Cretise, or imitate the Cretans, was a proverbial expression among the ancients for lying.'' --- Horne's Introduction.

1135"Combien que l'autheur soit profane et de nulle authorite." — "Although the author is a heathen and of no authority."

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and so infamous on account of its vices, to be among the first who should partake of the gospel; but his goodness is not less worthy of admiration, in having bestowed heavenly grace on those who did not even deserve to live in this world. 1136 In that country so corrupt, as if in the midst of hell, the Church of Christ held a position, and did not cease to be extended, though it was infected by the corruption of the evils which prevailed there; for here Paul not only reproves those who were strangers to the faith, but expressly reproves those who had made a profession of Christianity. Perceiving that these vices so hateful have already taken root, and are spreading far and wide, he does not spare the reputation of the whole nation, that he may attempt the care of those whom there was some hope of healing.

Wherefore rebuke them sharply Of that circumspection and prudence with which a bishop ought to be endowed, it is not the least part, that he regulate his manner of teaching by the dispositions and conduct of men. We must not deal with obstinate and unruly persons in the same manner as with those who are meek and teachable; for, in instructing the latter, we ought to use such mildness as is suitable to their teachable disposition, while the stubbornness of the former must be severely corrected, and (as the saying is) for a bad knot there must be a bad wedge. 1137 The reason why Titus ought to be more sharp and severe in rebuking them has been already stated, namely, that they are ``evil beasts.''

That they may be sound in the faith Whether the ``soundness'' or ``healthfulness'' is here contrasted with the diseases which he has mentioned, or whether he simply commands them to remain in the sound faith, is uncertain. I prefer the latter view. As they already are exceedingly vicious, and may easily be corrupted more and more, he wishes them to be more closely and strictly kept within the pure faith. 1138

14 And may not listen to Jewish fables He now shews in what ``sound faith'' consists --- when it is not corrupted by any ``fables.'' But in guarding against the danger he prescribes this remedy --- not to give ear to them; for God wishes us to be so attentive to his word, that there shall be no entrance for trifles. And, indeed, when the truth of God has once gained admission all that can be brought against it will be so tasteless, that it will not attract our minds. If, therefore, we wish to preserve the faith uncontaminated, let us learn carefully to restrain

1136"De vivre en ce monde." 1137"A un mauvais noeud il faut un mauvais coin." 1138"We have to observe that here, in a single word, Paul declares to us by what means men may defend themselves. It is, by keeping the purity of faith. If, then, we do not turn aside from the simple doctrine of the gospel, but wish to be governed according to the will of God; if we are not carried away by our volatile passions, and do not walk according to our groveling appetites; in short, if we are good scholars of our God, and reckon it enough to have received the doctrine which he teaches us; if that be the case, we shall be fortified against all evil. It is true, the devil will seek to poison the whole world with his venom, and will spread his filth everywhere, so that the world will be full of so many corruptions that every place shall be infected by them. But however that may be, we must not turn aside from time simplicity of our faith, and must always seek to be instructed simply by our God. When we follow this course, though the devil may contrive all that he can, still we shall be fortified against all evil."—Fr. Ser.

John Calvin

our senses, so that they may not give themselves up to strange contrivances; for, as soon as any person shall begin to listen to fables, he will lose the purity of faith.

All trivial inventions he calls ``fables,'' or, as we would say, ``trifles;'' for what he immediately adds, about ``the commandments of men,'' has the same meaning. And he calls those men enemies of the truth who, not satisfied with the pure doctrine of Christ, mix up with them their own fooleries; for all that men of themselves contrive ought to be accounted ``fabulous.''

He attributes this vice chiefly to the Jews, because, under the presence of the divine law, they introduced superstitious ceremonies. The Gentiles, being aware that they had been wretchedly deceived during their whole life, more easily renounced their former course of life; while the Jews, having been educated in the true religion, obstinately defended the ceremonies to which they had been accustomed, and could not be convinced that the Law had been abrogated. In this manner they disturbed all churches, because, as soon as the gospel began to make its appearance anywhere, they did not cease to corrupt its purity by mixing it with their leaven. Accordingly, Paul not only forbids them, in general terms, to degenerate from sound doctrine, but points out, as with the finger, the present evil which needed to be remedied, that they may be on their guard against it.

15 To the pure all things indeed are pure He glances at one class of fabulous opinions; for the choice of the kinds of food, (such as was temporarily enjoined by Moses,) together with purifications and washings, were insisted on as being still necessary, and they even made holiness to consist almost wholly in these minute observances. How dangerous to the Church this was, we have already explained. First, a snare of bondage was laid on the consciences; and next, ignorant persons, bound by this superstition, had a veil drawn over their eyes, which hindered them from advancing in the pure knowledge of Christ. If any of the Gentiles refused to submit to this yoke, because he had not been accustomed to it, the Jews vehemently contended for it, as if it had been the chief article of religions. Not without good reason, therefore, does Paul firmly oppose such corrupters of the gospel. In this passage, indeed, he not only refutes their error, but wittily laughs at their folly, in laboring anxiously, any advantage, about abstaining from certain kinds of food and things of that nature

In the first clause of this verse he upholds Christian liberty, by asserting, that to believers nothing is unclean; but at the same time he indirectly censures the false apostles who set no value on inward purity, which alone is esteemed by God. He therefore rebukes their ignorance, in not understanding that Christians are pure without the ceremonies enjoined by the Law; and next he chastises their hypocrisy, in disregarding uprightness of heart, and occupying themselves with useless exercises. But as the subject now in hand is not the health of the body, but peace of conscience, he means nothing else than that the distinction of the kinds of food, which was in force under the Law, has now been abolished. For the same reason it is evident, that they do wrong, who

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impose religious scruples on consciences in this matter; for this is not a doctrine intended for a single age, but an eternal oracle of the Holy Spirit, which cannot lawfully be set aside by any new law.

Accordingly, this must be true till the end of the world, that there is no kind of food which is unlawful in the sight of God; and, therefore, this passage is fitly and appropriately quoted in opposition to the tyrannical law of the Pope, which forbids the eating of flesh on certain days. And yet I am not unacquainted with the sophistical arguments which they employ. They affirm, that they do not forbid the eating of flesh, because they allege that it is unclean, (for they acknowledge that all kinds of food are in themselves clean and pure,) but that abstinence from flesh is enjoined on another ground, that it has a tendency to tame the lust of the flesh; as if the Lord had forbidden to eat swine's flesh, because he judged swine to be unclean. Even under the Law the fathers reckoned that everything which God created is in itself pure and clean; but they held that they were unclean for this reason, that the use of them was unlawful, because God had forbidden it. All things are, therefore, pronounced by the Apostle to be pure, with no other meaning than that the use of all things is free, as regards the conscience. Thus, if any law binds the consciences to any necessity of abstaining from certain kinds of food, it wickedly takes away from believers that liberty which God had given them.

But to the polluted and unbelieving nothing is pure. This is the second clause, in which he ridicules the vain and useless precautions of such instructors. He says that they gain nothing by guarding against uncleanness in certain kinds of food, because they cannot touch anything that is clean to them. Why so? Because they are ``polluted,'' and, therefore, by their only touching those things which were otherwise pure, they become ``polluted.''

To the ``polluted'' he adds the ``unbelieving,'' 1139 not as being a different class of persons; but the addition is made for the sake of explanation. Because there is no purity in the sight of God but that of faith, it follows that all unbelievers are unclean. By no laws or rules, therefore, will they obtain that cleanness which they desire to have; because, being themselves ``polluted,'' they will find nothing in the world that is clean to them. 1140

1139"The Apostle joins 'defiled' and 'unbelieving,' to intimate that, without a true belief, nothing is clean. The understanding and the conscience are polluted. Both the man and his doings are impure." — Hervey.

1140"It is a dreadful condemnation pronounced on men, when it is said that nothing is clean to them — that all is polluted and defiled, till God has renewed them. So far are we from being able to bring anything that is acceptable to him, that we can neither eat nor drink, nor put on our clothes, nor walk a single step, without corruption, and, what is more, by dwelling in the world we infect all the creatures. And this is the reason why they must call for vengeance at the last day against all unbelievers and reprobates. We have, therefore, good reason to be dissatisfied with ourselves and to be ashamed, when we see that they become hateful on our account and that we are so polluted as to have infected every thing that God had appropriated to our use, and even that there is nothing in us but all corruption — nothing but a God cursed and disowned. When we are thus humbled, let us know, on the other hand, the inestimable blessing which God bestows on us, when he brings us back to himself, and, after having cleansed us, causes us to use all his blessings and bounties: with purity of heart and when we are assured that it is lawful for us to eat and drink, provided that we do so with all sobriety, and in a reasonable manner." — Fr. Ser.

John Calvin

But their mind and conscience are polluted. He shows the fountain from which flows all the filth which is spread over the whole life of man; for, unless the heart be well purified, although men consider works to have great splendor, and a sweet smell, yet with God they will excite disgust by their abominable smell and by their filthiness.

``The Lord looketh on the heart,'' (1 Samuel 16:7,) and ``his eyes are on the truth.'' (Jeremiah 5:3.) Whence it arises, that those things which are lofty before men are abomination before God.

The mind denotes the understanding, and the conscience relates rather to the affections of the heart. But here two things ought to be observed; first, that man is esteemed by God, not on account of outward works, but on account of the sincere desire of the heart; and, secondly, that the filth of infidelity is so great, that it pollutes not only the man, but everything that he touches. On this subject let the reader consult Haggai 2:11-14. In like manner Paul teaches that

``all things are sanctified by the word,'' (1 Timothy 4:5,) because men use nothing in a pure manner till they receive it by faith from the hand of God.

16 They profess that they know God He treats those persons as they deserve; for hypocrites, who give their whole attention to minute observances, despise fearlessly what constitutes the chief part of the Christian life. The consequence is, that they display their vanity, while contempt of God is manifested in open crimes. And this is what Paul means; that they who wish to be seen abstaining from one kind of food --- indulge in wantonness and rebellion, as if they had shaken of the yoke; that their conduct is disgraceful and full of wickedness, and that not a spark of virtue is visible in their whole life.

For they are abominable, disobedient, and to every good work reprobate. When he calls them, {βδελυκτούς} 1141 abominable, he seems to allude to their pretended holiness, to which they gave their earnest attention. But Paul de-

1141"1. They are said to be {βδελυκτοί}, abominable, or shamefully addicted to all manner of evil. The word in the original, denotes the heinousness of those practices in which they allow themselves; and is derived from a word that signifies to send forth an offensive smell. For all sentiments of right and good are not so totally lost and obliterated among mankind, but that there are some things which even pagans would detest. 2. They are said to be also {ἀπειθείς}, disobedient, which expression imports perseverance and obstinacy in an evil course. They will by no means --- by no importunity --- by no arguments whatever, be dissuaded from practices so unjustifiable and detestable in their own nature. They are resolved to run on, whatever it costs them --- to continue in sin, and in the profession of religion at the same time, which is the greatest absurdity imaginable. 3. They are said, lastly, to be {πρὸς} {πᾶν} {ἔργον} {ἀγαθὸν} {ἀδόκιμοι}, reprobate to every good work; which signifies a disinclination to everything that is good, to everything that is worthy of praise. `The word may be taken, as it is observed, either actively or passively, and so may signify not only to be disappointed by others, but to disapprove themselves; in which latter sense we must, at present, principally understand the phrase. They disapprove all that which claims their approbation and esteem; and are disaffected to all that good which the religion they profess would oblige them to the practice of. The expression, therefore, does not so much signify their omission of what is good, as their disinclination to it; but it further denotes that, if they do anything at all in religion, it is what they neither delight in, nor can endure. `Every good work' is an expression of such latitude, that it may comprehend all the works of piety, mercy, and common justice. And so it is fit we should understand it in this place. Whatever they do of this kind, their hearts are averse to it, and they bear a disaffected mind to it all. And such as here described, persons may be found to be, notwithstanding their profession.'' --- Howe.

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clares that they gain no advantage, for they do not cease to be profane and detestable. With good reason does he accuse them of disobedience; for nothing can be more haughty than hypocrites, who exert themselves so laboriously about ceremonies, in order that they may have it in their power to despise with impunity the chief requirements of the law. We may appropriately interpret the word {ἀδόκιμοι} reprobate in an active signification; as if he had said, that they who wish to be thought so sagacious instructors in trifles --- are destitute of judgment and understanding as to good works.

Chapter 2

CHAPTER 2

Titus 2:1-5

1. But speak thou the things which become sound doctrine: 1. Tu autem loquere quae decet sanam doctrinam 2. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

2. senes ut sobrii sint pudici prudentes sani fide dilectione patientia 3. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

3. anus similiter in habitu sancto non criminatrices non vino multo servientes bene docentes

4. That they may teach the young women to be sober, to love their husbands, to love their children,

4. ut prudentiam doceant adulescentulas ut viros suos ament filios diligant 5. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

5. prudentes castas domus curam habentes benignas subditas suis viris ut non blasphemetur verbum Dei

1. But speak thou the things which become sound doctrine He points out the remedy for driving away fables, namely, that Titus should devote himself to edification. He gives the appellation of sound doctrine to that which may instruct men to godliness; for all trifles vanish away, when that which is solid is taught. When he enjoins him to speak those things which agree with ``sound doctrine,'' it is as if he had said, that Titus must be continually employed in this preaching; for to mention these things once or twice would not be enough. And Paul does not speak of the discourse of a single day; but so long as Titus shall hold the office of pastor, he wishes him to be employed in teaching this doctrine.

``Sound doctrine'' is so called from the effect produced by it; as, on the contrary, he says, that unskillful men dote about questions which do no good. Sound, therefore, means wholesome, that which actually feeds souls. Thus, by a single word, as by a solemn proclamation, he banishes from the Church all speculations which serve rather to promote ostentation than to aid godliness, 1142 as he did in both of the Epistles to Timothy.

1142"Let the doctrine which proceeds from thy mouth be sound. For he expressly uses this

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He makes ``sound doctrine'' to consist of two parts. The first is that which magnifies the grace of God in Christ, from which we may learn where we ought to seek our salvation; and the second is that by which the life is framed to the fear of God, and inoffensive conduct. Although the former, which includes faith, is far more excellent, and therefore ought to be more zealously inculcated; yet Paul, in writing to Timothy, was not careful about attending to order; for he had to deal with an intelligent man, to whom he would offer an insult, if he dictated to him word by word, as is usually done to apprentices or beginners. Under the person of Titus, indeed, he instructs the whole church of Crete; yet he attends to the rules of propriety, that he may not appear to distrust his prudence. Besides, the reason why he is longer in his exhortations is, that they who gave their whole attention to idle questions --- needed especially to be exhorted to the practice of a good and holy life; for nothing is better fitted to restrain the wandering curiosity of men than to know in what duties 1143 they ought to be employed.

2. That aged men be sober He begins with particular duties, that the discourse may be better adapted to the instruction of the people. And he does so, not only that he may accommodate himself to their capacity, but that he may press every one more closely; for a general doctrine produces a less powerful impression; but when by holding out a few cases, he has instructed every person about his duty, there is no one who may not easily conclude, that the Lord has sufficiently instructed him as to the work in which he ought to be employed. We must not therefore, look for a regular method here; for Paul's design was only to state briefly what were the subjects concerning which godly teachers ought to speak, and not to undertake to treat largely of those subjects.

``Aged men'' are mentioned by him in the first place. He wishes them to be ``sober,'' because excessive drinking is a vice too common among the old. Gravity, which he next mentions, is procured by well-regulated morals. Nothing is more shameful than for an old man to indulge in youthful wantonness, and, by his countenance, to strengthen the impudence of the young. In the life of old men, therefore, let there be displayed {σεμνότης} ``a becoming gravity,'' which shall constrain the young to modesty. This will be followed chiefly by temperance, which he immediately adds.

word, because it is the means of upholding us in true integrity, that the word of God, which is preached to us, be our spiritual pasture. This will not be perceived at first sight, but such is the fact. And why do we not perceive it? Because we are too sensual and earthly. For when we are in want of food for our body, we are immediately terrified, we become alarmed, we have not a moment of repose, for it touches us nearly. We are sensitive as to this fading life, but we are insensible to all that affects our souls; there is such brutal stupidity that we do not know our wants, though they press heavily upon us. Yet let it be observed that there is nothing but weakness in us, if we are not fed with the doctrine of God. And that is the reason why it is called 'sound,' for in this consists the health of our souls. As our bodies are kept in their proper condition by well-regulated nourishment, so our souls are supported by that doctrine which serves not only for nourishment but for medicine. For we are full of vices which are worse than diseases; and therefore our soul must be purged, and we must be healed of them. The method of doing this is, that we profit by the word of God. And so it is not without good reason that Paul gives to it this designation, that it is 'sound,' or that it is 'wholesome.' " — Fr. Ser.

1143"En quels devotes et bones oeuvres." — "In what duties and good works."

John Calvin

Sound in faith I do not know whether the word ``sound'' or ``healthy'' contains an indirect allusion to the various diseases of old men, with which he contrasts this health of the soul; at least, I think so, though I do not affirm it. With good reason does he include in these three parts --- faith, love, patience --- the sum of Christian perfection. By faith we worship God; for neither calling upon him, nor any exercises of godliness, can be separated from it. Love extends to all the commandments of the second table. Next follows patience as the seasoning of ``faith'' and ``love;'' for without ``patience'' faith would not long endure, and many occurrences are taking place every day --- instances of unhandsome conduct or evil temper, which irritate us so much that we should not only be languid, but almost dead, to the duties of love towards our neighbor, if the same ``patience'' did not support us.

3. That aged women in like manner We very frequently see, that females advanced in age either continue to dress with the lightness of youthful years, or have something superstitious in their apparel, and seldom hit the golden mean. Paul wished to guard against both extremes, by enjoining them to follow a course that is agreeable both to outward propriety and to religion; or, if you choose to express it in simpler language, to give evidence, by their very dress, that they are holy and godly women.

He next corrects another two vices, to which they are often addicted, when he forbids them to be slanderers and slaves to much wine Talkativeness is a disease of women, and it is increased by old age. To this is added, that women never think that they are eloquent enough, if they are not given to prattling and to slander --- if they do not attack the characters of all. The consequence is, that old women, by their slanderous talkativeness, as by a lighted torch, frequently set on fire may houses. Many are also given to drinking, so that, forgetting modesty and gravity, they indulge in an unbecoming wantonness.

4. That they may teach young women temperance That they may be more attentive to duty, he shows that it is not enough if their own life be decent, if they do not also train young women, by their instructions, to a decent and chaste life. He therefore adds, that by their example they should train to temperance and gravity those younger women whom the warmth of youth might otherwise lead into imprudence.

To love their husbands and their children I do not agree with those who think that this is a recapitulation of the advices which elderly women should give to those who are younger for a careful perusal of the context will enable any one easily to perceive that Paul goes on in explaining the duties of women, which apply equally to those who are older. Besides, the construction would be inappropriate, {σωφρονίζωσι}, {σώφρονας} {εἶναι} 1144 Yet while he in-

1144"{Ινα} {σωφρονίζωσι} {τὰς} {νέας} ``These words point at the chief purpose of the instructions --- namely, that they should teach them to be {σώφρονες} acting as monitresses and regulators of their morals. Those instructions (as appears from what follows) were to turn on the domestic duties suitable to young married women, and each in the order of importance. The first is, as it were, their cardinal virtue; for it was well said by Socrates, (Ap. Stob. p. 488,) {εὐσέβεια} {γυναικεία}, {ὁ} {πρὸς} {τὸν} {ἄνδρα} {ἔρως} (`female piety is love to her husband.') In like manner, modesty is, by Pericles, in his Funeral Oration (Thucyd. 2:45) called `the virtue of the female sex.' '' --- Bloomfield.

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structs elderly females what they ought to be, he at the same time holds out to the younger the example which they ought to follow. Thus he indiscriminately teaches both. In short, he wishes women to be restrained, by conjugal love and affection for their children, from giving themselves up to licentious attachments, he wishes them to rule their own house in a sober and orderly manner, forbids them to wander about in public places, bids them be chaste, and at the same time modest, so as to be subject to the dominion of their husbands; for those who excel in other virtues sometimes take occasion from them to act haughtily, so as to be disobedient to their husbands.

When he adds, that the word of God may not be evil spoken of, it is supposed that this relates strictly to women who were married to unbelieving husbands, who might judge of the gospel from the wicked conduct of their wives; and this appears to be confirmed by 1 Peter iii. 1. But what if he does not speak of husbands alone? And, indeed, it is probable that he demands such strictness of life as not to bring the gospel into the contempt of the public by their vices. As to the other parts of the verse, the reader will find them explained in the Commentary on the First Epistle to Timothy. 1145

Titus 2:6-10

6. Young men likewise exhort to be sober minded. 6. Juvenes similiter hortare ut sobrii sint 7. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

7. In omnibus to ipsum praebe exemplum bonorum operum in doctrina integritatem gravitatem

8. Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

8. Sermonem sanum inreprehensibilem ut is qui ex adverso est vereatur nihil habens malum dicere de nobis

9. Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

9. Servos dominis suis subditos esse in omnibus placentes non contradicentes

10. Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

10. Non fraudantes, sed in omnibus fidem bonam ostendentes ut doctrinam salutaris nostri Dei ornent in omnibus

6 Exhort likewise younger men He merely enjoins that young men be instructed to be temperate; for temperance, as Plato shows, cures the whole understanding of man. It is as if he had said, ``Let them be well regulated and obedient to reason.''

1145See p. 135.

John Calvin

7. In all things shewing thyself For doctrine will otherwise carry little authority, if its power and majesty do not shine in the life of the bishop, 1146 as in a mirror. He wishes, therefore, that the teacher may be a pattern, which his scholars may copy. 1147

A pattern of good works in doctrine, uprightness, gravity In the original Greek the style is here involved and obscure, and this creates ambiguity. First, he makes use of the words in doctrine, and then adds, in the accusative case, integrity, gravity, etc. 1148 Without mentioning the interpretations given by others, I shall state that which appears to me to be the most probable. First, I connect these words, of good works in doctrine; for, after having enjoined Titus that, in teaching he shall inculcate the practice of good works, he wishes that good works, which correspond to this doctrine, may be visible in his life; and consequently the preposition in means that they shall be suitable, or shall correspond, to the doctrine. What follows is in no degree obscure; for; in order that he may exhibit a representation of his doctrine in morals, he bids him be ``upright and grave.''

8. Sound speech, unblamable 1149 ``Sound speech'' relates (in my opinion) to ordinary life and familiar conversation; for it would be absurd to interpret it as relating to public instruction, since he only wishes that Titus, both in his actions and in his words, shall lead a life that agrees with his preaching. He therefore enjoins that his words shall be pure and free from all corruption.

Unblamable may apply either to the words or the person of Titus. I prefer the latter view, that the other nouns in the accusative case (which the Greek syntax easily allows) may depend upon it in this sense --- ``that thou mayest shew thyself unblamable in gravity, in integrity, and in sound words.''

That the adversary may be ashamed. Although a Christian man ought to look at other objects, yet this must not be neglected, to shut the mouth of wicked men, as we are everywhere taught that we should give no occasion for slander. Everything that they can seize on as improper in our conduct is maliciously turned against Christ and his doctrine. The consequence is, that, through our fault, the sacred name of God is exposed to insult. Accordingly, the more we perceive that we are keenly observed by enemies, let us be the more attentive

1146"En la vie du pasteur." — "In the life of the pastor." 1147"As if he had said, that the man who has the oﬀice and duty of proclaiming the word of God ought to preach throughout his whole life, since God has chosen him to that condition; when it shall be seen how he governs, when it is found that it is an approbation of the doctrine which he teaches, and that he profits and edifies not only by the mouth, showing what ought to be done, but likewise by his example, when it shall be known that he speaks in sincerity, and not in hypocrisy, that he may be edified by it. And would to God that this were duly observed; for the truth of God would be received with greater reverence than it is. But however that may be, we shall not be held excused, since God wishes to make use of us so as to regulate others, and to direct our life in such a manner that, when they shall follow as with one accord, we may strive to honor God, and give no occasion to despise the sacred word, since God has made us instruments, and wishes that his doctrine should be received from us, as if he spoke in his own person." — Fr. Ser.

1148"At {ἐν} {τὣ} {διδασκαλίᾳ} {ἀδιαφθορίαν} repeat {παρεχόμενος} in the sense {ἐνδεικνύμενος}.'' --- Bloomfield.

1149"Irreprehensible, ou qu'on ne puisse condemner." — "Unblamable, or that cannot be condemned."

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to guard against their calumnies, and thus let their malignity strengthen in us the desire of doing well.

9. Servants, that they be subject to their masters It has been already said that Paul merely glances at some things by way of example, and does not explain the whole of these subjects, as if he undertook, expressly, to handle them. Accordingly, when he enjoins servants to please their masters in all things, this desire of pleasing must be limited to those things which are proper; as is evident from other passages of a similar nature, in which an exception is expressly added, to the effect that nothing should be done but according to the will of God.

It may be observed that the Apostle dwells chiefly on this point, that they who are under the authority of others shall be obedient and submissive. With good reason he does this, for nothing is more contrary to the natural disposition of man than subjection, and there was danger lest they should take the gospel as a pretext for becoming more refractory, as reckoning it unreasonable that they should be subject to the authority of unbelievers. So much the greater care and diligence ought pastors to use for either subduing or checking this rebellious spirit.

10 Not thievish but shewing all good faith He censures two vices that are common among servants, petulant replies, and a propensity to steal. 1150 The comedies are full of instances of excessively ready talk, by which servants cheat their masters. Nor was it without reason that an exchange of names took place in ancient times, by which ``servant ``and ``thief ``became convertible terms. Thus prudence requires that we make our instructions apply to the morals of each individual.

By faith he means fidelity to their masters; and therefore, to shew all faith is to act faithfully, without using fraud or doing injury, in transacting the affairs of their masters.

That they may adorn the doctrine of God our Savior in all things This ought to be a very sharp spur of exhortation to us, when we learn that our becoming conduct adorns the doctrine of God, which, at the same time, is a mirror of his glory. And, indeed, we see that this usually happens; as, on the other hand, our wicked life brings disgrace upon it; for men commonly judge of us from our works. But this circumstance ought also to be observed, that God deigns to receive an ``ornament'' from shaves, whose condition was so low and mean that they were wont to be scarcely accounted men; for he does not mean ``servants,'' such as we have in the present day, but slaves, 1151 who were bought

1150"Here we see how strictly Paul observed those of whom he was speaking. For the slaves who were in that age were addicted to pillage; and besides, they were contradictory, as if they had not dreaded the strokes with which they were chastised. We find that they sometimes grew hardened, because their masters did not use them gently, but treated them as brute beasts, struck them, teased them, put them to the torture, and frequently beat them, when they were absolutely naked, so that the blood flowed on all sides. Being thus hardened to evil, we must not be astonished if they had such corruption as to take revenge on their masters when they had any opportunity. But now Paul does not fail to exhort them to please their masters, that is, in everything that was good and right — an exception which he makes in other passages" — Fr. Ser.

1151"Des esclaves ou serfs." — "Slaves or serfs."

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with money, and held as property, like oxen or horses. And if the life of those men is an ornament to the Christian name, much more let those who are in honor take care that they do not stain it by their baseness.

Titus 2:11-15

11. For the grace of God that bringeth salvation hath appeared to all men, 11. Apparuit enim gratia Dei salutaris omnibus hominibus 12. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

12. erudiens nos ut abnegantes impietatem et saecularia desideria sobrie et iuste et pie vivamus in hoc saeculo

13. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

13. expectantes beatam spem et adventum gloriae magni Dei et salvatoris nostri Iesu Christi

14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

14. qui dedit semet ipsum pro nobis ut nos redimeret ab omni iniquitate et mundaret sibi populum acceptabilem sectatorem bonorum operum

15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

15. haec loquere et exhortare et argue cum omni imperio nemo to contemnat 11 For the grace of God 1152 hath appeared He argues from the design of redemption, which he shews to be a desire to live a godly and upright life. Hence it follows, that the duty of a good teacher is rather to exhort to a holy life than to occupy the minds of men with useless questions. ``He hath redeemed us,'' says Zacharias in his song, ---

``that we may serve him in holiness and righteousness all the days of our life.'' (Luke 1:74, 75.)

For the same reason Paul says, the grace of God hath appeared, teaching us; for he means that it ought to hold the place of instruction to us to regulate our life well. What is proclaimed concerning the mercy of God is seized by some as all occasion of licentiousness; while others are hindered by slothfulness from

1152"We have seen that we ought to preach daily that grace which was declared at the coming of our Lord Jesus Christ. This is a wonderful mystery, that God was manifested in the flesh, and that, at the same time, he hath shewn to us his heavenly glory, that we may be united to it. In this manner all pastors ought to be employed; for when they shall unceasingly illustrate that wisdom which God hath declared to us in the person of his Son, it is certain that the time will not be lost. And this is what Paul says in another passage, (Ephesians 3:18,) that it is the height, and depth, and length, and breadth, and thickness of all knowledge. When we shall have extended our views to explore as far as possible — when we shall descend into the depth to search out all that is concealed from us — when we shall go beyond the length and breadth of the sea, we shall have a wisdom (he says) as high and as deep, as long and as broad as this: when we shall know the infinite love of God which God hath showed to us in the person of his only begotten Son." — Fr. Ser.

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meditating on ``newness of life.'' But the manifestation of the grace of God unavoidably carries along with it exhortations to a holy life.

Bringing salvation to all men, 1153 That it is common to all is expressly testified by him on account of the slaves of whom he had spoken. Yet he does not mean individual men, but rather describes individual classes, or various ranks of life. And this is not a little emphatic, that the grace of God hath let itself down even to the race of slaves; for, since God does not despise men of the lowest and most degraded condition, it would be highly unreasonable that we should be negligent and slothful to embrace his goodness.

12 Teaching us that, denying, ungodliness He now lays down the rule for regulating our life well, and how we ought to begin, namely, with renouncing our former life, of which he enumerates two parts, ``ungodliness and worldly desires.'' Under ungodliness, I include not only superstitions, in which they had gone astray, but irreligious contempt of God, such as reigns in men, till they have been enlightened in the knowledge of the truth. Although they have some profession of religion, yet they never fear and reverence God sincerely and honestly, but, on the contrary, have consciences that are useless, so that nothing is further from their thoughts than that they ought to serve God. 1154

By worldly desires 1155 he means all the affections of the flesh; because we

1153"We now see why Paul speaks of all men, and thus we may judge of the folly of some who pretend to expound the Holy Scriptures, and do not understand their style, when they say, 'And God wishes that every person should be saved; the grace of God hath appeared for the salvation of every person; it follows, then, that there is free-will, that there is no election, that none have been predestinated to salvation.' If those men spoke it ought to be with a little more caution. Paul did not mean in this passage, or in 1 Timothy 2:6, anything else than that the great are called by God, though they are unworthy of it; that men of low condition, though they are despised, are nevertheless adopted by God, who stretches out his hand to receive them. At that time, because kings and magistrates were mortal enemies of the gospel, it might be thought that God had rejected them, and that they cannot obtain salvation. But Paul says that the door must not be shut against them, and that, eventually, God may choose some of this company, though their case appear to be desperate. Thus, in this passage, after speaking of the poor slaves who were not reckoned to belong to the rank of men, he says that God did not fail, on that account, to show himself compassionate towards them, and that he wishes that the gospel should be preached to those to whom men do not deign to utter a word. Here is a poor man, who shall be rejected by us, we shall hardly say, God bless him! and God addresses him in an especial manner, and declares that he is his Father, and does not merely say a passing word, but stops him to say, 'Thou art of my flock, let my word be thy pasture, let it be the spiritual food of thy soul.' Thus we see that this word is highly significant, when it is said that the grace of God hath appeared fully to all men." — Fr. Ser.

1154"It presents us with the strongest motives to obedience. 'The grace of God teacheth us to deny ungodliness.' What chains bind faster and closer than love? Here is love to our nature in his incarnation, love to us, though enemies, in his death and passion: encouragements to obedience by the proffers of pardon for former rebellions. By the disobedience of man God introduces his redeeming grace, and engages his creature to more ingenuous and excellent returns than his innocent state could oblige him to. In his created state he had goodness to move him, he hath the same goodness now to oblige him as a creature, and a greater love and mercy to oblige him as a repaired creature; and the terror of justice is taken off, which might envenom his heart as a criminal. In his revolted state he had misery to discourage him; in his redeemed state he hath love to attract him. Without such a way, black despair had seized upon the creature exposed to a remediless misery, and God would have had no returns of love from the best of his earthly works; but if any sparks of ingenuity be left, they will be excited by the eﬀicacy of this argument." — Charnock.

1155"On the expression {τὰς} {κοσμικὰς} {ἐπιθυμίας}, the best comment is 1 John 2:16 {Σωφρόνως} denotes virtue as regards ourselves; {δικαίως}, as regards our fellow-creatures; and {εὐσεβῶς}, as respects

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look at nothing but the world, till the Lord has drawn us to himself. Meditation on the heavenly life begins with regeneration. Before we have been regenerated, our desires lean towards the world, and rest on the world.

That we may live temperately, and righteously, and piously As he formerly mentioned those three, when he wished to give a comprehensive summary of Christian life, so he now makes it to consist of those three, ``piety, righteousness, and temperance.'' ``Piety'' is religion towards God. ``Righteousness'' has place among men. He who is endowed with both of these lacks nothing for perfect virtue; and, indeed, in the law of God there is absolute perfection, to which nothing whatever can be added. But as the exercises of godliness may be regarded as appendages to the first table, so ``temperance,'' which Paul mentions in this passage, aims at nothing else than keeping the law, and, as I said before about patience, 1156 is added to the former as a seasoning. Nor does the Apostle contradict himself, when at one time he describes patience, and at another time temperance, as the perfection of a holy life; for they are not distinct virtues, since {σωφροσύνη} (here translated temperance) includes patience under it.

He adds, in this world, 1157 because the Lord has appointed the present life for the trial of our faith. Although the fruit of good actions is not yet visible, yet the hope should be sufficient for stimulating us to doing well; and this is what he immediately adds, ---

13 Looking for that blessed hope From the hope of future immortality he draws an exhortation, and indeed, if that hope be deeply seated in our mind, it is impossible that it should not lead us to devote ourselves wholly to God. On the contrary, they who do not cease to live to the world and to the flesh never have actually tasted what is the worth of the promise of eternal life; for the Lord, by calling us to heaven, withdraws us from the earth.

Hope is here put for the thing hoped for, otherwise it would be an incorrect mode of expression. He gives this appellation to the blessed life which is laid up for us in heaven. At the same time he declares when we shall enjoy it, and what we ought to contemplate, when we desire or think of our salvation.

And the appearing of the glory of the great God and Savior I interpret the glory of God, to mean not only that by which he shall be glorious in himself, but also that by which he shall then diffuse himself on all sides, so as to make all his elect partakers of it. He calls God great, because his greatness --- which men, blinded by the empty splendor of the world, now extenuate, and sometimes even annihilate, as far as lies in their power --- shall be fully manifested on the last day. The luster of the world, while it appears great to our eyes, dazzles them so much that ``the glory of God'' is, as it were, hidden in darkness. But Christ, by his coming, shall chase away all the empty show of the world --- shall no longer obscure the brightness, shall no longer lessen the magnificence, of his glory. True the Lord demonstrates his majesty every day by his works; but

God. Similar divisions are found in passages of the classical writers cited by the commentators.'' --- Bloomfield.

1156See p. 311. 1157"En ce present monde." — "In this present world."

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because men are prevented by their blindness from seeing it, it is said to be hidden in obscurity. Paul wishes that believers may now contemplate by faith that which shall be manifested on the last day, and therefore that God may be magnified, whom the world either despises, or; at least, does not esteem according to his excellence.

It is uncertain whether these words should be read together thus, ``the glory of our Lord Jesus Christ, the great God and our Savior,'' or separately, as of the Father and the Son, ``the glory of the great God, and of our Savior, the Lord Jesus Christ.'' 1158 The Arians, seizing on this latter sense, have endeavored to prove from it, that the Son is less than the Father, because here Paul calls the Father ``the great God'' by way of distinction from the Son. The orthodox teachers of the Church, for the purpose of shutting out this slander, eagerly contended that both are affirmed of Christ. But the Arians may be refuted in a few words and by solid argument; for Paul, having spoken of the revelation of the glory of ``the great God,'' immediately added ``Christ,'' in order to inform us, that that revelation of glory will be in his person; as if he had said that, when Christ shall appear, the greatness of the divine glory shall then be revealed to us.

Hence we learn, first, that there is nothing that ought to render us more active or cheerful in doing good than the hope of the future resurrection; and, secondly, that believers ought always to have their eyes fixed on it, that they may not grow weary in the right course; for, if we do not wholly depend upon it, we shall continually be carried away to the vanities of the world. But, since the coming of the Lord to judgment might excite terror in us, Christ is held out to us as our ``Savior,'' who will also be our judge.

14 Who gave himself for us. This is another argument of exhortation, drawn from the design or effect of the death of Christ, who offered himself for us, that he might redeem us from the bondage of sin, and purchase us to himself as his heritage. His grace, therefore, necessarily brings along with it ``newness of life,'' (Romans 6:4,) because they who still are the slaves of sin make void the blessing of redemption; but now we are released from the bondage of

1158"Of these words the most natural sense, and that required by the 'proprietas linguae,' is, beyond all doubt, the one assigned by almost all the ancients from Clem. Alex. downwards, and by the early modern expositors, as Erasmus, Grotius, and Beza, and also by some eminent expositors and theologians of later times, as Bishops Pearson and Bull, Wolff, Matthaei, and Bishop Middleton, namely, 'Looking for (or rather, looking forward to; comp. Job 2:9, and see Grotius) the blessed hope, even the glorious appearing of our great God and Savior Jesus Christ.' The cause of the ambiguity in our common version is ably pointed out, and the above version established on the surest grounds, by Bishop Middleton and Professor Scholefield. But, besides the argument founded on the 'propriety of language,' that of Beza, who urges that {ἐπιφάνεια} is nowhere used of God, but Christ, is unanswerable. So in an able critique on Dr. Channing's works, in the British Critic, the Reviewer justly maintains that `Christ must be the God here spoken of, because it is his ``glorious appearing'' which all Christians here are said to expect, but of God the Father we are expressly told that him ``no man hath seen, nor can see.'' ' Other convincing arguments for the construction here laid down may be seen in Dr. Routh's Reliquiae Sacrae, vol. 2, p. 26. The reader is also particularly referred to Clem. Alex. Colhort. ad Gentes, sub init., where verses 11-14 are cited by that Father, and the view of {Σωτὢρος} here maintained is adopted. The whole of the context there is deserving of great attention, as containing such plain and repeated attestations to the divinity of Jesus Christ as can rarely be found. The passage itself may be seen in Bishop Bull's Def Fid. Nic., p. 87.'' --- Bloomfield.

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sin, in order that we may serve the righteousness of God; and, therefore, he immediately added, ---

A peculiar people, zealous of good works; by which he means that, so far as concerns us, the fruit of redemption is lost, if we are still entangled by the sinful desires of the world. And in order to express more fully, that we have been consecrated to good works by the death of Christ, he makes use of the word purify; for it would be truly base in us to be again polluted by the same filth from which the Son of God hath washed us by his blood. 1159

15 Speak these things, and exhort, and reprove This conclusion is of the same meaning as if he enjoined Titus to dwell continually on that doctrine of edification, and never to grow weary, because it cannot be too much inculcated. He likewise bids him add the spurs of ``exhortations and reproofs;'' for men are not sufficiently admonished as to their duty, if they be not also vehemently urged to the performance of it. He who understands those things which the Apostle has formerly stated, and who has them always in his mouth, will have ground not only for teaching, but likewise for correcting.

With all authority I do not agree with Erasmus, who translates {ἐπιταγή} ``diligence in commanding.'' There is greater probability in the opinion of Chrysostom who interprets it to mean severity against more atrocious sins; through I do not think that even he has hit the Apostle's meaning; which is, that Titus should claim authority and respect for himself in teaching these things. For men given to curious inquiries, and eager about trifles, dislike the commandments to lead a pious and holy life as being too common and vulgar. In order that Titus may meet this disdain, he is enjoined to add the weight of his authority to his doctrine. It is with the same view (in my opinion) that he immediately adds, ---

Let no man despise thee Others think that Titus is instructed to gain the ear of men, and their respect for him, by the integrity of his life; and it is indeed true that holy and blameless conduct imparts authority to instruction. But Paul had another object in view; for here he addresses the people rather than Titus. Because many had ears so delicate, that they despised the simplicity of the gospel; because they had such an itch for novelty, that hardly any space was left for edification; he beats down the haughtiness of such men, and strictly charges them to desist from despising, in any way, sound and useful doctrine. This confirms the remark which I made at the outset, that this Epistle was written to the inhabitants of Crete rather than to any single individual.

1159"Christ expiated sin, not encouraged it; he died to make your peace, but he died to make you holy; 'to purify a people to himself,' (Titus 2:14.) The ends of Christ's death cannot be separated. He is no atoner, where he is not a refiner. It is as certain as any word the mouth of God hath spoken, that 'there is no peace to the wicked,' (Isaiah 48:22.) A guilty conscience, and an impure, will keep up the amity with Satan and enmity with God. He that allows himself in any sin deprives himself of the benefit of reconciliation. This reconciliation must be mutual; as God lays down his wrath against us, so we must throw down our arms against him. As there was a double enmity, one rooted in nature, another declared by wicked works; or rather, one enmity in its root, and another in its exercise, (Colossians 1:21,) so there must be an alteration of state, and an alteration of acts." — Charnock.

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Titus 3:1-3

1. Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,

1. Admone illos principibus et potestatibus subditos esse dicto oboedire ad omne opus bonum paratos esse

2. To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

2. neminem blasphemare non litigiosos esse modestos omnem ostendentes mansuetudinem ad omnes homines

3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

3. eramus enim et nos aliquando insipientes increduli errantes servientes desideriis et voluptatibus variis in malitia et invidia agentes odibiles odientes invicem

1 Remind them to be subject to principalities and powers From many passages it is evident that the Apostles had great difficulty in keeping the common people subject to the authority of magistrates and princes. We are all by nature desirous of power; and the consequence is, that no one willingly is subject to another. Besides, perceiving that nearly all the principalities and powers of the world 1160 were at that time opposed to Christ they thought them unworthy of receiving any honor. The Jews especially, being an untamable race, did not cease to mutiny and rage. Thus, after having spoken of particular duties, Paul now wishes to give a general admonition to all, to observe peaceably the order of civil government, to submit to the laws, to obey magistrates. That subjection to princes, and that obedience to magistrates, which he demands, is extended to edicts, and laws, and other parts of civil government.

What he immediately adds, To be ready for every good work, may be applied to the same subject, as if he had said, ``All who do not refuse to lead a good and virtuous life, will cheerfully yield obedience to magistrates.'' For, since they have been appointed for the preservation of mankind, he who desires to have them removed, or shakes off their yoke, is an enemy of equity and justice, and is therefore devoid of all humanity. Yet if any prefer to interpret it without

1160"Toutes des principautes et puissances du monde."

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any immediate relation to the context, I have no objection; and indeed there can be no doubt that, in this sentence, he recommends to them kind offices towards their neighbors throughout their whole life.

2 To speak evil of no one He now lays down the method of maintaining peace and friendship with all men. We know that there is nothing to which the disposition of every man is more prone than to despise others in comparison of himself. The consequence is, that many are proud of the gifts of God; and this is accompanied by contempt for their brethren, which is immediately followed by insult. He therefore forbids Christians to glory over others, or to reproach them, whatever may be their own superior excellence. Yet he does not wish them to flatter the vices of wicked men; he only condemns the propensity to slander.

Not given to fighting As if he had said, ``Quarrels and contentions must be avoided.'' The old translation has therefore rendered it better, Not quarrelsome; for there are other ways of fighting than the sword or the fist. And from what follows it is evident that this is the meaning; for he points out the remedies for the evil, when he enjoins them to be kind, and to shew all meekness towards all men; for ``kindness'' is contrasted with the utmost rigor of law, and ``meekness'' with bitterness. If, therefore, we are disposed to avoid every kind of contentions and fighting, let us learn, first, to moderate many things by gentleness, and next to bear with many things; for they who are excessively severe and ill-tempered carry with them a fire to kindle strife.

He says, towards all men, in order to intimate that he should bear with even the lowest and meanest persons. Believers, holding wicked men in contempt, did not think them worthy of any forbearance. Such severity, which arises from nothing else than pride, Paul wished to correct.

3 For we ourselves 1161 also were formerly foolish Nothing is better adapted to subdue our pride, and at the same time to moderate our severity, than when it is shewn that everything that we turn against others may fall back on our own head; for he forgives easily who is compelled to sue for pardon in return. And indeed, ignorance of our own faults is the only cause that renders us unwilling to forgive our brethren. They who have a true zeal for God, are, indeed, severe against those who sin; but, because they begin with themselves, their severity is always attended by compassion. In order that believers, therefore, may not haughtily and cruelly mock at others, who are still held in ignorance and blind-

1161"We ourselves, who had the oracles of God, that had greater privileges than others, were carried out with as strong an impetus naturally, till grace stopped the tide, and, after stopping, turned it against nature. When the mind was thus prepossessed, and the will made the lusts of the flesh its work and trade, there was no likelihood of any co-operation with God, in fulfilling his desires, till the bent of the heart was changed from the flesh and its principles. The heart is stone before grace. No stone can cooperate with any that would turn it into flesh, since it hath no seed, causes, or principles of any fleshly nature in it. Since we are overwhelmed by the rubbish of our corrupted estate, we can no more co-operate to the removal of it than a man buried under the ruins of a fallen house can contribute to the removal of that great weight that lies upon him. Neither would a man in that state help such a work, because his lusts are pleasures; he serves his lusts, which are pleasures as well as lusts, and therefore served with delight." — Charnock.

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ness, Paul brings back to their remembrance what sort of persons they formerly were; as if he had said, ``If such fierce treatment is done to those on whom God has not yet bestowed the light of the gospel, with equally good reason might you have been at one time harshly treated. Undoubtedly you would not have wished that any person should be so cruel to you; exercise now, therefore, the same moderation towards others.''

In the words of Paul, there are two things that need to be understood. The first is, that they who have now been enlightened by the Lord, being humbled by the remembrance of their former ignorance, should not exalt themselves proudly over others, or treat them with greater harshness and severity than that which, they think, ought to have been exercised towards themselves when they were what those now are. The second is, that they should consider, from what has taken place in their own persons, that they who to-day are strangers may to-morrow be received into the Church, and, having been led to amendment of their sinful practices, may become partakers of the gifts of God, of which they are now destitute. There is a bright mirror of both in believers, who

``at one time were darkness, and afterwards began to be light in the Lord.'' (Ephesians 5:8.)

The knowledge of their former condition should therefore dispose them to {συμπάθειαν} fellow-feeling. On the other hand, the grace of God, which they now enjoy, is a proof that others may be brought to salvation.

Thus we see that we must be humbled before God, in order that we may be gentle towards brethren; for pride is always cruel and disdainful of others. In another passage, (Galatians 6:1,) where he exhorts us to mildness, he advises every one to remember his own weakness. Here he goes farther, for he bids us remember those vices from which we have been delivered, that we may not pursue too keenly those which, still dwell in others.

Besides, seeing that here Paul describes briefly the natural disposition of men, such as it is before it is renewed by the Spirit of God, we may behold, in this description, how wretched we are while we are out of Christ. First, he calls unbelievers foolish, because the whole wisdom of men is mere vanity, so long as they do not know God. Next, he calls them disobedient, because, as it is faith alone that truly obeys God, so unbelief is always wayward and rebellious; although we might translate {ἀπειθεῖς} unbelieving, so as to describe the kind of ``foolishness.'' Thirdly, he says that unbelievers go astray; for Christ alone is ``the way'' and the ``light of the world.'' (John 8:12; 14:6.) All who are estranged from God must therefore wander and go astray during their whole life.

Hitherto he has described the nature of unbelief; but now he likewise adds the fruits which proceed from it, namely, various desires and pleasures, envy, malice, and such like. It is true that each person is not equally chargeable with every vice; but, seeing that all are the slaves of wicked desires, although some are carried away by one and others by another desire, Paul embraces in

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a general statement 1162 all the fruits that are anywhere produced by unbelief. This subject is explained towards the close of the first chapter of the Epistle to the Romans.

Moreover, since Paul, by these marks, distinguishes the children of God from unbelievers, if we wish to be accounted believers, we must have our heart cleansed from all envy, and from all malice; and we must both love and be beloved. It is unreasonable that those desires should reign in us, which are there called ``various,'' for this reason, in my opinion, that the lusts by which a carnal man is driven about are like opposing billows, which, by fighting against each other, turn the man hither and thither, so that he changes and vacillates almost every moment. Such, at least, is the restlessness of all who abandon themselves to carnal desires; because there is no stability but in the fear of God.

Titus 3:4-7

4. But after that the kindness and love of God our Saviour toward man appeared,

4. cum autem benignitas et humanitas apparuit salvatoris nostri Dei 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

5. non ex operibus iustitiae quae fecimus nos sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus Sancti

6. Which he shed on us abundantly through Jesus Christ our Saviour; 6. quem effudit in nos abunde per Iesum Christum salvatorem nostrum 7. That being justified by his grace, we should be made heirs according to the hope of eternal life.

7. ut iustificati gratia ipsius heredes simus secundum spem vitae aeternae Either the principal clause in this sentence is, that ``God hath saved us by his mercy,'' or the language is elliptical. Thus it will be proper to supply, that they were changed for the better, and became new men, in consequence of God having mercy upon them; as if he had said, ``When God regenerated you by his

1162"The Apostle speaks of what naturally we all were. This, then, is a most merciful influence that is given forth in the regenerating work. It is as if God should have said, I see those poor creatures are perishing, not only tending to hell, but carrying with them their own hell into hell, 'hell being at last cast into hell' (as the expression in the Revelation is.) It is a throwing hell into hell, when a wicked man comes to hell; for he was his own hell before. God, beholding this forlorn case of wretched creatures, saith, I must either renew them or lose them; I must either transform them, or they must perish: they are in the fire of hell already. Such and such we were, but of his mercy he saved us by the washing of regeneration, and renewing by the Holy Ghost. O! the compassionate influence that is shed upon a soul in this case! The balmy dews that descend from heaven upon a distempered soul, which quench the flames of lust, and which implant and invigorate (after their implantation) a divine principle, in-create a new life, that leads to God and Christ, and the way of holiness and heaven at last." — Howe.

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Spirit, then did you begin to differ from others.'' But since there is a complete sense in the words of Paul, there is no necessity for making any addition. He classes himself along with others, in order that the exhortation may be more efficacious.

4 But after that the goodness and love towards man appeared First, it might be asked, --- ``Did the goodness of God begin to be made known to the world at the time when Christ was manifested in the flesh? For certainly, from the beginning, the fathers both knew and experienced that God was good, and kind, and gracious to them; and therefore this was not the first manifestation of his goodness, and fatherly love towards us,'' The answer is easy. In no other way did the fathers taste the goodness of God under the Law, than by looking at Christ, on whose coming all their faith rested. Thus the goodness of God is said to have appeared, when he exhibited a pledge of it, and gave actual demonstration, that not in vain did he so often promise salvation to men.

``God so loved the world'', says John, ``that he gave his only-begotten Son.'' (John 3:16.)

Paul also says in another passage, ``Hereby God confirmeth his love towards us, that, while we were enemies, Christ died for us.'' (Romans 5:8.)

It is a customary way of speaking in Scripture, that the world was reconciled to God through the death of Christ, although we know that he was a kind Father in all ages. But because we find no cause of the love of God toward us, and no ground of our salvation, but in Christ, not without good reason is God the Father said to have shewn his goodness to us in him.

Yet there is a different reason for it in this passage, in which Paul speaks, not of that ordinary manifestation of Christ which took place when he came as a man into the world, but of the manifestation which is made by the gospel, when he exhibits and reveals himself, in a peculiar manner, to the elect. At the first coming of Christ, Paul was not renewed; but, on the contrary, Christ was raised in glory, and salvation through his name shone upon many, not only in Judea, but throughout the neighboring countries, while Paul, blinded by unbelief, labored to extinguish this grace by every means in his power. He therefore means that the grace of God ``appeared'' both to himself and to others, when they were enlightened in the knowledge of the gospel. And indeed, in no other way could these words apply; for he does not speak indiscriminately about the men of his age, but specially addresses those who had been separated from the ordinary ranks; as if he had said, that formerly they resembled those unbelievers who were still plunged in darkness, but that now they differ from them, not through their own merit, but by the grace of God; in the same manner as he beats down all the haughtiness of the flesh by the same argument. ``Who maketh thee to differ,'' or to be more highly, esteemed than others? (1 Corinthians 4:7.)

Goodness and love He has with propriety assigned the first rank to ``goodness,'' which prompts God to love us; for God will never find in us anything which he ought to love, but he loves us because he is good and merciful. Be-

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sides, although he testifies his goodness and love to all, yet we know it by faith only, when he declares himself to be our Father in Christ. Before Paul was called to the faith of Christ, he enjoyed innumerable gifts of God, which might have given him a taste of God's fatherly kindness; he had been educated, from his infancy, in the doctrine of the law; yet he wanders in darkness, so as not to perceive the goodness of God, till the Spirit enlightened his mind, and till Christ came forth as the witness and pledge of the grace of God the Father, from which, but for him, we are all excluded. Thus he means that the kindness of God is not revealed and known but by the light of faith.

5 Not by works 1163 Let us remember that here Paul addresses his discourse to believers, and describes the manner in which they entered into the kingdom of God. He affirms that by their works they did not at all deserve that they should become partakers of salvation, or that they should be reconciled to God through faith; but he says that they obtained this blessing solely through the mercy of God. We therefore conclude from his words, that we bring nothing to God, but that he goes before us by his pure grace, without any regard to works. For when he says, --- ``Not by works which we have done'', he means, that we can do nothing but sin till we have been renewed by God. This negative statement depends on the former affirmation, by which he said that they were foolish and disobedient, and led away by various desires, till they were created anew in Christ; and indeed, what good work could proceed from so corrupt a mass?

It is madness, therefore, to allege that a man approaches to God by his own ``preparations,'' as they call them. During the whole period of life they depart further and further from him, until he puts forth his hand, and brings them back into that path from which they had gone astray. In short, that we, rather than others, have been admitted to enjoy the salvation of Christ, is altogether ascribed by Paul to the mercy of God, because there were no works of righteousness in us. This argument would have no weight, if he did not take for granted, that everything that we attempt to do before we believe, is unrighteous and hateful to God.

Which we had done. To argue from the preterite tense of this verb, that God looks at the future merits of men when he calls them, is sophistical and foolish.

1163"Perhaps the reader will give me leave to add a short expository lecture upon the most distinguished parts of this very important paragraph. I. — We have the cause of our redemption; not works of righteousness which we have done, but the kindness, the love, the mercy, of God our Savior. To these, to these alone, every child of man must ascribe both his fruition of present, and his expectation of future blessedness. II. — The effects, which are — 1. Justification, being justified, having our sins forgiven and our persons accepted through the righteousness of Christ imputed; all this without any the least deserving quality in us, solely by his grace and most unmerited goodness. 2. Sanctification expressed by the washing of regeneration — that washing in the Redeemer's blood which cleanses the soul from guilt, as the washing of water cleanseth the body from filth, which reconciles to God, gives peace of conscience, and thereby lays the foundation of an universal spiritual change — the renewing of the Holy Ghost, whose influences, testifying of Christ, and applying his merits, introduce an improvement into all the faculties of the mind, something like that annual renovation and general smile which the return of spring diffuses over the face of nature. III. — The end and consummation of all — that we should be made heirs of the heavenly kingdom, and live more in the assured hope, hereafter in the full enjoyment, of eternal." — Hervey.

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``When Paul,'' say they, ``denies that God is induced by our merits to bestow his grace upon us, he limits the statement to the past time; and therefore, if it is only for the righteousness going before that no room is left, future righteousness is admitted to consideration.'' But they assume a principle, which Paul everywhere rejects, when he declares that election by free grace is the foundation of good works. If we owe it entirely to the grace of God, that we are fit for living a holy life, what future works of ours will God look upon? If, previously to our being called by God, iniquity holds such dominion over us, that it will not cease to make progress till it come to its height, how can God be induced, by a regard to our righteousness, to call us? Away then with such trifling! When Paul spoke of past works, his sole object was to exclude all merits. The meaning of his words is as if he had said, --- ``If we boast of any merit, what sort of works had we?'' This maxim holds good, that men would not be better than they were before, if the Lord did not make them better by his calling.

He hath saved us He speaks of faith, and shews that we have already obtained salvation. Although, so long as we are held by the entanglements of sin, we carry about a body of death, yet we are certain of our salvation, provided that we are ingrafted into Christ by faith, according to that saying, ---

``He that believeth in the Son of God hath passed from death into life.'' (John 5:24.)

Yet, shortly afterwards, by introducing the word faith, the Apostle will shew that we have not yet actually attained what Christ procured for us by his death. Hence it follows, that, on the part of God, our salvation is completed, while the full enjoyment of it is delayed till the end of our warfare. And that is what the same Apostle teaches in another passage, that ``we are saved by hope.'' (Romans 8:24.)

By the washing of regeneration I have no doubt that he alludes, at least, to baptism, and even I will not object to have this passage expounded as relating to baptism; not that salvation is contained in the outward symbol of water, but because baptism tells to us the salvation obtained by Christ. Paul treats of the exhibition of the grace of God, which, we have said, has been made by faith. Since therefore a part of revelation consists in baptism, that is, so far as it is intended to confirm our faith, he properly makes mention of it. Besides, baptism --- being the entrance into the Church and the symbol of our ingrafting into Christ --- is here appropriately introduced by Paul, when he intends to shew in what manner the grace of God appeared to us; so that the strain of the passage runs thus: --- ``God hath saved us by his mercy, the symbol and pledge of which he gave in baptism, by admitting us into his Church, and ingrafting us into the body of his Son.''

Now the Apostles are wont to draw an argument from the Sacraments, to prove that which is there exhibited under a figure, because it ought to be held by believers as a settled principle, that God does not sport with us by unmeaning figures, but inwardly accomplishes by his power what he exhibits by the outward sign; and therefore, baptism is fitly and truly said to be ``the washing

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of regeneration.'' The efficacy and use of the sacraments will be properly understood by him who shall connect the sign and the thing signified, in such a manner as not to make the sign unmeaning and inefficacious, and who nevertheless shall not, for the sake of adorning the sign, take away from the Holy Spirit what belongs to him. Although by baptism wicked men are neither washed nor renewed, yet it retains that power, so far as relates to God, because, although they reject the grace of God, still it is offered to them. But here Paul addresses believers, in whom baptism is always efficacious, and in whom, therefore, it is properly connected with its truth and efficacy. But by this mode of expression we are reminded that, if we do not wish to annihilate holy baptism, we must prove its efficacy by ``newness of life.'' (Romans 6:4.)

And of the renewing of the Holy Spirit 1164 Though he mentioned the sign, that he might exhibit to our view the grace of God, yet, that we may not fix our whole attention on the sign, he immediately sends us to the Spirit, that we may know that we are washed by his power, and not by water, agreeably to what is said, ---

``I will sprinkle on you clean waters, even my Spirit.'' (Ezekiel 36:25, 27.)

And indeed, the words of Paul agree so completely with the words of the Prophet, that it appears clearly that both of them say the same thing. For this reason I said at the commencement, that Paul, while he speaks directly about the Holy Spirit, at the same time alludes to baptism. It is therefore the Spirit of God who regenerates us, and makes us new creatures; but because his grace is invisible and hidden, a visible symbol of it is beheld in baptism.

Some read the word ``renewing,'' in the accusative case, thus: --- ``through the washing of regeneration and (through) the renewing of the Holy Spirit.'', But the other reading --- ``through the washing of regeneration and of the renewing of the Holy Spirit'' --- is, in my opinion, preferable.

6. Which he shed, (or, whom he shed.) In the Greek, the relative may apply either to the ``washing'' or to the ``Spirit;'' for both of the nouns --- {λουτρόν} and {Πνεῦμα} --- are neuter. It makes little difference as to the meaning; but the metaphor will be more elegant, if the relative be applied to {λουτρόν} the

1164"It remaineth that we declare what is the oﬀice of the same, what he, is unto us, as the Holy Spirit; for although the Spirit of God be of infinite, essential, and original holiness, as God, and so may be called Holy in himself; though other spirits which were created be either actually now unholy, or of defectible sanctity at first, and so having the name of spirit common unto them, he may be termed holy, that he may be distinguished from them; yet I conceive he is rather called the Holy Spirit, for the Spirit of Holiness (Romans 1:4,) because of the three persons in the blessed Trinity, it is his particular oﬀice to sanctify or make us holy. As, therefore, what our Savior did and suffered for us belonged to that oﬀice of a Redeemer which he took upon him; so whatsoever the Holy Ghost worketh in order to the same salvation, we look upon as belonging to his oﬀice. And because without holiness it is impossible to please God, because we all are impure and unholy, and the purity and holiness which is required in us to appear in the presence of God, whose eyes are pure, must be wrought in us by the Spirit of God, who is called Holy, because he is the cause of this holiness in us, therefore we acknowledge the oﬀice of the Spirit of God to consist in the sanctifying of the servants of God, and the declaration of this oﬀice, added to the description of his nature, to be a suﬀicient explication of the object of faith contained in this article — 'I believe in the Holy Ghost'." — Bp. Pearson on the Creed.

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``washing'' Nor is it inconsistent with this opinion, that all are baptized without any distinction; for, while he shews that the ``washing'' is ``shed,'' he speaks not of the sign, but rather of the thing signified, in which the truth of the sign exists.

When he, says, abundantly, he means that, the more any of us excels in the abundance of the gifts which he has received, so much the more is he under obligations to the mercy of God, which alone enriches us; for in ourselves we are altogether poor, and destitute of everything good. If it be objected that not all the children of God enjoy so great abundance, but, on the contrary, the grace of God drops sparingly on many; the answer is, that no one has received so small a measure that he may not be justly accounted rich; for the smallest drop of the Spirit (so to speak) resembles an ever-flowing fountain, which never dries up. It is therefore a sufficient reason for calling it ``abundance,'' that, how small soever the portion that has been given to us it is never exhausted.

Through Jesus Christ 1165 It is he alone in whom we are adopted; and therefore, it is he alone, through whom we are made partakers of the Spirit, who is the earnest and witness of our adoption. Paul therefore teaches us by this word, that the Spirit of regeneration is bestowed on none but those who are the members of Christ.

7 That being justified by his grace If we understand ``regeneration'' in its strict and ordinary meaning, it might be thought that the Apostle employs the word ``justified'' instead of ``regenerated;'' and this is sometimes the meaning of it, but very seldom; yet there is no necessity which constrains us to depart from its strict and more natural signification. The design of Paul is, to ascribe to the grace of God all that we are, and all that we have, so that we may not exalt ourselves proudly against others. Thus he now extols the mercy of God, by ascribing to it entirely the cause of our salvation. But because he had spoken of the vices of unbelievers, it would have been improper to leave out the grace of regeneration, which is the medicine for curing them.

Still this does not prevent him from returning immediately to praise divine mercy; and he even mingles both blessings together --- that our sins have been freely pardoned, and that we have been renewed so as to obey God. This, at least, is evident, that Paul maintains that ``justification,'' is the free gift of God; and the only question is, what he means by the word justified. The contest seems to demand that its meaning shall be extended further than to the imputation of righteousness; and in this larger sense it is seldom (as I have said) employed by Paul; yet there is nothing that hinders the meaning of it from being limited to the forgiveness of sins.

When he says, by his grace, this applies both to Christ and to the Father, and

1165"When we wish to ascertain the method of our salvation, we must begin with the Son of God. For it is he who hath washed us by his blood — it is he who hath obtained righteousness for us by his obedience — it is he who is our Advocate, and through whom we now find grace — it is he who procured for us the adoption by which we are made children and heirs of God. Let us carefully observe that we must seek all the parts of our salvation in Jesus Christ; for we shall not find a single drop of it anywhere else." — Fr. Ser.

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we ought not to contend for either of these expositions, because it will always hold good, that, by the grace of God, we have obtained righteousness through Christ.

Heirs according to the hope of eternal life This clause is added by way of exposition. He had said that we have been saved through the mercy of God. 1166 But our salvation is as yet hidden; and therefore he now says that we are heirs of life, not because we have arrived at the present possession of it, but because hope brings to us full and complete certainly of it. The meaning may be thus summed up. ``Having been dead, we were restored to life through the grace of Christ, when God the: Father bestowed on us his Spirit, by whose power we have been purified. and renewed. Our salvation consists in this; but, because we are still in the world, we do not yet enjoy `eternal life,' but only obtain it by `hoping.' ''

Titus 3:8-9

8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

8. fidelis sermo est et de his volo to confirmare ut curent bonis operibus praeesse qui credunt Deo haec sunt bona et utilia hominibus

9. But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

9. Stultas autem quaestiones et genealogias et contentiones et pugnas legis devita sunt enim inutiles et vanae

8 A faithful saying He employs this mode of expression, when he wishes to make a solemn assertion as we have seen in both of the Epistles to Timothy. (1 Timothy 1:15; 3:1; 2 Timothy 2:11.) And therefore he immediately adds: ---

I wish thee to affirm these things 1167 {Διαβεβαιοῦσθαι} under a passive termination, has an active signification, and means ``to affirm anything strongly.'' Titus is therefore enjoined to disregard other matters, and to teach those which are certain and undoubted --- to press them on the attention of their hearers --- to dwell upon them --- while others talk idly about things of little importance. Hence also, we conclude that a bishop must not make any assertions at random,

1166"Par la grace et misericorde de Dieu." — "By the grace and mercy of God." 1167"Meaning, 'and I would have you constantly insist on these truths; so that those who have believed in God may maintain good works.' The cause of the obscurity, and consequent diversity of interpretation, arose from the Apostle not having here shewn how it should be, that the doctrine of salvation by grace should produce holiness of life. But he has done it in another kindred passage, namely, Ephesians 2:9,10, where, after having at large treated on the subject of salvation by grace, (as here,) adding that it is not of works, lest any man should boast, he subjoins, {αὐτοῦ} {γάρ} {ἐσμεν}, {κ}.{τ}.{λ}. where the {γὰρ} refers to a clause omitted, q. d. (Yet works must be done,) for, etc. Hence it would seem that {καλῶν} {ἔργων} here must have the same sense as {ἔργοις} {ἀγαθοῖς} there; and consequently it must not be limited, with many eminent commentators, to works of benevolence, still less to the business of our avocation, but be extended to good works of every kind.'' --- Bloomfield.

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but must assert those things only which he has ascertained to be true. ``Affirm these things,'' says he, ``because they are true and worthy of credit.'' But we are reminded, on the other hand, that it is the duty and office of a bishop to affirm strongly, and maintain boldly, those things which are believed on good grounds, and which edify godliness.

That they who have believed God may be careful to excel in good works, (or, to extol good works, or, to assign to them the highest rank.) He includes all the instructions which he formerly gave concerning the duty of every person, and the desire of leading a religious and holy life; as if he contrasted the fear of God, and well-regulated conduct, with idle speculations. He wishes the people to be instructed in such a manner that ``they who have believed God,'' may be solicitous, above all things, about good works.

But, as the verb {προΐστασθαι} is used in various senses by Greek authors, this passage also gives scope for various interpretations. Chrysostom: explains it to mean, that they should endeavor to relieve their neighbors by giving alms. {Προΐστασθαι} does sometimes mean ``to give assistance;'' but in that case the syntax would require us to understand that the ``good works'' should be aided, which would be a harsh construction. The meaning conveyed by the French word avancer, ``to go forward,'' would be more appropriate. What if we should say, --- ``Let them strive as those who have the pre-eminence?'' That is also one meaning of the word. Or, perhaps, some one will prefer what I have enclosed in brackets: ``Let them be careful to assign the highest rank to good works.'' And certainly it would not be unsuitable that Paul should enjoin that those things should prevail in the life of believers, because they are usually disregarded by others.

Whatever may be the ambiguity of the expression, the meaning of Paul is sufficiently clear, that the design of Christian doctrine is, that believers should exercise themselves in good works. 1168 Thus he wishes them to give to it their study and application; and, when the Apostle says, {φροντίζωσι} (``let them be careful,'') he appears to allude elegantly to the useless contemplations of those who speculate without advantage, and without regard to active life.

Yet he is not so careful about good works as to despise the root --- that is, faith --- while he is gathering the fruits. He takes account of both parts, and, as is highly proper, assigns the first rank to faith; for he enjoins those ``who believed in God'' to be zealous of ``good works;'' by which he means that faith must go before in such a manner that good works may follow.

For these things are honorable I refer this to the doctrine rather than to the works, in this sense: ``It is excellent and useful that men be thus instructed; and, therefore, those things which he formerly exhorted Titus to be zealous in affirming are the same things that are good and useful to men.'' We might translate {τὰ} {καλά} either ``good,'' or ``beautiful,'' or ``honorable;'' but, in

1168"The original word {προΐστασθαι} has a beauty and an energy, which, I believe, it is impossible for our language to preserve by any literal translation. It implies, that a believer should not only be exercised in, but eminent for, all good works; should shew others the way, and outstrip them in the honorable race; be both a pattern and a patron of universal godliness.'' --- Hervey.

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my opinion, it would be best to translate it ``excellent.'' He states indirectly that all other things that are taught are of no value, because they yield no profit or advantage; as, on the contrary, that which contributes to salvation is worthy of praise.

9 But avoid foolish questions There is no necessity for debating long about the exposition of this passage. He contrasts ``questions'' with sound and certain doctrine. Although it is necessary to seek, in order to find, yet there is a limit to seeking, that you may understand what is useful to be known, and, next, that you may adhere firmly to the truth, when it has been known. Those who inquire curiously into everything, and are never at rest, may be truly called Questionarians. In short, what the schools of the Sorbonne account worthy of the highest praise --- is here condemned by Paul; for the whole theology of the Papists is nothing else than a labyrinth of questions. He calls them foolish; not that, at first sight, they appear to be such, (for, on the contrary, they often deceive by a vain parade of wisdom,) but because they contribute nothing to godliness.

When he adds genealogies, he mentions one class of ``foolish questions;'' for instance, when curious men, forgetting to gather fruit from the sacred histories, seize on the lineage of races, and trifles of that nature, with which they weary themselves without advantage. Of that folly we spoke towards the beginning of the First Epistle to Timothy. 1169

He properly adds contentions; because in ``questions'' the prevailing spirit is ambition; and, therefore, it is impossible but that they shall immediately break forth into ``contention'' and quarrels; for there every one wishes to be the conqueror. This is accompanied by hardihood in affirming about things that are uncertain, which unavoidably leads to debates.

And fightings about the law He gives this disdainful appellation to those debates which were raised by the Jews under the pretence of the law; not that the law of itself produces them, but because the Jews, pretending to defend the law, disturbed the peace of the Church by their absurd controversies about the observation of ceremonies, about the distinction of the kinds of food and things of that nature.

For they are unprofitable and unnecessary In doctrine, therefore, we should always have regard to usefulness, so that everything that does not contribute to godliness shall be held in no estimation. And yet those sophists, in babbling about things of no value, undoubtedly boasted of them as highly worthy and useful to be known; but Paul does not acknowledge them to possess any usefulness, unless they tend to the increase of faith and to a holy life.

Titus 3:10-15

10. A man that is an heretick after the first and second admonition reject;

1169See p. 23.

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10. hereticum hominem post unam et secundam correptionem devita 11. Knowing that he that is such is subverted, and sinneth, being condemned of himself.

11. sciens quia subversus est qui eiusmodi est et delinquit proprio iudicio condemnatus

12. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

12. cum misero ad to Arteman aut Tychicum festina ad me venire Nicopolim ibi enim statui hiemare

13. Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

13. Zenan legis peritum et Apollo sollicite praemitte ut nihil illis desit 14. And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

14. discant autem et nostri bonis operibus praeesse ad usus necessarios ut non sint infructuosi

15. All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.

15. salutant to qui mecum sunt omnes saluta qui nos amant in fide gratia Dei cum omnibus vobis amen

It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia.

Ad Titum, qui primus Cretensium Ecclesiae ordinatus fuit Episcopus, scripsit ex Nicopoli Macedoniae.

10 Avoid an heretical man This is properly added; because there will be no end of quarrels and dispute, if we wish to conquer obstinate men by argument; for they will never want words, and they will derive fresh courage from impudence, so that they will never grow weary of fighting. Thus, after having given orders to Titus as to the form of doctrine which he should lay down, he now forbids him to waste much time in debating with heretics, because battle would lead to battle and dispute to dispute. Such is the cunning of Satan, that, by the impudent talkativeness of such men, he entangles good and faithful pastors, so as to draw them away from diligence in teaching. We must therefore beware lest we become engaged in quarrelsome disputes; for we shall never have leisure to devote our labors to the Lord's flock, and contentious men will never cease to annoy us.

When he commands him to avoid such persons, it is as if he said that he must not toil hard to satisfy them, and even that there is nothing better than to cut off the handle for fighting which they are eager to find. This is a highly necessary admonition; for even they who would willingly take no part in strifes of words are sometimes drawn by shame into controversy, because they think that it would be shameful cowardice to quit the field. Besides, there is no temper, however mild, that is not liable to be provoked by the fierce taunts of enemies, because they look upon it as intolerable that those men should attack the truth,

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(as they are accustomed to do,) and that none should reply. Nor are there wanting men who are either of a combative disposition, or excessively hot-tempered, who are eager for battle. On the contrary, Paul does not wish that the servant of Christ should be much and long employed in debating with heretics.

We must now see what he means by the word heretic. There is a common and well-known distinction between a heretic and a schismatic. But here, in my opinion, Paul disregards that distinction: for, by the term ``heretic'' he describes not only those who cherish and defend an erroneous or perverse doctrine, but in general all who do not yield assent to the sound doctrine which he laid down a little before. Thus under this name he includes all ambitious, unruly, contentious persons, who, led away by sinful passions, disturb the peace of the Church, and raise disputings. In short, every person who, by his overweening pride, breaks up the unity of the Church, is pronounced by Paul to be ``heretic.''

But we must exercise moderation, so as not instantly to declare every man to be a ``heretic'' who does not agree with our opinion. There are some matters on which Christians may differ from each other, without being divided into sects. Paul himself commands that they shall not be so divided, when he bids them keep their harmony unbroken, and wait for the revelation of God. (Philippians 3:16.) But whenever the obstinacy of any person grows to such an extent, that, led by selfish motives, he either separates from the body, or draws away some of the flock, or interrupts the course of sound doctrine, in such a case we must boldly resist.

In a word, a heresy or sect and the unity of the Church --- are things totally opposite to each other. Since the unity of the Church is dear to God, and ought to be held by us in the highest estimation, we ought to entertain the strongest abhorrence of heresy. Accordingly, the name of sect or heresy, though philosophers and statesmen reckon it to be honorable, is justly accounted infamous among Christians. We now understand who are meant by Paul, when he bids us dismiss and avoid heretics. But at the same time we ought to observe what immediately follows, ---

After the first and second admonition; for neither shall we have a right to pronounce a man to be a heretic, nor shall we be at liberty to reject him, till we have first endeavored to bring him back to sound views. 1170 He does not mean any ``admonition,'' whatever, or that of a private individual, but an ``admonition'' given by a minister, with the public authority of the Church; for the meaning of the Apostle's words is as if he had said, that heretics must be rebuked with solemn and severe censure.

They who infer from this passage, that the supporters of wicked doctrines must be restrained by excommunication alone, and that no rigorous measures beyond this must be used against them, do not argue conclusively. There is a difference between the duties of a bishop and those of a magistrate. Writing to Titus, Paul does not treat of the office of a magistrate, but points out what

1170"Au droit chemin." — "To the right road."

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belongs to a bishop. 1171 Yet moderation is always best, that, instead of being restrained by force and violence, they may be corrected by the discipline of the Church, if there be any ground to believe that they can be cured.

11 Knowing that he who is such is ruined He declares that man to be ``ruined,'' as to whom there is no hope of repentance, because, if our labor could bring back any man to the right path, it should by no means be withheld. The metaphor is taken from a building, which is not merely decayed in some part, but completely demolished, so that it is incapable of being repaired.

He next points out the sign of this ruin --- an evil conscience, when he says, that they who do not yield to admonitions are condemned by themselves; for, since they obstinately reject the truth, it is certain that they sin willfully and of their own accord, and therefore it would be of no advantage to admonish them.

At the same time, we learn from Paul's words that we must not rashly or at random pronounce any man to be a heretic; for he says, ``Knowing that he who is such is ruined.'' Let the bishop therefore beware lest, by indulging his passionate temper, he treat with excessive harshness, as a heretic, one whom he does not yet know to be such.

13 Zenas a lawyer It is uncertain whether ``Zenas'', was a Doctor of the Civil Law or of the Law of Moses; but as we may learn from Paul's words that he was a poor man and needed the help of others, it is probable that he belonged to the same rank with Apollo, that is, an expounder of the Law of God among the Jews. It more frequently happens that such persons are in want of the necessaries of life than those who conduct causes in civil courts. I have said that Zenas's poverty may be inferred from the words of Paul, because the expression, conduct him, means here to supply him with the means of accomplishing his journey, as is evident from what follows.

14 And let ours also learn to excel in good works. 1172 That the Cretans, on whom he lays this burden, may not complain of being loaded with the expense, he reminds them that they must not be unfruitful, and that therefore they must be warmly exhorted to be zealous in good works. But of this mode of expression we have already spoken. Whether, therefore, he enjoins them to excel in good works, or to assign the highest rank to good works, he means that it is useful for them to have an opportunity afforded for exercising liberality, that they may not ``be unfruitful'' on this ground, that there is no opportunity, or that it is not demanded by necessity. What follows has been already explained in the other

1171"Ce qu'il convient au Pasteur de faire." — "What it belongs to the pastor to do." 1172"As he said before, let them apply their mind to it. He contrasts this with the foolish presumption but too common among those who thought that they were clever men, when they had speculated on this and the other subject. You have fine speculations, says he, but yet consider what is the true excellence of the children of God; it is to shew that they have profited well in doing good, and that this is the subject to which they have given their study. And then he says, Let them learn; as if he had said, Hitherto you have employed your time very ill, for there was nothing but foolish ambition, you yielded too far to your vain fancy. You must now follow a different course. Henceforth you must excel in doing good, and not in rambling talk. Instead of being led by curiosity and ambition, let every man be employed in doing good to his neighbors. Let every man consider what is his ability; and according to the power which God has given us, let us serve one another. Thus shall we shew that it is not in vain that we have received the gospel." — Fr. Ser.

John Calvin

Epistles.

END OF CALVIN'S COMMENTARY ON TITUS

Philemon

Chapter 1

Philemon 1-7

Philemon 1-7 1. Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

1. Paulus vinctus Christi Iesu et Timotheus frater Philemoni amico et cooperario nostro,

2. And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

2. Et Apphiae dilectae, et Archippo commilitoni nostro, et Ecclesiae, quae domi tuae est.

3. Grace to you, and peace, from God our Father and the Lord Jesus Christ. 3. Gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo. 4. I thank my God, making mention of thee always in my prayers, 4. Gratias ago Deo meo, semper memoriam tui faciens in precibus meis, 5. Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

5. Audiens tuam dilectionem et fidem, quam habes erga Dominum Iesum et erga omnes sanctos,

6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

6. Ut communicatio fidei tuae efficax sit cognitione omnis boni, quod in vobis est erga Christum Iesum.

7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

7. Gratiam enim habemus multam et consolationem super dilectione tua, quia viscera sanctorum per to refocillata sunt, frater.

The singular loftiness of the mind of Paul, though it may be seen to greater advantage in his other writings which treat of weightier matters, is also attested by this Epistle, in which, while he handles a subject otherwise low and mean, he rises to God with his wonted elevation. Sending back a runaway slave and thief, he supplicates pardon for him. But in pleading this cause, he discourses about Christian forbearance 1173 with such ability, that he appears to speak about the interests of the whole Church rather than the private affairs of a single individual. In behalf of a man of the lowest condition, he demeans himself so modestly and humbly, that nowhere else is the meekness of his temper painted in a more lively manner.

1173"De la douceur, moderation, et humanite." — "Of gentleness, moderation, and kindness."

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1. A prisoner of Jesus Christ. In the same sense in which he elsewhere calls himself an Apostle of Christ, or a minister of Christ, he now calls himself ``a prisoner of Christ;'' because the chains by which he was bound on account of the gospel, were the ornaments or badges of that embassy which he exercised for Christ. Accordingly, he mentions them for the sake of strengthening his authority; not that he was afraid of being despised, (for Philemon undoubtedly had so great reverence and esteem for him, that there was no need of assuming any title,) but because he was about to plead the cause of a runaway slave, the principal part of which was entreaty for forgiveness.

To Philemon our friend and fellow-laborer. It is probable that this ``Philemon'' belonged to the order of pastors; for the title with which he adorns him, when he calls him fellow-laborer, is a title which he is not accustomed to bestow on a private individual.

2. And to Archippus our fellow-soldier. He next adds ``Archippus,'' who appears also to have been a minister of the Church; at least, if he be the same person who is mentioned towards the conclusion of the Epistle to the Colossians, (Colossians 4:17,) which is not at all improbable; for the designation --- ``fellow-soldier'' --- which he bestows on this latter individual, belongs peculiarly to ministers. Although the condition of a soldier belongs to all Christians universally, yet because teachers may be regarded as standardbearers in the warfare, they ought to be ready more than all others to fight, and Satan usually gives them greater annoyance. It is also possible, that Archippus attended and shared in some contests which Paul maintained; and, indeed, this is the very word that Paul makes use of, whenever he mentions persecutions.

And to the Church which is in thy house. By employing these terms, he bestows the highest praise on the family of Philemon. And certainly it is no small praise of a householder, that he regulates his family in such a manner as to be an image of the Church, and to discharge also the duty of a pastor within the walls of his dwelling. Nor must we forget to mention that this good man had a wife of the same character; for she, too, not without reason, is commended by Paul.

4. I give thanks to my God. It deserves attention, that he at the same time prays for that very thing for which he ``gives thanks.'' Even the most perfect, so long as they live in the world, never have so good ground for congratulation as not to need prayers, that God may grant to them, not only to persevere till the end, but likewise to make progress from day to day.

5. Hearing of thy love and faith. This praise, which he bestows on Philemon, includes briefly the whole perfection of a Christian man. It consists of two parts, faith in Christ, and love towards our neighbors; for to these all the actions and all the duties of our life relate. Faith is said to be in Christ, because to him it especially looks; in like manner as in no other way than through him alone can God the Father be known, and in no other than in Him can we find any of the blessings which faith seeks.

And towards all saints. He does not thus limit this love to the saints, as if

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there ought to be none towards others; for, since the doctrine of ``love'' is, that ``we should not despise our flesh,'' (Isaiah 58:7) and that we should honor the image of God which is engraven on our nature, undoubtedly it includes all mankind. But since they that are of the household of faith are united with us by a closer bond of relationship, and since God peculiarly recommends them to us, for this reason they justly hold the highest rank.

The arrangement of the passage is somewhat confused; but there is no obscurity in the meaning, except that it is doubtful whether the adverb always (in the 4th verse) is connected with the first clause, ``I give thanks always to my God,'' or with the second clause, ``making mention of thee always in my prayers.'' The meaning may be brought out in this manner, that, whenever the Apostle offered prayer for Philemon, he interwove thanksgiving with it; that is, because Philemon's piety afforded ground of rejoicing; for we often pray for those in whom nothing is to be found but what gives occasion for grief and tears. Yet the second mode of pointing is generally preferred, that Paul ``gives thanks for Philemon, and always makes mention of him in his prayers.'' Let my readers be at full liberty to judge for themselves; but, for my own part, I think that the former meaning is more appropriate.

In the rest of the passage there is an inversion of the natural order; for, after having spoken of ``love'' and ``faith,'' he adds, ``towards Christ and towards saints,'' while, on the contrary, the contrast would demand that ``Christ'' should be put in the second part of the clause as the object to which our faith looks. 1174

6. That the communication of thy faith may be effectual. This clause is somewhat obscure; but I shall endeavor to elucidate it in such a manner that my readers may somewhat understand Paul's meaning. First, it ought to be known that the Apostle is not continuing to give the praise of Philemon, but that, on the contrary, he expresses those blessings for which he prays to God. These words are connected with what he had formerly said, that he ``makes mention of him in his prayers.'' (Philemon 1:4.) What blessing then did he ask for Philemon? That his faith, exercising itself by good works, might be proved to be true, and not unprofitable. He calls it ``the communication of faith,'' because it does not remain inactive and concealed within, but is manifested to men by actual effects. Although faith has a hidden residence in the heart, yet it communicates itself to men by good works. It is, therefore, as if he had said, ``That thy faith, by communicating itself, may demonstrate its efficacy in every good thing.''

The knowledge of every good thing denotes experience. He wishes that, by its effects, faith may be proved to be effectual. This takes place, when the men

1174It has sometimes occurred to me, that the intricacy of this passage might be removed, first, by the transposition suggested by Calvin, and, next, by transposing the 5th verse so as to place it before the 4th. "Hearing of thy love towards all saints, and of thy faith which thou hast towards Lord Jesus, I give thanks unto my God, making mention of thee always in my prayers, That the communication of thy faith may be effectual, through the knowledge of every good thing which is in thee towards Christ Jesus." - Ed.

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with whom we converse know our godly and holy life; and therefore, he says, of every good thing which is in you; for everything in us that is good makes known our faith.

Towards Christ Jesus. The phrase {εἰς} {Χριστόν} may be explained to mean ``through Christ.'' But, for my own part, if I were at liberty, I would rather translate it as equivalent to {ἐν} {Χριστῶ}, ``in Christ;'' for the gifts of God dwell in us in such a manner, that nevertheless, we are partakers of them only so far as we are members of Christ. Yet because the words in you go before, I am afraid that the harshness of the expression would give offense. Accordingly, I have not ventured to make any alteration in the words, but only wished to mention it to my readers, that, after full consideration, they may choose either of those meanings which they prefer.

7. We have much grace and consolation. Although this reading is found in the majority of Greek copies, yet I think that it ought to be translated joy; for, since there is little difference between {χάριν} and {χαράν}, it would be easy to mistake a single letter. Besides, Paul elsewhere employs the word {χάριν} to mean ``joy;'' at least, if we believe Chrysostom on this matter. What has ``grace'' to do with ``consolation?''

For thy love. It is plain enough what he means, that he has great joy and consolation, because Philemon administered relief to the necessities of the godly. This was singular love, to feel so much joy on account of the benefit received by others. Besides, the Apostle does not only speak of his personal joy, but says that many rejoiced on account of the kindness and benevolence with which Philemon had aided religious men.

Because the bowels of the saints have been refreshed by thee, brother. ``To refresh the bowels'' is an expression used by Paul to mean, to give relief from distresses, or to aid the wretched in such a manner that, having their minds composed, and being free from all uneasiness and grief, they may find repose. ``The bowels'' mean the affections, and {ἀνάπαυσις} denotes tranquillity; and therefore they are greatly mistaken who torture this passage so as to make it refer to the belly and the nourishment of the body.

Philemon 8-14 Philemon Verses 8-14 8. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

8. Quapropter multam in Christo fiduciam habens imperandi tibi quod decet. 9. Yet, for love's sake, I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

9. Propter caritatem magis rogo, quum talis sim, nempe Paulus senex; nunc vero etiam vinctus Iesu Christi.

10. I beseech thee for my son Onesimus, whom I have begotten in my bonds: 10. Rogo autem to pro filio meo, quem genui in vinculis meis, Onesimo, 11. Which in time past was to thee unprofitable, but now profitable to thee and to me:

John Calvin

11. Qui aliquando tibi inutilis fuit, nunc autem et mihi et tibi utilis. 12. Whom I have sent again: thou therefore receive him, that is, mine own bowels:

12. Quem remisi; tu vero illum, hoc est, mea viscera, suscipe. 13. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

13. Quem ego volebam apud me ipsum retinere, ut pro to mihi ministraret in vinculis evangelii.

14. But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

14. Sed absque tua sententia nihil volui facere, ut non quasi secundum necessitatem esset bonum tuum, sed voluntarium.

8. Wherefore, while I have great confidence in Christ to command thee. That is, ``though I have authority so that I might justly command thee, yet thy love makes me prefer to entreat thee.''

9. Being such a one. He claims the right to command on two grounds, that he is an elder, and that he is a prisoner for Christ He says that, on account of Philemon's love, he chooses rather to entreat, because we interpose authority in commanding those things which we wish to extort by necessity even from the unwilling, but there is no need of commanding those who willingly obey. And because they who are ready of their own accord to do their duty listen more willingly to a calm statement of what is necessary to be done than to the exercise of authority, with good reason does Paul, when he has to deal with an obedient man, use entreaty. By his example he shows that pastors should endeavor to draw disciples gently rather than to drag them by force; and indeed, when, by condescending to entreaty, he foregoes his right, this has far greater power to obtain his wish than if he issued a command. Besides, he claims nothing for himself, but in Christ, that is, on account of the office which he has received from him; for he does not mean that they whom Christ has appointed to be apostles are destitute of authority.

What is proper. By adding this, he means that teachers have not power to enact whatever they please, but that their authority is confined within these limits, that they must not command anything but ``what is proper,'' and, in other respects, consistent with every man's duty. Hence (as I said a little before) pastors are reminded that the hearts of their people must be soothed with all possible gentleness, wherever this method is likely to be more advantageous, but yet so as to know that they who are treated so gently have nothing less exacted from them than what they ought to do.

The designation ``elder,'' here, denotes not age, but office. He calls himself an apostle for this reason, that the person with whom he has to deal, and with whom he talks familiarly, is a fellow-laborer in the ministry of the word.

10. I beseech thee for my son. Since less weight is commonly attached to those prayers which are not founded in some cause of just commendation, Paul shows that Onesimus is so closely related to him as to afford a good reason for

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supplicating in his behalf. Here it is of importance to consider how deep is his condescension, when he gives the name of ``son'' to a slave, and a runaway, and a thief.

When he says that Onesimus has been begotten by him this must be understood to mean, that it was done by his ministry, and not by his power. To renew a soul of man and form it anew to the image of God --- is not a human work, and it is of this spiritual regeneration that he now speaks. Yet because the soul is regenerated by faith, and ``faith is by hearing,'' (Romans 10:17,) on that, account he who administers the doctrine holds the place of a parent. Moreover, because the word of God preached by man is the seed of eternal life, we need not wonder that he from whose mouth we receive that seed is called a father. Yet, at the same time, we must believe that, while the ministry of a man is efficacious in regenerating the soul, yet, strictly speaking, God himself regenerates by the power of his Spirit. These modes of expression, therefore, do not imply any opposition between God and man, but only show what God does by means of men. When he says that he had begotten him in his bonds, this circumstance adds weight to the commendation.

12. Receive him, that is, my bowels. Nothing could have been more powerful for assuaging the wrath of Philemon; for if he had refused to forgive his slave, he would thus have used cruelty against ``the bowels'' of Paul. This is remarkable kindness displayed by Paul, that he did not hesitate to receive, as it were into his bowels, a contemptible slave, and thief, and runaway, so as to defend him from the indignation of his master. And, indeed, if the conversion of a man to God were estimated by us, at its proper value, we too would embrace, in the same manner, those who should give evidence that they had truly and sincerely repented.

13. Whom I was desirous to keep beside me. This is another argument for the purpose of appeasing Philemon, that Paul sends him back a slave, of whose services, in other respects, he stood greatly in need. It would have been extreme cruelty, to disdain so strong affection manifested by Paul. He likewise states indirectly, that it will be a gratification to himself to have Onesimus sent back to him rather than that he should be harshly treated at home.

That he might minister to me instead of thee in the bonds of the gospel. He now mentions other circumstances: first, Onesimus will supply the place of his master, by performing this service; secondly, Paul himself, through modesty, was unwilling to deprive Philemon of his right; and, thirdly, Philemon will receive more applause, if, after having had his slave restored to him, he shall willingly and generously send him back. From this last consideration we infer, that we ought to aid the martyrs of Christ by every kind office in our power, while they are laboring for the testimony of the gospel; for if exile, imprisonment stripes, blows, and violent seizing of our property, are believed by us to belong to the gospel, as Paul here calls them, whoever refuses to share and partake of them separates himself even from Christ. Undoubtedly the defense of the gospel belongs alike to all. Accordingly, he who endures persecution,

John Calvin

for the sake of the gospel, ought not to be regarded as a private individual, but as one who publicly represents the whole Church. Hence it follows, that all believers ought to be united in taking care of it, so that they may not, as is frequently done, leave the gospel to be defended in the person of one man.

14. That thy benefit might not be by constraint. This is drawn from the general rule, that no sacrifices are acceptable to God but those which are freely offered. Paul speaks of almsgiving in the same manner. (2 Corinthians 9:7.) {Τό} {ἀγαθον} is here put for ``acts of kindness,'' and willingness is contrasted with constraint, when there is no other opportunity of putting to the test a generous and cheerful act of the will; for that duty which is generously performed, and not through influence exercised by others, is alone entitled to full praise. It is also worthy of observation, that Paul, while he acknowledges that Onesimus was to blame in past time, affirms that he is changed; and lest Philemon should have any doubt that his slave returns to him with a new disposition and different conduct, Paul says that he has made full trial of his repentance by personal knowledge.

Philemon 15-19 Philemon Verses 15-19 15. For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

15. Forte' enim ideo separatus fuit ad tempus, ut perpetuo eum retineres; 16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

16. Non jam ut servum, sed super servum fratrem dilectum maxime mihi, quanto magis tibi et in carne et in Domino?

17. If thou count me therefore a partner, receive him as myself. 17. Si igitur me habes consortem, suscipe eum tanquam me. 18. If he hath wronged thee, or oweth thee ought, put that on mine account; 18. Si vero qua in re to laesit, vel aliquid debet, id mihi imputa 19. I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

19. Ego Paulus scripsi mea manu, ego solvam, ut ne dicam tibi, quod et to ipsum mihi debes.

15 For perhaps he was separated. If we are angry on account of offenses committed by men, our minds ought to be soothed, when we perceive that those things which were done through malice have been turned to a different end by the purpose of God. A joyful result may be regarded as a remedy for evils, which is held out to us by the hand of God for blotting out offenses. Thus Joseph --- when he takes into consideration, that the wonderful providence of God brought it about, that, though he was sold as a slave, yet he was elevated to that high rank, from which he could provide food for his brethren and his father --- forgets the treachery and cruelty of his brethren, and says, that he was sent before on their account. (Genesis 45:5.)

Paul therefore reminds Philemon that he ought not to be so greatly offended

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at the flight of his slave, for it was the cause of a benefit not to be regretted. So long as Onesimus was at heart a runaway, Philemon, though he had him in his house, did not actually enjoy him as his property; for he was wicked and unfaithful, and could not be of real advantage. He says, therefore, that he was a wanderer for a little time, that, by changing his place, he might be converted and become a new man. And he prudently softens everything, by calling the flight a departure, and adding, that it was only for a time.

That thou mightest receive him for ever. Lastly, he contrasts the perpetuity of the advantage with the short duration of the loss.

But above a servant, a beloved brother. He next brings forward another advantage of the flight, that Onesimus has not only been corrected by means of it, so as to become a useful slave, but that he has become the ``brother'' of his master.

Especially to me. Lest the heart of Onesimus, wounded by the offense which was still fresh, should be reluctant to admit the brotherly appellation, Paul claims Onesimus first of all, as his own ``brother.'' Hence he infers that Philemon is much more closely related to him, because both of them had the same relationship in the Lord according to the Spirit, but, according to the flesh, Onesimus is a member of his family. Here we behold the uncommon modesty of Paul, who bestows on a worthless slave the title of a brother, and even calls him a dearly beloved brother to himself. And, indeed, it would be excessive pride, if we should be ashamed of acknowledging as our brother those whom God accounts to be his sons.

How much more to thee. By these words he does not mean that Philemon is higher in rank according to the Spirit; but the meaning is, ``Seeing that he is especially a brother to me, he must be much more so to thee; for there is a twofold relationship between you.''

We must hold it to be an undoubted truth, that Paul does not rashly or lightly (as many people do) answer for a man of whom he knows little, or extol his faith before he has ascertained it by strong proofs, and therefore in the person of Onesimus there is exhibited a memorable example of repentance. We know how wicked the dispositions of slaves were, so that scarcely one in a hundred ever came to be of real use. As to Onesimus, we may conjecture from his flight, that he had been hardened in depravity by long habit and practice. It is therefore uncommon and wonderful virtue to lay aside the vices by which his nature was polluted, so that the Apostle can truly declare that he has now become another man.

From the same source proceeds a profitable doctrine, that the elect of God are sometimes brought to salvation by a method that could not have been believed, contrary to general expectation, by circuitous windings, and even by labyrinths. Onesimus lived in a religious and holy family, and, being banished from it by his own evil actions, he deliberately, as it were, withdraws far from God and from eternal life. Yet God, by hidden providence, wonderfully directs his pernicious flight, so that he meets with Paul.

John Calvin

17 If, therefore, thou holdest me to be thy associate. Here he lowers himself still further, by giving up his right and his honor to a runaway, and putting him in his own room, as he will shortly afterwards offer himself to be his cautioner. He reckoned it to be of vast importance that Onesimus should have a mild and gentle master, that immoderate severity might not drive him to despair. That is the object which Paul toils so earnestly to accomplish. And his example warns us how affectionately we ought to aid a sinner who has given us proof of his repentance. And if it is our duty to intercede for others, in order to obtain forgiveness for those who repent, much more should we ourselves treat them with kindness and gentleness.

18 If in any thing he hath done thee injury. Hence we may infer that Onesimus had likewise stolen something from his master, as was customary with fugitives; and yet he softens the criminality of the act, by adding, or if he oweth thee anything Not only was there a bond between them recognised by civil law, but the slave had become indebted to his master by the wrong which he had inflicted on him. So much the greater, therefore, was the kindness of Paul, who was even ready to give satisfaction for a crime.

19 Not to tell thee that thou owest to me thyself. By this expression he intended to describe how confidently he believes that he will obtain it; as if he had said, ``There is nothing that thou couldest refuse to give me, even though I should demand thyself.'' To the same purpose is what follows about lodging and other matters, as we shall immediately see.

There remains one question. How does Paul --- who, if he had not been aided by the churches, had not the means of living sparingly and frugally --- promise to pay money? Amidst such poverty and want this does certainly appear to be a ridiculous promise; but it is easy to see that, by this form of expression, Paul beseeches Philemon not to ask anything back from his slave. Though he does not speak ironically, yet, by an indirect figure, he requests him to blot out and cancel this account. The meaning, therefore, is --- ``I wish that thou shouldest not contend with thy slave, unless thou choosest to have me for thy debtor in his stead.'' For he immediately adds that Philemon is altogether his own; and he who claims the whole man as his property, need not give himself uneasiness about paying money.

Philemon 20-25 Philemon Verses 20-25 20. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

20. Certe frater, ego to fruar in Domino: refocilla mea viscera in Domino. 21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

21. Persuasus de tua obedientia scripsi tibi, sciens etiam, quod supra id, quod scribo, facturus sis.

22. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

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22. Simul vero praepara mihi hospitium; spero enim quod etiam per vestras precationes donabor vobis.

23. There salute thee Epaphras, my fellowprisoner in Christ Jesus; 23. Salutant to Epaphras concaptivus meus in Christo Iesu: 24. Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. 24. Marcus, Aristarchus, Demas, Lucas, cooperarii mei. 25. The grace of our Lord Jesus Christ be with your spirit. Amen. 25. Gratia Domini nostri Iesu Christi cum spiritu vestro. Amen. Written from Rome to Philemon by Onesimus a servant. Ad Philemonem missa fuit e Roma per Onesimum servum. 20 Yea, brother. This affirmation is used in order to increase the ardor of the exhortation; as if he had said --- ``Now shall it be clearly proved that there hath been no variance between thee and me, but that, on the contrary, thou art sincerely attached to me, and that all that thou hadst is at my disposal, if thou pardon offenses and receive into favor him who is so closely related to me.''

Refresh my bowels in the Lord. He again repeats the same form of expressions which he had previously employed. Hence we infer that the faith of the gospel does not overturn civil government, or set aside the power and authority which masters have over slaves. For Philemon was not a man of the ordinary rank, but a fellow-laborer of Paul in cultivating Christ's vineyard; and yet that power over a slave which was permitted by the law is not taken away, but he is only commanded to receive him kindly by granting forgiveness, and is even humbly besought by Paul to restore him to his former condition.

When Paul pleads so humbly in behalf of another, we are reminded how far distant they are from true repentance who obstinately excuse their vices, or who, without shame and without tokens of humility, acknowledge indeed that they have sinned, but in such a manner as if they had never sinned. When Onesimus saw so distinguished an apostle of Christ plead so eagerly in his behalf, he, must undoubtedly have been much more humbled, that he might bend the heart of his master to be merciful to him. To the same purpose is the excuse which he offers (Philemon 1:21) for writing so boldly, because he knew that Philemon would do more than he had been requested.

22 But at the same time prepare for me a lodging. This confidence must have powerfully excited and moved Philemon; and next, he holds out to him the hope of being gratified by his own arrival. Although we do not know whether or not Paul was afterwards released from prison, yet there is no absurdity in this statement, even though he was disappointed of the hope which he cherished about God's temporal kindness. He had no confident hope of his release, further than if it pleased God. Accordingly, he always kept his mind in suspense, till the will of God was made known by the result.

That through your prayers I shall be given to you. Here it deserves notice, that he says that everything that believers obtain ``through their prayers,'' is ``given'' to them; for hence we infer that our prayers, though they are not unsuccessful, yet have no power through their own merit; for what is yielded

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to them is of free grace.

24 Demas. This is the same person who afterwards forsook him, as he complains in the Second Epistle to Timothy (2 Timothy 4:10.) And if one of Paul's assistants, having become weary and discouraged, was afterwards drawn aside by the vanity of the world, let no man reckon too confidently on the zeal of a single year; but, considering how large a portion of the journey still remains to be accomplished, let him pray to God for steadfastness.

END OF THE COMMENTARIES ON THE EPISTLE TO PHILEMON.

Appendices

Calvin's Translation of Galatians

A TRANSLATION OF

CALVIN'S VERSION OF THE EPISTLE OF PAUL TO THE GALATIANS. Chapter 1 CHAPTER 1 1 Paul, an apostle, not from men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead,

2 And all the brethren who are with me to the churches of Galatia; 3 Grace (be) to you, and peace from God the Father, and (from) our Lord Jesus Christ,

4 Who gave himself for our sins, that he might deliver us from the present wicked age, according to the will of God and our Father,

5 To whom (be) glory for ever and ever. Amen. 6 I wonder that ye are so soon removed from Christ who called you in grace, 1175 to another gospel; 7 Which is not another thing, than that there are some who trouble you, and wish to subvert the gospel of Christ.

8 But although we, or an angel from heaven preach the gospel to you otherwise than what we have preached to you, let him be accursed.

9 As we said before, now also I say again, if any one shall preach the gospel to you otherwise than what ye have received, let him be accursed.

10 For do I now persuade according to men, or according to God? 1176 or do I seek to please men? for if I still pleased men, I should not be a servant of Christ.

11 But I make known to you, brethren, concerning the gospel which was preached by me, that it is not according to man;

12 For I neither received nor learned it from man, but by the revelation of Jesus Christ.

13 For ye have heard of my conversation, which formerly was in Judaism; 1177 that, beyond measure, I persecuted the church of God, and wasted it, 14 And profited in Judaism 1178 above many my equals 1179 in my nation, being exceedingly zealous for the traditions of the fathers. 1180

1175"Par grace, ou, en la grace de Christ." "By grace, or, in the grace of Christ." 1176"Ou, presche-je des hommoes ou de Dieu? ou, humainement, ou, Divinement?" "Or, do I preach from men or from God? or, humanly, or Divinely?"

1177"Quelle a este autrefois ma conversation en la Loi Judaique." "What was formerly my conversation in the Jewish Law."

1178"En la Loy Judaique." "In the Jewish Law." 1179"Plusieurs de mes pareils, ou, de men age." "Many of my equals, or, of my age." 1180"Ou, de mes ancestres." "Or of my ancesters."

CALVIN'S TRANSLATION OF GALATIANS

15 But after that it pleased God, (who had separated me from my mother's womb, and (who) called me by his grace,)

16 To reveal his son to me, that I might preach him among the Gentiles, immediately I conferred not 1181 with flesh and blood,

17 Neither did I return to Jerusalem, to those who were apostles before me; but I went away into Arabia, and again returned to Damascus.

18 Next after three years, I returned to Jerusalem, that I might see Peter; and I abode with him fifteen days.

19 But I saw none other of the apostles, except James the Lord's brother. 20 Now the things which I write to you, behold, before God, I do not speak falsely.

21 Afterwards I came into the countries of Syria and Cilicia; 22 And was unknown by face to the churches of Judea, which were in Christ. 23 But there was only this report among them: 1182 He who at one time persecuted us, now preacheth the faith which he formerly was destroying,

24 And they glorified God in me. Chapter 2 CHAPTER 2 1 Next, after fourteen years, I went up again to Jerusalem along with Barnabas, having taken Titus also.

2 And I went up according to revelation, 1183 and communicated to them the gospel which I preach among the Gentiles; but privately to them who were of reputation, lest by any means I should run, or had run, in vain.

3 But not even Titus, who was with me, being a Greek, was compelled to be circumcised;

4 On account of false brethren, who had secretly entered in order to spy out our liberty, which we have in Christ Jesus, that they might; bring us into bondage;

5 To whom we gave place by subjection, not even for an hour, that the truth of the gospel might remain with you.

6 But of those who appeared to be something, whatsoever they formerly were, it is of no consequence to me; (God accepteth no man's person, Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19; Wisdom 6:8; Ecclesiasticus 35:16; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; 1 Peter 1:17;) for they who appeared to be in estimation communicated nothing to me;

7 But, on the contrary, when they saw that the gospel of the uncircumcision was communicated to me, as that of the circumcision (was) to Peter;

8 (For he who was effectual in Peter in order to the apostleship of circumcision, was also effectual in me towards the Gentiles;)

9 And James, and Cephas, and John, (who seethed to be pillars,) having known the grace given to me, gave to me and to Barnabas the right hand of

1181"Je ne prins point conseil." "I did not take counsel." 1182"Mais ils aveyont seulement ou y dire." "But they had only heard it said." 1183"Et y montai par revelation." "And I went up to it by revelation."

John Calvin

fellowship, that we might discharge the apostleship among the Gentiles, and they among the circumcision.

10 Only that we should be mindful of the poor, which I also was careful to do.

11 And when Peter was come to Antioch, I openly withstood him, because he was worthy of blame.

12 For before that certain persons came from James, he partook of food along with the Gentiles; but when they were come, he withdrew and separated himself from them, dreading those who were of the circumcision.

13 And the other Jews also dissembled along with him, so that Barnabas also was led aside into their dissimulation.

14 But when I saw that they did not walk uprightly, according to the truth of the gospel, I said to Peter before them all 'If thou, being a Jew, livest like Gentiles, and not like Jews, why compellest thou the Gentiles to live like Jews?

15 We, (who are) Jews by nature, and not sinners of the Gentiles, 16 Knowing that man is not justified by works of the law, but through the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the that; for by works of the law no flesh shall be justified.

17 But if, seeking to be justified in Christ, We ourselves also are found sinners, is Christ therefore the minister of sin? By no means.

18 For if I build again those things which I destroyed, I make myself a transgressor.

19 For by the law I am dead to the law. That I might live to God, 20 I am crucified with Christ. 1184 Now it is no longer I that live, but Christ liveth in me; and that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.

21 I do not set aside the grace of God; for, if righteousness is by the law, then Christ is dead in vain.

Chapter 3 CHAPTER 3 1 O foolish Galatians, who hath enchanted you not to obey the truth, before whose eyes hath been clearly exhibited Jesus, Christ crucified among you?

2 This only I wish to learn from you; Received ye the Spirit by the works of the law, or by the preaching of faith?

3 Are ye so foolish, that, having begun by the Spirit, ye are now completed by the flesh?

4 Have ye suffered so many things in vain? if it be indeed in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, (doth he it) by the works of the law, or by the preaching of faith?

6 Even as Abraham believed God, and it was imputed to him for righteousness. (Genesis 15:6 Romans 4:3 James 2:23.)

1184"Car par la Loy je suis mort a la Loy, et suis crucifie avec Christ, afin que je vive a Dieu." "For by the Law I am dead to the Law, and am crucified with Christ, that I may live to God."

CALVIN'S TRANSLATION OF GALATIANS

7 Know ye therefore that they who are of faith are the children of Abraham. 8 And the scripture, because it foresaw 1185 that God would justify the Gentiles by faith, formerly preached the gospel to Abraham: In thee shall all nations be blessed.

9 And so they who are of faith are blessed with believing Abraham. 10 For all that are of the works of the law are under a curse; for it is written, (Deuteronomy 22:6,) Cursed is every one that continueth not in all things which are written in the book of the law to do them.

11 Now that by the law no man is instilled before God is evident, for the just by faith shall live. (Habakkuk 2:4; Romans 1:17; Hebrews 10:38.)

12 And the law is not of faith; but the man who shall do these things shall live in them. (Leviticus 18:5.)

13 Christ hath redeemed us from the curse of the law, having been made a curse for us; (for it is written, (Deuteronomy 21:23,) Cursed is every one that hangeth on a tree;)

14 That the blessing of Abraham may come upon the Gentiles by Christ Jesus; that we may receive the promise of the Spirit by faith.

15 Brethren, (I speak after the manner of men,) though it be but a man's covenant, yet if it be confirmed, no man setteth aside or addeth any thing.

16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ.

17 And this I say: the covenant (which was) formerly confirmed by God concerning Christ, the law, which began four hundred and thirty years after, doth not annul, so as to abolish the promise.

18 For, if the inheritance (is) by the law, (it is) no longer by promise; but God gave it to Abraham by promise.

19 To what then serveth the law? 1186 It was added because of transgressions, till the seed should come, to whom the promise was made; (and it was) ordained by angels in the hand of a mediator.

20 Now the mediator is not of one; but God is one. 21 (Is) the law then against the promises of God? 1187 By no means; for, if the law had been given that it might be able to give life, 1188 certainly righteousness would have been by the law.

22 But the scripture hath shut up all things under sin, that the promise by faith of Jesus Christ might be given to them that believe.

23 Now before faith came, we were guarded under the law, shut up to the faith which was to be revealed.

24 Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith.

1185"Prevoyant." "Foreseeing." 1186"A quoy donc sert la Loy?" 1187"Ou, a elle este adjoustee centre les promesses de Dieu?" "Or, was it added against the promises of God?"

1188"Pour pouvoir vivifier." "In order to be able to give life."

John Calvin

25 But faith being come, 1189 we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.

29 And if ye are Christ's, then are ye Abraham's seed, and heirs according to the promise.

Chapter 4 CHAPTER 4 1 Now I say: As long as the heir is a child, he differeth nothing from a slave, 1190 though he is lord of all; 2 But is under tutors and guardians, till the time appointed by the father. 3 So also we, when we were children, were in bondage under the elements of the world.

4 But when the fullness of the time was come, God sent forth his Son, made of a woman, subjected under the law;

5 That he might redeem those who were under the law, that we might receive adoption. 1191

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

7 Wherefore thou art no longer a slave 1192 but a son; and if a son, likewise an heir of God by Christ.

8 But at the time when ye knew not God, ye served those who by nature are not gods.

9 But now, after that ye have known God, or rather have been known by God, why do ye turn again to the weak and beggarly elements, which you again desire to serve, anew? 1193

10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest perhaps I have labored among you in vain. 12 Be ye as I; for I also am as you. Brethren, I beseech you; ye have done me no injury.

13 Now ye knew that, through infirmity of the flesh, I formerly preached the gospel to you;

14 And the trial of me, which was in my flesh, ye despised not, nor rejected; 1194 but ye received me as an angel of God, as Christ Jesus. 15 Where is then your blessedness? for I bear you witness, that, if it had been possible, ye would even have plucked out your own eyes, and would have

1189"La foy estant venue." 1190"Il n'est different en rien du serf." "He is not different in any respect from the slave." 1191"A celle fin que receussions l'adoption des enfans." "To this end, that we might receive the adoption of sons."

1192"Maintenant tu n'es plus serf." 1193"Ausquels vous voulez derechef servir comme auparavant." "Which you desire again to serve as formerly."

1194"Et n'avez point mesprise ne rejette l'espreuve de moy, telle qu'elle estoit en ma chair." "And ye despised not, nor rejected, the trial of me, such as it was in my flesh."

CALVIN'S TRANSLATION OF GALATIANS

given them to me.

16 Am I therefore become your enemy by speaking the truth? 17 They are jealous of you, not well; 1195 yea, they wish to exclude you, that ye may be jealous of them.

18 But it is good to be the object of jealousy always in a good thing, and not only when I am present with you.

19 My little children, for whom I again travail in birth; till Christ be formed in you,

20 I would wish now to be present with you, and to change my voice; for I am distressed about you.

21 Tell me, ye who wish to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons; one by the bond-maid, the other by the free-woman.

23 But he who (was) of the bond-maid was born according to the flesh; but he who, (was) of the free-woman, by promise.

24 Which things are allegorical 1196 for there are two covenants; one indeed from mount Sinai, which gendereth to bondage, that is Agar.

25 For Agar is mount Sinai in Arabia, and, on the other hand, corresponds to that which is now Jerusalem; for she is in bondage with her children.

26 But Jerusalem, which is above, is free, which is the mother of us all. 27 For it is written: Rejoice, O barren, who bearest not; break forth and cry, thou that travailest not; for more are the children of the forsaken than of her who hath a husband. (Isaiah 54:1.)

28 Now we, brethren, like Isaac, are children of the promise. (Romans 9:7.) 29 But as, at that time, he who was born according to the flesh, persecuted him who was born according to the Spirit; so also is it now.

30 But what saith the scripture? Cast out the bond-maid, and her son; for the son of the bond-maid shall not obtain the inheritance with the so, of the free-woman.

31 Wherefore, brethren, we are not children of the bond-woman, but of the free.

Chapter 5 CHAPTER 5 1 Stand fast, therefore, in the liberty with which Christ hath made us free; and be not again entangled by the yoke of bondage.

2 Behold, I Paul protest to you, that, if ye be circumcised, Christ will profit you nothing.

3 For I testify again to every man who is circumcised that he is a debtor to do the whole law.

4 Whosoever of you are justified by the law, ye have separated yourselves from Christ; ye are fallen from grace.

5 For we, through the Spirit, by faith, wait for the hope of righteousness.

1195"Non point pour bien." "Not for good." 1196"Lesquelles choses sent dites par allegorie." "Which things are spoken by allegory."

John Calvin

6 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith working by love.

7 Ye were running well. Who hindered you, that ye should not obey the truth?

8 This persuasion is not from him who called you. 9 A little leaven leaveneth the whole lump. 10 I am persuaded concerning you in the Lord, that ye will think nothing else; 1197 but he that troubleth you shall bear the condemnation, whoever he be.

11 And I, 1198 brethren, if I still preach circumcision, why do I still suffer persecution? The offense of the cross is abolished.

12 Would that they were even cut off who trouble you! 13 For ye, brethren, have been called to liberty; only make not the liberty an occasion to the flesh, 1199 but by love serve one another.

14 For the whole law is fulfilled in one word, namely, this: Thou shalt love thy neighbor as thyself.

15 But if ye bite and devour one another, see that ye be not consumed by one another.

16 Now I say: Walk in the Spirit, and ye shall not fulfill the lust of the flesh. 17 For the flesh lusteth against the Spirit; and the Spirit against the flesh; and these are contrary to one another, so that ye cannot do those things which ye would wish.

18 But if ye are led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, lasciviousness,

20 Idolatry, witchcraft, enmities, strife, emulations, wrath, quarrellings, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like; of which I foretell to you, as I also have foretold, that they who do such things shall not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, long-suffering, 1200 gentleness, kindness, fidelity,

23 Meekness, temperance; against such there is no law. 24 And they who are Christ's have crucified the flesh with the affections and lusts.

25 If we live by the Spirit, let us also walk by the Spirit. 26 Let us not be desirous of vain-glory, provoking one another, envying one another.

Chapter 6 CHAPTER 6

1197"Que vous n'aurez autre sentiment." "That ye will have no other opinion." 1198"Et quant a moy." "And as to myself." 1199"Seulement (gardez) que la liberte ne soit occasion a la chair." "Only beware lest the liberty be an occasion to the flesh."

1200"Patience, ou esprit patient." "Patience, or a patient mind."

CALVIN'S TRANSLATION OF GALATIANS

1 Brethren, although a man be overtaken in any fault, ye, who are spiritual, restore such a man in the spirit of meekness; considering thyself, lest thou also be tempted.

2 Bear ye one another's burdens, and thus fulfill the law of Christ. 3 For if any one thinketh himself to be something, though he is nothing, he deceiveth himself.

4 But let every one prove his own work; and then shall he have glory in himself alone, and not in another. 1201

5 For every one shall bear his own burden. 6 Let him who is taught in the word communicate to the teacher in all good things.

7 Do not mistake: God is not mocked; for what a man shall have sowed, that will he also reap.

8 For he who soweth to his flesh, shall of the flesh reap corruption; but he who soweth to the Spirit, shall of the Spirit reap everlasting life.

9 And let us not weary in doing good; for if we do not faint, we shall reap in due time. 1202

10 Therefore, while we have opportunity, let us do good to all, but especially to them who are of the household of faith.

11 Ye see what a letter 1203 I have written with my own hand. 12 As many as wish to please outwardly in the flesh, 1204 they constrain you to be circumcised; only that they may not suffer persecution for the cross of Christ.

13 For neither they who hold by circumcision do themselves keep the law; but they wish you to be circumcised, that they may glory in your flesh.

14 But far be it from me to glory, unless in the cross of our Lord Jesus Christ, by which the world is crucified to me, and I to the world.

15 For in Christ Jesus neither circumcision availeth anything nor uncircumcision; but a new creature.

16 And as many as walk by this rule, peace (be) on them, and mercy, and on the Israel of God.

17 Henceforth let no man give me annoyance; for I bear in my body the marks of the Lord Jesus.

18 The grace of our Lord Jesus Christ (be) with your spirit. Amen. TO THE GALATIANS IT WAS WRITTEN FROM ROME.

1201"Et alors il aura dequoy se glorifier." "And then will ye have ground of boasting." 1202"Nous moissonnerons en la saison." "We shall reap in the season." 1203"Vous voyez (ou, voyez) quelles grandes lettres." "Ye see, (or, See ye) how long a letter." 1204"Tous ceux qui veuleut selon la face plaire en la chair, ou, Tous ceux qui cherchent belle apparence en la chair." "All those who wish according to the face to please in the flesh, or, All those who seek a fine show in the flesh."

Calvin's Translation of Ephesians

A TRANSLATION OF

CALVIN'S VERSION OF THE EPISTLE OF PAUL TO THE EPHESIANS. Chapter 1 CHAPTER 1 1 Paul, an apostle of Jesus Christ by the will of God, to all the saints who are at Ephesus, and to the believers in Christ Jesus;

2 Grace (be) to you, and peace, from God our Father, and from the Lord Jesus Christ.

3 Blessed 1205 (be) the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in heavenly 1206 (places) in Christ;

4 As he hath chosen us in him before the creation of the world, that we might be holy and blameless in his sight through love:

5 Who hath predestinated us in adoption in himself through Jesus Christ, according to the good pleasure of his will,

6 To the praise of the glory of his grace, by which he hath made us accepted in the Beloved.

7 In whom we have redemption through his blood, the forgiveness of sins, 8 According to the riches of his grace; in which he hath abounded toward us in all wisdom and prudence;

9 Having made known to us the secret of his will, according to his good pleasure, which he had purposed in himself;

10 In order to the dispensation of the fullness of the times; 1207 that he might gather together all things in Christ, both those things which are in heaven, and those things which are on the earth, in him;

11 Through whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things according to the purpose of his will;

12 That we, who first hoped in Christ, might be to the praise of his glory. 13 In whom ye also (trusted,) having heard the word of truth, the gospel of your salvation; in whom also, after having believed, ye were sealed with the Holy Spirit of promise,

14 Who is the earnest of our inheritance, till the redemption of the posses-

1205"Benit soit Dieu, ou, Loue soit Dieu." "Blessed be God, or, Praised be God." 1206"Es (choses) celestes, ou, Es lieux celestes." "In heavenly things, or, In heavenly places."' '

1207"Afin de le dispenser en la plenitude des temps." "In order to dis-pense it in the fullness of the times."

CALVIN'S TRANSLATION OF EPHESIANS

sion obtained, to the praise of his glory.

15 Wherefore I also, having heard of the faith which ye have in the Lord Jesus, and of the love (which ye have) toward all the saints,

16 Cease not to give thanks for you, making mention of you in my prayers; 17 That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation, by the knowledge of him, 1208

18 The eyes of your mind enlightened, that ye may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,

19 And what is the surpassing greatness of his power toward us who believe, according to the efficacy of the power of his strength;

20 Which he wrought in Christ, when he raised him from the dead, and caused him to sit at his own right hand in the heavenly (places);

21 Above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in (the age) which is to come;

22 And hath put all things under his feet, and hath appointed him head over all things to the church 1209

23 Which is his body, and the fulness of him that filleth all in all. Chapter 2 CHAPTER 2 1 And when ye were dead in your trespasses and sins; 2 In which for some time ye walked, according to the course 1210 of this world, according to the prince of the power of air, that is, of the spirit that now worketh 1211 in the children of disobedience;

3 Among whom we all also, for some time, had our conversation in the lusts of our flesh, executing what was agreeable to the flesh and to the mind; 1212

and were by nature children of wrath, even as others.

4 But God, who is rich in mercy, on account of his great love, with which he loved us,

5 Even when we were dead in sins, quickened (us) together with Christ; (by grace ye are saved;)

6 And hath raised us up together, and hath made us sit together in heavenly (places) in Christ Jesus;

7 That he might shew, in the ages to come, the surpassing riches of his grace, in (his) kindness 1213 toward us in Christ Jesus.

8 For by grace are ye saved through faith; and that not of yourselves; (it is) the gift of God.

9 Not of works, that no one may boast.

1208"Pour avoir cognoissance (ou, par la cognoissance) de luy." "In order to have knowledge of him, or, By the knowledge of him."

1209"Et l'a constitue sur toutes choses, pour estre chef a l'Eglise."- And hath appointed him over all things, to be head to the Church."

1210"Secundum saeculum." "Selon le cours." 1211"Qui est l'esprit qui besogne maintenant." "Who is the spirit that now worketh." 1212"Les desirs de la chair et de (nos) pensees." "The desires of the flesh and of (our) thoughts."

1213"Par sa benignite." "By his kindness."

John Calvin

10 For we are his workmanship, having been created in Christ Jesus to good works, which God hath prepared, that we may walk in them.

11 Wherefore remember that you, at one time Gentiles in the flesh, who were called Uncircumcision by that which is called Circumcision, made by the hand in the flesh,

12 At that time were without Christ, having been alienated from the commonwealth of Israel 1214 strangers from the tables of promise, 1215 not having hope, 1216 and without God in the world;

13 But now in Christ Jesus 1217 you, who formerly were far off, have been made nigh through the blood of Christ.

14 For he is our peace, who hath made both one, 1218 and breaking down the middle wall of partition, the enmities in our flesh;

15 Abolishing in his flesh the law of commandments (which is) contained in ordinances, that he might unite in himself the two into one new man, making peace;

16 That he might reconcile both to God in one body through the cross, slaying 1219 the enmities by it;

17 And coming, preached peace to you who were far off, and peace to those who were nigh;

18 For through him we both have access in one Spirit to the Father. 19 Therefore ye are no longer strangers and foreigners, but fellow-citizens of the saints, and of the household of God,

20 Having been built on the foundation of the apostles and prophets, of which Jesus Christ himself is the chief corner-stone;

21 In whom the whole building joined together groweth into a holy temple in the Lord;

22 In whom ye also are built together 1220 for a habitation of God in the Spirit.

Chapter 3 CHAPTER 3 1 For this cause I Paul, the prisoner of Jesus Christ, discharge the office of ambassador for you Gentiles;

2 If ye have heard of dispensation of the grace of God, (which was) given me towards you;

3 That through revelation he made known to me the secret, as I wrote a little before;

4 By attending to which ye may understand my knowledge in the mystery of

1214"N'ayans rien de commun avec la republique d'Israel." "Having nothing in common with the commonwealth of Israel."

1215"Estrangers des tables (ou, alliances) de la promesse." "Strangers to the tables (or covenants) of promise."

1216" N'ayant point d'esperance." "Having no hope." 1217"Par Jesus Christ." "Through Jesus Christ." 1218"Qui de tous les deux a fait un." "Who of both hath made one" 1219"Ayant destruit." "Having destroyed." 1220Or, "In whom also be ye builded together."

CALVIN'S TRANSLATION OF EPHESIANS

Christ,

5 Which in other ages was not made known to the sons of men, as it hath now been revealed to his holy apostles and prophets through the Spirit,

6 That the Gentiles are fellow-heirs, and of the same body, and partakers of his promise in Christ through the gospel.

7 Of which I was made a minister, according to the gift of the grace of God, which was given to me according to the efficacy of his power.

8 To me, the least of all saints, was this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

9 And that I should make manifest to all, what is the fellowship of the mystery, which hath been hid from ages in God, who created all things through Jesus Christ;

10 That the manifold wisdom of God might now be manifested to principalities and powers in heavenly places through the church,

11 According to the eternal purpose which he purposed in Christ Jesus our Lord,

12 Through whom we have boldness, and access with confidence, through the faith of him.

13 Wherefore I desire that ye faint not at my afflictions for you, which is your glory.

14 For this cause I bend my knees to the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and on earth is named, 16 That he would give to you, according to the riches of his glory, to be strengthened with might through his Spirit in the inner man,

17 That Christ may dwell in your hearts through faith, that ye may be rooted and grounded in love, 1221

18 That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height;

19 To know, I say, the love of Christ, which surpasseth knowledge, that ye may be filled with all the fullness of God.

20 Now to him who is able to do abundantly above all that we ask or think, according to the power working in you,

21 Be glory in the church through Jesus Christ, in all ages, for ever and ever. Amen.

Chapter 4 CHAPTER 4 1 I therefore, a prisoner in the Lord, beseech you, that ye may walk worthy of the calling to which ye have been called,

2 With all humility and meekness, with patience forbearing one another in love,

3 Endeavoring to keep the unity of the Spirit in the bond of peace. 4 One body and one spirit; 1222 as ye have been called in one hope of your

1221"Ou, Afin qu'estans enracinez et fondez en charite, vous puissiez comprendre." "Or, That, being rooted and founded in love, ye may be able to comprehend."

1222"Soyez un corps et un esprit; ou, Il n'y a qu'un corps et un esprit." "Be ye one body

John Calvin

calling.

5 One Lord 1223 one faith, one baptism. 6 One God and Father of all, who is above all things, and through all things, (or, above all men and through all men,) and in you all.

7 But to each of us hath grace been given, according to the measure of the gift of Christ.

8 Wherefore he saith: After having ascended on high, he led captivity captive 1224 and gave gifts to men. (Psalm 68:18.) 9 Now that (word) he ascended, what is it but that he also descended first into the lower parts of the earth?

10 He who descended is the same also who ascended above all heavens, that he might fill all things. 1225

11 And he gave some apostles, and some prophets, and some evangelists, and others pastors and teachers,

12 For the renewing of the saints, for the work of the ministry, for the edification of the body of Christ;

13 Till we all come into the unity of the faith, and of the knowledge of the Son of God, into a perfect man, into the measure of the age of fulness 1226 of Christ;

14 That we may no longer be children, who are tossed and driven about by every wind of doctrine, by the cunning of men, by craftiness for lying in wait to deceive;

15 But, following truth with love, may grow up in all things into him who is the head, that is, Christ;

16 From whom the whole body fitly joined together and compacted by every joint of supply, according to the efficacy in the measure of every part, maketh increase of the body, to the edifying of itself, in love.

17 This I say, therefore, and testify in the Lord, that ye no longer walk, as other Gentiles walk, in the vanity of their mind,

18 Blinded in the understanding, alienated from the life of God on account of the ignorance which is in them, on account of the blindness of their heart;

19 Who, after having ceased to have any feeling, 1227 have given themselves up to lasciviousness, to commit all uncleanness with greediness.

20 But ye have not so learned Christ; 21 If indeed ye have heard him, and have been taught in him, as the truth is in Jesus;

22 That ye put off, according to the former conversation, the old man, which

and one spirit; or, There is but one body and one spirit."

1223"Il n'y a qu'un Seigneur." "There is but one Lord." 1224"Estant monte en haut, il a mene captive grande multitude de cap-this." "Having ascended on high, he led captive a vast multitude of captives."

1225"Ou, Accomplist, ou, replist le tout, ascavoir, toute l'Eglise de ses dons et graces." "Or, That he might complete, or fill the whole, that is, the whole church, with his gifts and graces."

1226"De l'aage entiere, ou, la parfaicte stature." "Of the full age, or, the perfect stature." 1227"Lesquels, sans remors de conscience; ou, Ayans perdu tout sentiment." "Who, without remorse of conscience; or, Having lost all feeling."

CALVIN'S TRANSLATION OF EPHESIANS

is corrupted according to the lusts of deceit; 1228

23 And that ye be renewed in the spirit of your mind; 24 And that ye put on the new man, which hath been created according to God, in righteousness and holiness of truth. 1229

25 Wherefore, putting away lying, speak every one the truth with his neighbor;

26 For we are members one of another. 27 Be ye angry, and do not sin. (Psalm 4:4.) Let not the sun go down on your wrath; and give not place to the devil.

28 He that stole, let him steal no more; but rather let him labor, by working with his hands what is good, that he may have to give to him that needeth.

29 Let no filthy speech proceed out of your mouth; but if any (speech) is good for the edification of use, that it may impart grace to the hearers.

30 And grieve not the Holy Spirit of God, by whom ye have been sealed to the day of redemption.

31 Let all bitterness, and anger, and wrath, and clamour, and slander, be put away from you with all malice.

32 And be ye kind one to another, merciful, forgiving one another, as God hath forgiven you in Christ.

Chapter 5 CHAPTER 5 1 Be ye therefore imitators of God, as beloved children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and sacrifice to God, for a smell of delightful fragrance.

3 But fornication, and all uncleanness, or covetousness, let them not even be named among you, as becometh saints.

4 Or filthiness, foolish talking, jesting; which are not convenient; but rather grace. 1230

5 For this ye know, that no fornicator, or unclean person, or covetous man, who is an idolater, shall obtain inheritance in the kingdom of Christ and of God.

6 Let no man deceive you by vain words; for on account of these things cometh the wrath of God on disobedient (or, unbelieving) children, 1231

7 Be not ye therefore their companions. 8 Ye were once darkness; but now ye are light in the Lord; walk as children of light;

9 (For the fruit of the light is in all goodness, and righteousness, and truth;) 10 Proving what is acceptable to God. 1232

11 And have no fellowship with the unfruitful works of darkness; but rather reprove them.

1228" Par les concupiscences qui seduisent." "By the lusts which deceive." 1229"Et sainctete de verite, on, vraye sainctete." "And holiness of truth, or, True holiness." 1230"Grace, on, action de graces." "Grace, or, Thanksgiving.', 1231"Sur les enfans de rebellion, ou, de desobeissance, ou, incredulite." "On the children of rebellion, or of disobedience, or of unbelief."

1232"Au Seigneur." "To the Lord."

John Calvin

12 For it is a shame even to speak of those things which are done by them in secret.

13 But all things, when they are brought forward, are made manifest by the light; for every thing that maketh manifest is light.

14 Wherefore he saith: Awake, thou that sleepest, and arise from the dead; and Christ shall give thee light.

15 See then how you walk carefully, not as fools, but as wise; 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not imprudent, but understanding what is the will of the Lord.

18 And be not drunk with wine, in which is lasciviousness; 19 But be filled with the Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart, to the Lord;

20 Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father.

21 Submit yourselves to one another in the fear of Christ (or, of God). 22 Let wives be subject to their own husbands as to the Lord; 23 For the husband is the head of the wife, as Christ also is the savior of the church; and he is the savior of the body.

24 But, as the church is subject to Christ, in like manner (let) wives (be subject) to their own husbands in all things.

25 Husbands, love your wives; as Christ also loved the church, and gave himself for it,

26 That he might sanctify it, cleansing it with the washing of water by the word;

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it might be holy and unblamable.

28 So ought husbands to love their wives, as their own bodies. He who loveth his wife loveth himself.

29 For no man ever hated his own flesh, but nourisheth and cherisheth it; as also Christ 1233 the church;

30 For we are members of his body, of his flesh, and of his bones. 31 For this reason shall a man leave his father and mother, and shall cleave to his wife; and the two shall be one flesh.

32 This is a great secret; but I speak concerning Christ and the church. 33 Yet let every one of you love his wife; and let the woman reverence her husband.

Chapter 6 CHAPTER 6 1 Children, obey your parents in the Lord; for this is right. 2 Honour thy father and mother; (which is the first commandment with promise;)

3 That it may be well with thee, and that thou mayest be long-lived on the

1233"Le Seigneur." "The Lord."

CALVIN'S TRANSLATION OF EPHESIANS

earth.

4 Ye fathers also, provoke not your children to wrath; but bring them up in the instruction and reproof of the Lord.

5 Servants, obey your masters 1234 according to the flesh, with fear and trembling, in the simplicity of your hearts, as to Christ;

6 Not with eye-service, as endeavoring to please men, but as the servants of Christ, doing the will of God from the heart: 1235

7 With good-will, serving the Lord, and not men; 8 Knowing that everyone, whether he be bond or free, shall receive from the Lord whatever good he shall have done.

9 And ye, masters, perform your mutual duty toward them, forbearing threatenings; knowing that their Master and yours is in heaven; and there is no respect of persons with him.

10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armor of God, that ye may be able to stand against the crafty devices of the devil.

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the princes of the world, of the darkness of this age, against spiritual wickednesses in heavenly places.

13 Wherefore take to you the whole armor of God, that ye may be able to resist in the evil day, and, having accomplished everything: to stand.

14 Stand therefore, having your loins girt with truth, and having put on the breastplate of righteousness,

15 And having your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, by which ye may be able to quench all the fiery darts of the wicked one.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;

18 Praying at all times in the Spirit, with all prayer and supplication, and watching for this very purpose, with all perseverance and supplication for all saints;

19 And for me, that speech may be given to me, in the opening of my mouth with boldness, that I may make known the mystery of the gospel; 1236

20 For which I discharge the office of ambassador, in the chain; that I may conduct myself in it courageously, as I ought to speak.

21 But that ye also may know my affairs, what I do, Tychicus, a beloved brother and faithful minister in the Lord, will make known to you all things;

22 Whom I have sent to you for that purpose, that ye might know my affairs, and might comfort your hearts.

23 Peace (be) to the brethren, and love, with faith, from God the Father and the Lord Jesus Christ.

1234"Obeissez a ceux qui sent (vos) maistres." "Obey those who are your masters." 1235"Faisans de courage la volonte de Christ." "Doing courageously the will of Christ." 1236"Le secret de l'evangile." "The secret of the gospel."

John Calvin

24 Grace (be) with all who love our Lord Jesus Christ in sincerity. Amen.

Calvin's Scripture Translations

First Timothy

A TRANSLATION OF CALVIN'S VERSION OF THE FIRST EPISTLE OF PAUL TO TIMOTHY

Chapter 1 CHAPTER 1 1 Paul, an apostle of Jesus Christ, according to the appointment of God our Savior, and of the Lord Jesus Christ our hope;

2 To Timothy my own son in the faith, grace, mercy, peace, from God our Father, and our Lord Jesus Christ.

3 As I besought thee to remain at Ephesus, when I set out for Macedonia, I wish that thou shouldst charge some not to teach differently; 1237 and

4 Not to give heed to fables and to genealogies that have no end, which produce questions rather than the edification of God, which consisteth in faith.

5 Now, the end of time commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned;

6 From which some, having gone astray, have turned aside to idle talking 7 Wishing to be teachers of the law, not understanding what they say, nor concerning what things they affirm.

8 But we know that the law is good, if one use it lawfully; 9 Knowing this, that the law is not made for the righteous man, but for the unrighteous and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

10 For fornicators, for sodomites, for robbers, for liars, for perjurers, and if there be anything else that is contrary to sound doctrine;

11 According to time gospel of the glory of the blessed God, which hath been intrusted to me.

12 And I give thanks to our Lord Jesus Christ, who hath made me powerful, because he reckoned me faithful, by putting me into the ministry;

13 Who was formerly a blasphemer and a persecutor, and an oppressor, but I obtained mercy, because I did it ignorantly in unbelief.

14 And the grace of our Lord aboundeth beyond measure, with faith and love, which is in Christ Jesus.

15 It is a faithful saying, and worthy of being fully accepted, that Christ Jesus came into the world, to save sinners, of whom I am the first;

16 But for this cause I obtained mercy, that in me the first, Jesus Christ might

1237"Autrement, ou, diverse doctrine." — "Differently, or, different doctrine."

John Calvin

show all compassion, for a pattern to those who should believe in him to eternal life.

17 Now to the King eternal, immortal, invisible, the only wise God, (be) honor and glory for ever and ever. Amen.

18 This commandment I recommend to thee, son Timothy, according to the prophecies which went before concerning thee, that by them thou mayest war a good warfare;

19 Holding faith and a good conscience, from which some, having turned aside concerning faith, have made shipwreck;

20 Of whom are Hymenaeus and Alexander, whom I have delivered to Satan, that they may learn not to blaspheme.

Chapter 2 CHAPTER 2 1 I exhort therefore, that, above all, supplications, entreaties, intercessions, and thanksgivings, be made for all men;

2 For kings, and for all who are placed in authority, that we lead a peaceful and quiet life, with all godliness and decency;

3 For this is good and acceptable before God our Savior; 4 Who wishes that all men may be saved and come to the knowledge of the truth.

5 For there is one God, and one Mediator between God and men, the man Christ Jesus,

6 Who gave himself the price of redemption for all, (that there might be) a testimony in due time;

7 For which I have been appointed a herald and an apostle, (I speak the truth in Christ, I lie not,) a teacher of the Gentiles in faith and truth.

8 I wish therefore that men may pray in every place, lifting up pure hands, without wrath and disputing.

9 In like manner also that women adorn themselves in decent apparel, with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly raiment,

10 But (which becometh women professing godliness) by good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not the woman to teach, nor to assume authority over the man, but to be silent.

13 For Adam was first created, then Eve. 14 And Adam was not deceived; but the woman, being deceived, was guilty of the transgression.

15 Yet she shall be saved through child --- bearing, if they continue in faith, and love, and sanctification, with sobriety.

Chapter 3 CHAPTER 3 1 It is a true saying, If a man desireth the office of a bishop, he desireth an excellent work.

2 A bishop, therefore, must be blameless, the husband of one wife, sober,

CALVIN'S SCRIPTURE TRANSLATIONS

temperate, modest not wickedly desirous of gain,

3 But mild, not quarrelsome, not covetous, 4 Who ruleth well his own house, who hath his children in subjection with all reverence.

5 (And if a man know not how to rule his own house, how shall he take charge of the church of God?)

6 Not a novice, lest, being swelled with pride, he fall into condemnation of the devil.

7 He must also have a good report from those who are without, lest he fall into reproach and the snare of the devil.

8 In like manner, the deacons must be grave, not double tongued, not given to much wine, not wickedly desirous of gain;

9 Holding the mystery of faith in a pure conscience. 10 And let these be first tried, next let them minister when they have been found blameless.

11 In like manner, their wives must be grave, not slanderers, sober, faithful in all things.

12 Let the deacons be husbands of one wife, who rule their children and their houses in a becoming manner,

13 For they who have served well procure for themselves a good (or, honorable) degree, and much liberty in the faith which is in Christ Jesus.

14 These things I write to thee, hoping to come to thee soon and, 15 If I shall delay, that thou mayest see how thou oughtst to conduct thyself in the house of God; which is the Church of the living God, the pillar and foundation of truth.

16 And, without controversy, great is the mystery of godliness; God was manifested in the flesh, seen by angels, preached to the Gentiles, obtained belief in the world, was received into glory.

Chapter 4 CHAPTER 4 1 Now, the Spirit plainly saith, that, in the latter times, some will revolt from the faith, giving heed to deceiving spirits and to doctrines of devils;

2 Speaking lies in hypocrisy, having their conscience seared with a hot iron; 3 Forbidding to enter into marriages, commanding to abstain from some kinds of food, which God hath created to be received with thanksgiving by believers, and by those that know the truth;

4 Because every creature of God is good, and nothing is to be rejected which is received with thanksgiving;

5 For it is sanctified by the word of God and prayer. 6 Exhibiting these things to the brethren, thou shalt he a good minister of Jesus Christ, nourished by the words of faith, which thou hast followed. 1238

7 But avoid profane and old women's fables, and, on the contrary, exercise thyself to godliness.

1238"Que tu as soigneusement suivie." — "Which thou hast carefully followed."

John Calvin

8 For bodily exercise is of little profit; but godliness is profitable for all things, having the promises of the present life, and of that which is to come.

9 It is a faithful saying, and worthy of being cordially embraced. 10 For in this we both labor and suffer reproaches, because we have hope fixed on the living God, who is the Savior of all men, especially of believers.

11 Instruct and teach these things. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in love, in spirit, in faith, in chastity.

13 Till I come, apply thyself to reading, to exhortation, to doctrine. 14 Neglect not the gift which is in thee, which was given to thee by prophecy with the laying on of the hands of the presbytery.

15 Take heed to these things; give attention to them, that thy profiting may be manifest to all men, (or' in all things.)

16 Give heed to thyself, and to the doctrine; continue in them; for, if thou shalt do this, thou shalt both save thyself and them that hear thee.

Chapter 5 CHAPTER 5 1 Do not harshly rebuke an elder, but exhort him as a father, the younger as brethren;

2 The older women as mothers; the younger as sisters, with all chastity. 3 Honor widows that are really widows. 4 Now, if any widow hath children or grandchildren, let them learn first to exercise piety toward their own house, and to requite their parents; for this is good and acceptable before God.

5 Now, she who is really a widow and desolate hopeth in God, and continueth in prayers and supplications night and day.

6 But she who spendeth her time in luxury is dead while she liveth. 7 And enjoin these things, that they may be blameless. 8 And if any person do not provide for his own, and especially for those of his own household, he hath denied the faith, and is worse than an infidel.

9 Let a widow be chosen, not under sixty years of age, who hath been the wife of one man

10 Having attestation for good works, if she hath brought up children, if she hath been hospitable, if she hath washed the feet of the saints, if she hath relieved the afflicted, if she hath been diligent in every good work.

11 But refuse younger widows; for, when they have begun to he wanton against Christ, they wish to be married;

12 Having condemnation, because they have renounced their first faith. 13 And at the same time, being idle, they learn to go about from house to house; and not only are idle, but also tattlers and busybodies, speaking things which they ought not.

14 I wish the younger (widows), therefore, to be married, to bear children, to take charge of the house, to give no occasion to the adversary, that he may have ground for slandering;

CALVIN'S SCRIPTURE TRANSLATIONS

15 For some have already turned aside after Satan. 16 And if any believing man or believing woman hath widows, let him or her relieve them; and let not the church be burdened, that it may relieve those who are really widows.

17 Let the elders 1239 that rule well be reckoned worthy of double honor, especially those who labor in word and doctrine.

18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn, (Deuteronomy 25:4,) and, The laborer is worthy of his hire. (Matthew 10:10.) 19 Against an elder receive not an accusation, unless by two or three witnesses.

20 Those that sin rebuke in presence of all, 1240 that others also may fear. 21 I adjure thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without hastiness of judgment, doing nothing by turning to this side or that.

22 Lay not bands suddenly on any man, neither partake of other men's sins; keep thyself pure.

23 No longer drink water, but use a little wine on account of thy stomach, and of thy frequent ill health.

24 The sins of some men are visible beforehand, hastening to judgment; and in some they follow after.

25 In like manner, also, the good works are visible beforehand; and those that are otherwise cannot be concealed.

Chapter 6 CHAPTER 6 1 Let all who are slaves under the yoke reckon their own masters worthy of all honor, that the name of God and his doctrine may not be blasphemed.

2 And they who have believing masters, let them not despise them because they are brethren; but let them serve so much the more, because they are believers and beloved, and partakers of the benefit. These things teach and exhort.

3 If any man teacheth otherwise (or, other thing), and consenteth not to the healthful words of our Lord Jesus Christ, and to that doctrine which is according to godliness,

4 He is puffed up, knowing nothing, but sickening after questions and debates of words, out of which spring envy, strife, slanders, unfounded suspicions,

5 Useless disputes of men corrupt in understanding, and that are destitute of the truth, thinking that gain is godliness. Withdraw thyself from such.

6 But godliness with sufficiency 1241 is great gain. 7 For we brought nothing into the world; it is certain that neither can we carry anything out.

1239"Les prestres on aneiens." — "The presbyters or elders." 1240"Repren publiquement." — "Rebuke publicly." 1241"Avec suﬀisance, ou, contentement." — "With suﬀiciency, or, with contentment."

John Calvin

8 And having food and raiment, we shall be content with these. 9 For they who wish to be rich fall into temptation and a snare, and into numerous and hurtful follies, which plunge men into ruin and destruction.

10 For the root of all evils is avarice, which some eagerly desiring, have gone astray from the faith, and have entangled themselves with many sorrows.

11 But thou, O man of God, flee these things, and follow after righteousness, piety, faith, love, patience, meekness.

12 Fight the good fight of faith; lay hold on eternal life, to which also thou art called, and hast confessed a good confession before many witnesses.

13 I charge (or, command) thee before God, who quickeneth all things, and before Christ Jesus, who testified a good confession before Pontius Pilate,

14 That thou keep the commandment without spot and unblameably, till the revelation of our Lord Jesus Christ;

15 Which shall be manifested in due season by the blessed and only Prince, the King of kings, and Lord of lords,

16 Who along bath immortality, who inhabiteth unapproachable light, whom no man hath seen or can see, to whom be honor and everlasting power (or, everlasting dominion). Amen.

17 Command (or, charge) those who are rich, that they be not haughty, nor hope in the uncertainty of riches, but in the living God, who supplieth all things abundantly for enjoyment;

18 To do good, to be rich in good works, ready to distribute (or, to bestow), willingly imparting,

19 Laying up for themselves a good foundation for the future, that they may lay hold on eternal life.

20 O Timothy, guard that which is committed to thee, avoiding profane vanities of noises, idle talking, and contradictions of science falsely so called,

21 Which some professing, have erred concerning the faith. Grace (be) with thee. Amen.

The first (Epistle) to Timothy was sent from Laodicea, which is the chief city of Phrygia Pacatiana.

Second Timothy A TRANSLATION OF CALVIN'S VERSION OF THE SECOND EPISTLE OF PAUL TO TIMOTHY

Chapter 1 CHAPTER 1 1 Paul, an apostle of Jesus Christ by the will of God, according to the promise of life, which is in Christ Jesus,

2 To Timothy, my beloved son, 1242 grace, mercy, peace, from God the Father, and from Christ Jesus our Lord.

3 I give thanks to God, whom I worship from my ancestors, in a pure con-

1242"Mon tres-cher fils." — "My dearly-beloved son."

CALVIN'S SCRIPTURE TRANSLATIONS

science, as I make continual mention of thee in my prayers night and day,

4 Desiring to see thee, being mindful of thy tears, that I may be filled with joy;

5 Calling to remembrance that unfeigned faith which is in thee, which dwelt first in thy grandmother Lois, and in thy mother Eunice, and I am persuaded that (it dwelleth) in thee also. 1243

6 For which cause I advise thee to stir up the gift of God which is in thee, by the laying on of my hands;

7 For God hath not given to us a spirit of cowardice, but of power, and of love, and of soberness.

8 Be not ashamed, therefore, of the testimony of our Lord, nor of me, who am his prisoner; but be thou a partaker of the afflictions of the gospel, according to the power of God;

9 Who hath saved us and hath called us with a holy calling; not according to our works, but according to his purpose and grace, which was given to us in Christ Jesus before eternal ages,

10 But hath now been revealed by the appearing of our Savior Jesus Christ, who hath indeed destroyed death, and hath brought to light life and immortality by the gospel.

11 To which I have been appointed a herald, and an apostle, and a teacher of the gentiles;

12 For which cause also I suffer these things, but I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep what I have intrusted to him till that day.

13 Hold the form of sound words which thou hast heard from me, in faith and love which is in Christ Jesus.

14 Guard the excellent thing to thee by the Holy Spirit, who dwelleth in us. 15 Thou knowest this, that all that are in Asia have forsaken me; of whom are Phygellus and Hermogenes.

16 May the Lord grant mercy to the family of Onesiphorus; for he often refreshed me, and was not ashamed of my chain,

17 But when he was in Rome, he sought me out diligently, and found me. 18 May the Lord grant to him that he may find mercy with the Lord on that day; and how many things he ministered to me at Ephesus, thou knowest well. 1244

Chapter 2 CHAPTER 2 1 Thou therefore, my son, be strong in the grace which is in Christ Jesus. 2 And what things thou hast heard from me by many witnesses, these commit thou to believing men, who shall be able to teach others also.

3 Do thou therefore endure afflictions, as a good soldier of Jesus Christ.

1243"Et suis certain qu'en toy aussi." — "And am certain that in thee also." 1244"Et tout ce en quoy il m'a servi en Ephese tu le cognois tres bien." — "And all that in which he served me at Ephesus thou knowest very well."

John Calvin

4 No man who warreth entangleth himself with the affairs of life, that he may please his general.

5 And if any one also strive, he is not crowned, unless he strive lawfully. 6 The husbandman must labor before he receive the fruits. 7 Understand what I say; and may the Lord give thee understanding in all things!

8 Remember that Jesus Christ, of the seed of David, hath been raised from the dead, according to my gospel;

9 In which I am a sufferer, as an evil --- doer, even to bonds, but the word of God is not bound.

10 Wherefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.

11 It is a faithful saying; for if we die with him, we shall also live with him; 12 If we suffer, we shall also reign with him; 1245 if we deny him, 1246 he will also deny us;

13 If we are unbelieving, he remaineth faithful; he cannot deny himself. 14 Remind them of these things, solemnly charging them before the Lord not to dispute about words, for no use, (but) for the subversion of the hearers.

15 Study to shew thyself to be approved by God, a workman that doth not blush, dividing aright the word of truth.

16 But avoid profane and unmeaning noises; for they will grow to greater ungodliness.

17 And their word will eat as a gangrene; of the number of whom are Hymenaeus and Philetus,

18 Who concerning the truth have erred, saying that the resurrection is already past, and subvert the faith of some.

19 Nevertheless, the foundation of God standeth firm, having this seal, The Lord knoweth who are his, and, Let every one that calleth on the name of Christ depart from iniquity.

20 Now, in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honor and some to dishonor

21 If any one, therefore, shall cleanse himself from these, he shall be a vessel sanctified for honor, and useful for the Lord, being prepared for every good work.

22 Flee youthful desires; but follow righteousness, faith, love, peace, with all that call on the Lord out of a pure heart.

23 But avoid foolish and uninstructive questions, knowing that they beget quarrels.

24 But the servant of the Lord must not fight, but must be gentle towards all, qualified for teaching, patient to the bad,

25 Instructing (or, chastising) those who resist, if some time God give to them repentance for the acknowledgment of the truth,

1245"Avec luy." 1246"Si nous le renions."

CALVIN'S SCRIPTURE TRANSLATIONS

26 And deliverance (or, return to a sound mind) from the snare of the devil, by whom they are held captive at his will.

Chapter 3 CHAPTER 3 1 But know this, that in the last days there will arise dangerous (or, troublesome) times.

2 For men will be lovers of themselves, covetous, proud, slanderers, disobedient to parents, unthankful, unholy;

3 Without natural affection, 1247 covenant breakers, false accusers, intemperate, fierce, despisers of those that are good;

4 Traitors, rash, haughty, lovers of pleasures rather than of God; 5 Having a form of godliness, while they deny the power of it. 6 Turn away from those persons; for of those are they who creep into families, and lead captive silly women laden with sins, who are led away by various sinful desires;

7 Always learning, while yet they never can come to the knowledge of the truth.

8 And as Jannes and Jambres resisted Moses, so do these also resist the truth, men corrupted in understanding, reprobate concerning the faith.

9 But they shall not proceed further; for the madness of the latter shall be manifest to all, as was also that of time former.

10 But thou hast closely followed my doctrine, instruction, 1248 purpose, faith, meekness, love, patience;

11 Persecutions, afflictions, which befell me at Antioch, at Iconium, at Lystra; what persecutions I endured; but out of them all the Lord delivered me.

12 And all who wish to live a godly life in Christ Jesus shall suffer persecution.

13 But wicked men and impostors will grow worse and worse, going astray, and leading others astray.

14 But as for thee, continue in those things which thou hast learned, and which have been intrusted to thee, knowing from whom thou hast learned them;

15 And that from (thy) childhood thou hast known the holy scriptures, which are able to make thee wise to salvation, through faith which is in Christ Jesus.

16 All scripture (or, the whole of scripture) is divinely inspired, and is profitable for doctrine, for reproof, for correction, for instruction which is in righteousness;

17 That the man of God may be perfect, being made ready for every good work.

Chapter 4 CHAPTER 4

1247"Sans affection naturelle." 1248"Mon institution, ou, ma conduite, ou, ma maniere de faire." — "My instruction, or, my conduct, or, my manner of acting."

John Calvin

1 I adjure thee, therefore, before God and the Lord Jesus Christ, who shall judge the living and the dead, at his appearing and his kingdom.

2 Preach the word; apply thyself in season, out of season; reprove, rebuke, exhort, with all gentleness and doctrine.

3 For there will be a time, when they will not endure sound doctrine, but, having itching ears, shall heap up to themselves according to their sinful desires;

4 And they shall turn away their ears from the truth, and shall be turned to fables.

5 But watch thou in all things, endure afflictions, do the work of an evangelist, render thy ministry approved.

6 For I am now offered as a sacrifice, and the time of my dissolution is at hand.

7 I have fought the good fight, I have finished the course, I have kept the faith.

8 Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will render to me on that day, and not to me only, but likewise to all who love his coming.

9 Make haste to come to me quickly. 10 For Demas hath forsaken me, having embraced this world, and is gone away to Thessalonica, Crescens to Galatia, Titus to Dalmatia.

11 Luke alone is with me. Take Mark, and bring him with thee, for he is profitable to me for the ministry.

12 And I have sent Tychicus to Ephesus. 13 When thou shalt come, bring the cloak which I left at Carpus, and the books, and the parchments.

14 Alexander the coppersmith hath done me many evil things; may the Lord reward him according to his works!

15 Of whom beware thou also; for he vehemently opposed our discourses. 16 At my first defense no man assisted me, but all forsook me; may it not be laid to their charge!

17 But the Lord assisted and strengthened me, that through me the proclamation might be confirmed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.

18 And the Lord will deliver me from every evil work, and will preserve me to his heavenly kingdom, to whom be glory for ever and ever! Amen.

19 Salute Prisca and Aquila, and the family of Onesiphorus. 20 Erastus remained at Corinth; but I left Trophimus at Miletum sick. 21 Make haste to come before winter. Eubulus saluteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

22 The Lord Jesus Christ (be) with thy spirit. Grace be with thee. Amen This Second (Epistle) was written from Rome to Timothy, who was the first bishop ordained at Ephesus, when Paul was brought the second time before Caesar Nero.

CALVIN'S SCRIPTURE TRANSLATIONS

Titus TRANSLATION OF CALVIN'S VERSION OF The EPISTLE OF PAUL TO TITUS Chapter 1 CHAPTER 1 1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of the elect of God, and (or, that is,) the knowledge of that truth which is according to godliness;

2 In the hope (or, on account of the hope) of eternal life, which God, who cannot lie, promised before eternal ages,

3 but hath manifested in his own times his word (or, by his word,) in the preaching which hath been committed to me, according to the appointment of God our Savior;

4 To Titus, my own son, according to the common faith, grace, mercy, peace, from God the Father, and from the Lord Jesus Christ our Savior.

5 For this reason I left thee in Crete, that thou mightest continue to correct those things which are still wanting, f 1249 and mightst ordain presbyters f 1250

in each city, as I appointed thee:

6 If any one is blameless, the husband of one wife, having believing children, not accused of licentiousness, not disobedient.

7 For a bishop ought to be blameless, as a governor of the house of God; not self-willed, not passionate, not given to wine, not a striker, not wickedly desirous of gain;

8 But hospitable, devoted to kindness, prudent, just, holy, temperate; 9 Holding fast the faithful word, which is according to instruction, that he maybe able both to exhort by sound doctrine, and to convince adversaries.

10 For there are many unruly, 1251 and vain talkers, and deceivers of minds' chiefly they who are of the circumcision;

11 Whose month must be stopped, who overturn whole houses, teaching things which they ought not, for the sake of dishonest gain.

12 One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, lazy bellies.

13 This testimony is true; wherefore rebuke them sharply, that they may be sound in the faith,

14 And may not give heed to Jewish fables, and to commandments of men who turn aside from the truth.

15 To the pure all things indeed are pure; but to the polluted and unbelieving nothing is pure, but their mind and conscience are polluted.

1249"La cause pourquoy je tay laisse en Crete, c'est afin que tu poursuyves de corriger les choses qui restent." — "The reason why I left thee in Crete, is in order that thou mayest continue to correct the things that are wanting."

1250"Des prestres, ou anciens." — "Presbyters, or elders." 1251"Car il y en a plusieurs qui ne se peuvent ranger." — "For there are many of them who cannot submit to authority."

John Calvin

16 They profess that they know God, but in works they deny him; for they are abominable, disobedient, and to every good work reprobate.

Chapter 2 CHAPTER 2 1 But speak thou the things which become sound doctrine; 2 That aged men be sober, grave, temperate, sound in faith, in love, in patience;

3 That aged women, in like manner, wear raiment which becomes religious persons, that they be not slanderers, not slaves to much wine, (that they be) teachers of what is good;

4 That they may teach the young women temperance to love their husbands and their children,

5 To be temperate, chaste, keepers of the house, kind, subject to their husbands f 1252 that the word of God may not be evil spoken of.

6 Exhort likewise younger men to be temperate; 7 In all things shewing thyself a pattern of good works; in doctrine, (chewing) integrity, gravity;

8 Sound speech, unblameable, that the adversary may be ashamed, having nothing evil to say of you.

9 Exhort servants to be subject to their own masters, endeavoring to please them in all things, not answering again;

10 Not thievish, but shewing all good faith, that they may adorn the doctrine of God our Savior in all things

11 For the grace of God hath appeared, bringing salvation to all men, 12 Teaching us that, denying ungodliness and worldly desires, we should live temperately and righteously and piously, in this world,

13 Looking for the blessed hope and the appearing of Jesus Christ, the great God and our Savior,

14 Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar, people, zealous of good works. f 1253

15 Speak these things, and exhort, and rebuke with all authority. Let no man despise thee.

Chapter 3 CHAPTER 3 1 Remind them to be subject to principalities and powers, to obey magistrates, to be ready for every good work;

2 To speak evil of no one, not to be given to fighting, (to be) kind, shew shewing all meekness towards all men.

3 For we ourselves were also formerly foolish, disobedient, going astray, serving various desires and pleasures, living in malice and envy, hateful, 1254

and hating one another.

1252"Ou, propre a luy." — "Or, belonging to him." 1253"Adonne a bonnes oeuvres." — "Devoted to good works." 1254"Odieux, ou, hays." — "Hateful or hated."

CALVIN'S SCRIPTURE TRANSLATIONS

4 But after that the goodness and love of God our Savior towards men appeared,

5 Not by works, which were in righteousness, which we had done, but according to his mercy, he saved us, by the washing of regeneration and of the renewing of the Holy Spirit,

6 Which (or, whom) he shed abundantly on us, through Jesus Christ our Savior,

7 That, being justified by his grace, we might be made heirs according to the hope of eternal life.

8 A faithful saying: I wish thee to affirm these things, that they who have believed in God may be careful to excel in good works, (or, to extol good works, or, to assign to them the highest rank.) For these things are honorable and profitable to men

9 But avoid foolish questions, and genealogies, and contentions, and fightings about the law; for they are unprofitable and unnecessary.

10 Avoid an heretical man after the first and second admonition; 11 Knowing that he who is such is ruined, being condemned by himself. 12 When I shall send to thee Artemas, or Tychicus, hasten to come to me to Nicopolis for I have determined to winter there.

13 Be careful to help forward Zenas the lawyer, and Apollo, that they may not be in want of anything.

14 And let ours also learn to excel in good works (or, as formerly, to assign to them the highest rank, that they may excel,) for necessary uses, that they may not be unfruitful.

15 All who are with me salute thee. Salute those who love us in faith. Grace (be) with you all. Amen.

It was written from Nicopolis of Macedonia, to Titus, who was ordained the first bishop of the Church of the Cretans.

Philemon A TRANSLATION OF CALVIN'S VERSION OF THE EPISTLE OF PAUL TO PHILEMON Chapter 1 1 Paul, a prisoner of Jesus Christ, and Timothy a brother, 2 To Philemon our friend and fellow-laborer, and to Apphia the beloved, and to Archippus our fellow-soldier, and to the church which is in thy house.

3 Grace (be) to you and peace from God our Father and the Lord Jesus Christ. 4 I give thanks to my God, making mention of thee always in my prayers, 5 Hearing of thy love and faith, which thou hast towards the Lord Jesus and towards all saints,

6 That the communication of thy faith may be effectual, by the knowledge of every good thing which is in thee towards Christ Jesus.

7 For we have much grace (or, joy) and consolation on account of thy love, because the bowels of the saints have been refreshed by thee, brother.

John Calvin

8 Wherefore, while I have great confidence in Christ to command thee what is proper, yet for love's sake I rather entreat thee;

9 Being such a one as Paul the aged (or, elder,) and now also a prisoner of Jesus Christ.

10 I beseech thee for my son, whom I have begotten in my bonds, 11 Onesimus, who formerly was unprofitable to thee, but now is profitable both to thee and to me;

12 Whom I have sent back; receive him therefore, that is, my bowels; 13 Whom I was desirous to keep beside me, that he might minister to me instead of thee in the bonds of the gospel.

14 But without thy opinion I would do nothing, that thy benefit might not be by constraint, but of free choice.

15 For perhaps for this reason he was separated for a time, that thou mightest receive him for ever;

16 Not now as a slave, but above a slave, a beloved brother, especially to me, how much more to thee, both in the flesh and in the Lord?

17 If therefore thou holdest me to be thy associate, receive him as myself. 18 And if in anything he hath done thee injury, or oweth thee anything, place it to my account.

19 I Paul have written it with my own hand, I will pay it; not to tell thee that thou owest me even thyself.

20 Yea, brother, let me enjoy 1255 in the Lord; refresh my bowels in the Lord. 21 Being convinced of they obedience, I have written to thee, knowing that thou wilt do beyond what I write.

22 But at the same time prepare for me a lodging; for I hope that through your prayers I shall be given to you.

23 Epaphras, my fellow-prisoner in Christ Jesus, 24 Marcus, Aristarchus, Demas, Luke, my fellow laborers, salute thee. 25 The grace of our Lord Jesus Christ (be) with your spirit. Amen. It was sent from Rome to Philemon, by Onesimus a slave.

1255"Ou, recoive ce plaisir de toy." — "Or, receive this pleasure from thee."

Indexes

Index of Scripture References

Genesis

2:23 2:24 2:24 3:22 3:23 4:8 8:9 8:21 8:22 9:27 15:1 15:6 15:6 15:6 15:9 21:9 21:9 21:10 21:10 21:12 21:12 21:12 21:12 22:17 22:17 22:17 22:18 22:18 22:18 32:7 45:24 1 1:26 3:22 9:6 9:6 9:6 14:13

INDEX OF SCRIPTURE REFERENCES

2:21 2:24 3:16 3:16 3:22 19:24 22:13 22:18 45:5 48:16 Exodus 3:2 20:5 20:6 20:12 7:11 14:13 14:31 32:32 Leviticus 1:9 1:13 1:17 2:9 2:12 3:5 18:5 18:5 18:5 18:5 18:5 18:5 26:30 19:14 Deuteronomy 1:17 4:7 5:5 10:17 10:17 13:3 21:23 21:23 21:23 22:6 27:26 27:26 30:12 32:5

John Calvin

32:8 32:9 32:14 7:7-8 10:17 13:3 8:3 17:6 25:4 25:4 30:11 1 Samuel 15:22 16:7 15:22 16:7 2 Chronicles 19:7 19:7 Job 10:12 34:19 34:19 4:18 2:9 Psalms 1:2 4:4 4:4 4:5 36:2 37:1 51:5 63:9 68:12 68:18 68:18 68:19 72:8 72:11 78:65 78:66 80:5 104:30

INDEX OF SCRIPTURE REFERENCES

110:3 118:22 119:9 139:15 7:8 35:19 37:5 55:22 55:22 69:28 73:1-12 122:6 128:2 137:6 138:8 138:8 145:18 1:2 2:8-10 2:12 18:49 19:9 34:5 34:10 36:6 49:13 51:4 51:5 67:5 69:9 69:9 69:28 104:14 109:8 110:4 117:1 129:1 129:3 Proverbs 18:3 3:5 5:15 8:36 10:4

John Calvin

Isaiah 9:6 10:22 19:18 43:21 45:23 53:5 53:6 54 54:1 54:1 58:1 58:7 58:7 60:1 61:1 63:10 65:1 66:8 11:4 26:9 30:15 30:21 33:22 42:1 45:23 48:11 50:5 53:1 55:11 55:13 60:2 60:2 60:2 64:8 1:15 4:1 8:18 8:20 11:1 42:1 48:22 49:23 52:11

INDEX OF SCRIPTURE REFERENCES

58:7 64:4 Jeremiah 1:5 1:5 2:13 2:21 23:24 31:31 44:4 5:8 17:9 23:29 31:33 5:3 8:7 29:7 Hosea 9:17 14:2 1:10-11 Joel 2:28 Habakkuk 2:4 2:4 2:4 2:4 2:5 Malachi 2:7 4:2 1:11 Matthew 5:24 5:44 5:45 6:6 7:16 10:1 10:5 10:6 10:22 15:19

John Calvin

15:24 16:17 19:6 23:11 27:43 27:51 27:51 28:14 5:11 5:14 5:15 6:10 6:21 7:13 10:20 12:18 13:13 13:25 13:25 13:46 15:6 15:11 16:17 17:5 17:6 20:28 21:44 23:32 24:6 24:24 24:36 24:37 28:20 2:22 5:45 5:45 5:46 6:11 6:20 10:10 10:10 10:10 10:33 11:19

INDEX OF SCRIPTURE REFERENCES

11:28 13:20 13:38 13:43 15:13 16:18 18:16 20:28 23:9 25:15 25:18 25:25 25:40 Mark 7:21 16:15 16:15 16:15 16:19 Luke 1:28 1:30 1:52 1:53 1:74 1:75 2:1 4:18 6:44 10:16 10:23 10:24 12:15 15:13 17:1 21:28 6:25 13:24 16:15 16:15 17:21 21:15 21:19 21:28 24:47 1:74

John Calvin

1:75 2:36 7:29 7:35 9:55 21:19 John 1:3 1:12 1:13 1:17 1:20 3:16 3:30 3:30 5:25 5:25 7:39 8:23 8:29 10:9 10:16 12:43 14:6 14:17 14:23 14:23 14:30 16:7 16:21 17:11 17:15 20:17 1:14 1:16 1:18 4:23 5:17 5:20 5:24 10 10:5 10:8 10:27 15:1

INDEX OF SCRIPTURE REFERENCES

17:1 17:3 17:5 1:14 3:16 4:24 5:22 5:24 8:12 10:4 10:29 14:6 15:16 16:13 17:17 Acts 1:8 1:26 3:21 7:53 7:55 9:10 9:26 9:27 9:27 10:1 10:34 10:34 10:34 10:34 10:35 10:47 11:28 12:2 12:20 13:2 13:2 13:3 13:46 14:23 15:2 15:2 15:2 15:2 15:12

John Calvin

15:13 15:24 15:25 15:28 16:3 16:3 16:4 17:7 17:23 17:28 17:28 19:27 20:35 21:10 21:18 23:1 23:1 1:8 2 2:37 3:20 16:6 16:9 16:12 16:12-17:15 17:2 17:28 18:23 20:3 20:23 20:26 21:13 1:8 5:1 6:3 9:15 13:2 13:6 14:23 15:9 17:28 18:18 18:23 19 24:10 24:14

INDEX OF SCRIPTURE REFERENCES

26:1 26:6 26:6 28:20 Romans 1:16 1:17 1:17 1:17 2:11 2:11 2:29 3:20 3:24 3:27 3:28 4:2 4:3 4:3 4:3 4:4 4:5 4:11 4:11 4:14 4:16 5:1 5:1 5:6 5:8 5:10 5:13 5:20 6:4 6:5 6:5 6:6 6:14 7 7:13 7:15 7:15 8 8:7

John Calvin

8:8 8:14 8:15 8:15 8:15 8:15 8:21-23 8:23 8:23 8:30 8:32 8:34 9:4 9:6 9:7 9:7 9:7 9:11 9:11 10:3 10:4 10:6 10:7 10:9 11:16 11:17 11:24 12:1 13:10 13:10 14:5 14:17 14:17 15:1 1:4 1:13 1:16 1:18-32 1:19 1:20 1:28 2:29 3:4 3:23

INDEX OF SCRIPTURE REFERENCES

4:15 5:4 6 6:4 6:13 6:20 7:24 8 8 8 8:7 8:10 8:14 8:24 8:24 8:28 8:29 9:3 10:5 10:6 11:5 11:24 12:7 12:19 12:21 13:14 13:14 14:8 14:11 14:17 15:8 15:16 16:17-18 16:17-19 16:25 1:3-4 1:4 1:16 3:29 4:20 4:21 5:5 5:8 6:4 6:4

John Calvin

7:8 8:15 8:24 8:29 8:34 8:34 9 9:7 9:16 9:21 10:17 10:17 10:17 11:33 12 12:7 15:9 1 Corinthians 1:10 1:18 1:25 1:30 2:2 2:4 2:4 3:2 3:3 3:10 3:10 3:11 5:7 5:11 6:11 6:19 8:4 9:20 10:4 10:23 12:3 12:4 12:5 12:12-31 13:4 14:20 14:24

INDEX OF SCRIPTURE REFERENCES

14:25 15:9 15:9 15:10 1:8 1:18 1:23 1:30 1:30 1:31 1:31 1:31 1:31 2:2 2:6 2:8 2:14 4:1 6:13 7:8 7:30-31 7:35 9:5 9:11 9:14 10:13 11:7 12:12 14:3 14:14 15:13 15:20 15:31 15:36 1:2 3:6 4:7 4:15 5:5 7:32 9:10 9:16 9:17 9:24 9:25

John Calvin

12:3 12:28 13 13:9-12 14:40 15:3 15:50 2 Corinthians 1:12 1:12 1:20 1:20 1:22 1:22 1:22 2:6-8 2:14 2:15 3:13 4:6 4:15 4:16 5:5 5:5 5:17 5:17 5:18-21 5:20 6:16 6:18 9:8 11:2 11:2 11:3 11:3 11:28 12:9 12:15 1:4 1:6 1:20 2:7 4:7 4:10 5:4 5:6

INDEX OF SCRIPTURE REFERENCES

5:17 5:18 5:21 8:13 10:17 11:8 11:14 13:4 3:5 4:10 5:19 5:21 6:17 9:7 Galatians 1 1:1 1:1-5 1:6-9 1:10-14 1:15 1:15 1:15-24 1:16 2 2 2:1-5 2:2 2:6-10 2:7 2:9 2:9 2:9 2:11-16 2:15 2:16 2:17-21 3 3 3:1-5 3:6-9 3:10-14 3:13 3:15-18 3:19-22

John Calvin

3:23-29 3:24 3:24 3:25 3:29 4 4:1-5 4:4 4:6-11 4:12-20 4:19 4:21-26 4:27-31 5 5:1-6 5:7-12 5:13-18 5:19-21 5:22-26 6:1-5 6:6-10 6:11-13 6:14-18 6:15 6:15 1:10 2:19 4:3 5:17 5:25 5:26 6:10 6:10 6:10 3:1 4:4 4:29 6:1 Ephesians 1:1-6 1:3 1:6 1:7-12 1:12

INDEX OF SCRIPTURE REFERENCES

1:13 1:13-14 1:15-19 1:20-23 2:1-3 2:4-7 2:6 2:8-10 2:11-13 2:12 2:12 2:13 2:14 2:14-16 2:15 2:17-22 2:19 2:19 2:19 3:1-6 3:2 3:4 3:5 3:6 3:6 3:7-13 3:8 3:14-19 3:20-21 4:1-6 4:6 4:7-10 4:11 4:11-14 4:13 4:15-16 4:17-19 4:20-24 4:22 4:25-28 4:29-31 4:30 4:30 4:32

John Calvin

5 5:1-2 5:8-14 5:9 5:11 5:15-20 5:21-27 5:28-33 6:1-4 6:5-9 6:9 6:9 6:10-13 6:11 6:14-20 6:21-24 2:6 2:11 2:15 3:9 3:17 4:1 4:14 4:14 4:24 4:28 5:16 5:21-6:9 6:1 6:1 6:8 6:12 6:14 6:16 6:18 6:19 6:20 1 1 2:2 2:3 2:9 2:10 3:18 3:18 4:2 4:11 4:11

INDEX OF SCRIPTURE REFERENCES

5:8 5:11 Philippians 2:2 2:7 2:9 3:6 3:7 3:8 3:20 4:7 4:18 1:1-6 1:7-11 1:12 1:12-17 1:18-21 1:21 1:21 1:22-26 1:23 1:27-30 2:1-4 2:5-11 2:12-16 2:16 2:17-24 2:20 2:25-30 3:1-6 3:2 3:7-11 3:12-17 3:13 3:14 3:18-21 4:1 4:1-3 4:4 4:4-9 4:6 4:10-14 4:15 4:15-23 2:7

John Calvin

2:12 2:17 3:6 3:12 3:16 4:3 Colossians 1:18 1:19 2:11 2:14 2:14 2:14 3 3:5 3:9 3:21 3:25 3:25 4:1 4:6 1:1-8 1:9-11 1:12-17 1:18-20 1:21-23 1:23 1:24-29 1:26 2:1-5 2:6-7 2:8 2:8-12 2:13-15 2:14 2:16-19 2:19 2:20-23 3:1-4 3:2 3:5-8 3:9-13 3:14-17 3:18-25

INDEX OF SCRIPTURE REFERENCES

4:1-4 4:5-9 4:6 4:10-13 4:14-18 4:18 1:5 1:5 1:21 1:24 1:29 2:3 2:18 2:18 2:21 4:14 4:17 1 Thessalonians 1:3 2:10 3:11 5:8 5:8 1:1 1:2-5 1:6-8 1:9-10 2:1-4 2:5-8 2:9-12 2:13-16 2:15 2:17-20 3:1-5 3:6-7 3:6-10 3:11-13 4:1-5 4:6-8 4:9-12 4:13-14 4:15-18 5:1-5 5:6-10

John Calvin

5:11 5:15-22 5:23-28 5:27 2 Thessalonians 2:3 2:16 1:1-7 1:5 1:7-10 1:11-12 2:1-2 2:3-4 2:5-8 2:7 2:9-12 2:13-14 2:15-17 3:1-5 3:6 3:6-10 3:11-13 3:14-18 1 Timothy 1:9 1:15 1:18 2:5 2:7 4:8 5:17 5:20 1:5 3:2 3:15 3:16 3:16 5:3 5:20 1:1-4 1:4 1:5-11 1:12-13 1:14-17

INDEX OF SCRIPTURE REFERENCES

1:15 1:18-20 2:1-4 2:4 2:5-7 2:6 2:8-10 2:11-15 3:1 3:1-7 3:5 3:8 3:8-13 3:9 3:10 3:14-16 3:15 3:15 4:1-5 4:5 4:6-10 4:11-16 4:14 5:1-4 5:5-8 5:9-13 5:14-16 5:17 5:17-21 5:22-25 6:1-2 6:3 6:3-5 6:6-10 6:11-16 6:16 6:17-21 6:20 2 Timothy 3:7 3:16 3:16 3:17 4:2 1:3

John Calvin

1:12 2:10 2:11 2:11-12 2:19 3:16 3:16 4:10 1:1-2 1:3-5 1:6-12 1:9 1:9 1:13 1:13-18 2:1-7 2:4 2:8-13 2:11 2:14-18 2:17 2:17-18 2:19-21 2:22-26 2:24 3:1-7 3:8-12 3:13-17 3:16 3:16 3:17 4:1-4 4:5-8 4:9-13 4:10 4:14-22 4:15 4:19 Hebrews 5:4 5:4 5:12 5:13 5:14 6:6

INDEX OF SCRIPTURE REFERENCES

8:5 9:16 9:17 10:38 10:38 10:38 11 11:5 11:13 12:16 3:14 6:4 11:1 13:7 13:8 13:9 13:16 4:14-5:10 4:15 7:17 12:9 12:9 13:8 James 1:6 1:7 2:23 2:23 4:12 2:19 4:12 5:7 1 Peter 1:2 1:11 1:12 1:17 1:17 1:17 1:17 1:23 2:7 5:8 5:7

John Calvin

5:7 1:18 2:11 3:1 3:21 2 Peter 2:14 3:8 2:3 3:2-4 3:3 1 John 2:23 3:8 3:9 3:9 3:14 4:10 4:10 4:19 5:4 5:19 2:1 2:18 2:23 2:23 2:27 3:14 4:1 4:19 5:12 1:1 1:2 2:16 2:19 3:2 3:2 4:1 5:4 2 John 1:9 Jude 1:3 1:16 Revelation 18:23

INDEX OF SCRIPTURE REFERENCES

13:3 20:12 1:14 3:8 3:10 3:11 Wisdom of Solomon 6:8 6:8 2 Maccabees 4:45 8:15 Sirach 35:15 35:16 1 Kings 19:18 22:21-23 Ecclesiastes 9:3 Ezekiel 11:20 33:8 36:25 36:25 36:27 Daniel 12:2 7:9 10:21 12:3 Amos 9:36 Zechariah 14:8 Titus 1:11 1:1 1:1 1:1-4 1:2 1:2 1:2 1:5-6 1:6 1:6 1:7 1:7

John Calvin

1:7-9 1:10 1:10-12 1:11 1:13-16 1:15 2:1-5 2:6-10 2:11-15 2:14 2:14 3:1-3 3:4-7 3:8-9 3:10-15 Philemon 1:1-2 1:1-7 1:4 1:21 1:24 Judges 4:4 2 Samuel 18:33 2 Kings 1:10 10:24 Haggai 2:11-14

Index of Scripture Commentary

Galatians

1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:15 1:16 1:17 1:18 1:19 1:20 1:22 1:23 1:24 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29

John Calvin

4 4:1 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:29 4:30 4:31 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:21 5:22 5:23 5:24 5:25 5:26 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 Ephesians 1 1:1 1:3 1:4 1:5 1:7 1:8 1:9 1:10 1:11

INDEX OF SCRIPTURE COMMENTARY

1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:2 3:3 3:4 3:5 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32

John Calvin

5 5:1 5:2 5:3 5:4 5:5 5:6 5:8 5:9 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 6 6:1 6:2 6:3 6:4 6:5 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:23 6:24 Philippians 1 1:1 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:25 1:26 1:27 1:28 1:29 1:30 2

INDEX OF SCRIPTURE COMMENTARY

2:1 2:2 2:3 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:25 2:26 2:27 2:28 2:29 2:30 3 3:1 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:12 3:13 3:15 3:16 3:17 3:18 3:19 3:20 3:21 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:17 4:18 4:19 4:20 4:22 Colossians 1 1:1 1:3 1:4 1:5 1:6 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19

John Calvin

1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:14 3:15 3:16 3:17 3:18 3:20 3:22 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:9 4:10 4:11 4:12 4:14 4:15 4:16 4:17 1 Thessalonians 1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 2 2:1 2:3 2:4 2:5

INDEX OF SCRIPTURE COMMENTARY

2:6 2:7 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 3 3:1 3:2 3:3 3:5 3:6 3:8 3:9 3:10 3:11 3:12 3:13 4 4:1 4:3 4:6 4:7 4:8 4:9 4:10 4:11 4:13 4:14 4:15 4:16 4:17 4:18 5 5:1 5:2 5:3 5:4 5:6 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:26 5:27 2 Thessalonians 1 1:1 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9

John Calvin

2:10 2:11 2:12 2:13 2:14 2:15 2:16 3 3:1 3:2 3:3 3:4 3:5 3:6 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 1 Timothy 1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7

INDEX OF SCRIPTURE COMMENTARY

4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 2 Timothy 1 1:1 1:2 1:3 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:18 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10

John Calvin

2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 3 3:1 3:2 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 4 4:1 4:2 4:3 4:5 4:6 4:7 4:8 4:9 4:10 4:13 4:14 4:17 4:18 Titus 1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 3 3:1 3:2 3:3 3:4 3:5 3:6

INDEX OF SCRIPTURE COMMENTARY

3:7 3:8 3:9 3:10 3:11 3:13 3:14 Philemon 1:1 1:1 1:2 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:22 1:24

Greek Words and Phrases

• {̔ιστορεῖν}: 1 • {᾿Αλγθεύοντες} {ἐν} {ἀγάπη}: 1 • {᾿Αληθεύοντες}: 1 • {᾿Ανάθεμα}: 1 • {᾿Εγενήσαν} {ἀμφότεροι} {κατὰ} {τοὺς} {ἰδίους} {καιροὺς} {τύραννοι} {Συρακουσῶν}: 1 • {᾿Εν} {ἐμοὶ}: 1 • {Γαλατῶν} {χώρᾳ} {ἀλλ} {᾿} {ἐν} {̔ιεροσολύμοις} {ἐσταυρώθν}. {Πῶς} {οὖν} {φησιν}, {ἐν} {ὑμῖν}; {Τὢς} {πίστεως} {δεικνὺς} {τὴν} {ἰσχυν} {καὶ} {τὰ} {πόρ᾿ῥωθεν} {δυναμένης} {ὁρᾷν}. {Καὶ} {οὐκ} {εἶπεν}, {ἐσταυρώθη} {ἀλλὰ} {προεγράθη} {ἐσταυρωμένος} {δηλῶν} {ὅτι} {τοῖς} {τὢς} {πίστεως} {ὀφθαλμοῖς} {ἀκριβέστερον} {ἐθεώρησαν} {τῶν} {παρόντων} {ἐνίων} {καὶ} {τὰ} {γινόμενα} {θεωμένων}: 1 • {διαφέρειν}: 1 • {́̓Εστι} {γὰρ} {καὶ} {ζὢλος} {ἀγαθὸς} {ὅταν} {τις} {οὕτω} {ζηλοῖ} {ὥστε} {μιμήσασθαι} {τὴν} {ἀρετήν}· {ἔστι} {καὶ} {ζὢλος} {προνηρὸς} {ὤστε} {ἐκβάλλειν} {τὢς} {ἀρετὢς} {τὸν} {κατορθοῦντα}· {ὅ} {δὴ} {καὶ} {αὐτοὶ} {νῦν} {ἐπιχειροῦσι}, {τὢς} {μὲν} {τελείας} {γνώσεως} {ἐκβάλλειν} {θέλοντες}, {εἰς} {δὲ} {τὴν} {ἠκρωτηριασμένην} {ὑμᾶς} {δὲ} {τοὺς} {νῦν} {ὑψηλοτέρους} {αὐτῶν} {ὄντας}, {ἐν} {τάξει} {καταστήσωσι} {μαθητῶν}· {τοῦτο} {γὰρ} {ἐδήλωσεν} {εἰτὼν} {ἵνα} {αὐτοὺς} {ζηλοῦτε}: 1 • {̔Ημῶν}: 1 • {ἀλλὰ}: 1 • {ἀνάθεμα}: 1 • {ἀνακεφαλαιοῦσθαι}: 1 • {ἀνεθέμην} {αὐτοῖς}: 1 • {ἀπολογία} {εὐπροσῶπος}: 1 • {ἀποροῦμαι} {ἐν} {ὑμῖν}: 1 • {ἀρ᾿ῥαβών}: 1 • {ἀρχιερεύς}: 1 • {ἀσώτὠς}: 1 • {ἃπαξ} {λεγόμενον}: 1 • {ἄλλο}: 1 2 • {ἄσοφοι}: 1 • {ἄσωτος}: 1 • {ἄφρονες}: 1

GREEK WORDS AND PHRASES

• {ἐκκακεῖν}: 1 • {ἐλέγχετε}: 1 2 • {ἐλέγχω}: 1 • {ἐν} {καιρῷ}: 1 • {ἐν} {σαρκὶ}: 1 • {ἐπίτροπος} {καὶ} {τοῦ} {παιδὸς} {καὶ} {τῶν} {χρημάτων}: 1 • {ἐπερίσσευσεν}: 1 • {ἐρ᾿ῥιζωμένοι}: 1 • {ἐχαρίτωσεν}: 1 • {ἔγγυος}: 1 • {ἔδοξε} {τῷ} {λαῷ} {καὶ} {τὣ} {βουλὣ}: 1 • {ἔν} {τινι} {παραπτώματι}: 1 • {ἔργα} {τοῦ} {σκότους}: 1 • {ἥν}: 1 • {ἧ}: 1 • {ἧς}: 1 2 • {ἧς} {ἐπερίσσευσεν}: 1 • {ἱστόρησα}: 1 • {ἴδιος}: 1 • {ὃ} {οὐκ} {ἔστιν} {ἄλλο}: 1 • {ὃν}: 1 • {ὅστις} {ἄν} {ᾖ}: 1 • {ὅτι}: 1 • {ὡμολόγησε} {καὶ} {οὐκ} {ἠρνήσατο}: 1 • {ὡς} {μηδέπω} {θεασάμενος} {αὐτοὺς}: 1 • {ᾧ}: 1 • {᾿Ανακεφαλαιώσασθαι}: 1 • {᾿Εν} {δόγμασι}: 1 • {Βασκαίνειν}: 1 • {Δόγμα}: 1 • {Διώκω}: 1 • {Δωρεὰν} {ἀπέθανε}: 1 • {Εἰ} {γὰρ} {ἀπέθανεν} {ὁ} {Χριστός} {εὔδηλον} {ὅτι} {διὰ} {τὸ} {μὴ} {ἰσχύειν} {τὸν} {νόμον} {ἡμᾶς} {δικαιοῦν}· {εἰ} {δ} {᾿} {ὁ} {νόμος} {δικαιοῖ} {περιττὸς} {ὁ} {τοῦ} {Χριστοῦ} {θάνατος}.: 1 • {Εἰ} {παράβασις} {τιῦτο} {νεν́ομισται} {ὅτι} {τὸν} {νόμον} {καταλιπόντες} {ἐν} {Χριστῷ} {ζητοῦμεν} {δικαιωθὢναι}, {ἡ} {αἰτία} {εἰς} {αὐτὸν} {Χριστὸν} {χωρήσει}: 1 • {Επίτροπος}: 1 • {Θεοῦ}: 1 2 • {Ισραηλιτικὸν} {γὰρ} {τὸ} {ἀληθινὸν} {πνευματικὸν} {καὶ} {Ἰακὼβ} {καὶ} {Ἰσαὰκ} {καὶ} {᾿Αβραὰμ} {τοῦ} {ἐν} {ἀκροβυστίᾳ} {ἐπὶ} {τὣ} {πίστει} {μερτυρηθέντος} {ὑπὸ} {τοῦ} {Θεοῦ} {καὶ} {εὐλογηθέντος} {καὶ} {πατρὸς} {πολλῶν} {κληθέντος} {ἡμεῖς} {ἐσμεν}, {οἱ} {διὰ}

John Calvin

{τούτου} {σταυρωθέντος} {Χριστοῦ} {τῷ} {Θεῷ} {προσαχθώντες}: 1 • {Καὶ} {γὰρ} {ἄτοπον} {μᾶλλον} {δ} {᾿} {ὡς} {εἰπεῖν} {ἀδύνατον}: 1 • {Καὶ} {μὴν} {οὐκ} {ἐν} : 1 • {Καὶ} {τοῦτο} {οὐκ} {ἐξ} {ὑμῶν}: 1 • {Κυρ}. {Παιδ}.: 1 • {Μᾶλλον} {δὲ}: 1 • {Μαρτύρομαι} {ἐν} {κυρίῳ}: 1 • {Οὐ} {τὴν} {πίστιν} {λέγει} {δῶρον} {Θεοῦ} {ἀλλὰ} {τὸ} {διὰ} {πίστεως} {σωθὴναι} {τοῦτο} {δῶρόν} {ἐστι} {Θεοῦ}: 1 • {Οὐκ} {εἴπε} {δὲ} {ἔχω} {ἀλλὰ} {βαστάζω} {ὣσπερ} {τι} {τρόπαιον} {ἢ} {σημεῖον} {βασιλικὸν} {καὶ} {τούτοις} {ἐναβρύνομαι}: 1 • {Οὐκ} {εἶπε} {κατ} {᾿} {ἐπιταγὴν} {τοῦ} {Πατρὸς} {ἀλλὰ} {κατὰ} {τὸ} {θέλημα}, {τουτέστι} {τὴν} {εὐδοκίαν}: 1 • {Πάλη}: 1 • {Πατρός}: 1 • {Πείθω}: 1 • {Πολλὰ} {γὰρ} {τῶν} {κυβερνητῶν} {διαμαρτυρομένων} {μὴ} {πλεῖν} {παρὰ} {τὴν} {ἔξω} {πλευρὰν} {τὢς} {Σικελίας}: 1 • {Πορφύριος}: 1 • {Τὢς} {κλήσεως} {ἧς} {ἐκλήθητε}: 1 • {Τῶν} {δοκούντων} {εἶναί} {τι}: 1 • {Ταῖς} {λέξεσι} {δὲ} {ἐμφαντικῶς} {ἐχρήσατο}· {Οὐ} {γὰρ} {εἶπε} {δάκνετε}, {μόνον} {ὅπερ} {ἐστὶ} {φυμονμένου} {ἀλλὰ} {καὶ} {κατεσθίετε} {ὅπερ} {ἔστιν} {ἐμμένοντος} {τὣ} {πονηρίᾳ}· {ὁ} {μὲν} {γὰρ} {δάκνων} {ὀργὢς} {ἐπλήρωσε} {πάθος} {ὁ} {δὲ} {κατεσθίων} {θηριωδίας} {ἐσχάτης} {παρέσχεν} {ἀπόδειξιν}·: 1 • {Τιμᾷν}: 1 • {Φύσις}: 1 • {Φύσις} {τοῦ} {Αἰγύπτου}: 1 • {Φαρμάκου} {φύσις}: 1 • {Φωνή}: 1 • {Χρήσιμον} {εἴη} {μᾶλλον} {δ} {᾿} {αηναγκαῖον}: 1 • {Χριστός} {ἐστι} {πάντα} {ἐν} {ὑμῖν} {καὶ} {κρατῶν} {καὶ} {δεσπόζων}· {Καὶ} {τὸ} {μὲν} {ἡμέτερον} {θέλημα} {νεκρόν} {ἐστι}. {Τὸ} {δὲ} {ἐκείνου} {ζὣ} {καὶ} {κυθερνᾷ} {τὴν} {ζωὴν} {ἡμῶν}.: 1 • {Χριστοῦ}: 1 • {α}: 1 • {αἰών}: 1 • {αὐτὰ}: 1 • {αὐτοὺς}: 1 • {βάω}, {βάσκω}, {βασκάω} {βασκαίνω}. {βάσκω}: 1 • {βασκαίνω}: 1 • {γινώσκετε}: 1 • {διαθήκη}: 1

GREEK WORDS AND PHRASES

• {διαμαρτύρομαι}: 1 • {διδάσκαλος}: 1 2 • {εἰ} {μή}: 1 • {εὐλογία}: 1 • {εὐλογητὸς} {εὐλογήσας}: 1 • {εὐπροσωπὢσαι}: 1 • {εὐτραπελία}: 1 • {θωτὸς}: 1 • {κότος}: 1 • {κῶμοι}: 1 • {καὶ}: 1 • {καὶ} {ἠπορεῖτο}: 1 • {κακολογεῖν}: 1 • {κατ} {᾿} {ἐξοχὴν}: 1 • {καταισχύνειν} {τὴν} {κλὢσιν} {ἣν} {κέκληκεν}: 1 • {κοινὸν} {τὢς} {᾿Ασίας}: 1 • {μὴ} {ὡς} {ἄσοφοι} {ἀλλ} {᾿} {ὡς} {σοφοὶ}: 1 • {μίαν} {κεφαλὴν} {ἅπασιν} {ἐπέθηκε} {τὸ} {κατὰ} {σάρκα} {Χριστόν}: 1 • {μαρτύρομαι}: 1 • {μεσίτης}: 1 2 • {νεκρὸς} {μὲν} {ὁ} {παιδευτὴς} {νεκροὶ} {δ} {᾿} {ὑμεῖς} {ὅτε} {χορτασθὢτε} {σήμερον}, {καθὢσθε} {κλαίοντες} {περὶ} {τὢς} {αὔριον} {πόθεν} {φάγητε}.: 1 • {οἰκόνομος}: 1 • {οἴνος}: 1 • {οὖγε} {οὐκ} {ἴχνη} {ἐν} {ἐμαυτῷ} {φέρω}: 1 • {πάλη}: 1 • {πίστις}: 1 2 • {πίστωες}: 1 • {παιδαγωγός}: 1 2 • {πείσαντες} {Βλάστον}: 1 • {πεῖσαι} {τὸν} {βασιλέα}: 1 • {πλοῦτος} {φιλοσοφίας}: 1 • {πνεύματος}: 1 • {σόφος} {ἄνηρ} {καὶ} {ὦν} {καὶ} {εἶναι} {δοκῶν}: 1 • {σώζω}: 1 • {σοφοὶ}: 1 • {συγκεφαλαιοῦσθαι}: 1 2 • {συνίεντες}: 1 • {συνδαραμόντων} {δὲ} {τῶν} {ἐγχωρίων} {καὶ} {μαρτυρομένων} {τοὺς} {ἄνδρας} {ἐπανάγειν} {ἐπὶ} {τὴν} {ἀρχήν}: 1 • {τὸ} {̀̔Αγαρ}: 1 2 • {τὸ} {δεδογμένον}: 1

John Calvin

• {τό} {τε} {ἀληθεύειν} {καὶ} {τὸ} {εὐεργετεῖν}: 1 • {τῶν} {᾿Ελλήνων} : 1 • {ταράττοντες} {μόνον} {τοὺς} {μανθάνοντας}, {διδάσκοντες} {δὲ} {οὐδέν}: 1 • {τιμᾷν} {τὸν} {ἰατρόν}: 1 • {τοῦτο}: 1 • {φ}: 1 • {φάεσι} {καίνειν}: 1 • {φάσκω}: 1 • {φῶς}: 1 • {φαρμακεία}: 1 • {χάριτι}: 1 • {ψ}: 1 • {̔Ο} {ἐνεργῶν} {το} {ἐνεργεῖν}: 1 • {ἀγών}: 1 • {ἀκέφαλον}: 1 • {ἀντίχριστος}: 1 • {ἀπάθειαν}: 1 • {ἀπαρχήν}: 1 • {ἀπροσκοποι}: 1 • {ἀρχὴ}: 1 2 • {ἀταξία}: 1 2 • {ἀταξίαν}: 1 • {ἄν}: 1 • {ἄτακτος}: 1 • {ἅπτεσθαι}: 1 • {ἐθελοβρησκεία}: 1 2 • {ἐλάβετε}: 1 2 • {ἐμβατεύειν}: 1 2 • {ἐμβατεύειν} {εἰς} {τὴν} {οὐσίαν}: 1 • {ἐν}: 1 • {ἐν} {ἐμόι}: 1 • {ἐν} {αὑτῳ}: 1 • {ἐπί}: 1 • {ἐπεκτεινόμενος}: 1 • {ἐπιστήμης}: 1 • {ἐπιχορηγία}: 1 2 • {ἐφ᾿} {ᾧ᾿}: 1 • {ἔνδειγμα}: 1 • {ἔνδειξιν}: 1 • {ἔργου}: 1 • {ἰσότητα}: 1 • {ἵνα} {παῤῥησιάσωμαι}: 1 • {ὀργὴ}: 1

GREEK WORDS AND PHRASES

• {ὁμοουσία}: 1 • {ὁμοουσίαν}: 1 • {ὑμῶν}: 1 • {ὑμῶν} {τοῦ} {ἔργου}: 1 • {ὑπὲρ} {ἐχπερισσοῦ} {δεόμενοι}: 1 • {ὑπὸ}: 1 • {ὑπερβαίνειν} {καὶ} {πλεονεκτεῖν}: 1 • {ὑστερήματα}: 1 2 • {᾿Εβρώθη} {δὲ} {καὶ} {φλοιὸς} {ὡς} {λέγεται}, {καὶ} {ζώων} {ἀγεύστων} {πρότερον} {ἥ} {ψαντο}: 1 • {Αὐξανόμενον}: 1 • {Γενόμενος}: 1 • {Κενοδόξοι}: 1 • {Περισσεύειν}: 1 • {Πρόφασις}: 1 • {Σωματικῶς}: 1 • {Τὸ} {κατέχον}: 1 • {Τστερήματα} {πίστεως}: 1 • {αντιστρέφον}: 1 • {απ᾿} {ἀρχὢς}: 1 • {βραβεύετο}: 1 • {γάρ}: 1 • {δέξασθαι}: 1 2 • {δέξασθε}: 1 2 • {διανοίας}: 1 • {εἰ} {γὰρ} {ἔγνωσαν}: 1 • {εἰκονικῶς}: 1 • {εἰς}: 1 • {εἰς} {λόγον} {δόσεω}; {καὶ} {λήψεω};: 1 • {εἴ} {τις} {ἔπαινος}: 1 • {εὐδοκήσαμεν}: 1 • {εὐδοκήσαντες} : 1 • {εὐδοκία}: 1 • {εὐρίσκομαι}: 1 • {ευμφατικωτέρως}: 1 • {ηὐχόμην}: 1 • {θλιψεις}: 1 • {θυμός}: 1 • {καὶ} {ἐμφατικώτερον}: 1 • {καὶ} {αὐξανόμενον}: 1 • {καὶ} {λειτουργίαν}: 1 • {καθεύδωμεν}: 1 • {κανόνι} {τὸ} {αὐτὸ} {φρονεῖν}: 1 • {καταβραβευέτω}: 1

John Calvin

• {κατατομὴ} : 1 • {καψ} {ἐξοχήν}: 1 • {κελεύσματος}: 1 • {κενοδοξία}: 1 • {κυσίβαλον}: 1 • {λόγον}: 1 • {λοιποὶ}: 1 • {μεγαλοπρεπη}: 1 • {μελετᾷν}: 1 • {μεμψιμοιρία}: 1 • {μιμητικῶς}: 1 • {πάθος}: 1 • {πάντα}: 1 • {πάσὟ} {αἰσθήσει}: 1 • {πᾶν} {τὸ}: 1 • {παθηματα}: 1 • {παιδείες}: 1 • {πανοπλίαν}: 1 • {παραδόσεις} : 1 • {παρακλήσεως}: 1 • {παραμυθουμένοι}: 1 • {περιποίησις}: 1 • {περιτομὴ}: 1 • {πιθανολογία}: 1 • {πληροφορίαν}: 1 2 • {πρόπαια}: 1 • {πρός}: 1 • {προπή}: 1 • {προσφιλὢ} {καὶ} {εὔφημα}: 1 • {προσωνομασία}: 1 2 • {σέβασμα}: 1 • {σίτου} {θ} {᾿} {ἅπτεσθον} {καὶ} {χαρ́ετον}: 1 • {σύν}: 1 • {σεμνὸν}: 1 • {σεμνὸς}: 1 • {σκύβαλον}: 1 • {σπένδομαι}: 1 • {σπονδὰς}: 1 • {στάσις}: 1 • {συλλάμβανεσθαι}: 1 • {συνέσεως}: 1 • {συναθλοῦντες} {τὣ} {πίστει}: 1 • {σωματικῶς}: 1 • {τὰ} {αὐτὰ}: 1

GREEK WORDS AND PHRASES

• {τὸ} {αὐτὸ}: 1 • {τὸ} {βαρὺ}: 1 • {τὸ} {κατέχον}: 1 • {τὸ} {μέρος}: 1 • {τὸ} {σεμνόν}: 1 • {τὸ} {τοῖς} {κυσὶ} {βαλλόμενον}: 1 • {τῶν} {πονηρῶν}: 1 • {τῷ} {Θεῷ} {καὶ} {Πατρὶ}: 1 • {ταῦτα} {λογίζεσθε}: 1 • {ταῦτα} {ποιεῖν} {λογίζεσθε}: 1 • {φιλοτιμεῖσζαι} : 1 • {χάριν} {τὢς} {εὐφήμου} {διαπορείας}: 1 • {χρηστότητα}: 1 • {ἀλλάσσω}: 1 • {ἀντὶ}: 1 • {ἀντίδοτον}: 1 • {ἀντίλυτρον}: 1 • {ἀντίλυτρον} {ὑπὲρ}: 1 • {ἀπὸ} {τοῦ} {δεῖσθαι}: 1 • {Ἁντὶ}: 1 2 • {ἐν} {τούτοις} {ἴσθι}: 1 • {ἐνανθρωπήσεως}: 1 • {ἐντεύξεις}: 1 • {ἐντεύξις}: 1 • {ἐπίσχοπος}: 1 • {ἵνα} {κοπιᾷ}: 1 • {ὑβριστὴν}: 1 • {ὑπὲρ}: 1 2 • {ὑπαλλαγή}: 1 • {᾿Ανεπίληπτον}: 1 • {᾿Απέραντος}: 1 • {᾿Επιφάνεια}: 1 • {Δέησιν} {οἵου} {τὴν} {αἴτησιν} {ἐνδεῶν}: 1 • {Δεήσεις}: 1 • {Διάβολος}: 1 • {Κατὰ} {πρόσχλισιν}: 1 • {Κενοφωνίαι}: 1 • {Λύτρον}: 1 • {Ματαιολογία}: 1 • {Νηφάλιον}: 1 • {Πορευόμενος} {εἰς} {Μακεδονίαν}: 1 • {Τὸ} {αἷυα} {αὐτοῦ} {ἔδωχεν} {ὑπὲρ} {ἡμῶν} {Ἰησοῦς} {Χριστὸς} {ὁ} {Κύριος} {ἡμῶν}, {χαὶ} {τὴν} {σάρχα} {ὑπερ} {τὢς} {εάρχος} {ἡμῶν}, {χαὶ} {τὴν} {ψυχὴν} {ὑπὲρ} {τῶν} {ψυχῶν} {ἡμῶν}: 1

John Calvin

• {Ταῦτα} {μελέτα}: 1 • {αἰτήματα}: 1 • {αὐθάδη}: 1 • {δέεσθαι}: 1 • {δέησις}: 1 • {δεήσεις}: 1 • {δεῖ} {τὸν} {γεωργὸν} {πρῶτον} {κοπιῶντα} {τῶν} {καρπῶν} {μεταλαμβάνειν}: 1 • {διάχονες}: 1 • {εἰς} {κρῖμα} {ἐμπέσὟ} {τοῦ} {Διαβόλου}: 1 • {ζητήσεις}: 1 • {καθὼς}: 1 2 • {κενός}: 1 • {κενοφωνίας}: 1 • {κοπιὦντα}: 1 • {κοπιῶντα}: 1 • {λύτρον}: 1 2 3 • {μή} {οἴνῳ} {προσέχοντας}: 1 • {μεταλαμβάνειν}: 1 • {ν̔πό}: 1 • {νηφάλεον}: 1 • {νηφάλιον}: 1 • {οὕτω} {καὶ} {νῦν} {παρακαλῶ}: 1 • {οὕτως}: 1 • {οὗ} {δεόμεθα}: 1 • {πάροινος}: 1 • {παρὰ}: 1 • {παρεκάλεσα}: 1 • {πελαργὸς}: 1 • {πρῶτον}: 1 2 • {προσευχαὶ}: 1 • {στοργὴ}: 1 • {τὢς} {ἐπιφανείας}: 1 • {τὴν} {ἐπιφάνειαν} {ἐχδιηγεῖται} {τοῦ} {Ανούβιδος}: 1 • {τοῖς} {ἐχθροῖς} {ἀνεπίληπτον} {εἶναι}: 1 • {τοῦ} {Διαβόλου}: 1 • {τοῦ} {βίου} {πραγματείαις}: 1 • {φωνὴ}: 1 • {χήραι}: 1 2

Hebrew Words and Phrases

• {:{אלהים1 • {:{ב1 2 • {:{הגר1 • {:{הרם1 • {:{זרע1 • {:{זרעך1 • {:{מצהק1 • {:{רגז1 • {:{חש1 • {:{פרש1 • {:{רחמים1 2

Latin Words and Phrases

• Adiuvantes fidem: 1 • Alibi solet dicere, In Christo: 1 • Augurale: 1 • Augustale: 1 • Christiane: 1 • Collaborantes fidei: 1 • Cum rapiant mala fata bonos…. Solicitor: 1 • Eadem incedamus regula, ut simus concordes: 1 • Epistolæ Joannis Ravisii Textoris (Nivernensis) --- non vulgaris eruditionis: 1 • Excipite: 1 • Exemplar: 1 • Extra teli jactum: 1 • Fuimus parvuli: 1 • Gignendam ad sobolem seminis instar erit: 1 • Hic murus aheneus esto --- nil conscire sibi: 1 • Horae Paulinae: 1 • Hujus propositi tenacem: 1 • Importunos: 1 • Intelligam: 1 • Jacet sine nomine: 1 • Memores vestri propter opus fidei: 1 • Murus aheneus: 1 2 • Musice, Hercle, agitis aetatem: 1 • Nihil eos agere: 1 • Pacem habete cum eis, vel colite: 1 • Per manus: 1 • Perinde atque ex tripode: 1 • Philippense bellum: 1 • Philippense praelium: 1 • Politiam: 1 • Praeibat: 1 • Praetorium: 1 • Praevaricatores: 1 • Primitias: 1 • Probitas laudatur et alget: 1 • Qui bona sua pro stercore : 1 • Rem : 1

LATIN WORDS AND PHRASES

• Sales: 1 • Sanctus at ille cruor, divini assertor honoris: 1 • Secundum Christum: 1 • Sine intermissione memores operis fidei vestrae: 1 • Solicitor nullos esse putare deos: 1 • Statum: 1 • Supra omne quod dicitur Deus aut quod colitur: 1 • Sursum corda: 1 • TranquilIus animus meus, qui aequi boni facit omnia: 1 • Tranquillissimus autem animus meus, qui totm istuc aequi boni facit: 1 • Una manaum admoveo, i.e.: 1 • Virtutum omnium chorum: 1 • acris ac ferventis ingenii: 1 • anima: 1 • auguraculum: 1 • auguratorium: 1 • beneplacitum: 1 • cogitare: 1 • cogitare, meditari: 1 • cogitationis: 1 • constitutus: 1 • de me: 1 • disciplinae: 1 • id: 1 • id est, viscera: 1 • illustria: 1 • impleat: 1 • in: 1 2 • indignationem: 1 • insuper: 1 • inter: 1 • intra jactum teli: 1 • manifesta: 1 • mentem: 1 • omni negotio: 1 • operari sacris: 1 • per Christum: 1 • praetor: 1 • praetor maximus: 1 • praetorium: 1 2 3 4 5 • propagatur: 1 • prudentiam: 1 • revelavit: 1 2 • secundum: 1

John Calvin

• seducat: 1 • seducendo: 1 • sensum: 1 • seorsim ducendo: 1 • solet: 1 • solicitudo: 1 • speciem: 1 2 • spiritus: 1 • super: 1 • tabernaculum ducis Augustale: 1 • tropaea: 1 • ut: 1 • ut excipiatis, si conjungas cum: 1 • ut habet Syrus interpres, ut exprimatur quod fuerit illud mandatum: 1 • vel: 1 • videam: 1 • videns: 1 • virtus lauduta crescit: 1 • AEvum: 1 • Cura ut me ames amore illo tuo singulari: 1 • De Sacramentis in genere: 1 2 • Secundum saeculum: 1 • Usque in Teutosagos primaevo nomine Belgas: 1 • ad: 1 • calumniatori: 1 • constitutio: 1 • cooedificamini,: 1 • ex opere operato: 1 2 • filimia: 1 • instaurare: 1 • largientes: 1 • mundans: 1 • mundatam: 1 • opus operatum: 1 • pactio: 1 • per incuriam: 1 • sacramentum: 1 2 • seminare in carne: 1 • summatim: 1 • testamentum: 1 • ut sitis parati: 1 • vexatus ab interpretibus: 1 • Concordantia Discordantium Canonum: 1 • De emendatione Gratiani: 1

LATIN WORDS AND PHRASES

• Decretal: 1 2 • Dives fieri qui vult, Et cito vult fieri: 1 2 • Hoc age: 1 2 3 • Mendax, venter iners, semper male bestia Cres est: 1 • Nihil actuam esse: 1 • Nil aetum reputans, dum quid superesset agendum: 1 • Non est vivere, sed valere vita: 1 • Percunctatorem fugito; lam garrulus idem est: 1 • Vates: 1 • Vocabula: 1 • Voces: 1 • Vos exemplaria Graeca Nocturna versate manu, versate diurna: 1 • cancer: 1 2 • dispensator: 1 • egregium: 1 • fabulari: 1 • gangræna: 1 • honestam: 1 • inobedientes: 1 • intercessiones: 1 • intractabiles: 1 • legitimus: 1 • lex: 1 • mente sit vigilanti: 1 • plagium: 1 • proejudicium: 1 • proprietas linguae: 1 • sectari: 1 • sideratio: 1 • sigillum: 1 • signaculum: 1 • vigilantem: 1

French Words and Phrases

• 1l : 1 • A Dieu et Pere, qui nous a faits: 1 • A Dieu qui est le Pere. Il y auroit mot a mot, A Dieu et Pere: 1 • A cause de l'heureuse intercession qu'ils font pour les hommes: 1 • A l'ennuy qu'on conçoit aiseement en tels affaires: 1 • A l'este comme seellé et ratifié par bons tesmoignages et approbations suffisantes: 1 • A l'imitation duquel au chant de victoire composé par moy en Latin en l'honneur de Jesus Christ, 1541, et lequel depuis a este reduit en rime Francois, i'ay dit: 1 • A laquelle ceci se rapporte: 1 • A leur confusion et ruine: 1 • A repentance et amendment: 1 • A reprendre vigueur et fleurir: 1 • A son propos, et a ce dont ils auoyent affaire: 1 • A tout le corps du peuple: 1 • Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection: 1 • Afin qu'il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu: 1 • Afin qu'ils ne s'esleuent point a l'encontre de nous a leur plaisir et sans resistance: 1 • Afin qu'ils ne se repentent point de luy auoir assiste: 1 • Afin qu'ils ne soyent point destournex: 1 • Afin que la, signification ne soit vaine, comme d'vne chose qui n'est point: 1 • Afin que nous puissions aiseement veoir et contempler: 1 • Aide et porte proufit: 1 • Ainsi que les bourdons entre abeilles ne font point de miel, et neantmoins viuent de celuy des autres: 1 • Ambassade pour administrer a Sainct Paul en sa necessite: 1 • Ample et abondante: 1 • Arrogance et vanterie: 1 • Au regard du mari: 1 • Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu: 1 • Aucuns exposent le mot Grec, bon propos et bon cœur, le rapportans aux

FRENCH WORDS AND PHRASES

hommes: 1 • Auec puissance, ou puissamment: 1 • Auec vne fierete intolerable: 1 • Auoit resonné haut et clair: 1 • Auoyent comme fait leuer beaucoup de brouillars pour offusquer la clarte de Christ, voire pour la suffoquer: 1 • Auoyent essayer les esbranler: 1 • Aussi lois d'vne opinion, ou d'vn cuider: 1 • Autrement qu'ils ne doyuent: 1 • Aux Thessaloniciens: 1 • Aux autres: 1 • Aux entrailles de Jesus Christ, ou: 1 • Ayant ouy qu'il y estoit suruenu des persecutions, et qu'elles continuoyent: 1 • Ayent vertu ou puissance d'eux --- mesmes: 1 • Bannis de la compagnie de Dieu: 1 • Bien souuent on loue: 1 • Blasphemes execrables: 1 • Bons et aimables: 1 • C'est à dire d'vne mesme substance auec le Pere: 1 • C'est a dire de ce qui suit a ce qui va deuant: 1 • C'est a dire sans le prendre comme ceux qui entendent par ces mots les bons et les mauuais: 1 • C'est a dire, fascheux et rigoureux: 1 • C'est a dire, qui est reglé et compassé selon la circonstance, qualité, ou vocation des personnes: 1 • C'est ascauoir de l'Euangile: 1 • C'est quand deux noms substantifs appartenans a vne mesme chose, sont mis ensemble sans conionction, comme par declaration l'vn et l'autre: 1 • C'estoit : 1 • C'eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction: 1 • Car Sainct Paul n' a pas voulu dire que l'approbation de l'Euangile dependist du consentement de tous siecles: 1 • Car ayans proposé l'indignite de l'homme, et presché d'humilite, de là ils concluent: 1 • Car c'est des principales parties de vraye prudence, de scauoir discerner les personnes pour parler aux vns et aux autres comme il est de besoin: 1 • Car ce n'estoit vne petite consideration pour inciter St. Paul et les autres, a auoir les Thessaloniciens pour recommandez, et en faire esteme: 1 • Car celuy qui tremble, disent-ils: 1 • Car il n'a pas prins garde que c'estoit yci vne façon de parler prinse de la langue Hebraique: 1

John Calvin

• Car il y en auoit d'autres qui auoyent plus grand soin de l'Eglise de Dieu, que d'eux-mesmes, comme Epaphrodite: 1 • Car il yen a plusieurs qui se tourmentent tant et plus, et se meslent de beaucoup de choses: 1 • Car nous ne sommes de fer ni d'acier (comme on dit) ne si insensibles: 1 • Car quant au mot d'elemens, sur lequel aussi ils fondent leur opinion: 1 • Car tout ainsi qu'vn homme est cognu quand on contemple la forme de son visage et sa personne, aussi la maieste, qui reluit en Dieu, est la forme ou figure d'iceluy: 1 • Ce despouillement: 1 • Ce fils de perdition: 1 • Ce mot, Toute: 1 • Ce n'eust point contre vn homme mortel qu'il eust addresse son opiniastre et rebellion: 1 • Ce poinct a nommeement este adiouste par Sainct Paul: 1 • Ce que Christ a commencé seulement: 1 • Cela nous est vne demonstrance et tesmoignage de nostre salut: 1 • Cela tout: 1 • Cerchant outre mesure son proufit et vtilite particuliere: 1 • Cerche songneusement et implore: 1 • Certes le sainct Apostre ne dit rien yci: 1 • Ces traditions: 1 • Ceste bonté: 1 • Ceste exhortation est plene d'affections vehementes: 1 • Ceste façon de tesmoigner la ioye qu'il sent de la fermete des Thessaloniciens: 1 • Ceste paresse tant dangereuse et mortelle: 1 • Ceste separation ou retirement: 1 • Ceste societe et conionction: 1 • Ceux qui dorment, c'est a dire qui seront morts auant le dernier iour: 1 • Ceux qui s'exercent a bon escient en quelque labeur licite: 1 • Ceux qui sont desobeissans: 1 • Chacun iour: 1 • Christ vray Pastuer: 1 • Circoncis deuement et selon l'ordonnance et : 1 • College de la Marche: 1 • Colloquies: 1 • Combien aurions --- nous proufité en la doctrine de vraye religion: 1 • Comme Denys le tyran, apres auoir pillé vn temple, s'estant mis sur le mer, et voyant qu'il auoit bon vent: 1 • Comme a dit anciennement vn poëte Latin: 1 • Comme a son but principal: 1 • Comme a vne franchise: 1 • Comme ainsi soit qu'on metre en auant ie ne scay quels faux escrits sous

FRENCH WORDS AND PHRASES

le nom d'Eusebe: 1 • Comme anciennement a Rome ce crier public: 1 • Comme aux Ephesiens il a vsé de ce mot, Le mesme, ou Le semblable, en ceste signification, comme il a este là touché: 1 • Comme il a ci dessus demonstré l'amour qu'il auoit enuers eux, en protestant qu'il s'esiouit de leurs auancemens, et en rend graces a Dieu, aussi le fait --- il maintenant en son affection vehemente, et continuation de prier: 1 • Comme il est dit en l'Epistre aux Romans 8: 1 • Comme il y a vn droict mutuel, reglé selon la consideration de l'office et vocation d'vn chacun, lequel droict doit auoir lieu entre tous estats: 1 • Comme pour son propre heritage et particulier: 1 • Comme quelqu'vn a dit anciennement: 1 • Comme s'il estoit deduit du nom Jehouah, lequel les Juifs par superstition disent qu'il n'est licite de proferer: 1 • Comme s'ils estoyent mediateurs ou auec Christ, ou en second lieu apres Christ, pour suppleer ce qui defaut de son costé: 1 • Comme s'ils ne faisoyent rien a ce propos-la: 1 • Comme s'ils viuoyent inutiles et oiseux: 1 • Comme si c'estoit vn souhait que sainct Paul feist: 1 • Comme si eux deussent tenir la place de tous, et faire pour les autres: 1 • Comme, : 1 • Commencera par ceux qui seront decedez auparauant: 1 • Confiance et asseurance: 1 • Contre les Thessaloniciens: 1 • Contrefaire et mettre en auant vne lettre comme escrite par sainct Paul aux Laodiciens, voire si sotte et badine: 1 • Corporellement, ou, essenciellement: 1 • Courageusement et d'vn grand desir: 1 • Courageux et inuincibles: 1 • D'afflictions quasi sans nombre: 1 • D'annees et sieclcs: 1 • D'autant plus que nous-nous monstrons gracieux et debonnaires: 1 • D'autant que l'ordre que Dieu vouloit tenir, requeroit que le monde premierement fust d'vne liberalite gratuite conuié a salut: 1 • D'autant que volontiers nous auons en horreur et craignons le iour du Seigneur: 1 • D'autres furent mis prisonniers auec sainct Paul: 1 • D'endurer et attendre: 1 • D'vn tel sainct, ou d'vn tel: 1 • D'vn vray Christ: 1 • De Juif: 1 • De batailler sous l'enseigne de Christ: 1 • De cœur et esprit: 1

John Calvin

• De ce qu'ils en doyuent croire: 1 • De ces chc.ses basses: 1 • De chacun corps d'Eglise en particulier: 1 • De choses grandes et excellentes: 1 • De l'efficace ou puissance: 1 • De la generation peruerse et maudite: 1 • De la loy et regle commune: 1 • De laquelle Moyse fait mention au Genesis 1: 1 • De nous troubler et effaroucher: 1 • De porter honneur aux fideles ministres: 1 • De prescher et enseigner: 1 • De s'apprestre a tout ce qu'il plaira a Dieu leur enuoyer: 1 • De sa Gloire: 1 • De seul vray but, qui est Christ: 1 • De toute apparence de preeminence et maieste: 1 • De toute hautesse et presomption: 1 • De toute religion: 1 • De varier et chanceler: 1 • De vous pour l'œuure de la foy, et pour le trauail de vostre charite; ou: 1 • Demeure en confus, et qu'on ne scache que c'est: 1 • Depuis les temps de l'Apostre: 1 • Depuis que les empereurs usurperent la monarchie: 1 • Des grands personnages: 1 • Des le commencement: 1 • Descomfit: 1 • Desordre et grande confusion: 1 • Deuenir paresseux et oisifs: 1 • Deuient vieil et caduque: 1 • Dieu a aneanti les efforts malicieux de Satan, et a frustré les meschans de leur attente: 1 • Du decret et ordonnance de Dieu: 1 • Du gouuernement et dispensation que Dieu a ordonné en son Eglise: 1 • Duquel toute la vertu consistast au son et en la prononciation: 1 • En ces mots, au Seigneur Jesus: 1 • En ces subtilitez vaines et frivoles: 1 • En cest endroit: 1 • En delices et plaisirs de la vie spirituelle, lesquels nous ne voyons point: 1 • En douceur et patience: 1 • En enseignant les autres: 1 • En eux: 1 • En grande magnificence: 1 • En horreur et disdain: 1 • En l'estude et exercice de sainctete: 1

FRENCH WORDS AND PHRASES

• En la confession de nostre foy: 1 • En la grace des hommes: 1 • En la reuerberation de la lumiere de Dieu: 1 • En mespris du corps, ou, en ce qu'elles n'espargnent le corps: 1 • En mettant en auant sur ce propos beaucoup de choses frivoles et curieuses: 1 • En nos prieres, sans cesse ayans souuenance; ou: 1 • En parlant ainsi: 1 • En partie,: 1 • En prenant ceste dangereuse accointance de S. Paul: 1 • En renouelant et reformant la vie des Thessaloniciens: 1 • En ruine et perdition eternelle: 1 • En se reuoltant malicieusement: 1 • En ses organes et instrumens c'est a dire ses seruiteurs par lesquels il a parle: 1 • En son nom et authorite: 1 • En sorte que tu to contentes du lieu qui t'est ordonné, et que t'employes a ta charge: 1 • En termes couuerts ou obscurs: 1 • En toutes richesses de certitude d'intelligence: 1 • En vn estat ferme et paisible, qui mene a la vie: 1 • En vn prescheur: 1 • En voye de proufiter, ou auancer: 1 • Entrailles et misericordes, ou: 1 • Entre dormir, et estre du tout reduit a neant: 1 • Entre tant d'empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition: 1 • Enuers les poures: 1 • Enuieux et desdaigneux: 1 • Es choses secretes et cachees: 1 • Es choses visibles de ce monde: 1 • Espece, ou, forme: 1 • Est appelee Idolatrie: 1 • Est le sufflet qui allume toutes contentions: 1 • Est offert aux meschans et reprouuez, et non pas aix diables: 1 • Est si honorable et magnifique qu'il ne pent estre transferé a homme mortel: 1 • Est vn benefice procedant de la liberalite de Dieu: 1 • Estans assuerez sur ceste main et puissance du Seigneur: 1 • Estans en quelque necessite: 1 • Estans estonnez comme d'vne chose nouuelle et non ouye: 1 • Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen: 1 • Estendant la vertu de ses rayons tout a l'enuiron: 1

John Calvin

• Estendue et auancement: 1 • Estourdissement et stupidite: 1 • Estroittement: 1 • Et abolissement: 1 • Et adioustez a son histoire: 1 • Et admonestant: 1 • Et comme par dessous terre: 1 • Et condemnation: 1 • Et de cela il s'en ensuit, que c'est vn nom ou dignite propre a Dieu seul: 1 • Et en estoit l'autheur: 1 • Et endurcis: 1 • Et faire demeurer fermes: 1 • Et faux apostres: 1 • Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs: 1 • Et les ministres fideles: 1 • Et lors mesme que S. Paul escriuoit ceci: 1 • Et monstre le grand zele qu'il auoit, afin qu'il y ait plus de poids et authorite en ce qu'il dit: 1 • Et non en autre: 1 • Et pour les faire plus songneux de la retenir iusqu'a la fin, et s'arrester tousiours en luy, il recite que par Christ ils sont entrez en participation de tout bien et benediction: 1 • Et pour leur donner courage, afin qu'ils ne se laissent cependant abuser: 1 • Et que ie les retrouue en iceluy, on, : 1 • Et que les pasteurs le doyuent procurer d'vne affection vehemente et zele ardent: 1 • Et que par ce moyen il seroit a craindre que les fideles ne s'y addonassent: 1 • Et rabbaisse leur presomption: 1 • Et s'en desguise: 1 • Et solicitude: 1 • Et surmontent toute nostre capacite: 1 • Et yurognerie: 1 • Eudurcies et obstinees: 1 • Exercez en l'Ecriture: 1 • Face entameure et trop grande blessure: 1 • Faisoit en cest endroit ce qu'ils deuoyent faire: 1 • Fascheux et ennuyeux: 1 • Fausses et peruerses doctrines: 1 • Faut resoudre ce participe Tenant: 1 • Fideles ministres de la parolle: 1

FRENCH WORDS AND PHRASES

• Foibles et debiles en la foy: 1 • Fortifiez ou soulagez en leur rafrechissant le goust des biens celestes: 1 • Freres bien---aimez, vostre election estre de Dieu; ou: 1 • Gratuitement et sans luy bailler aucuns gages: 1 • Hardiment : 1 • Horribles et execrables: 1 • Il defend aux Thessaloniciens d'entretenir par leur liberalite ou dissimulation l'oisiuete de telles gens: 1 • Il dit auant que passer plus outre: 1 • Il excuse Epaphrodite de ce qu'il auoit tant demeuré sans retourner vers eux: 1 • Il fait yci vne diuision, disant qu'il est tellement dispose en son coeur qu'il scait se cornporter et en prosperite et en adversite: 1 • Il faut recognoistre et entretenir: 1 • Il insiste si longuement a deschiffrer et toucher au vif la malice des Juifs: 1 • Il les recueillera en plene conionction, et les fera ses consors: 1 • Il les rembarre rudement et auec authorite: 1 • Il n'y a mesure ne fin de desbauchement et dissolution: 1 • Il n'y a point este par acquit, comme on dit: 1 • Il ne se faut esbahir si les faux-freres prenent occasion de l'evangile, et s'ils s'en forgent des bastons pour tormenter les bons et fideles pasteurs: 1 • Il ne se lasse point en bien faisant, et son thresor ne diminue point: 1 • Il ne se pent faire que nous ne venions quant et quant a auoir vne saincte affection d'obeir: 1 • Il ne se soucie point d'estre sauué des mains de ses ennemis: 1 • Il note la tribu et le chef de la lignee de laquelle il estoit descendu: 1 • Il nous vest de sa liuree: 1 • Il peust vser d'authorite paternelle, et demander que pour la reuerence qu'ils luy deuoyent comme ses enfans, ils feissent ce qu'il enseigne yci: 1 • Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection: 1 • Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage: 1 • Il se trouue assez de gens qui louënt vertu, mais cependant elle se morfond: c'est a dire, il n'y en a gueres qui se mettent a l'ensuyure: 1 • Il vous a donc retirez de la mort: 1 • Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises: 1 • Ils le laissent quasi vuide et inutile: 1 • Ils ne meritent point enuers les lecteurs de bon iugement, qu'on y adiouste grande foy: 1 • Ils prononcent et determinent comme par arrest: 1

John Calvin

• Ils seroyent si constans et fermes, qu'ils ne pourroyent estre aiseement induits a se reuolter laschement et desloyaument: 1 • Imaginatif, ou faict a plaiser: 1 • Importuns et malins: 1 • Ingenieuse a cercher ses auantages, et quelques vaines excuses: 1 • Iniques et dures a porter: 1 • Interpretation de l'Escriture applicquee proprement selon le temps, les personnes, et les choses presentes: 1 • Inutile et du tout vuide: 1 • Iusqu'a ce que nons soyons deliurez et affranchis par la puissance de Christ: 1 • Je le laisse a disputer aux autres: 1 • Jettent sur nous leurs rayons: 1 • Juge,: 1 • Là il n'y a que souillure et ordure: 1 • Là il n'y a que tenebres: 1 • Là où il vse d'vn mot qui descend d'vn mesme verbe que celuy dont il vse yci: 1 • L'a affermee et testifiee assureement par ses propos: 1 • L'ingratitude execrable et vileine des hommes: 1 • L'organe et instrument d'celuy: 1 • L'orgueil et arrogance: 1 • La croix: 1 • La dignite et l'excellence: 1 • La droite saison de la vengeance estoit apres la grace reiette: 1 • La force et constance de courage: 1 • La garde a l'entour: 1 • La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul: 1 • La meschancete horrible: 1 • La paresse et nonchalance de la chair: 1 • La premiere et la principale honnestete et sainctete de la Papaute: 1 • La recognoissance des benefices de Dieu: 1 • La role outrecuidance: 1 • La splendeur de la maieste de Christ: 1 • La tente ou du consul, ou de celuy qui estoit chef de l'armee, quelque nom qu'on luy donast: 1 • Laquelle il a vne fois monstree en sa personne: 1 • Laquelle ils auoyent reiettee ou receué irreueremment, et autrement qu'il n'appartenoit: 1 • Le bon blé que Dieu auoit seme en son champ: 1 • Le manteau royal: 1 • Le mespris orgueilleux de sa Parolle: 1 • Le mot Grec signifie aucunesfois, Enclins a rendre graces, et recognoistre les benefices que nous receuons: 1

FRENCH WORDS AND PHRASES

• Le mot Grec signifie l'estat d'vn pere qui a perdu ses enfans, ou des enfans qui ont perdu leur pere: 1 • Le prouerbe ancien: 1 • Le second argument par lequel il refute telles ordonnances, est: 1 • Le seruice forgé a plaisir, c'est a dire inuenté par les hommes: 1 • Le signe qui la figuroit s'esuanouit comme vn ombre: 1 • Le titre de Dieu par imagination: 1 • Le vice qui est en plusieurs qu'ils sont pleins de complaints contre les autres: 1 • Les Docteurs et Ministres: 1 • Les Docteurs et ceux qui ont charge d'enseigner en l'Eglise: 1 • Les Docteurs, c'est a dire ceux qui ont la charge d'enseigner: 1 • Les Eloges des Hommes Savans: 1 • Les Thessaloniciens: 1 • Les afflictions et persecutions: 1 2 • Les agneux des boucs: 1 • Les autres ceremonies: 1 • Les compagnons, qui demeuroyent auec luy: 1 • Les consumons prodigalement et meschamment en choses infames et abominables: 1 • Les enflambe a mourir constamment, et receuoir la mort d'vn cœur magnanime: 1 • Les enseignemens concernans le deuoir particulier d'vn chacun: 1 • Les peres ou les meres: 1 • Les poures aveugles: 1 • Les saincts trespassez: 1 • Les senateurs et les nobles ayent la main a la besogne, et cependant les manouuriers et mechaniques, non seulement viuront en oisiuete: 1 • Les traditions: 1 • Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux: 1 • Lesquelles on fait receuoir au poure monde sous la fausse couuerture de l'authorite des anges: 1 • Leur denonce ruine et confusion: 1 • Leur souffle aux aureilles: 1 • Leur turpitude et vilenie: 1 • Leurs peres et meres: 1 • Leurs speculations ridicules: 1 • Leurs traditions: 1 • M'est douce et gracieuse, pouree qu'elle n'est point inutile: 1 • Maigres et desdaigneux: 1 • Maintenant donc qu'il est loin d'eux, et qu'il ne les pent plus admonester en presence: 1

John Calvin

• Maintenant le fruit et l'vsage d'icelle est aneanti: 1 • Mais apres nous auoir poussez et incitez par vne inspiration secrete et cachee, nous employe et exerce songneusement: 1 • Mais apres que les richesses sont lettees en la mer, il est trouue, pource qu'il commence a avoir esperance d'eschapper, d'autant que le vaisseau est allege: 1 • Mais aussi pour les autres fideles, qui viendroyent apres: 1 • Mais est commencee et comme consacree a l'adueu de la piete et cognoissance de Dieu: 1 • Mais ils ne feront que tracasser çà et là, et tourner a l'entour du pot (comme on dit) sans s'auancer: 1 • Mais quoy? Les Papistes laissans tout ceci: 1 • Mais seulement de corriger ou reprimer: 1 • Mais voici en cest endroit qui leur deuoit seruir d'vne forteresse inuincible: 1 • Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas: 1 • Mais'au dernier iour sera veu a l'oeil le fruit de ceste deliurance, et de quelle importance elle est: 1 • Mats c'est vne conjecture bien maigre: 1 • Maudite donc soit nostre stupidite: 1 • Merveilleux et durs combats: 1 • Mesles auec les infideles et meschans: 1 • Mesme ie ne nie pas que sainct Paul (comme il estoit homme) ne se trouué surprins de quelque exces vicieux en sa douleur: 1 • Mesme les rebelles et obstinez: 1 • Mettent en auant leurs mensonges: 1 • Monstrant, que tout ce qui hors Christ, n'est que vanite: 1 • Morte et sans vertu: 1 • N'est point en branle pour chanceler selon les changemens diuers du monde: 1 • N'est point en nous, ou pour mieux dire, nous en sommes hors: 1 • N'obeit a nostre parolle, marquez-le par lettres, et ne conuersez point, or: 1 • N'oste rien a la gloire de Christ: 1 • Ne doit faire difficulte de se transformer selon qu'il cognoistra que ce sera le proufit de l'Eglise: 1 • Ne meritent point qu'on leur face du bien: 1 • Ne nous laissons point vaincre par l'infirmite de nostre chair: 1 • Ne regardans qu'a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere: 1 • Ne sans vn fruit singulier et consolation merueilleuse: 1 • Ne viendroit si tost: 1 • Ni au plaisir desborde des meschans: 1 • Non obstant les troubles et les fascheries qu'ils voyoyent deuant leurs

FRENCH WORDS AND PHRASES

yeux: 1 • Non pas qu'il soit creu en son cerueau: 1 • Nous fautes et infirmitez vicieuses: 1 • Nous ne pouuons d'vn costé ne d'autre faire vn pas qui proufite et viene a bien: 1 • Nous prescrit en ses commandemens la regle de viure: 1 • Nous sommes receus a la vie eternelle: 1 • Nous vous auons testifié et comme adjuré: 1 • Ont le Seigneur pour eux: 1 • Ont yci plus grande signifiance, et emportent plus: 1 • Or encore que viure en chair me fust proufitable, ie ne scay lequel ie doy eslire, ou: 1 • Or le sang precieux par martyre espandu Pour auoir a son Dieu tesmoignage rendu, A l'Eglise de Dieu seruira de semence Dont enfans sorteront remplis d'intelligence: 1 • Or maudite soit nostre paresse: 1 • Ordonnoyent conducteur de leur congregation: 1 • Ou entrant en dispute auec eux, comme compagnon a compagnon, ainsi qu'on dit. Toutesfois, que ce soit tant que faire se pourra sans offenser Dieu: 1 • Ou façon d'y proceder laschement, et comme par acquit: 1 • Ou s'en vont en fumee: 1 • Par des amusemens plus que pueriles: 1 • Par faux rapports et calomnies: 1 • Par ignorance et faute de prudence: 1 • Par l'acceptation gratuite de Dieu, c'est a dire pource qu'il nous accepte et ha agreables: 1 • Par laquelle Dieu auoit orné et magnifiquement authorizé son Euangile: 1 • Par laquelle nous soyons parfaitement conioints auec le Fils de Dieu: 1 • Par plusieurs signes et tesmoignages: 1 • Par similitude qu'elle ha auec la verite: 1 • Par son excellence et hautesso: 1 • Patron: 1 • Peind yci au vif: 1 • Perdue et ruinee: 1 • Plaisanteries pleines de vanite et niaiserie: 1 • Plaute poete Latin ancien, quand il vent parler de gens qui viuent a leur aise, il dit qu'ils viuent musicalement, c'est a dire, en chantres. Mais a la verite on pent bien dire de ceux-ci, en tout sens qu'on le voudra prendre, qu'ils viuent musicalement: 1 • Plein d'horreur et d'espouvantement: 1 • Plenement et certainement: 1 • Plus que puerile: 1

John Calvin

• Plus vaillamment et courageusement: 1 • Plustot que de menacer les Colossiens de telles choses: 1 • Pour : 1 • Pour amplifier et exaggerer la chose: 1 • Pour autant qu'ils portoyent enuie auec autres, ou les mordoyent et detractoyent d'eux: 1 • Pour entrer dedans leurs cœurs, et es mouuoir leurs affections: 1 • Pour esteindre et appaiser le feu des nutres: 1 • Pour estre plus authorizé entr' eux, il fait derechef mention de la charge qu'il auoit receuë de Dieu: 1 • Pour introduire et establir entre les Chrestiens ceste façon tant estrange, que les Stoiciens requeroyent en l'homme, ascauoir qu'il ne fust esmeu de douleur quelconque, mais qu'il fust comme de fer et stupide sans rien sentir: 1 • Pour l'amour de Christ: 1 • Pour l'amour de luy: 1 • Pour laquelle ils debatoyent, voulans qu'elle fust obseruee: 1 • Pour le moins ne deuons---nous pas estre aussi vigilans que les gendarmes: 1 • Pour luy offrir en sacrifice les ames des fideles: 1 • Pour recognoistre le bien que Dieu leur a fait, et n'estre point ingrats enuers luy: 1 • Pour tourmenter griefuement l'Eglise: 1 • Pour tous prescheurs de l'euangile: 1 • Pour tuer les bestes qu'on doit sacrifier: 1 • Pour vn moment du temps: 1 • Pour y corrompre et peruertir la vraye foy: 1 • Pource qu'il entend que le bruit qui auoit este de ses liens, auoit donné grand bruit a l'Euangile: 1 • Pource qu'il n'est gouuerné que par la subtilite charnelle et naturelle: 1 • Pource qu'ils auoyent seulement fait leurs efforts, et essaye de diuer-tir les Philippiens, et ne les auoyent gaignez et abbatus: 1 • Pource qu'ils couuroyent de belles couleurs leurs fallaces et tromperies, et fardoyent leur doctrine: 1 • Pource que leur zele n'estoit pas pur: 1 • Pourceque l'imitation d' iceluy est la regle de bien viure: 1 • Pouuoit diminuer l'authorite de la doctrine: 1 • Pretoire signifioit aussi le lieu ou le preteur tenoit la cour, et exerçoit sa iurisdiction: 1 • Prins des sermons de Christ: 1 • Prions, ou: 1 • Prudence, ou intelligence: 1 • Publié et manifesté: 1 • Qu'aucuns par vne prudence indiscrete, la communicassent seulement a

FRENCH WORDS AND PHRASES

quelque petit nombre sans en faire les autres participans: 1 • Qu'eux --- mesmes aussi doyuent faire des remonstrances et inciter leur pasteur: 1 • Qu'il fust abbattu, et eust perdu courage estant en indigence: 1 • Qu'il leur auoit donne en garde: 1 • Qu'il nous faut implorer l'aide des saincts trespassez: 1 • Qu'il se confioit d'eux qu'ils perseuereroyent de reste de leur vie: 1 • Qu'il y a beaucoup d'infideles, desloyaux, et traistres: 1 • Qu'il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur: 1 • Qu'ils ne se laissent point distraire ça et la: 1 • Quand apres auoir protesté de sa confiance, il ne laisse pas d'adiouster encore la priere auec la confiance: 1 • Quand elles n'ont ni monstre ni couleur: 1 • Quand il viendra en iugement: 1 • Quand l'esprit est en branle, maintenant d'vne opinion, maintenant d'autre: 1 • Quant a la substance du propos: 1 • Que c'est a luy seul d'establir seruice diuin, et ceremonies qui en dependent: 1 • Que de les contraindre rudement et d'vne façon violente: 1 • Que des lors on faisoit courir des epistres a faux titre, et sous le nom des seruiteurs de Dieu: a laquelle meschancete il leur estoit force de remedier par quelque moyen: 1 • Que la plus grande purete qu'on pourroit trouuer, ne sera que vilenie et ordure: 1 • Que les Pharisiens ont este ainsi nommez, pource qu'ils estoyent separez d'auec les autres, comme estans saincts: 1 • Que n'ha point les racines profondes: 1 • Que ne nous lassions et perdions courage: 1 • Que nous sommes tout incontinent et pour vn rien troublez et esmeus: 1 • Que nous soyons diuisez et separez d'auec eux: 1 • Que nous soyons occupez et enueloppez en terre: 1 • Que proufitera-on de prescher la doctrine: 1 • Que sa mort ne trouble et estonne les Philippians: 1 • Que sa tyrannie deuoit prendre fin quelque fois: 1 • Que si c'estoit d'autres que Juifs, ascauoir quelques enuieux de Sainct Paul: 1 • Que vostre ioye se continue en iceluy iusques a la fin: 1 • Quel monstrueux et horrible retrait d'erreurs: 1 • Quels auoyent este St. Paul et ses compagnons: 1 • Qui ne voit qu'ils sont plus qu' enfans en telles subtilitez friuoles et niaiseries qu'ils affectent: 1 • Qui ont leurs affections enracines en la terre: 1

John Calvin

• Qui plus que tous les autres pouuoit auoir matiere de se contrister: 1 • Qui se reuoltent ou defaillent en chemin par legerete: 1 • Raison mesme et equite luy disent: 1 • Recommandoyent estroittement: 1 • Redemption et deliurance: 1 • Regne: 1 • Relation et correspondance: 1 • Repos d'esprit: 1 • Rudimens, ou elemens du monde: 1 • Ruine et destruction: 1 • S'en aillent en fumee: 1 • S'est abbaisé iusques là de vouloir estre nostre Pere: 1 • S. Paul: 1 • S. Paul ne vent autre chose, sinon apres auoir parlé de l'election de Dieu, adiouster maintenant des signes plus prochains qui nous la manifestent: 1 • S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d'vn gendarme: 1 • S. Paul, donc, enseignant les Thessaloniciens comment ils doyuent combattre au milieu des afflictions, ne parle point comme vn gendarme qui estant en l'ombre et a son aise, accourageroit les autres a faire leur deuoir a la campagne au milieu de la poussiere et a la chaleur du soleil: mais combattant luy---mesme vaillamment, il les exhorte a combattre de mesme: 1 • Sacrileges abominables: 1 • Sans aucun honneur a rassasier la chair, ou, et ne ont aucun esgard au rassasiement d'iceluy: ou, mais ne font d'aucune estime, n'appartenans qu'a ce qui remplit le corps: 1 • Sans aucune figure: 1 • Sans cause et estans innocens: 1 • Sans estre en plus grande reputation: 1 • Sans pouuoir estre arrestee: 1 • Sans se desbaucher: 1 • Satan y estoit entré cauteleusement auec son yuroye: 1 • Se reuolter de la vraye religion, et se precipiter en ruine comme gens forcenez, ou plustost endiablez: 1 • Selon les ordonnances et plaisirs des hommes: 1 • Selon les rudimens du monde: 1 • Selon son plaisir et fantasie: 1 • Ses liens ont este rendus celebres, et ont excellement serui a auancer la gloire de Christ: 1 • Si estroitement et auec si grande cruaute: 1 • Si execrable: 1 • Si nous auons les cœurs et les sens abbreuuez de ceste affection de

FRENCH WORDS AND PHRASES

n'estre point ingrats: 1 • Si nous nous entendons auec la partie aduerse d'iceluy: 1 • Si outrageusement: 1 • Si puissant et si fort: 1 • Si quelque vn n'ha la racine de son cœur plantee et fichee en Christ: 1 • Si viue et vertueuse: 1 • Signes et tesmoignages: 1 • Signifient magnificence: 1 • Soit establie et demeure entiere: 1 • Son exemple: 1 • Son simple et priué nom: 1 • Son travaille et peine: 1 • Sont executeurs de la puissance Diuine, et ministres de sa domination: 1 • Sous l'enseigne de Christ: 1 • Sous ombre de ce mot, Toutes choses: 1 • Soustenu et fortifié: 1 • Soustenus ou portez d'elle: 1 • Sur la premiere aux Corinth: 1 • Tant eminent et honorable: 1 • Tant excellent soit-il: 1 • Tant plus qu'il y aura de faits cheualeureux, que le triomphe aussi n'en soit d'autant plus magnifique et honorable: 1 • Tel, que c'est plustost vn phantasme qu' vn vray Christ: 1 • Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux: 1 • Tellement que la chose n'ha point besoin d'estre par luy diuulgee et magnifiee d'auantage: 1 • Tellement que nostre impatience ou chagrin nous empesche d'esprouuer qui est la vraye ou la fausse: 1 • Telles conquestes et marques de triomphe: 1 • Tels blasphemes horribles: 1 • Tous ceux qui se desbordent et follastrent: 1 • Tous erreurs et faussetez: 1 • Tous les brouillars desquels ils taschent d'esblouir les yeux au poure monde: 1 • Tous prestres et pasteurs: 1 • Tout le corps de ceste Eglise-la: 1 • Toute la perfection de son estre: 1 • Toute la violence et impetuosite: 1 • Toutes fallaces et astutes: 1 • Toutes fausses et meschantes doctrines: 1 • Toutes les fois que i'ay souuenance de vous, ou: 1 • Toutes leurs inuentions: 1 • Toutes leurs inuentions et facons de faire: 1

John Calvin

• Toutes nos œuures et entreprinses: 1 • Toutes trois furent destructes et renversees: 1 • Toutesfois c'est a proprement parler, le fruit qui monstre en fin: 1 • Une bonne chose et saincte: 1 • Veuës et esprouuez: 1 • Vileinement et horriblement: 1 • Viuent du labeur et bien d'autruy: 1 • Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice: 1 • Vn miroir: 1 • Vn signe et ceremonie externe: 1 • Vn tel outrage fait au Fils de Dieu: 1 • Vn tel sainct Apostre: 1 • Vn tresor en seure garde: 1 • Vn triste et pitoyable department: 1 • Vn vagabond qui va pillant: 1 • Vne affection prompte et procedante d'vn franc coeur: 1 • Vne fantasie merueilleusement pernicieuse, et pour ruiner tout: 1 • Vne protestation, qu'il est ioyeux de leur bien: 1 • Vne relation et correspondence mutuelle: 1 • Vne vision enuoyee de Dieu: 1 • Voyci donc les bournes qu'il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux, de ne rendre obeissance sinon au Seigneur: 1 • Voyla que dit S. Augustin: 1 • Vray et naturel: 1 • sans bruit: 1 • sans faire bruit: 1 • A celle fin que receussions l'adoption des enfans: 1 • A quoy donc sert la Loy: 1 • Afin de le dispenser en la plenitude des temps: 1 • Au Seigneur: 1 • Ausone poete Bordelois, qui a escrit en Latin: 1 • Ausquels vous voulez derechef servir comme auparavant: 1 • Ayant destruit: 1 • Benit soit Dieu, ou, Loue soit Dieu: 1 • C'est a dire, les conduisoit comme petits enfans: 1 • C'est a dire, sans aucun moyen des hommes: 1 • Car Agar est la montagne de Sina en Arabie, et est correspondante a Ierusalem; ou, Sina est une montagne en Arabie, correspondante a Ierusalem: 1 • Car cene seroit point assez de considerer que Christ est mort pour le salut du monde, si avec cela un chaeun n'applique particulierement a sa personne l'efficace et jouissance de ceste grace: 1

FRENCH WORDS AND PHRASES

• Car il n'est pas yci seulement question du monde et des eommoditez de ceste vie, mais aussi des choses sainctes et qui eoncernent le service de Dieu: 1 • Car il ne s'en trouvera jamais un seul, qui satisfait entierement a la Loy: 1 • Car par la Loy je suis mort a la Loy, et suis crucifie avec Christ, afin que je vive a Dieu: 1 • Ce voyage-la qui est escrit au quinzieme chapitre: 1 • Ceux d'Amiens: 1 • Comme si le sang de Christ sechoit et perdoit sa vigueur: 1 • D'enseigner autre doctrine que cello qu'il avoit enseignee aux Galatiens: 1 • De l'aage entiere, ou, la parfaicte stature: 1 • De la quelle il eust au assez pour les vaincre du tout: 1 • De tels serviteurs: 1 • En la Loy Judaique: 1 • En quoy consiste ceste liberte, et quel en est le vray et droit usage: 1 • En volant nier, et usant de tergiversation: 1 • Es (choses) celestes, ou, Es lieux celestes: 1 • Estant monte en haut, il a mene captive grande multitude de cap-this: 1 • Estrangers des tables (ou, alliances) de la promesse: 1 • Et alors il aura dequoy se glorifier: 1 • Et l'a constitue sur toutes choses, pour estre chef a l'Eglise: 1 • Et n'avez point mesprise ne rejette l'espreuve de moy, telle qu'elle estoit en ma chair: 1 • Et pour ceste cause elle engendre plusieurs sens et de diverses sortes: 1 • Et quant a moy: 1 • Et sainctete de verite, on, vraye sainctete: 1 • Et y montai par revelation: 1 2 • Faisans de courage la volonte de Christ: 1 • Grace, on, action de graces: 1 • Il estoit necessaire que l'Apostre distinguast ainsi les hommes en deux bandes: 1 • Il expose et esclarcit ce qu'il avoit dit ci-dessus: 1 • Il n'est different en rien du serf: 1 • Il n'y a qu'un Seigneur: 1 • Il nous a rendu agreables: 1 • Il y a bien en l'esprit de l'homme des principes et maximes veritables, qui sont commes estincelles: 1 • Je ne prins point conseil: 1 • La foy estant venue: 1 • La malediction de tous hommes: 1 • La servile condition de sa mere: 1 • La verite de Dieu: 1

John Calvin

• La vertu et efficace spiriluelle: 1 • Le Seigneur: 1 • Le secret de l'evangile: 1 • Les Juifs estans enflez du privilege que Dieu leur avoit fait, tenoyent les Gentils pour indignes de communiquer avec eux en sorte quelconque: 1 • Les desirs de la chair et de (nos) pensees: 1 • Lesquelles choses sent dites par allegorie: 1 • Lesquels, sans remors de conscience; ou, Ayans perdu tout sentiment: 1 • Leurs songes et inventions: 1 • Louange: 1 • Maintenant tu n'es plus serf: 1 • Mais ils aveyont seulement ou y dire: 1 • Mais quant a leur origine, et le lieu dont ils sont premieremerit partis, les anciens autheurs ne se trouvent d'accord: 1 • Mastins: 1 • N'ayans rien de commun avec la republique d'Israel: 1 • N'ayant point d'esperance: 1 • Non pas que cela viene de la creation, mais de leur corruption: 1 • Non point pour bien: 1 • Nous moissonnerons en la saison: 1 • Obeissez a ceux qui sent (vos) maistres: 1 • Ou, : 1 • Ou, Accomplist, ou, replist le tout, ascavoir, toute l'Eglise de ses dons et graces: 1 • Ou, a elle este adjoustee centre les promesses de Dieu: 1 • Ou, de mes ancestres: 1 • Ou, presche-je des hommoes ou de Dieu? ou, humainement, ou, Divinement: 1 • Ou, qu'il ait prins sa volee vers eux: 1 • Par : 1 • Par Jesus Christ: 1 • Par ce mot de Servir: 1 • Par grace, ou, en la grace de Christ: 1 • Par la parolle: 1 • Par les concupiscences qui seduisent: 1 • Patience, ou esprit patient: 1 • Plusieurs de mes pareils, ou, de men age: 1 • Pour avoir cognoissance (ou, par la cognoissance) de luy: 1 • Pour nos pechez: 1 • Pour pouvoir vivifier: 1 • Prevoyant: 1 • Qu'il estoit cousin-germain de Jesus Christ, fils de la soeur de sa mere: 1 • Qu'il ne parle point d'une chose incertaine ou incognue: 1 • Quand il denonce les anges pour excommuniez et pour abominables, s'ils

FRENCH WORDS AND PHRASES

enseignent autre chose: 1 • Quand on y mesle des inventions humaines, et des choses qui ne sont point de mesme: 1 • Quand par son conseil il nous destine a quelque chose: 1 • Que vous n'aurez autre sentiment: 1 • Quelle a este autrefois ma conversation en la Loi Judaique: 1 • Qui de tous les deux a fait un: 1 • Qui est l'esprit qui besogne maintenant: 1 • Qui est le parfait accomplissement de la promesse: 1 • Qui estoit pasteur en l'eglise de Jerusalem: 1 • Quoy que depuis on ait observe la ceremonie accoustumee en l'ordination des ministeres: 1 • Sans En Faire Difficulte: 1 • Selon le cours: 1 • Seulement (gardez) que la liberte ne soit occasion a la chair: 1 • Seulement qu'ils regardent de ne faire chose contre l'honneur de Dieu et leur conscience: 1 • Sinon en nous recognoissant despourveus et du tout desnuez de justice propre a nons: 1 • Sinon les choses estant douteuses et non resolues encore: 1 • Soyez un corps et un esprit; ou, Il n'y a qu'un corps et un esprit: 1 • Strabo geographe pense que ceux d'entre eux qui avoyent le nom de Tectosagois estoyent venus du pays de Provence, et les antres de la Gaule Celtique: 1 • Sur les enfans de rebellion, ou, de desobeissance, ou, incredulite: 1 • Tous ceux qui veuleut selon la face plaire en la chair, ou, Tous ceux qui cherchent belle apparence en la chair: 1 • Vous voyez (ou, voyez) quelles grandes lettres: 1 • double entendre: 1 • A Rome on appeloit Vestales les vierges consacrees a une deesse nommee Vesta (comme qui diroit aujourd'huy les nonnains de saincte Claire) et ceste Claude en estoit une qui a este fort renomnmee: 1 • A force d'yvroye et mauvaises herbes: 1 • A l'ame de la doctrine: 1 • A un mauvais noeud il faut un mauvais coin: 1 • Adonne a bonnes oeuvres: 1 • Apres avoir mis le terme general, a scavoir Doctrines des diables, et puis une espece, a seavoir hypoerisie; maintenant ail met deux poinets par. tieuliers de ceste hypocrisies: 1 • Au droit chemin: 1 • Autrement, ou, diverse doctrine: 1 • Avec luy: 1 • Avec suffisance, ou, contentement: 1 2 • Beaucoup de centeines d'ans: 1

John Calvin

• Brief, qu'il nous souvienne du proverbe ancien duquel les Latins ont use en faisant leurs sacrifices: 1 • C'est a dire, de la moinerie: 1 • C'est a dire, qu'on oublivit l'amour que nature enseigne: 1 • C'est avarice, ou, convoitise des richesses: 1 • C'est pour mieux exposer et declarer le mot precedent: 1 • C'estoit une chose pour descourager les femmes, et les mettre en desespoir: 1 • Car c'est la coustume des apostats, et de ceux qui Laissent la vocation de Christ: 1 • Car de moy je m'en vay maintenant estre sacrifie: 1 • Car il y en a plusieurs qui ne se peuvent ranger: 1 2 • Car le mot Grec se prend plus souvent pour Comme: 1 • Car un temps viendra: 1 • Ce qu'il convient au Pasteur de faire: 1 • Christ ne fait pas comme les hommes, lesquels par ambition mettent des yens en un estat, sans regarder quay et commet: 1 • Combien que l'autheur soit profane et de nulle authorite: 1 • Combien que la vie de leurs moines et prestres soit la plus meschante et desbordee qu'on scauroit dire: 1 • Comme en celuy qui pent a bon droict estre nomme son fils: 1 • Comme un moyen ordonne de Dieu pour profiter: 1 • De ce que plusieurs L'avoyent ainsi lachement abandonne en la defense de sa cause: 1 • De couper et tailler: 1 • De la douceur, moderation, et humanite: 1 • De la grace de Dieu sur lay: 1 • De la vie eternelle: 1 • De leurs inspirations Divines: 1 • De vanite et mesonge: 1 • De vivre en ce monde: 1 • Des Docteurs ou Pasteurs fideles: 1 • Des esclaves ou serfs: 1 • Des prestres, ou anciens: 1 • Des serviteurs domestiques, et non pas des diacres de l'Eglise: 1 • En ce present monde: 1 • En l'estat de prestrise, c'est a dire du ministers: 1 • En la definition du peche contre le S. Esprit, Incredulite est le terme general; et le Propos malicieux, qui est le contraire d'ignoranee, est comme ce que les Dialecticiens appellent la difference, qui restraint ce qui estoit general: 1 • En la vie du pasteur: 1 • En monstrant une contenance contraire a ce qui est en le coeur: 1 • En quels devotes et bones oeuvres: 1

FRENCH WORDS AND PHRASES

• Enten ce que je di, of, Considere: 1 • Entre plusieurs tenmoins, ou, en presence de plusieurs temoins: 1 • Equite et humanite: 1 • Est pour donner crainte a ceux qui voudroyent faire autrement: 1 • Et aussi qu'il vouloit eviter la despense d'en achever une autre: 1 • Et c'est en ceste signification que Suetone, en la vie de Tibere, dit que cest empereur la s'amusoit fort a l'histoire fabuleuse: 1 • Et de se garder pur de tous vices: 1 • Et non pas le premier qui se pourroit presenter: 1 • Et qu'on regarde seulement le faict: 1 • Et qui to vent commises ou desquelles plene assurance t'a este donnee: 1 • Et suis certain qu'en toy aussi: 1 • Et ta volonte sera sujete a la sienne: 1 • Et tous ceux aussi qui veulent vivre en la crainte de Dieu: 1 • Et tout ce en quoy il m'a servi en Ephese tu le cognois tres bien: 1 • I'ousjours menteuse, et tousiours male-beste: 1 • Il commande done qu'elles demeurent en silence; c'est a dire, qu'elles se contiennent dedans leurs limites, et la condition de leur sexe: 1 • Il donne a chacune vertu son epithet: 1 • Il faut que tels s'employent a autre chose: 1 • Il ne recommande pas simplement a Timothee de retener sa doctrine, mais il use d'un mot qui signifie le vray patron, ou vif portraict d'icelle: 1 • Il ne vent pas dire qu'il ait appele des tesmoins, comme c'est la coustume es contrats et autres actes solennels: 1 • Il se faut bien donner garde de cuider que l'Apostre ait ainsi parle par une faeon de nmodestie, et non pas qu'il se pensast en son coeur: 1 • Il y a danger que nostre amitie ne leur serve d'une couverture pour avoir entree a abuser les gens: 1 • Incontinent on n'orroit autre chose que plaintes de la trop grande despense: 1 • Irreprehensible, ou qu'on ne puisse condemner: 1 • Je scay bien que les autres ont tradoit ce passage autrement: Il faut que le laboureur travaillaut (ou, qui travaille) prene premier des fruits: 1 • La cause pourquoy je tay laisse en Crete, c'est afin que tu poursuyves de corriger les choses qui restent: 1 • La certitude de salut: 1 • La polygamie estoit une chose toute commune entre les Juifs: 1 • Laquelle on appelle Ordination ou Consecration: 1 • Le mot Grec duquel il use, que nous traduisons bon: 1 • Le mot Grec que nous traduisons Sauveur: 1 • Le mot Grec signifie proprement une publication et proclamation qui se fait solennellement et comme a son de trompe: 1 • Le mot d'Esprit: 1

John Calvin

• Le temps propre et la droite saison: 1 • Les Evesques, e'est a dire, pasteurs de l'Eglise: 1 • Les Pasteurs et Evesques: 1 • Les prestres on aneiens: 1 • Les prestres ou anciens: 1 • Loyaux et digne auxquels on se fie: 1 • Mais ce sont tous vices cachez, et qui n'apparoissent pas devant les yeux des hommes: 1 • Mais de defendre aussi aux autres qu'ils ne s'y amusent point: 1 • Mais de se demettre de toute gloire, et recognoistre a bon eseient son iudignite: 1 • Mais perseverant jusqu'au bout: 1 • Mais que les autres estoyent macons ou charpentiers: 1 • Mon institution, ou, ma conduite, ou, ma maniere de faire: 1 • Mon tres-cher fils: 1 • Ne convoiteux de gain deshonneste: 1 • Ne plus ne moins que la terre est destinee a produire ce qui est propre pour nostre nourriture: 1 • Nonobstant il est beaucoup plus propre de les rapporter a sa personne: 1 • Nostre vocation, e'est a dire, la grace que Dieu nous a faite en nous appellant: 1 • Odieux, ou, hays: 1 • On ne gaigne rien yci de se defendre et excuser, en alleguant son infirmite: 1 • Ou, Si aucun a affection d'estre evesque: 1 • Ou, il a renonce' a la foy: 1 • Ou, propre a luy: 1 • Ou, recoive ce plaisir de toy: 1 • Oui par acquit: 1 • Par incredulite, ou, n'ayant point la foy: 1 • Par la grace et misericorde de Dieu: 1 • Par lequel mot il signifie qu'il est requis d'user de jugement et discretion en cest endroit: 1 • Par moyens secrets, et comme par dessous terre: 1 • Parlans vanitez: 1 • Portant patiemment les mauvais: 1 • Pour demesler tout ce qu'ils entassoyent pour esblouir les yeux des simples: 1 • Pour estre ministres et pasteurs de l'Eglise: 1 • Pour l'assemblee des prestres, c'est a dire, des pasteurs et anciens de l'Eglise: 1 • Pour le recommender a l'Eglise, et luy donner authorite: 1 • Pource qu'on les en depose a cause de leur mesehancete et vie scan-

FRENCH WORDS AND PHRASES

daleuse: 1 • Pource que e'est un cas particulier et extraordinaire: 1 • Prend sur soy toute l'envie, voulant qu'on luy impute tout ce que The fera en cest endroit: 1 • Qu'il condamne en l'Evesque d'avoir deux femmes ensemble vivantes: 1 • Qu'il estoit le premier ou le principal de tous les pecheurs: 1 • Qu'il lise l'oraison que Basile en a faite, remonstrant aux jeunes gens comment ils se doyvent aider des livres des autheurs profanes: 1 • Qu'il ne donna lien a aucune persuasion du diable: 1 • Quand il l'appelle Rancon, ou, Pris de redemption: 1 • Quand il se laschoit la bride a convoiter, comme si la chose n'eust point illicite: 1 • Quand is cheminent et perseverent: 1 • Quant au mot Grec, lequel on traduit manteline: 1 • Que I'Evesque ne sache que c'est de vivre au Monde: 1 • Que la femme par son peche amendast son condition: 1 • Que le nom d'Evesque estoit commun a tons prestres. et qu'entre prestre et evesque il n'y a nulle difference: 1 • Que les docteurs ou pasteurs fideles: 1 • Que rien ne luy est advenu que tous fideles ne doyvent aussi attendre: 1 • Que seulement il y avoit en luy une apparence d'homme, et non pas une vraye nature humaine: 1 • Que tu as soigneusement suivie: 1 • Quelles vefues on doit recevoir a estre entretenues aux depens de l'Eglise: 1 • Qui estans addonnez au gain de la bourse, font servir la piete et la doctrine de vraye religion a leur gain: 1 • Recueillant volontiers les estrangers: 1 • Repren publiquement: 1 2 • Sans affection naturelle: 1 • Sans jugement precupite, ou, sans preferer l'un a l'autre: 1 • Sans macule et sans reprehension: 1 • Satan les tire, d'un coste et d'autre, a son plaisir: 1 • Selon instruction ou doctrine: 1 • Si les benefices de Dieu trouvoyent entree a nous, et que nous fussion disposez a les recevoir: 1 • Si nostre salut dependoit de nous, et qu'il fust en nostre garde: 1 • Si nous le renions: 1 • Si on demande d'ou vient ceste puissance et facilite de nuire: 1 • Sinon d'autant que les honames disputent tousjours, et sont en doute en eux --- mesmes touehant leur salut: 1 • Son apparition: 1 • Tous les blasphemes et accusations qu'ils peuvent: 1 • Toutes des principautes et puissances du monde: 1

John Calvin

• Toutesfois les successeurs ne laissent pas de suyvre le mesme train: 1 • Un gouverneur ou superintendaet: 1 • Une tortue ou limace: 1 • Une trop soudaine hastivete: 1 • Vanite de paroles: 1 • Venice sacs coeur, et fay-neant est Crete: 1 • avancer: 1 • c'est a dire, Fay ceci, ou, Pense a ceci, ascavoir que tu as entre mains, lequel signifie, que quand il est question du service de Dieu, il s'y faut tellement employer, que nous ne soyons ententifs ni affectionnez ailleurs: 1

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