Commentary on the Epistles to the Corinthians John Calvin
John Calvin
correct one. 902
2. If you keep in memory — unless in vain 903 These two expressions are very cutting. In the first, he reproves their carelessness or fickleness, because such a sudden fall was an evidence that they had never understood what had been delivered to them, or that their knowledge of it had been loose and floating, inasmuch as it had so quickly vanished. By the second, he warns them that they had needlessly and uselessly professed allegiance to Christ, if they did not hold fast this main doctrine. 904
3. For I delivered to you first of all He now confirms what he had previously stated, by explaining that the resurrection had been preached by him, and that too as a fundamental doctrine of the gospel. First of all, says he, as it is wont to be with a foundation in the erecting of a house. At the same time he adds to the authority of his preaching, when he subjoins, that he delivered nothing but what he had received, for he does not simply mean that he related what he had from the report of others, but that it was what had been enjoined upon him by the Lord. 905 For the word 906 must be explained in accordance with the connection of the passage. Now it is the duty of an apostle to bring forward nothing but what he has received from the Lord, so as from hand to hand 907 (as they say) to administer to the Church the pure word of God.
That Christ died, etc. See now more clearly whence he received it, for he quotes the Scriptures in proof. In the first place, he makes mention of the death of Christ, nay also of his burial, that we may infer, that, as he was like us in these things, he is so also in his resurrection. He has, therefore, died with us that we may rise with him. In his burial, too, the reality of the death in which he has taken part with us, is made more clearly apparent. Now there are many passages of Scripture in which Christ's death and resurrection are predicted, but nowhere more plainly 908 than in Isaiah 53, in Daniel 9:26, and in Psalm 22
902It is remarked by Bloomfield, that "in {ἐστήκατε} (which means `ye have persevered, and do persevere,') there is an agonistic metaphor, (as in Ephesians 6:13,) or an architectural one, like {ἑδραῖοι} {γίνεσθε}, (be steadfast,) in 1 Corinthians 15:58.'' --- Ed.
903"Our version does not express intelligibly the sense of {ἐκτὸς} {εἰ} {μὴ} {εἰκὢ} {ἐπιστεύσατε} by rendering it so literally --- unless ye have believed in vain. To believe in vain, according to the use of ancient languages, is to believe without just reason and authority, giving credit to idle reports as true and authentic. Thus Plutarch, speaking of some story which passed current, says, {τοῦτο} {ἡμεῖς} {ἐ᾿ἴπομεν} {ἐν} {τί} {τῶν} {εἰκὢ} {πεπιστεύμενων} --- ``this I said was one of those tales which are believed without any good authority.'' (Sympos. lib. 1, quaest. 6.) The Latins used credere frustra --- to believe in vain, or temere --- (rashly.) Kypke takes notice that {ἐκτὸς} {εἰ} {μὴ}, for except or unless, which has long been a suspected phrase, is used more than ten times by Lucian. It is also used by Plutarch in the Life of Demosthenes, volume 4.'' --- Alexander's Paraphrase on 1 Corinthians 15. (London, 1766,) --- Ed.
904"Ce principal poinct de la foy;" — "This main article of faith." 905"Que le Seigneur mesme luy auoit enseignee et commandee;" — "What the Lord himself had taught and commanded him.':
906"Le mot de receuoir;" — "The word receive." 907The Reader will find our Author making use of the same proverbial expression when commenting on 1 Corinthians 4:1, and 1 Corinthians 11:23. See volume 1, pages 150, 373. — Ed.
908"Il n'y en a point de plus expres, et ou il en soit traitte plus apertement;" — "There are none of them that are more explicit, or where it is treated of more plainly"