Commentary on the Epistles to the Corinthians John Calvin
Commentary on the Corinthians
12. Nam gloriatio nostra haec est: testimonium conscientiae nostrae, quod in simplicitate et puritate 1151 Dei, non in sapientia carnali, sed in gratia Dei versati sumus in mundo; abundantius autem erga vos.
13. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;
13. Non enim alia scribimus vobis quam quae recognoscitis vel etiam agnoscitis: spero autem, quod usque in finem agnoscetis:
14. As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.
14. Quemadmodum et agnovistis nos ex parte: siquidem gloriatio vestra sumus: sicuti et vos nostra in die Domini Iesu.
12. For our glorying is this. He assigns a reason why his preservation should be a subject of interest to all — that he had conducted himself 1152 among them all in simplicity and sincerity He deserved, therefore, to be dear to them, and it would have been very unfeeling not to be concerned in reference to such a servant of the Lord, that he might be long preserved for the benefit of the Church. "I have conducted myself before all in such a manner, that it is no wonder if I have the approbation and love of all good men." He takes occasion from this, however, for the sake of those to whom he was writing, to make a digression for the purpose of declaring his own integrity. As, however, it is not enough to be approved of by man's judgment, and as Paul himself was harassed by the unjust and malignant judgments of some, or rather by corrupt and blind attachments, 1153 he adduces his own conscience as his witness — which is all one as though he had cited God as a witness, or had made what he says matter of appeal to his tribunal.
But how does Paul's glorying in his integrity comport with that statement, He that glorieth, let him glory in the Lord? (2 Corinthians 10:17.)
Besides, who is so upright 1154 as to dare to boast in the presence of God? In the first place, Paul does not oppose himself to God, as though he had anything that was his own, or that was from himself. Farther, he does not place the foundation of his salvation in that integrity to which he lays claim, nor does he make confidence in that the ground of his dependence. Lastly, he does not glory in God's gifts in such a way as not at the same time to 1151"Purete, ou, integrite;" — "Purity, or integrity." 1152"We have had our conversation ({ἀνεστράφημεν}.) The verb {ἀναστρέφω}, is compounded of {ἀνὰ}, again, and {στρέφω}, to turn --- a continual coming back again to the point from which he set out --- a circulation --- beginning, continuing, and ending everything to the glory of God; setting out with divine views, and still maintaining them; beginning in the Spirit, and ending in the Spirit; acting in reference to God, as the planets do in reference to the sun, deriving all their light, heat, and motion from him; and incessantly and regularly revolving round him. Thus acted Paul: thus acted the primitive Christians; and thus must every Christian act who expects to see God in his glory.'' --- Dr. Adam Clarke. --- Ed.
1153"Par les affections qu'ils portoyent à d'autres pour des raisons friuoles, et quasi sans scauoir pourquoy;" — "By attachments that they cherished towards others on trivial grounds, and in a manner without knowing why."
1154"Qui est celuy, tant pur et entier soit il?" — "Where is the man, be he ever so pure and perfect?"