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?"
John Calvin render all the glory to him as their sole Author, and ascribe everything to him. 1155 These three exceptions lay a foundation for every godly person glorying on good grounds in all God's benefits; while the wicked, on the other hand, cannot glory even in God, except on false and improper grounds. Let us therefore, first of all, acknowledge ourselves to be indebted to God for everything good that we possess, claiming no merit to ourselves. Secondly, let us hold fast this foundation — that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves 1156 in the sole author of every blessing. Then in that there will be a pious 1157 glorying in every kind of blessing. That in the simplicity 1158 of God. He employs the expression simplicity of God here, in the same way as in Romans 3:23, the glory of God; and in John 12:43, the glory of God and of men. Those who love the glory of men, wish to appear something before men, or to stand well in the opinion of men. The glory of God is what a man has in the sight of God. Hence Paul does not reckon it enough to declare that his sincerity was perceived by men, but adds, that he was such in the sight of God. {Εἰλικρινείᾳ} (which I have rendered purity) is closely connected with simplicity; for it is an open and upright way of acting, such as makes a man's heart as it were transparent. 1159 Both terms stand opposed to craft, deception, and all underhand schemes.
Not in fleshly wisdom. There is here a sort of anticipation; for what might be felt to be wanting in him he readily acknowledges, nay more, he openly proclaims, that he is destitute of, but adds, that he is endowed with what is incomparably more excellent — the grace of God "I acknowledge," says he, "that I am destitute of fleshly wisdom, but I have been furnished with divine influence, and if any one is not satisfied with that, he is at liberty to depreciate my Apostleship. If, on the other hand, fleshly wisdom is of no value, then I want nothing that is not fitted to secure well-grounded praise." He gives the name of fleshly wisdom to everything apart from Christ, that procures for us the reputation of wisdom. See the first and second chapters of the former epistle. Hence, by the grace of God, which is contrasted with it, we must understand everything that transcends man's nature and capacity, and the gifts of the Holy Spirit, which openly manifested the power of God in the weakness of the flesh.
More abundantly towards you Not that he had been less upright elsewhere, 1155"Et rapporte toutes choses a sa bonte;" — "And ascribes everything to his goodness." 1156"Arrestons nous et reposons du tout;" — "Let us stay ourselves, and wholly repose." 1157"Bonne et saincte;" — "Good and holy." 1158"The most ancient MSS. read {ἁγιοτητι}, (holiness) --- not {ἁπλοτητι}, (simplicity.)'' --- Penn 1159"The word used here {εἰλικρινείᾳ} and rendered sincerity --- denotes properly --- clearness, such as is judged of or discerned in sunshine, ({εἴλη}, sunshine, and {κρίνω}, to judge,) and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in the night.'' --- Barnes. The same term is made use of by Paul in 1 Cor. 5:8, and in 2 Corinthians 2:17 On comparing the various instances in which this term is employed by the Apostle, we have occasion to observe the admirable harmony between his exhortations and practice. --- Ed.