Commentary on the Epistles to the Corinthians John Calvin (continued)
John Calvin of the gospel, so he now shows how faithful and upright a minister of it he is. He has previously shown, what is the true gospel of Christ. He now shows what he preaches to be such. "Having," says he, "this ministry" — that ministry, the excellence of which he had extolled in terms so magnificent, and the power and usefulness of which he had so abundantly shown forth. Hence, in order that he may not seem to extol himself too much, he premises that it was not by his own efforts, or by his own merits, that he had reached such a pinnacle of honor, but had been led forward by the mercy of God exclusively. Now there was more implied in making the mercy of God the reason of his Apostleship, than if he had attributed it to the grace of God. We faint not 1317 that is, we are not deficient in our duty, 1318 so as not to discharge it with fidelity.
2. But renounce the hidden things. While he commends his own sincerity, 1319 he, on the other hand, indirectly reproves the false Apostles, who, while they corrupted by their ambition the genuine excellence of the gospel, were, nevertheless, desirous of exclusive distinction. Hence the faults, from which he declares himself to be exempt, he indirectly imputes to them. By the hidden things of disgrace, or concealments, some understand the shadows of the Mosaic law. Chrysostom understands the expression to mean the vain show, by which they endeavored to recommend themselves. I understand by it — all the disguises, with which they adulterated the pure and native beauty of the gospel. For as chaste and virtuous women, satisfied with the gracefulness of natural beauty, do not resort to artificial adornings, while harlots never think themselves sufficiently adorned, unless they have corrupted nature, so Paul glories in having set forth the pure gospel, while others set forth one that was disguised, and covered over with unseemly additions. For as they were ashamed of the simplicity of Christ, or at least could not have distinction 1320 from true excellencies of Apostles, they framed a new gospel, not unlike a profane philosophy, swelled up with empty bombast, while altogether devoid of the efficacy of the Spirit. Spurious ornaments of this nature, 1321 by which the gospel is disfigured, he calls the concealments of disgrace, because the nakedness of those, who have recourse to concealments and disguises, must of necessity be dishonorable and disgraceful.
As to himself, he says that he rejects or disdains disguises, because Christ's face, the more that it is seen opened up to view in his preaching, shines forth so much the more gloriously. I do not, however, deny, that he alludes
1317Instead of {οὐκ} {ἐκκακοῦμεν}, we faint not, {ἐγκακοῦμεν}, we act not wickedly, is the reading of ADFG, and some others. Wakefield thinks it the genuine reading; it certainly makes a very good sense with what goes before and what follows. If we follow this reading, the whole verse may be read thus --- 'Wherefore, as we have obtained mercy, or been graciously entrusted, {ἠλεήθημεν}, with this ministry, we do not act wickedly, but have renounced the hidden things of dishonesty.'' --- Dr. A. Clarke. --- Ed.
1318"Nous n'omettons rien de ce qui est de nostre office;" — "We do not omit any thing of what belongs to our office."
1319"Sa droiture et syncerite;" — "His own uprightness and sincerity." 1320"Ne pouuoyent pas estre excellens et en estime;" — "Could not be eminent, and be held in estimation."
1321"Ces couleurs fausses, et ces desguisemens;" — "Those false colors, and those disguises."