Corinthians were still in part pre-engaged, 1687 he has recourse to another (continued)
Commentary on the Corinthians gathering confidence, he nevertheless entreats the Corinthians to bear with his folly. He gives the name of folly to that splendid proclamation of his praises, which afterwards follows. Not as if he were a fool in glorying; for he was constrained to it by necessity, and besides, he restrained himself in such a manner, that no one could justly regard him as going beyond bounds; but as it is an unseemly thing to herald one's own praises, and a thing that is foreign to the inclinations of a modest man, he speaks by way of concession.
What I have rendered in the imperative — bear with me, Chrysostom interprets as an affirmation, and certainly the Greek word is ambiguous, and either sense suits sufficiently well. As, however, the reasons that the Apostle subjoins are designed to induce the Corinthians to bear with him, and as we will find him afterwards expostulating with them again on the ground of their not conceding anything to him, I have followed the Old Interpreter. 1689 By saying, Would that, etc., he had seemed to be distrustful; now, as if correcting that hesitation, he openly and freely commands.
2. For I am jealous Mark why it is that he acts the fool, for jealousy hurries a man as it were headlong. "Do not demand that I should show the equable temper 1690 of a man that is at ease, and not excited by any emotion, for that vehemence of vehemence of jealousy, with which I am inflamed towards you, does not suffer me to be at ease." As, however, there are two kinds of jealousy — the one springs from self love, and of a wicked and perverse nature, while the other is cherished by us on God's account, 1691 he intimates of what sort his zeal is. For many are zealous — for themselves, not for God. That on the other hand, is the only pious and right zeal, that has an eye to God, that he may not be defrauded of the honors that of right belong to him.
For I have united you to one man. That his zeal was of such a nature, he proves from the design of his preaching, for its tendency was to join them to Christ in marriage, and retain them in connection with him. 1692 Here, however, he gives us in his own person a lively picture of a good minister; for One alone is the Bridegroom of the Church — the Son of God. All ministers are the friends of the Bridegroom, as the Baptist declares respecting himself. (John 3:29.) Hence all ought to be concerned, that the fidelity of this sacred marriage remain unimpaired and inviolable. This they cannot do, unless they are actuated by the dispositions of the Bridegroom, so that every one of them may be as much concerned for the purity of the Church, as a husband is for the chastity of his wife. Away then with coldness and indolence in this
1689The rendering of the Vulgate is as follows: "Sed supportate me." ("But bare with me.") Wiclif (1380) reads: "But also supporte ye me." Tyndale (1534) also renders in the imperative, as follows: "Yee, and I pray you forbeare me." — Ed.
1690"Vne equalite et moderation;" — "An evenness and moderation." 1691"De laquelle nous sommes esmeus pour l'amour de nostre Dieu;" — "By which we are influenced out of love to our God."
1692"Et les faire perseuerer en saincte conionction auec luy;" — "And to lead them to persevere in holy connection with him."