Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians tion to glory, should be turned into an occasion of calumny, and malevolent persons should reply — "You are not inclined for it, because it is not in your power, he anticipates such a reply. "I would have it quite in my power," says he, "on good grounds; nor would I be justly accused of vanity, for I have ground to go upon, but I refrain from it." He employs the term folly here in a different sense from what he had done previously, for even those that boast on good grounds act a silly and disgusting part, if there appears any thing of boasting or ambition. The folly, however, is more offensive and insufferable, if any one boasts groundlessly, or, in other words, pretends to be what he is not; for in that case there is impudence in addition to silliness. The Apostle here proceeded upon it as a set, tied matter, that his glorying was as humble as it was well founded. Erasmus has rendered it — "I spare you," 1791 but I prefer to understand it as meaning — "I refrain," or, as I have rendered it, "I forbear."
Lest any one should think of me He adds the reason — because he is contented to occupy the station, which God has assigned him. "My appearance," says he, "and speech do not give promise of any thing illustrious in me: I have no objection, therefore, to be lightly esteemed." Here we perceive what great modesty there was in this man, inasmuch as he was not at all concerned on account of his meanness, which he discovered in his appearance and speech, while he was replenished with such a superiority of gifts. There would, however, be no inconsistency in explaining it in this way, that satisfied with the reality itself, he says nothing respecting himself, that he may thus reprove indirectly the false Apostles, who gloried in themselves as to many things, none of which were to be seen. What I mentioned first, however, is what I rather approve of.
7. And lest through the superiority of revelations. Here we have a second reason — that God, designing to repress in him every approach to insolence, subdued him with a rod. That rod he calls a goad, by a metaphor taken from oxen. The word flesh is, in the Greek, in the dative 1792 Hence Erasmus has rendered it "by* the flesh." I prefer, however, to understand him as meaning, that the prickings of this goad* were in his flesh.
Now it is asked, what this goad was. Those act a ridiculous part, who think that Paul was tempted to lust. We must therefore repudiate that fancy. 1793 Some have supposed, that he was harassed with frequent pains in the head. Chrysostom is rather inclined to think, that the reference is to Hymeneus and Alexander, and the like, because, instigated by the devil, they
1791The same rendering is given in Cranmer's version, (1539,) "Neuerthelesse I spare you." The Vulgate reads: "Parco autem;" — ("But I spare.") This rendering is followed in Wiclif's version, (1380,) Tyndale's (1534,) and the Rheims version, (1582.) The Geneva version (1557) has: "but I refraine." — Joachim Camerarius remarks, that {φείδομαι}, is elliptical, as being used instead of {φείδομαι} {τοῦ} {ἐρεῖν}, or, {τοῦ} {μεγαλαυχεῖν}; --- ``I refrain from speaking, or from boasting.'' --- Ed.
1792"Selon le Grec il faudroit dire A la chair;" — "According to the Greek, we would require to say, To the flesh."
1793"Il faut reietter loin ce songe;" — "We must put far away from us that dream."
John Calvin occasioned Paul very much annoyance. My opinion is, that under this term is comprehended every kind of temptation, with which Paul was exercised. For flesh here, in my opinion, denotes — not the body, but that part of the soul which has not yet been regenerated. "There was given to me a goad that my flesh might be spurred up by it, for I am not yet so spiritual, as not to be exposed to temptations according to the flesh."
He calls it farther the messenger of Satan on this ground, that as all temptations are sent by Satan, so, whenever they assail us, they warn us that Satan is at hand. Hence, at every apprehension of temptation, it becomes us to arouse ourselves, and arm ourselves with promptitude for repelling Satan's assaults. It was most profitable for Paul to think of this, because this consideration did not allow him to exult like a man that was off his guard. 1794 For the man, who is as yet beset with dangers, and dreads the enemy, is not prepared to celebrate a triumph. "The Lord, says he, has provided me with an admirable remedy, against being unduly elated; for, while I am employed in taking care that Satan may not take advantage of me, I am kept back from pride."
At the same time, God did not cure him by this means exclusively, but also by humbling him. For he adds, to buffet me; by which expression he elegantly expresses this idea. — that he has been brought under control. 1795 For to be buffeted is a severe kind of indignity. Accordingly, if any one has had his face made black and blue, 1796 he does not, from a feeling of shame, venture to expose himself openly in the view of men. In like manner, whatever be the infirmity under which we labor, let us bear in mind, that we are, as it were, buffeted by the Lord, with the view of making us ashamed, that we may learn humility. Let this be carefully reflected upon by those, especially, who are otherwise distinguished by illustrious virtues, if they have any mixture of defects, if they are persecuted by any with hatred, if they are assailed by any revilings — that these things are not merely rods of the Heavenly Master, but buffetings, to fill them with shame, and beat down all forwardness. 1797 Now let all the pious take notice as to this, that they may see 1798 how dangerous a thing the "poison of pride" is, as Augustine speaks in his third sermon "On the words of the Apostle," inasmuch as it "cannot be cured except by poison." 1799 And unquestionably, as it was the
1794"Ceste consideration ne luy donnoit point le loisir de s'egayer, comme vn homme sans souci, mais l'admonestoit de se tenir sur ses gardes;" — "This consideration did not allow him leisure to sport himself, like a man that is devoid of care, but warned him to be upon his guard."
1795"Qu'il a este reprime et range a humilite;" — "That he has been restrained and brought down to subjection."
1796"Si quelq'vn a este tellement frappe au visage, que les taches noires y demeurent;" — "If any one has been struck on the face, in such a way, as to leave black marks upon it."
1797"Toute orgueil et insolence;" — "All pride and insolence." 1798"Or ie prie maintenant sur cepassage tous fideles, qu'ils auisent;" — "But I entreat now in connection with this passage all believers to take notice."
1799"Veu qu'il ne pent estre guari que par d'autre poison;" — "Inasmuch as it cannot be cured except by another poison.