Commentary on the Epistles to the Corinthians John Calvin (continued)
John Calvin who is called conducts himself in the office with fidelity. On every occasion, therefore, on which Papists hold up before us the mask of a name, for the purpose of maintaining the tyranny of their idol, let our answer be, that Paul requires more than this from the ministers of Christ, though, at the same time, the Pope and his attendant train are wanting not merely in fidelity in the discharge of the office, but also in the ministry itself, if everything is duly considered.
This passage, however, militates, not merely against wicked teachers, but also against all that have any other object in view than the glory of Christ and the edification of the Church. For every one that teaches the truth is not necessarily faithful, but, only he who desires from the heart to serve the Lord and advance Christ's kingdom. Nor is it without good reason that Augustine assigns to hirelings, (John 10:12,) a middle place between the wolves and the good teachers. As to Christ's requiring wisdom also on the part of the good steward, (Luke 12:42,) he speaks, it is true, in that passage with greater clearness than Paul, but the meaning is the same. For the faithfulness of which Christ speaks is uprightness of conscience, which must be accompanied with sound and prudent counsel. By a faithful minister Paul means one who, with knowledge as well as uprightness, 213 discharges the office of a good and faithful minister.
3. But with me it is a very small thing It remained that he should bring before their view his faithfulness, that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of Christ. The Corinthians erred in this, that they looked with amazement at foreign masks, and gave no heed to the true and proper marks of distinction. 214 He, accordingly, declares with great confidence, that he despises a perverted and blind judgment of this sort. In this way, too, he, on the one hand, admirably exposes the vanity of the false Apostles who made the mere applause of men their aim, and reckoned themselves happy if they were held in admiration; and, on the other hand, he severely chastises the arrogance 215 of the Corinthians, which was the reason why they were so much blinded in their judgment.
But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors — to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself
213"Auec science et bonne discretion, et d'vn coeur droit;" — "With knowledge and good discretion, as well as with an upright heart."
214"Ils estoyent rauis en admiration de ces masques externes, comme gens tout transportez, et ne regardoyent point a discerner vrayement ne proprement;" — "They were ravished with admiration of those foreign masks, as persons quite transported, and were not careful to distinguish truly or properly."
215"Et orgueil;" — "And pride."
Commentary on the Corinthians to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny, 216 as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at.
If, then, the Lord's servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons, 217 and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence. 218
Or of man's day. While others explain it in another manner, the simpler way, in my opinion, is to understand the word day as used metaphorically to mean judgment, because there are stated days for administering justice, and the accused are summoned to appear on a certain day He calls it man's day 219 when judgment is pronounced, not according to truth, or in accordance with the word of the Lord, but according to the humor or rashness of men, 220 and in short, when God does not preside. "Let men," says he, "sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced."
Nay, I judge not mine own self. The meaning is: "I do not venture to judge myself, though I know myself best; how then will you judge me, to whom
216"Si entr'eux fi y eust eu vne legitime et droite facon de iuger;" — "If there had been among them a lawful and right method of judging."
217"Ils auoyent affaire a des gens opiniastres et pleins de rebellion;" — "They had to do with persons that were obstinate, and full of rebellion."
218"Se demonstrera estre merueilleusement impudent;" — "He will show himself to be marvellously impudent."
219The word day, which is the literal rendering of the original word ({ἡμέρας}) is made use of in some of the old English versions. Thus in Wiclif's version, (1380,) the rendering is: ``of mannes daie;'' in Tyndale's, (1534,) ``of man's daye;'' and in the Rheims version, (1582,) ``of man's day.'' --- Ed
220"Selon les sottes affections, ou les mouuemens temeraires des hommes;" — "According to the foolish affections, or rash impulses of men."