Commentary on the Epistles to the Corinthians John Calvin
John Calvin life of men, and their actions. He explains in the second clause, what is the cause of the obscurity and confusion, so that all things are not now manifest. It is because there are wonderful recesses and deepest lurking-places in the hearts of men. Hence, until the thoughts of the hearts are brought to light, there will always be darkness.
And then shall every one have praise It is as though he had said, "You now, O Corinthians, as if you had the adjudging of the prizes, 224 crown some, and send away others with disgrace, but this right and office belong exclusively to Christ. You do that before the time — before it has become manifest who is worthy to be crowned, but the Lord has appointed a day on which he will make it manifest." This statement takes its rise from the assurance of a good conscience, which brings us also this advantage, that committing our praises into the hands of God, we disregard the empty breath of human applause.
1 Corinthians 4:6-8
1 Corinthians 4:6-8 6. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
6. Haec autem, fratres, transfiguravi in me ipsum et Apollo propter vos, ut in nobis disceretis, quis supra id quod scriptum est, de se sentiat: ut ne quis pro hoc vel illo infletur adversus alterum.
7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?
7. Quis enim to discernit? quid autem habes, quod non acceperis? si vero etiam acceperis, quid gloriaris tanquam non acceperis?
8. Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
8. Jam saturati estis, jam ditati estis, absque nobis regnum adepti estis; atque utinam sitis adepti ut et nos vobiscum regnemus.
6. I have in a figure transferred. Hence we may infer, that it was not those who were attached to Paul that gave rise to parties, as they, assuredly, had not. been so instructed, but those who had through ambition given themselves up to vain teachers. 225 But as he could more freely and less invidiously bring forward his own name, and that of his brethren, he preferred to point out in his own person the fault that existed in others. At the same time, he strikes a severe blow at the originators of the parties, and points his finger to the sources from which this deadly divorce took its rise. For he
224"Tanquam agonothetos The allusion is to the presiding officers or umpires ({αγωνοθέται}) who adjudged the prizes in the Grecian games. (See Herod. 6. 127.) --- Ed
225"A ces docteurs pieins d'ostentation;" — "To those teachers, full of ostentation."