Commentary on the Epistles to the Corinthians John Calvin (continued)
John Calvin mediately proceeds to specify particular instances, when he says that they are enriched in all things, and specifies what those all things are — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase in ipso (in him) I have preferred to retain, rather than render it per ipsum (by him,) because it has in my opinion more expressiveness and force.
For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father.
6. Even as the testimony, etc. Erasmus gives a different rendering, to this effect, "that by these things the testimony of Christ was confirmed in them;" that is, by knowledge and by the word. The words, however, convey another meaning, and if they are not wrested, the meaning is easy — that God has sealed the truth of his gospel among the Corinthians, for the purpose of confirming it. Now, this might be done in two ways, either by miracles, or by the inward testimony of the Holy Spirit. Chrysostom seems to understand it of miracles, but I take it in a larger sense; and, first of all, it is certain, that the gospel is properly confirmed in our experience by faith, because it is only when we receive it by faith that we "set to our seal that God is true" (John 3:33.) And though I admit that miracles ought to have weight for the confirmation of it, yet we must go higher in search of the origin, namely this, that the Spirit of God is the earnest and seal. Accordingly, I explain these words in this manner — that the Corinthians excelled in knowledge, inasmuch as God had from the beginning given efficacy to his gospel among them, and that not in one way merely, but had done so both by the internal influence of the Spirit, and by excellence and variety of gifts, by miracles, and by all other helps. He calls the gospel the testimony of Christ, or respecting Christ, because the entire sum of it tends to discover Christ to us,
"In whom all the treasures of knowledge are hid" (Colossians 2:3.) If any one prefers to take it in an active sense, on the ground that Christ is the primary author of the gospel, so that the Apostles were nothing but secondary or inferior witnesses, I shall not much oppose it. I feel better satisfied, however, with the former exposition. It is true that a little afterwards (1 Corinthians 2:1) the testimony of God must, beyond all controversy, be taken in an active sense, as a passive signification would not be at all suitable. Here, however, the case is different, and, what is more, that passage strengthens my view, as he immediately subjoins what it is 48 — to know nothing but Christ. (1 Corinthians 2:2.)
7. So that ye come behind in no gift {̔Υστερεισθαι} means to be in want of what you would otherwise stand in need of. 49 He means, therefore, that the
48"Quel est ce tesmoignage;" — "What this testimony is." 49The word is used in this sense in the following passages: Luke 15:14; 2 Corinthians 11:9; Philippians 4:12; and Hebrews 11:37. The proper meaning is — to come too late for a thing, and so miss of it. Xenophon uses it in this sense.