Commentary on the Epistles to the Corinthians John Calvin
Commentary on the Corinthians was not always reckoned a disgrace for men to have long hair. 638 Historical records bear, that in all countries in ancient times, that is, in the first ages, men wore long hair. Hence also the poets, in speaking of the ancients, are accustomed to apply to them the common epithet of unshorn 639 It was not until a late period that barbers began to be employed at Rome — about the time of Africanus the elder. And at the time when Paul wrote these things, the practice of having the hair shorn had not yet come into use in the provinces of Gaul or in Germany. Nay more, it would have been reckoned an unseemly thing for men, no less than for women, to be shorn or shaven; but as in Greece it was reckoned all unbecoming thing for a man to allow his hair to grow long, so that those who did so were remarked as effeminate, he reckons as nature a custom that had come to be confirmed. 640
16. But if any man seem A contentious person is one whose humor inclines him to stir up disputes, and does not care what becomes of the truth. Of this description are all who, without any necessity, abolish good and useful customs — raise disputes respecting matters that are not doubtful — who do not yield to reasonings — who cannot endure that any one should be above them. Of this description, also, are those ({ἀκοινώνητοι}) would be singular persons 641 who, from a foolish affectation, 642 aim at some new and unusual way of acting. Such persons Paul does not reckon worthy of being replied to, inasmuch as contention is a pernicious thing, and ought, therefore, to be banished from the Churches. By this he teaches us, that those that are obstinate and fond of quarrelling, should rather be restrained by authority than confuted by lengthened disputations. For you will never have an end of contentions, if you are disposed to contend with a combative person until you have vanquished him; for though vanquished a hundred times, he would argue still. Let us therefore carefully mark this passage, that we may not allow ourselves to be carried away with needless disputations, provided at the same time we know how to distinguish contentious persons. For we must not always reckon as contentious the man who does not acquiesce in our
638It is remarked by President Edwards, that "the emphasis used, {αὐτὴ} {ἡ} {φύσις}, nature itself, shows that the Apostle does not mean custom, but nature in the proper sense. It is true it was long custom that made having the head covered a token of subjection, and a feminine habit or appearance, as it is custom that makes any outward action or word a sign or signification of anything; but nature itself, nature in its proper sense, teaches that it is a shame for a man to appear with the established signs of the female sex. Nature itself shows it to be a shame for a father to bow down or kneel to his own child or servant, because bowing down is, by custom, an established token of subjection and submission.'' Edwards on Original Sin, part 2, chapter 3, section 3. --- Ed
639Instances of this occur in Ovid, Fast. 2. 30, and in Hor., Od. 2, 15, 11. Gaul, to the north of the Alps, was called Gallia comata, from the inhabitants wearing their hair long Homer applies to the Greeks in his time the epithet of {καρηκομόωντες} --- long-haired Hom. Il., 2. 11. --- Ed 640"I1 appelle Nature ceste coustume desia confermee par vn long temps et vsage commun;" — "He gives the appellation of Nature to this custom, already confirmed by length of time and common use."
641"Qui ne se veulent en rien accommoder aux autres;" — "Who are not disposed to accommodate themselves to others in anything." — The Greek word made use of by Calvin here ({ακοινωντος}) is employed by classical writers to mean --- having no intercourse, or not caring to have intercourse with others. See Arist., Top. 3. 2, 8.; Plat. Legg., 774 A. --- Ed
642"Et appetit sans raison;" — "And unreasonable desire."