Commentary on the Epistles to the Corinthians John Calvin
John Calvin of Christ, but by the Spirit of Christ. To say that Jesus is accursed is utter blasphemy against him. To say that Jesus is the Lord, is to speak of him in honorable terms and with reverence, and to extol his majesty.
Here it is asked — "As the wicked sometimes speak of Christ in honorable and magnificent terms, is this an indication that they have the Spirit of God?" I answer — "They undoubtedly have, so far as that effect is concerned; but the gift of regeneration is one thing, and the gift of bare intelligence, with which Judas himself was endowed, when he preached the gospel, is quite another." Hence, too, we perceive how great our weakness is, as we cannot so much as move our tongue for the celebration of God's praise, unless it be governed by his Spirit. Of this the Scripture, also, frequently reminds us, and the saints everywhere acknowledge that unless the Lord open their mouths, they are not fit to be the heralds of his praise. Among others, Isaiah says — I am a man of unclean lips, etc. (Isaiah 6:5.)
4. Now there are diversities of gifts The symmetry of the Church 730 consists, so to speak, of a manifold unity, 731 that is, when the variety of gifts is directed to the same object, as in music there are different sounds, but suited to each other with such an adaptation, as to produce concord. Hence it is befitting that there should be a distinction of gifts as well as of offices, and yet all harmonize in one. Paul, accordingly, in the 12th chapter of Romans, commends this variety, that no one may, by rashly intruding himself into another's place, confound the distinction which the Lord has established. Hence he orders every one to be contented with his own gifts, and cultivate the particular department that has been assigned to him. 732 He prohibits them from going beyond their own limits by a foolish ambition. In fine, he exhorts that every one should consider how much has been given him, what measure has been allotted to him, and to what he has been called. Here, on the other hand, he orders every one to bring what he has to the common heap, and not keep back the gifts of God in the way of enjoying every one his own, apart from the others, 733 but aim unitedly at the edification of all in common. In both passages, he brings forward the similitude of the human body, but, as may be observed, on different accounts. The sum of what he states amounts to this — that gifts are not distributed thus variously among believers, in order that they may be used apart, but that in the division there is a unity, inasmuch as one Spirit is the source of all those gifts, one God is the Lord of all administrations, and the author of all exercises of 730"La proportion et ordre bien compasse qui est en l'Eglise;" — "The proportion and well regulated order that is in the Church."
731"Consiste en vne vnite faite de plusieurs parties assemblees;" — "Consists of a unity made up of many parts put together."
732"I1 vent donc qu'un chacun se contentant du don qu'il a receu, s'employe a le faire valoir, et s'acquitter de son deuoir;" — "He would, therefore, have every one, contenting himself with the gift that he has received, to employ himself in improving it, and carefully discharge his duty."
733"Pour en iouyr a part, sans en communiquer a ses freres;" — "So as to enjoy them apart, without imparting of them to his brethren."