Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (1 Timothy 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Colossians 3:14,) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test — their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise excellent, come to have their true value only when they are made subservient to love.
1. If should speak with the tongues of men. He begins with eloquence, which is, it is true, an admirable gift, considered in itself, but, when apart from love, does not recommend a man in the estimation of God. When he speaks of the tongue of angels, he uses a hyperbolical expression to denote what is singular, or distinguished. At the same time, I explain it rather as referring to the diversity of languages, which the Corinthians held in much esteem, measuring everything by ambition — not by fruit. 776 "Make yourself master," says he, "of all the languages, not of men merely, but even of Angels. You have, in that case, no reason to think, that you are of higher estimation in the sight of God than a mere cymbal, if you have not love."
2. And if I should have the gift of prophecy. He brings down to nothing the dignity of even this endowment, 777 which, nevertheless, he had preferred to all others. To know all mysteries, might seem to be added to the term prophecy, by way of explanation, but as the term knowledge is immediately added, of which he had previously made mention by itself, (1 Corinthians 12:8,) it will deserve your consideration, whether the knowledge of mysteries may not be used here to mean wisdom. As for myself, while I would not venture to affirm that it is so, I am much inclined to that opinion.
That faith, of which he speaks, is special, as is evident from the clause that is immediately added — so that I remove mountains Hence the Sophists accomplish nothing, when they pervert this passage for the purpose of detracting from the excellence of faith. As, therefore, the term faith is ({πολύσημον}) used in a variety of senses, it is the part of the prudent reader to observe in what signification it is taken. Paul, however, as I have already stated, is his own interpreter, by restricting faith, here, to miracles. It is what Chrysostom calls the *"faith* of miracles," and what we term a "special faith," because it does not apprehend a whole Christ, but simply his power in working miracles; and hence it may sometimes exist in a man without the Spirit of sanctification, as it did in Judas. 778 charite.' When the knowledge of the Greek was acquired by our learned Reformers, the first revisers of Wiclif were sensible of the unsuitableness of this translation, and rendered this clause --- `and yet had no love,' as it is printed in the `Newe Testament in Englishe and Latin, of 1548;' and they rendered {αγαπη} --- `love,' throughout this chapter. Our last revisers abandoned this sound correction of their immediate predecessors, and brought back the Latinising `charity' of Wiclif, who was only excusable for employing that word, because he translated from a Latin text, in ignorance of its Greek original.'' --- Ed
776"Par le fruit qui s'en pouuoit ensuyure;" — "By the fruit that might result from it." 777"La dignite mesme de la prophetie;" — "The dignity even of prophecy." 778The reader will observe, that this is, in substance, what has been stated by Calvin previously, when commenting on 1 Corinthians 12:10. — Ed.