Commentary on the Epistles to the Corinthians John Calvin (continued)
John Calvin
10. When that which is perfect is come "When the goal has been reached, then the helps in the race will be done away." He retains, however, the form of expression that he had already made use of, when he contrasts perfection with what is in part "Perfection," says he, "when it will arrive, will put an end to everything that aids imperfection." But when will that perfection come? It begins, indeed, at death, for then we put off, along with the body, many infirmities; but it will not be completely manifested until the day of judgment, as we shall hear presently. Hence we infer, that the whole of this discussion is ignorantly applied to the time that is intermediate.
11. When I was a child He illustrates what he had said, by a similitude. For there are many things that are suitable to children, which are afterwards done away on arriving at maturity. For example, education is necessary for childhood; it does not comport with mature age. 799 So long as we live in this world, we require, in some sense, education. We are far from having attained, as yet, the perfection of wisdom. That perfection, therefore, which will be in a manner a maturity of spiritual age, will put an end to education and its accompaniments. In his Epistle to the Ephesians, (Ephesians 4:14,) he exhorts us to be no longer children; but he has there another consideration in view, of which we shall speak when we come to that passage.
12. We now see through a glass Here we have the application of the similitude. "The measure of knowledge, that we now have, is suitable to imperfection and childhood, as it were; for we do not as yet see clearly the mysteries of the heavenly kingdom, and we do not as yet enjoy a distinct view of them." To express this, he makes use of another similitude — that we now see only as in a glass, and therefore but obscurely. This obscurity he expresses by the term enigma 800
In the first place, there can be no doubt that it is the ministry of the word, and the means that are required for the exercise of it, that he compares to a looking-glass For God, who is otherwise invisible, has appointed these means for discovering himself to us. At the same time, this may also be viewed as extending to the entire structure of the world, in which the glory of God shines forth to our view, in accordance with what is stated in Romans 1:16; and 2 Corinthians 3:18. In Romans 1:20 the Apostle speaks of the creatures as mirrors, 801 in which God's invisible majesty is to be seen; but as he treats here particularly of spiritual gifts, which are subservient to the ministry of the Church, and are its accompaniments, we shall not wander away from our
799"Elle ne conuient point a ceux qui sont en aage de discretion;" — "It does not become those who are at the age of discretion?'
800The original term {αἴνιγμα}, (enigma,) properly means, a dark saying It is employed by classical writers in this sense. See Pind. Fr. 165. Aeseh. Pr. 610. The Apostle is generally supposed to have had in his eye Numbers 12:8, which is rendered in the Septuagint as follows: {Στόμα} {κατὰ} {στόμα} {λαλήσω} {αὐτῶ} {ἐν} {ἔιδει}, {καὶ} {οὐ} {δι} {᾿} {αἰνίγματων}; --- ``I will speak to him mouth to mouth in a vision, and not by dark sayings.'' --- Ed
801"Et l'Apostre, en l'onzieme aux Heb., d. 13, nomme les creatures, miroirs;" — "And the Apostle, in Hebrews 11:13, speaks of the creatures as mirrors." There is obviously a mistake here in the quotation. Most probably Calvin had in his eye Hebrews 11:3, as a passage similar in substance to Romans 1:20, quoted by him in his Latin Commentary. — Ed.