{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/calvin/cc39/cc39019.htm","path":"chr/calvin/cc39/cc39019.htm","source_url":"https://sacred-texts.com/chr/calvin/cc39/cc39019.htm","text":"Calvin's Commentaries, Vol. 39: Corinthians, Part I, tr. by John King, [1847-50]\n1. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.\n1. Et adhuc excellentiorem viam vobis demonstro. Si linguis hominum loquar et Angelorum, caritatem autem non habeam, factus sum tympanum sonans, aut cymbalum tinniens.\n2. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.\n2. Et si habeam prophetiam, et noverim mysteria omnia omnemque scientiam, et si habeam omnem fidem, adeo ut montes loco dimoveam, caritatem autem non habeam, nihil sum.\n3. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.\n3. Et si insumam in alimoniam omnes facultates meas, et si tradam corpus meum ut comburar, caritatem autem non habeam, nihil mihi prodest.\nThe division of the Chapter being so absurd, I could not refrain from changing it, especially as I could not conveniently interpret it otherwise. For what purpose did it serve to connect with what goes before a detached sentence, which agrees so well with what comes after \u2014 nay more, is thereby rendered complete? It is likely, that it happened through a mistake on the part of the transcribers. However it may be as to this, after having commanded that regard should be had chiefly to edification, he now declares that he will show them something of greater importance \u2014 that everything be regulated according to the rule of love. This, then, is the most excellent way, when love is the regulating principle of all our actions. And, in the outset, he proceeds upon this \u2014 that all excellencies 774 are of no value without love; for nothing is so excellent or estimable as not to be vitiated in the sight of God, if love 775 is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (1Ti 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Col 3:14,) \u2014 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 \u2014 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.\n1. 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 \u2014 not by fruit. 776 \u201cMake yourself master,\u201d says he, \u201cof 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.\u201d\n2. 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, (1Co 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.\nThat faith, of which he speaks, is special, as is evident from the clause that is immediately added \u2014 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 (\u03c0\u03bf\u03bb\u03cd\u03c3\u03b7\u03bc\u03bf\u03bd) 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 \u201cfaith of miracles,\u201d and what we term a \u201cspecial faith,\u201d 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\n3. And if I should expend all my possessions. 779 This, it is true, is worthy of the highest praise, if considered in itself; but as liberality in many cases proceeds from ambition \u2014 not from true generosity, or even the man that is liberal is destitute of the other departments of love, (for even liberality, that is inwardly felt, is only one department of love,) it may happen that a work, otherwise so commendable, has, indeed, a fair show in the sight of men, and is applauded by them, and yet is regarded as nothing in the sight of God.\nAnd if I should give up my body. He speaks, undoubtedly, of martyrdom, which is an act that is the most lovely and excellent of all; for what is more admirable than that invincible fortitude of mind, which makes a man not hesitate to pour out his life for the testimony of the gospel? Yet even this, too, God regards as nothing, if the mind is destitute of love. The kind of punishment that he makes mention of was not then so common among Christians; for we read that tyrants, at that time, set themselves to destroy the Church, rather by swords than by flames, 780 except that Nero, in his rage, had recourse, also, to burning. The Spirit appears, however, to have predicted here, by Paul\u2019s mouth, the persecutions that were coming. But this is a digression. The main truth in the passage is this \u2014 that as love is the only rule of our actions, and the only means of regulating the right use of the gifts of God, nothing, in the absence of it, is approved of by God, however magnificent it may be in the estimation of men. For where it is wanting, the beauty of all virtues is mere tinsel \u2014 is empty sound \u2014 is not worth a straw \u2014 nay more, is offensive and disgusting. As for the inference which Papists draw from this \u2014 that love is therefore of more avail for our justification than faith, we shall refute it afterwards. At present, we must proceed to notice what follows,\n4. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,\n4. Caritaspatiens est, benigne agit, caritas non aemulatur, caritas non agit insolenter, non inflatur:\n5. Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;\n5. Non agit indecenter, non quaerit sua ipsius, non provocatur, non cogitat malum:\n6. Rejoiceth not in iniquity, but rejoiceth in the truth;\n6. Non gaudet obiniustitiam, con gaudet autem veritati.\n7. Beareth all things, believeth all things, hopeth all things, endureth all things.\n7. Omnia fert, omnia credit, omnia sperat, omnia sustinet.\n8. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.\n8. Caritas nunquam excidit: sive prophetiae abolebuntur, sive linguae cessabunt, sive scientia destruetur.\n4. Love is patient. He now commends love from its effects or fruits, though at the same time these eulogiums are not intended merely for its commendation, but to make the Corinthians understand what are its offices, and what is its nature. The object, however, mainly in view, is to show how necessary it is for preserving the unity of the Church. I have also no doubt that he designed indirectly to reprove the Corinthians, by setting before them a contrast, in which they might recognize, by way of contraries, their own vices.\nThe first commendation of love is this \u2014 that, by patient endurance of many things, it promotes peace and harmony in the Church. Near akin to this is the second excellence \u2014 gentleness and lenity, for such is the meaning of the verb \u03c7\u03c1\u03b7\u03c3\u03c4\u03b5\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9 781 A third excellence is \u2014 that it counteracts emulation, the seed of all contentions. Under emulation he comprehends envy, which is a vice near akin to it, or rather, he means that emulation, which is connected with envy, and frequently springs from it. Hence where envy reigns \u2014 where every one is desirous to be the first, or appear so, love there has no place.\nWhat I have rendered \u2014 does not act insolently \u2014 is in the Greek \u03c7\u03c1\u03b7\u03c3\u03c4\u03b5\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9 Erasmus has rendered it, is not froward. 782 It is certain that the word has different significations; but, as it is sometimes taken to mean \u2014 being fierce, or insolent, through presumption, this meaning seemed to be more suitable to the passage before us. 783 Paul, therefore, ascribes to love moderation, and declares that it is a bridle to restrain men, that they may not break forth into ferocity, but may live together in a peaceable and orderly manner. He adds, farther, that it has nothing of the nature of pride. 784 That man, then, who is governed by love, is not puffed up with pride, so as to despise others and feel satisfied with himself. 785\n5. Doth not behave itself unseemly Erasmus renders it \u201cIs not disdainful;\u201d but as he quotes no author in support of this interpretation, I have preferred to retain its proper and usual signification. I explain it, however, in this way \u2014 that love does not exult in a foolish ostentation, or does not bluster, but observes moderation and propriety. And in this manner, he again reproves the Corinthians indirectly, because they shamefully set at naught all propriety by an unseemly haughtiness. 786\nSeeketh not its own. From this we may infer, how very far we are from having love implanted in us by nature; for we are naturally prone to have love and care for ourselves, and aim at our own advantage. Nay, to speak more correctly, we rush headlong into it. 787 For so perverse an inclination the remedy 788 is love, which leads us to leave off caring for ourselves, and feel concerned for our neighbors, so as to love them and be concerned for their welfare. Farther, to seek one\u2019s own things, 789 is to be devoted to self, and to be wholly taken up with concern for one\u2019s own advantage. This definition solves the question, whether it is lawful for a Christian to be concerned for his own advantage? for Paul does not here reprove every kind of care or concern for ourselves, but the excess of it, which proceeds from an immoderate and blind attachment to ourselves. Now the excess lies in this \u2014 if we think of ourselves so as to neglect others, or if the desire of our own advantage calls us off from that concern, which God commands us to have as to our neighbors. 790 He adds, that love is also a bridle to repress quarrels, and this follows from the first two statements. For where there is gentleness and forbearance, persons in that case do not, on a sudden, become angry, and are not easily stirred up to disputes and contests. 791\n7. Beareth all things, etc. By all these statements he intimates, that love is neither impatient nor spiteful. For to bear and endure all things is the part of forbearance to believe and hope all things is the part of candor and kindness. As we are naturally too much devoted to self, this vice renders us morose and peevish. The effect is, that every one wishes that others should carry him upon their shoulders, but refuses for his part to assist others. The remedy for this disease is love, which makes us subject to our brethren, and teaches us to apply our shoulders to their burdens. (Ga 6:2.) Farther, as we are naturally spiteful, we are, consequently, suspicious too, and take almost everything amiss. Love, on the other hand, calls us back to kindness, so that we think favorably and candidly of our neighbors.\nWhen he says all things, you must understand him as referring to the things that ought to be endured, and in such a manner as is befitting. For we are not to bear with vices, so as to give our sanction to them by flattery, or, by winking at them, encourage them through our supineness. Farther, this endurance does not exclude corrections and just punishments. The case is the same as to kindness in judging of things.\nLove believeth all things \u2014 not that the Christian knowingly and willingly allows himself to be imposed upon \u2014 not that he divests himself of prudence and judgment, that he may be the more easily taken advantage of \u2014 not that he unlearns the way of distinguishing black from white. What then? He requires here, as I have already said, simplicity and kindness in judging of things; and he declares that these 792 are the invariable accompaniments of love. The consequence will be, that a Christian man will reckon it better to be imposed upon by his own kindness and easy temper, than to wrong his brother by an unfriendly suspicion.\n8. Love never faileth Here we have another excellence of love \u2014 that it endures for ever. There is good reason why we should eagerly desire an excellence that will never come to an end. Hence love must be preferred before temporary and perishable gifts. Prophesyings have an end, tongues fail, knowledge ceases Hence love is more excellent than they on this ground \u2014 that, while they fail, it survives.\nPapists pervert this passage, for the purpose of establishing the doctrine which they have contrived, without any authority from Scripture \u2014 that the souls of the deceased pray to God on our behalf. For they reason in this manner: \u201cPrayer is a perpetual office of love \u2014 love endures in the souls of departed saints \u2014 therefore they pray for us.\u201d For my part, although I should not wish to contend too keenly on this point, yet, in order that they may not think that they have gained much by having this conceded to them, I reply to their objection in a few words.\nIn the first place, though love endures for ever, it does not necessarily follow that it is (as the expression is) in constant exercise. For what is there to hinder our maintaining that the saints, being now in the enjoyment of calm repose, do not exercise love in present offices? 793 What absurdity, I pray you, would there be in this? In the second place, were I to maintain, that it is not a perpetual office of love to intercede for the brethren, how would they prove the contrary? That a person may intercede for another, it is necessary that he be acquainted with his necessity. If we may conjecture as to the state of the dead, it is a more probable supposition, that departed saints are ignorant of what is doing here, than that they are aware of our necessities. Papists, it is true, imagine, that they see the whole world in the reflection of light which they enjoy in the vision of God; but it is a profane and altogether heathenish contrivance, which has more of the savor of Egyptian theology, 794 than it has of accordance with Christian philosophy. What, then, if I should maintain that the saints, being ignorant of our condition, are not concerned in reference to us? With what argument will Papists press me, so as to constrain me to hold their opinion? What if I should affirm, that they are so occupied and swallowed up, as it were, in the vision of God, that they think of nothing besides? How will they prove that this is not agreeable to reason? What if I should reply, that the perpetuity of love, here mentioned by the Apostle, will be after the last day, and has nothing to do with the time that is intermediate? What if I should say that the office of mutual intercession has been enjoined only upon the living, and those that are sojourning in this world, and consequently does not at all extend to the departed?\nBut I have already said more than enough; for the very point for which they contend I leave undetermined, that I may not raise any contention upon a matter that does not call for it. It was, however, of importance to notice, in passing, how little support is given them from this passage, in which they think they have so strong a bulwark. Let us reckon it enough, that it has no support from any declaration of scripture, and that, consequently, it is maintained by them rashly and inconsiderately. 795\nWhether knowledge, it will be destroyed. We have already seen the meaning of these words; but from this arises a question of no small importances whether those who in this world excel either in learning, or in other gifts, will be on a level with idiots in the kingdom of God? In the first place, I should wish to admonish 796 pious readers, not to harass themselves more than is meet in the investigation of these things. Let them rather seek the way by which the kingdom of God is arrived at, than curiously inquire, what is to be our condition there; for the Lord himself has, by his silence, called us back from such curiosity. I now return to the question. So far as I can conjecture, and am able even to gather in part from this passage \u2014 inasmuch as learning, knowledge of languages, and similar gifts are subservient to the necessity of this life, I do not think that there will be any of them then remaining. The learned, however, will sustain no loss from the want of them, inasmuch as they will receive the fruit of them, which is greatly to be preferred. 797\n9. For we know in part, and we prophesy in part.\n9. Ex parte enim cognoscimus, et ex parte prophetamus:\n10. But when that which is perfect is come, then that which is in part shall be done away.\n10. At ubi venerit quod perfectum est, tunc, quod ex parte est, abolebitur.\n11. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.\n11. Quum essem puer, ut puer loquebar, ut puer sentiebam, ut puer cogitabam: at postquam factus sum vir, abolevi puerilia.\n12. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.\n12. Cernimus enim nunc per speculum in aenigmate: tunc autem facie ad faciem: nunc cognosco ex parte: tune vero cognoscam, quem admodum et cognitus sum.\n13. And now abideth faith, hope, charity, these three; but the greatest of these is charity.\n13. Nunc autem manet fides, spes, caritas, tria haec: sed maxima ex his est caritas.\nHe now proves that prophecy, and other gifts of that nature, are done away, 798 because they are conferred upon us to help our infirmity. Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They will, therefore, perish. This subject he pursues to the end of the chapter.\n9. We know in part This passage is misinterpreted by most persons, as if it meant that our knowledge, and in like manner our prophecy, is not yet perfect, but that we are daily making progress in them. Paul\u2019s meaning, however, is \u2014 that it is owing to our imperfection that we at present have knowledge and prophecy. Hence the phrase in part means \u2014 \u201cBecause we are not yet perfect.\u201d Knowledge and prophecy, therefore, have place among us so long as that imperfection cleaves to us, to which they are helps. It is true, indeed, that we ought to make progress during our whole life, and that everything that we have is merely begun. Let us observe, however, what Paul designs to prove \u2014 that the gifts in question are but temporary. Now he proves this from the circumstance, that the advantage of them is only for a time \u2014 so long as we aim at the mark by making progress every day.\n10. When that which is perfect is come \u201cWhen the goal has been reached, then the helps in the race will be done away.\u201d He retains, however, the form of expression that he had already made use of, when he contrasts perfection with what is in part \u201cPerfection,\u201d says he, \u201cwhen it will arrive, will put an end to everything that aids imperfection.\u201d 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.\n11. 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, (Eph 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.\n12. We now see through a glass Here we have the application of the similitude. \u201cThe 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.\u201d To express this, he makes use of another similitude \u2014 that we now see only as in a glass, and therefore but obscurely. This obscurity he expresses by the term enigma 800\nIn 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 Ro 1:16; and 2Co 3:18. In Ro 1:20 the Apostle speaks of the creatures as mirrors, 801 in which God\u2019s 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 present subject.\nThe ministry of the word, I say, is like a looking-glass For the angels have no need of preaching, or other inferior helps, nor of sacraments, for they enjoy a vision of God of another kind; 802 and God does not give them a view of his face merely in a mirror, but openly manifests himself as present with them. We, who have not as yet reached that great height, behold the image of God as it is presented before us in the word, in the sacraments, and, in fine, in the whole of the service of the Church. This vision Paul here speaks of as partaking of obscurity \u2014 not as though it were doubtful or delusive, but because it is not so distinct as that which will be at last afforded on the final day. He teaches the same thing in other words, in the second Epistle \u2014 (2Co 5:7) \u2014 that,\nso long as we dwell in the body we are absent from the Lord; \n for we walk by faith, not by sight.\nOur faith, therefore, at present beholds God as absent. How so? Because it sees not his face, but rests satisfied with the image in the mirror; but when we shall have left the world, and gone to him, it will behold him as near and before its eyes.\nHence we must understand it in this manner \u2014 that the knowledge of God, which we now have from his word, is indeed certain and true, and has nothing in it that is confused, or perplexed, or dark, but is spoken of as comparatively obscure, because it comes far short of that clear manifestation to which we look forward; for then we shall see face to face 803 Thus this passage is not at all at variance with other passages, which speak of the clearness, at one time, of the law, at another time, of the entire Scripture, but more especially of the gospel. For we have in the word (in so far as is expedient for us) a naked and open revelation of God, and it has nothing intricate in it, to hold us in suspense, as wicked persons imagine; 804 but how small a proportion does this bear to that vision, which we have in our eye! Hence it is only in a comparative sense, that it is termed obscure.\nThe adverb then denotes the last day, rather than the time that is immediately subsequent to death. At the same time, although full vision will be deferred until the day of Christ, a nearer view of God will begin to be enjoyed immediately after death, when our souls, set free from the body, will have no more need of the outward ministry, or other inferior helps. Paul, however, as I noticed a little ago, does not enter into any close discussion as to the state of the dead, because the knowledge of that is not particularly serviceable to piety.\nNow I know in part That is, the measure of our present knowledge is imperfect, as John says in his Epistle, (1 John 3:1, 2,) that\nwe know, indeed, that we are the sons of God, \n but that it doth not yet appear, until we shall see God as he is.\nThen we shall see God \u2014 not in his image, but in himself, so that there will be, in a manner, a mutual view.\n13. But now remaineth faith, hope, love. This is a conclusion from what goes before \u2014 that love is more excellent than other gifts; but in place of the enumeration of gifts that he had previously made, he now puts faith and hope along with love, as all those gifts are comprehended under this summary. For what is the object of the entire ministry, but that we may be instructed as to these things? 805 Hence the term faith has a larger acceptation here, than in previous instances; for it is as though he had said \u2014 \u201cThere are, it is true, many and various gifts, but they all point to this object, and have an eye to it.\u201d\nTo remain, then, conveys the idea, that, as in the reckoning up of an account, when everything has been deducted, this is the sum that remains For faith does not remain after death, inasmuch as the Apostle elsewhere contrasts it with sight, (2Co 5:7,) and declares that it remains only so long as we are absent from the Lord We are now in possession of what is meant by faith in this passage \u2014 that knowledge of God and of the divine will, which we obtain by the ministry of the Church; or, if you prefer it, faith universal, and taken in its proper acceptation. Hope is nothing else than perseverance in faith For when we have once believed the word of God, it remains that we persevere until the accomplishment of these things. Hence, as faith is the mother of hope, so it is kept up by it, so as not to give way.\nThe greatest of these is love. It is so, if we estimate its excellence by the effects which he has previously enumerated; and farther, if we take into view its perpetuity. For every one derives advantage from his own faith and hope, but love extends its benefits to others. Faith and hope belong to a state of imperfection: love will remain even in a state of perfection. For if we single out the particular effects of faith, and compare them, faith will be found to be in many respects superior. Nay, even love itself, according to the testimony of the same Apostle, (1Th 1:3,) is an effect of faith Now the effect is, undoubtedly, inferior to its cause.\nBesides, there is bestowed upon faith a signal commendation, which does not apply to love, when John declares that it is our victory, which overcometh the world. (1Jo 5:4.) In fine, it is by faith that we are born against that we become the sons of God \u2014 that we obtain eternal life, and that Christ dwells in us. (Eph 3:17.) Innumerable other things I pass over; but these few are sufficient to prove what I have in view \u2014 that faith is, in many of its effects, superior to love. Hence it is evident, that it is declared here to be superior \u2014 not in every respect, but inasmuch as it will be perpetual, and holds at present the first place in the preservation of the Church.\nIt is, however, surprising how much pleasure Papists take in thundering forth these words. \u201cIf faith justifies,\u201d say they, \u201cthen much more does love, which is declared to be greater.\u201d A solution of this objection is already furnished from what I have stated, but let us grant that love is in every respect superior; what sort of reasoning is that \u2014 that because it is greater, therefore it is of more avail for justifying men! Then a king will plow the ground better than a husbandman, and he will make a shoe better than a shoemaker, because he is more noble than either! Then a man will run faster than a horse, and will carry a heavier burden than an elephant, because he is superior in dignity! Then angels will give light to the earth better than the sun and moon, because they are more excellent! If the power of justifying depended on the dignity or merit of faith they might perhaps be listened to; but we do not teach that faith justifies, on the ground of its having more worthiness, or occupying a higher station of honor, but because it receives the righteousness which is freely offered in the gospel. Greatness or dignity has nothing to do with this. Hence this passage gives Papists no more help, than if the Apostle had given the preference to faith above everything else.\n\"Quelles qu\u2019elles soyent;\u201d \u2014 \u201cWhatever they are.\u201d\nPenn, in his Annotations, gives the following account of the term charity, as made use of in our English translation \u2014 \u201cIf the Latin version had not rendered \u03b1\u03b3\u03b1\u03c0\u03b7, in this place, by \u2018charitas,\u2019 instead of \u2018amor \u2014 love,\u2019 we should not have found the word \u2018charity\u2019 in our English version. But Wiclif, who only knew the Latin Scripture, adopted from it that word, and rendered, \u2018and I have not charite.\u2019 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 \u2014 \u2018and yet had no love,\u2019 as it is printed in the \u2018Newe Testament in Englishe and Latin, of 1548;\u2019 and they rendered \u03b1\u03b3\u03b1\u03c0\u03b7 \u2014 \u2018love,\u2019 throughout this chapter. Our last revisers abandoned this sound correction of their immediate predecessors, and brought back the Latinising \u2018charity\u2019 of Wiclif, who was only excusable for employing that word, because he translated from a Latin text, in ignorance of its Greek original.\u201d \u2014 Ed\n\u201cPar le fruit qui s\u2019en pouuoit ensuyure;\u201d \u2014 \u201cBy the fruit that might result from it.\u201d\n\u201cLa dignite mesme de la prophetie;\u201d \u2014 \u201cThe dignity even of prophecy.\u201d\nThe reader will observe, that this is, in substance, what has been stated by Calvin previously, when commenting on 1 Corinthians 12:10. \u2014 Ed.\n\"Et si ie distribue tous mes biens;\u201d \u2014 \u201cAnd if I should distribute all my goods.\u201d\n\u201cLes tyrans faisoyent plustot traneher la teste aux Chrestiens et vsoyent plustot du glaiue que du feu pour destruire l\u2019Egiise;\u201d \u2014 \u201cTyrants practiced rather the beheading of Christians, and made use of the sword, rather than of fire, for the destruction of the Church.\u201d\nThe distinction between the. first and second of the commendations here bestowed upon love is stated by Bloomfield as follows: \u039c\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03b5\u1fd6, \u201cdenotes lenity, as opposed to passion and revenge: and \u03c7\u03c1\u03b7\u03c3\u03c4\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9, gentleness, as opposed to severity and misanthropy.\u201d \u2014 Ed\nThis rendering is followed in two of the old English translations, viz. Tyndale (1534) and Cranmer (1539.) \u201cLove doth not frowardly.\u201d \u2014 Ed.\nInterpreters are by no means agreed as to the precise import of the original term \u03c0\u03b5\u03c1\u03c0\u03b5\u03c1\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9. Most ancient and many modern commentators explain it as meaning \u2014 \u201cto act precipitately and rashly\u201d \u2014 and in accordance with this, is the rendering given by our Translators in the Margin \u2014 is not rash No single expression, however, appears to bring out more satisfactorily the import of the original word than that which our Translators have inserted in the text \u2014 vaunteth not itself. Beausobre makes use of two epithets. \u201cN\u2019est point vaine et insolerite;\u201d \u2014 \u201cIs not vain and insolent.\u201d \u2014 Ed\n\u201cI1 dit consequemment que charite ne s\u2019enfle point;\u201d \u2014 \u201cHe says consequently, that love is not puffed up.\u201d\nBloomfield considers the distinction between this clause and the preceding one to be this, that the former \u201crefers to pride as shown in words, and the latter to \u201cthe carriage and bearing, to denote pride and haughtiness on account of certain external advantages. A similar view is taken by Barnes, who considers the former clause as referring to \u201cthe expression of the feelings of pride, vanity,\u201d etc.; and the latter, to \u201cthe feeling itself.\u201d \u2014 Ed.\nThe proper meaning of the verb \u03b1\u03c3\u03c7\u03ae\u03bc\u03bf\u03bd\u03b5\u03b9\u03bd, is to offend against decorum See Eurip. Hec 407. \u2014 Ed\n\u201cNons sommes transportez-la, et nous-nous y iettons sans moderation aucune;\u201d \u2014 \u201cWe are hurried into it, and rush into it without any restraint.\n\u201cLe remede unique,\u201d \u2014 \u201cThe only remedy.\u201d\n\u201cCar il y a ainsi a le traduire mot a mot;\u201d \u2014 \u201cFor that is the literal meaning.\u201d\nGranville Penn translates the clause as follows: \u201cSeeketh not what is not its own,\u201d \u2014 in accordance with the reading of the Vat. MS. \u039f\u1f50 \u03b6\u03b7\u03c4\u03b5\u1fd6 \u03c4\u1f70 \u03bc\u1f74 \u03b5\u03b1\u03c5\u03c4\u1f62\u03c2 (Seeketh not the things that are not its own.) He supposes the \u03bc\u1f62 (not) to have \u201clapsed, or been erroneously rejected from all the later copies.\u201d \u2014 Ed\nThe last clause of the verse, which is in our translation, thinketh no evil, is rendered by Bishop Pearce, \u201cmeditateth no mischief\u201d \u2014 a sense in which the expression (p.424) \u03bb\u03bf\u03b3\u03b9\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u03ba\u03bf\u03bd occurs in the Septuagint, in Ps 35:4, and Ps 41:7. It is beautifully rendered by Bloomfield, \u201cdoes not enter it into a note-book, for future revenge. \u2014 Ed\n\u201cCeux deux vertus;\u201d \u2014 \u201cThese two virtues.\u201d\n\u201cEn secourant et aidant presentement a ceux qui sont en ce monde;\u201d \u2014 \u201cIn presently succouring and aiding those that are in this world.\u201d\n\u201cSee Institutes, volume 1. \u2014 Ed.\n\u201cC\u2019est folie et presomption grande a eux de l\u2019affermer;\u201d \u2014 \u201cIt is great folly and presumption in them to affirm it.\u201d\n\u201cEn premier lieu, i\u2019admoneste et prie;\u201d \u2014 \u201cIn the first place, I admonish and beseech.\u201d\n\u201cQui est plus excellent sans comparaison;\u201d \u2014 \u201cWhich is, beyond comparison, more excellent.\u201d\n\u201cSeront un iour abolis;\u201d \u2014 \u201cWill one day be done away.\u201d\n\u201cElle ne conuient point a ceux qui sont en aage de discretion;\u201d \u2014 \u201cIt does not become those who are at the age of discretion?\u2019\nThe original term \u03b1\u1f34\u03bd\u03b9\u03b3\u03bc\u03b1, (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 Nu 12:8, which is rendered in the Septuagint as follows: \u03a3\u03c4\u03cc\u03bc\u03b1 \u03ba\u03b1\u03c4\u1f70 \u03c3\u03c4\u03cc\u03bc\u03b1 \u03bb\u03b1\u03bb\u03ae\u03c3\u03c9 \u03b1\u1f50\u03c4\u1ff6 \u1f10\u03bd \u1f14\u03b9\u03b4\u03b5\u03b9, \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03b4\u03b9 \u1fbf \u03b1\u1f30\u03bd\u03af\u03b3\u03bc\u03b1\u03c4\u03c9\u03bd; \u2014 \u201cI will speak to him mouth to mouth in a vision, and not by dark sayings.\u201d \u2014 Ed\n\u201cEt l\u2019Apostre, en l\u2019onzieme aux Heb., d. 13, nomme les creatures, miroirs;\u201d \u2014 \u201cAnd the Apostle, in Heb 11:13, speaks of the creatures as mirrors.\u201d There is obviously a mistake here in the quotation. Most probably Calvin had in his eye Heb 11:3, as a passage similar in substance to Ro 1:20, quoted by him in his Latin Commentary. \u2014 Ed.\n\u201cIls ont vn autre iouissance de la presence de Dieu;\u201d \u2014 \u201cThey have another enjoyment of the presence of God.\u201d\n\u201cThe blessed God\u2019s manifestation of himself,\u201d say\u2019s Mr. Howe, \u201cis emphatically expressed in 1Co 13:12 \u2014 of seeing face to face, which signifies on his part, gracious vouchsafement, \u2014 his offering his blessed face to view, \u2014 that he hides it not, nor turns it away, as here sometimes he doth, in just displeasure. And his face means, even his most conspicuous glory, such as, in this state of mortality, it would be mortal to us to behold; for \u2018no man,\u2019 not so divine a man as Moses himself, \u2018could see his face and live.\u2019 And it signifies, on their part who are thus made perfect, their applying and turning their face towards his, viz., that they see not casually, or by fortuitous glances, but eye to eye, by direct and most voluntary intuition; which, therefore, on their part, implies moral perfection, the will directing and commanding the eye, and upon inexpressible relishes of joy and pleasure, forbidding its diversion, holds it steady and intent.\u201d Howe\u2019s Works, (Lond. 1834,) p. 1016. \u2014 Ed.\n\u201cComme imaginent les moqueurs et gens profanes;\u201d \u2014 \u201cAs scoffers and profane persons imagine.\u201d\n\u201cEn ces trois choses;\u201d \u2014 \u201cIn these three things.\u201d","title":"Calvin's Commentaries, Vol. 39: Corinthians, Part I: Chap...","type":"page"}