COMMENTARY ON THE
19. For the Son of God. Here we have the proof — because his preaching
f98 contained nothing but Christ alone, who is the eternal and immutable truth of God. The clause preached by us is emphatic. For, as it may be, and often does happen, that Christ is disfigured by the inventions f99 of men, and is adulterated, as it were, by their disguises, he declares that it
had not been so as to himself or his associates, but that he had sincerely and with an integrity that was befitting, held forth Christ pure and undisguised. Why it is that he makes no mention of Apollos, while he mentions by name Timotheus and Silvanus, does not exactly appear;
unless the reason be, as is probable, that the more that individuals were assailed by the calumnies of the wicked, f100 he was so much the more careful to defend them.
In these words, however, he intimates that his whole doctrine was summed up in a simple acquaintance with Christ alone, as in reality the whole of the gospel is included in it. Hence those go beyond due limits, who teach anything else than Christ alone, with whatever show of wisdom they may otherwise be puffed up. For as he is the end of the law, (<451004>
Romans 10:4,) so he is the head — the sum — in fine, the consummation — of all spiritual doctrine.
In the second place, he intimates that his doctrine respecting Christ had not been variable, or ambiguous, so as to present him from time to time in a new shape after the manner of Proteus; f101 as some persons make it their sport to make changes upon him, f102 just as if they were tossing a ball to and fro with their hand, simply for the purpose of displaying their dexterity. Others, with a view to procure the favor of men, present him under various forms, while there is still another class, that inculcate one day what on the next they retract through fear. Such was not Paul’s Christ, nor can that of any true apostle f103 be such. Those, accordingly, have no ground to boast that they are ministers of Christ, who paint him in various colors with a view to their own advantage. For he alone is the true Christ, in whom there appears that uniform and unvarying yea, which Paul declares to be characteristic of him.
20. For all the promises of God. — Here again he shows how firm and unvarying the preaching of Christ ought to be, inasmuch as he is the groundwork f104 of all the promises of God. For it were worse than absurd to entertain the idea that he, in whom all the promises of God are
established, is like one that wavers. f105 Now though the statement is general, as we shall see ere long, it is, notwithstanding, accommodated to the circumstances of the case in hand, with the view of confirming the certainty of Paul’s doctrine. For it is not simply of the gospel in general that he treats, but he honors more especially his own gospel with this
distinction. “If the promises of God are sure and well-founded, my preaching also must of necessity be sure, inasmuch as it contains nothing but Christ, in whom they are all established.” As, however, in these words he means simply that he preached a gospel that was genuine, and not adulterated by any foreign additions, f106 let us keep in view this general doctrine, that all the promises of God rest upon Christ alone as their support — a sentiment that is worthy of being kept in remembrance, and is one of the main articles of our faith. It depends, however, on another principle — that it is only in Christ that God the Father is propitious to us. Now the promises are testimonies of his fatherly kindness towards us.
Hence it follows, that it is in him alone that they are fulfilled.
The promises, I say, are testimonies of Divine grace: for although God shows kindness even to the unworthy, (<420635>Luke 6:35,) yet when promises are given in addition to his acts of kindness, there is a special reason — that in them he declares himself to be a Father. Secondly, we are not qualified for enjoying the promises of God, unless we have received the remission of our sins, which we obtain through Christ. Thirdly, the promise, by which God adopts us to himself as his sons, holds the first place among them all. Now the cause and root of adoption is Christ;
because God is not a Father to any that are not members and brethren of his only-begotten Son. Everything, however, flows out from this source — that, while we are without Christ, we are hated by God rather than
favorably regarded, while at the same time God promises us everything that he does promise, because he loves us. Hence it is not to be wondered if Paul here teaches, that all the promises of God are ratified and confirmed in Christ.
It is asked, however, whether they were feeble or powerless, previously to Christ’s advent; for Paul seems to speak here of Christ as manifested in the flesh. (<540316>1 Timothy 3:16.) I answer, that all the promises that were given to believers from the beginning of the world were founded upon Christ. Hence Moses and the Prophets, in every instance in which they treat of reconciliation with God, of the hope of salvation, or of any other favor, make mention of him, and discourse at the same time respecting his coming and his kingdom. I say again, that the promises under the Old Testament were fulfilled to the pious, in so far as was advantageous for their welfare; and yet it is not less true, that they were in a manner suspended until the advent of Christ, through whom they obtained their
true accomplishment. And in truth, believers themselves rested upon the promises in such a way, as at the same time to refer the true
accomplishment of them to the appearing of the Mediator, and suspended their hope until that time. In fine, if any one considers what is the fruit of Christ’s death and resurrection, he will easily gather from this, in what respect the promises of God have been sealed and ratified in him, which would otherwise have had no sure accomplishment.
Wherefore, also, through him let there be Amen. Here also the Greek manuscripts do not agree, for some of them have it in one continued
statement — As many promises of God as there are, are in him Yea, and in him Amen to the glory of God through us. f107 The different reading,
however, which I have followed, is easier, and contains a fuller meaning.
For as he had said, that, in Christ, God has confirmed the truth of all his promises, so now he teaches us, that it is our duty to acquiesce in this ratification. This we do, when, resting upon Christ by a sure faith, we subscribe and set our seal that God is true, as we read in <430333>
John 3:33, and that with a view to his glory, as this is the end to which everything should be referred. (<490113>
Ephesians 1:13, and <450304>
Romans 3:4.) The other reading, I confess, is the more common one, but as it is
somewhat meagre, I have not hesitated to prefer the one that contains the fuller meaning, and, besides, is much better suited to the context. For Paul reminds the Corinthians of their duty — to utter their Amen in return, after having been instructed in the simple truth of God. If, however, any one is reluctant to depart from the other reading, there must, in any case, be an exhortation deduced from it f108 to a mutual agreement in doctrine and faith.
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ORINTHIANS1:21-22
21. Now he which stablisheth us with you in Christ, and hath anointed us, is God;
21. Qui autem confirmat nos vobiscum in Christo, et qui unxit nos, Deus est:
22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.
22. Qui et obsignavit nos, et dedit arrhabonem Spiritus in cordibus nostris.
God, indeed, is always true and steadfast. in his promises, and has always his Amen, as often as he speaks. But as for us, such is our vanity, that we
do not utter our Amen in return, except when he gives a sure testimony in our hearts by his word. This he does by his Spirit. That is what Paul means here. He had previously taught, that this is a befitting harmony — when, on the one hand, the calling of God is without repentance,
(<451129>Romans 11:29,) and we, in our turn, with an unwavering faith, accept of the blessing of adoption that is held out to us. That God remains steadfast to his promise is not surprising; but to keep pace with God in the steadfastness of our faith in return — that truly is not in man’s power.
f109 He teaches us, also, that God cures our weakness or defect, (as they term it,) when, by correcting our belief, he confirms us by his Spirit. Thus it comes, that we glorify him by a firm steadfastness of faith. He
associates himself, however, with the Corinthians, expressly for the purpose of conciliating their affections the better, with a view to the cultivation of unity. f110
21. Who hath anointed us. He employs different terms to express one and the same thing. For along with confirmation, he employs the terms anointing and sealing, or, by this twofold metaphor, f111 he explains more distinctly what he had previously stated without a figure. For God, by pouring down upon us the heavenly grace of the Spirit, does, in this manner, seal upon our hearts the certainty of his own word. He then introduces a fourth idea — that the Spirit has been given to us as an earnest — a similitude which he frequently makes use of, and is also exceedingly appropriate. f112 For as the Spirit, in bearing witness of our adoption, is our security, and, by confirming the faith of the promises, is the seal (sfragi<v), so it is on good grounds that he is called an earnest, f113 because it is owing to him, that the covenant of God is ratified on both sides, which would, but for this, have hung in suspense. f114
Here we must notice, in the first place, the relation f115 which Paul requires between the gospel of God and our faith; for as every thing that God says is more than merely certain, so he wishes that this should be established in our minds by a firm and sure assent. Secondly, we must observe that, as an assurance of this nature is a thing that is above the capacity of the human mind, it is the part of the Holy Spirit to confirm within us what God promises in his word. Hence it is that he has those titles of distinction — the Anointing, the Earnest, the Comforter, and the Seal. In the third place we must observe, that all that have not the Holy Spirit as a witness, so as
to return their Amen to God, when calling them to an assured hope of salvation, do on false grounds assume the name of Christians.
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ORINTHIANS1:23-24
23. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
23. Ego autem testem invoco Deum in animam meam, quod parcens vobis nondum venerim Corinthum.
24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.
24. Non quod dominemur fidei vestrae, sed adiutores sumus f116 gaudii vestri: fide enim statis.
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ORINTHIANS2:1-2
1. But I determined this with myself,