John Calvin on 1 Corinthians 2:6-7

I’ve learnt that it’s always good to quote and interact with John Calvin at Moore College… especially during the year of his 500th birthday! We’ve got an assignment due next week on this chunk of 1 Corinthians. Check out what Calvin’s got to say on vv 6-7:

Quote is below and is courtesy of ccel.org

6. We speak wisdom Lest he should appear to despise wisdom, as
unlearned and ignorant men (Acts 4:13) condemn learning with a sort of
barbarian ferocity, he adds, that he is not devoid of that wisdom,
which was worthy of the name, but was esteemed as such by none but
competent judges. By those that were perfect, he means not those that
had attained a wisdom that was full and complete, but those who possess
a sound and unbiased judgment. For ??, which is always rendered in the
Septuagint by teleios means complete [112] He twits, however, in
passing, those that had no relish for his preaching, and gives them to
understand that it was owing to their own fault: “If my doctrine is
disrelished by any of you, those persons give sufficient evidence from
that very token, that they possess a depraved and vitiated
understanding, inasmuch as it will invariably be acknowledged to be the
highest wisdom among men of sound intellect and correct judgment.”
While Paul’s preaching was open to the view of all, it was,
nevertheless, not always estimated according to its value, and this is
the reason why he appeals to sound and unbiased judges, [113] who would
declare that doctrine, which the world accounted insipid, to be true
wisdom. Meanwhile, by the words we speak, he intimates that he set
before them an elegant specimen of admirable wisdom, lest any one
should allege that he boasted of a thing unknown.

Yet not the wisdom of this world He again repeats by way of
anticipation what he had already conceded — that the gospel was not
human wisdom, lest any one should object that there were few supporters
of that doctrine; nay more, that it was contemned by all that were most
distinguished for intellect. Hence he acknowledges of his own accord
what might be brought forward by way of objection, but in such a way as
not at all to give up his point.

The princes of this world By the princes of this world he means those
that have distinction in the world through means of any endowment, for
sometimes there are persons, who, though they are by no means
distinguished by acuteness of intellect, are nevertheless held in
admiration from the dignity of the station which they hold. That,
however, we may not be alarmed by these imposing appearances, the
Apostle adds, that they come to nought, or perish. For it were
unbefitting, that a thing that is eternal should depend upon the
authority of those who are frail, and fading, and cannot give
perpetuity even to themselves: “When the kingdom of God is revealed,
let the wisdom of this world retire, and what is transient give place
to what is eternal; for the princes of this world have their
distinction, but it is of such a nature as is in one moment
extinguished. What is this in comparison with the heavenly and
incorruptible kingdom of God?”

7. The wisdom of God in a mystery He assigns the reason why the
doctrine of the gospel is not held in high esteem by the princes of
this world — because it is involved in mysteries, and is consequently
hidden For the gospel so far transcends the perspicacity of human
intellect, that to whatever height those who are accounted men of
superior intellect may raise their view, they never can reach its
elevated height, while in the meantime they despise its meanness, as if
it were prostrate at their feet. The consequence is, that the more
proudly they contemn it, they are the farther from acquaintance with it
— nay more, they are removed to so great a distance as to be prevented
from even seeing it.

Which God hath ordained. Paul having said that the gospel was a hidden
thing, there was a danger lest believers should, on hearing this, be
appalled by the difficulty, and retire in despair. Accordingly he meets
this danger, and declares that it had notwithstanding been appointed to
us, that we might enjoy it. Lest any one, I say, should reckon that he
has nothing to do with the hidden wisdom, or should imagine it to be
unlawful to direct his eyes towards it, as not being within the reach
of human capacity, he teaches that it has been communicated to us in
accordance with the eternal counsel of God. At the same time he has
something still farther in view, for by an implied comparison he extols
that grace which has been opened up by Christ’s advent, and
distinguishes us above our fathers, who lived under the law. On this
point I have spoken more at large in [3]the end of the last chapter of
the Romans. First of all then he argues from what God had ordained, for
if God has appointed nothing in vain, it follows, that we will be no
losers by listening to the gospel which he has appointed for us, for he
accommodates himself to our capacity in addressing us. In accordance
with this Isaiah (Isaiah 45:19) says —

“I have not spoken in a lurking place, or in a dark corner. [114]
I have not in vain said to the seed of Jacob, Seek ye me.”

Secondly, with the view of rendering the gospel attractive, and
alluring us to a desire of acquaintance with it, he draws an argument
still farther from the design that God had in view in giving it to us —
“for our glory.” In this expression, too, he seems to draw a comparison
between us and the fathers, our heavenly Father not having vouchsafed
to them that honor which he reserved for the advent of his Son. [115]

pic from sxc.hu