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5. And bring into captivity I am of opinion, that, having previously spoken more particularly of the conflict of spiritual armor, along with the hinderances that rise up in opposition to the gospel of Christ, he now, on the other hand, speaks of the ordinary preparation, by which men must be brought into subjection to him. For so long as we rest in our own judgment, and are wise in our own estimation, we are far from having made any approach to the doctrine of Christ. Hence we must set out with this, that

he who is wise must become a fool, (1 Corinthians 3:18,)

that is, we must give up our own understanding, and renounce the wisdom of the flesh, and thus we must present our minds to Christ empty that he may fill them. Now the form of expression must be observed, when he says, that he brings every thought into captivity, for it is as though he had said, that the liberty of the human mind must be restrained and bridled, that it may not be wise, apart from the doctrine of Christ; and farther, that its audacity cannot be restrained by any other means, than by its being carried away, as it were, captive. Now it is by the guidance of the Spirit, that it is brought to allow itself to be placed under control, and remain in a voluntary captivity.

6. And are in readiness to avenge. This he adds, lest insolent men should presumptuously lift themselves up in opposition to his ministry, as if they could do so with impunity. Hence he says, that power had been given him — not merely for constraining voluntary disciples to subjection to Christ, but also for inflicting vengeance upon the rebellious, ^{759759     “}Des-rebelles et obstinez;” — “Upon the rebellious and obstinate.” and that his threats were not empty bugbears, ^{760760     “}Pour faire peur (comme on dit) aux petits enfans;” — “To frighten (as they say) little children.” but had the execution quite in readiness — to use the customary expression. Now this vengeance is founded on Christ’s word —

whatsoever ye shall bind on earth shall be bound also in heaven. (Matthew 18:18.)

For although God does not thunder forth immediately on the minister’s pronouncing the sentence, yet the decision is ratified, ⁷⁶¹⁷⁶¹     “Ferme et stable;” — “Firm and stable.” and will be accomplished in its own time. Let it, however, be always understood, that it is when the minister fights with spiritual armor. Some understand it as referring to bodily punishments, by means of which the Apostles inflicted vengeance upon contumacious and impious persons; as for example, Peter struck Ananias and Sapphira dead, and Paul struck Elymas the sorcerer blind. (Acts 5:1-10, and Acts 13:6-11.) But the other meaning suits better, for the Apostles did not make use of that power invariably or indiscriminately. Paul, however, speaks in general terms that he has vengeance ready at hand against all the disobedient.

When your obedience shall be fulfilled How prudently he guards against alienating any by excessive severity! For as he had threatened to inflict punishment upon the rebellious, that he may not seem to provoke them, he declares that another duty had been enjoined upon him with regard to them — simply that of making them obedient to Christ. And, unquestionably, this is the proper intention of the gospel, as he teaches both in the commencement and in the close of the Epistle to the Romans. (Romans 1:5, and Romans 16:26.) Hence all Christian teachers ought carefully to observe this order, that they should first endeavor with gentleness to bring their hearers to obedience, so as to invite them kindly before proceeding to inflict punishment upon rebellion. ⁷⁶²⁷⁶²     “Auant qu’entrer a les menacer, et leur denoncer la peine de rebellion;” — “Before proceeding to threaten them, and denounce upon them the punishment of rebellion.” Hence, too, Christ ⁷⁶³⁷⁶³     “Et pour ceste cause Jesus Christ luy-mesme;” — “And for this reason Jesus Christ himself.” has given the commandment as to loosing before that of binding. ⁷⁶⁴⁷⁶⁴     “Calvin manifestly alludes here to John 20:23, in commenting on which he says, “As the embassy of salvation and of eternal life has been committed to the Apostles, so, on the other hand, they have been armed with vengeance against all the ungodly, who reject the salvation offered to them, as Paul teaches. (2 Cor. 10:6.) But this is placed in last order, because it was proper that the true and real design of preaching the gospel should be first exhibited. That we are reconciled to God belongs to the nature of the gospel; that believers are adjudged to eternal life may be said to be accidentally connected with it. For this reason, Paul, in the passage which I lately quoted, when he threatens vengeance against unbelievers, immediately adds — after that your obedience shall have been fulfilled; (2 Cor 10:6;) for he means, that it belongs peculiarly to the gospel to invite all to salvation, but that it is accidental to it that it brings destruction to any.” — Calvin on John, vol. 2, p. 273. — Ed.

7. That are according to appearance. In the first place, the clause according to appearance, may be taken in two ways: either as meaning the reality itself, visible and manifest, or an outward mask, ⁷⁶⁵⁷⁶⁵     "La masque et apparence exterieure;" — "An outward mask and appearance." that deceives us. The sentence, too, may be read either interrogatively or affirmatively: nay more, the verb βλέπετε may be taken either in the imperative mood, or in the subjunctive. I am rather of opinion, however, that it is expressive of chiding, and that the Corinthians are reaproved, because they suffered their eyes to be dazzled with empty show. “You greatly esteem others who swell out with mighty airs of importance, while you look down upon me, because I have nothing of show and boasting.” For Christ himself contrasts the judgment that is according to appearance with righteous judgment. (John 7:24, and John 8:15.) Hence he reproves the Corinthians, because, contenting themselves with show, or appearance, they did not seriously consider, what kind of persons ought to be looked upon as the servants of Christ.

If any one trusteth in himself — an expression that is full of great confidence, for he takes it, as it were, for granted, that he is so certainly a minister of Christ, that this distinction cannot be taken from him. “Whoever,” says he, “is desirous to be looked upon as a minister of Christ, must necessarily count me in along with himself.” For what reason? “Let him,” says he. “think for himself, for whatever things he may have in himself, that make him worthy of such an honor, the same will he find in me.” By this he hinted to them, that whoever they might be that reviled him, ought not to be looked upon as the servants of Christ. It would not become all to speak thus confidently, for it might certainly happen — nay, it happens every day, that they same claim is haughtily advanced by persons, that are of no reputation, and are nothing else than a dishonor to Christ. ⁷⁶⁶⁷⁶⁶     "Vn tas de garnement;" — "A band of profligates." Paul, however, affirmed nothing respecting himself but what he had openly given proof of by clear and sure evidences among the Corinthians. Now should any one, while destitute of all proof of the reality, recommend himself in a similar manner, what would he do but expose himself to ridicule? To trust in one’s self is equivalent to assuming to one’s self power and authority on the pretext that he serves Christ, while he is desirous to be held in estimation.