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19. For the Son of God Here we have the proof — because his preaching ²⁸³²⁸³     “Il dit donc que sa parolle n’a point este oui et non, c’est à dire variable; pource que sa predication,” etc.; — “He says, then, that his word had not been yea and nay, that is to say, variable; because his preaching,” etc. 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 ²⁸⁴²⁸⁴     “Et mensonges;” — “And fallacies.” 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, ²⁸⁵²⁸⁵     “Des calomniateurs et mesdisans;” — “By calumniators and slanderers.” 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, (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; ²⁸⁶²⁸⁶     “En sorte qu’il l’ait transfiguré, maintenant en vne sorte, tantost en vne autre, comme les Poëtes disent que Proteus se transformoit en diuerses sortes;” — “So as to present him in different shapes, now in one form, then in another, as the poets say that Proteus transformed himself into different shapes.” The following poets (among others) make mention of the “shape — changing” Proteus: — Virgil, (Georg. 4:387); Ovid, (Met. 8:730); Horace, (Sat. 2:3, 71, Ep. I. 1:90.) See Calvin on John, vol. 2, p. 256, n. 1. — Ed. as some persons make it their sport to make changes upon him, ²⁸⁷²⁸⁷     “En toutes manieres;” — “In every way.” 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 ²⁸⁸²⁸⁸     “Celui de tous vrais et fideles ministres;” — “That of all true and faithful ministers.” 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 ²⁸⁹²⁸⁹     “Le fondement et la fermete;” — “The foundation and security.” 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. ²⁹⁰²⁹⁰     “Que celuy en qui toutes les promesses de Dieu sont establies et ratifices, fust comme vn homme chancelant et inconstant;” — “That he, in whom all the promises of God are established and ratified, should be like a man that is wavering and unsteady.” 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, ²⁹¹²⁹¹     “Il a presché le vray et pur Evangile, et sans y auoir lien adiousté qu’il ait corrompu ou falsifié;” — “He preached the true and pure gospel, and without having added to it anything that had corrupted or adulterated it.” 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, (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. (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. ²⁹²²⁹²     “The most ancient MSS. and versions read the verse thus: — ὃσαι γὰρ ἐπαγγελίαι Θεοῦ ἐν αὐτῷ τὸ ναὶ διό καὶ δι ᾿ αὐτοῦ τοῦ ᾿Αμὴν, τῷ Θεῷ πρὸς” δοξαν δι ᾿ ἡμῶν;” — “For all the promises of God are in him yea; because they are, through him, who is the Amen, to the glory of God by us.” — Penn 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 John 3:33, and that with a view to his glory, as this is the end to which everything should be referred. (Ephesians 1:13, and 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 ²⁹³²⁹³     “Qu’il scache tousiours qu’il en faut tirer vne exhortation;” — “Let him always know this — that we must deduce from it an exhortation.” to a mutual agreement in doctrine and faith.