John Calvin on 1 Corinthians 5:13

13. Put away that wicked person. This is commonly explained as referring to the person who was guilty of an illicit connection with his mother-in-law. For as to those who understand the expression to mean — “Put away evil or wickedness,” they are refuted by the Greek words made use of by Paul, the article (τὸν) being in the masculine gender, But what if you should view it as referring to the devil, who, undoubtedly in the person of a wicked and unprincipled man, “Quand on supporte un homme meschant et mal-vivant;” — “When a wicked and unprincipled man is allowed to continue.” — Ed. is encouraged to establish his throne among us? For ὁ πονηρος (the wicked one) taken simply and without any addition, denotes the prince of all crimes, It is well observed by Witsius in his Dissertations on the Lord’s Prayer, (Biblical Cabinet, No. 24,) that the appellation of the evil One is properly applied to Satan, “because he does nothing but what is evil — because all the evil that exists in the universe originated with him — because in doing evil, and in persuading others to do evil, he finds his only delight, the wicked and malignant solace of his desperate misery.” — Ed. rather than some wicked man. If this meaning is approved of, Paul shows how important it is “Combien il est utile et necessaire;” — “How useful it is and necessary.” not to tolerate wicked persons, as by this means Satan is expelled from his kingdom which he keeps up among us, when indulgence is given to the wicked. “Quand il y a vne license de malfaire, et les meschans sont soufferts;” — “When there is a license to do evil, and the wicked are tolerated.” If any one, however, prefers to understand it as referring to a man, I do not oppose it. Chrysostom compares the rigor of the law with the mildness of the gospel, inasmuch as Paul was satisfied with excommunication in case of an offense for which the law required the punishment of death, but for this there is no just ground. For Paul is not here addressing judges that are armed with the sword, but an unarmed multitude “Desnuee de puissance externe;” — “Destitute of external power.” that was allowed merely to make use of brotherly correction.

CHAPTER 6

1 Corinthians 6:1-8

1. Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

1. Audet aliquis vestrum, negotium habens cum altero, litigare sub iniustis, et non sub sanctis?

2. Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

2. An nescitis, quod sancti mundum iudicabunt? quodsi in vobis iudicatur mundus, indigni estis minimis iudiciis?

3. Know ye not that we shall judge angels? how much more things pertain to this life?

3. An nescitis, quod angelos iudicabimus, nedum ad victum pertinentia?

4. If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

4. Iudicia ergo de rebus ad victum pertinentibus si habueritis, qui contemptibiles sunt in Ecclesia, “De moindre estime en l’Eglise, ou, de nulle estime, assauoir au pris des autres;” — “Of least esteem in the Church, or of no esteem; that is, in comparison with others.” eos constituite.

5. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

5. Ad erubescentiam vestram dico: adeo non est inter vos sapiens, ne unus quidem, qui possit iudicare inter fratres?

6. But brother goeth to law with brother, and that before the unbelievers.

6. Sed frater cum fratre litigat, idque sub infidelibus.

7. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

7. Jam quidera omnino delictum in vobis est, quod iudicia habetis inter vos: cur non potius iniuriam sustinetis? “Pourquoy plustost n’endurez-vous l’injure? Pourqaoy plustost ne receuez-vous dommage?” — “Why, do you not rather suffer injury? Why do you not rather submit to loss?

8. Nay, ye do wrong, and defraud, and that your brethren.

8. Sed vos infertis iniuriam, et fraudatis, et quidem fratres.