John Calvin Commentary 1 Corinthians 11:19

"For there must be also factions among you, that they that are approved may be made manifest among you." — 1 Corinthians 11:19 (ASV)

For there must be also heresies. He had previously spoken of divisions (1 Corinthians 11:18). Now he uses the term heresies, with the view of amplifying further, as we may also infer from the word also, for it is added for the sake of amplification (προς αὔξησιν). It is well known how the ancients used those two terms and what distinction they made between Heretics and Schismatics. They considered Heresy to consist in disagreement as to doctrine, and schism, on the contrary, in alienation of affection, as when anyone withdrew from the Church out of envy, dislike of the pastors, or ill nature. It is true that the Church cannot help but be torn apart by false doctrine, and thus heresy is the root and origin of schism. It is also true that envy or pride is the mother of almost all heresies, but at the same time, it is advantageous to distinguish between these two terms in this way.

But let us see in what sense Paul employs them. I have already expressed my disapproval of those who explain heresy as meaning the setting up of a separate table, because the rich did not share their Supper with the poor; for he intended to point out something more hateful.

But without mentioning the opinions of others, I understand schism and heresy here as a matter of lesser and greater. Schisms, then, are either secret grudges—when we do not see that agreement which ought to subsist among the pious—when conflicting inclinations are at work—when everyone is greatly pleased with his own way and finds fault with everything that is done by others.

Heresies occur when the evil progresses to such a degree that open hostility is revealed, and people deliberately divide themselves into opposing parties. Therefore, so that believers might not feel discouraged on seeing the Corinthians torn by divisions, the Apostle reframes this cause of offense, intimating that the Lord, rather, by such trials proves His people’s constancy.

A lovely consolation! “So far,” he says, “should we be from being troubled or dejected when we do not see complete unity in the Church, but instead see some threats of separation due to a lack of proper agreement, that even if sects should arise, we ought to remain firm and constant.

For in this way hypocrites are detected—in this way, on the other hand, the sincerity of believers is tested. For as this provides an opportunity to discover the fickleness of those who were not rooted in the Lord’s Word, and the wickedness of those who had put on the appearance of good men, so the good provide a more notable demonstration of their constancy and sincerity.”

But observe what Paul says—there must be—for by this expression he intimates that this state of affairs does not happen by chance, but by the sure providence of God, because He intends to test His people, as gold in the furnace. And if it is agreeable to the mind of God, it is therefore beneficial.

At the same time, however, we must not enter into thorny disputes, or rather labyrinths, concerning a fatal necessity. We know that there will never be a time when there are not many reprobates. We know that they are governed by the spirit of Satan and are effectively drawn away to what is evil.

We know that Satan, in his activity, leaves no stone unturned with the aim of breaking up the unity of the Church. From this—not from fate—comes the necessity of which Paul speaks. We also know that the Lord, by His admirable wisdom, turns Satan’s deadly machinations to promote the salvation of believers.

Hence comes the purpose of which he speaks—that the good may shine forth more conspicuously; for we ought not to attribute this advantage to heresies, which, being evil, can produce nothing but evil, but to God, who, by His infinite goodness, changes the nature of things, so that those things which Satan had contrived for their ruin become beneficial to the elect.

As for Chrysostom’s argument that the particle that (ἴνα) denotes not the cause but the event, it is not of great importance. For the cause is the secret counsel of God, by which evil things are overruled in such a way as to have a good outcome.

Finally, we know that the wicked are impelled by Satan in such a way that they both act and are acted upon with the consent of their own wills. Hence they are without excuse.