mh_parser/vol_split/46 - 1Corinthians/Chapter 1.xml

<div2 id="iCor.ii" n="ii" next="iCor.iii" prev="iCor.i" progress="43.00%" title="Chapter I">
<h2 id="iCor.ii-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="iCor.ii-p1">In this chapter we have, I. The preface or
introduction to the whole epistle, <scripRef id="iCor.ii-p1.1" osisRef="Bible:1Cor.1.1-1Cor.1.9" parsed="|1Cor|1|1|1|9" passage="1Co 1:1-9">ver. 1-9</scripRef>. II. One principal occasion of
writing it hinted, namely, their divisions and the origin of them,
<scripRef id="iCor.ii-p1.2" osisRef="Bible:1Cor.1.10-1Cor.1.13" parsed="|1Cor|1|10|1|13" passage="1Co 1:10-13">ver. 10-13</scripRef>. III. An
account of Paul's ministry among them, which was principally
preaching the gospel, <scripRef id="iCor.ii-p1.3" osisRef="Bible:1Cor.1.14-1Cor.1.17" parsed="|1Cor|1|14|1|17" passage="1Co 1:14-17">ver.
14-17</scripRef>. IV. The manner wherein he preached the gospel,
and the different success of it, with an account how admirably it
was fitted to bring glory to God and beat down the pride and vanity
of men, <scripRef id="iCor.ii-p1.4" osisRef="Bible:1Cor.1.17-1Cor.1.31" parsed="|1Cor|1|17|1|31" passage="1Co 1:17-31">ver. 17 to the
end</scripRef>.</p>
<scripCom id="iCor.ii-p1.5" osisRef="Bible:1Cor.1" parsed="|1Cor|1|0|0|0" passage="1Co 1" type="Commentary"/>
<scripCom id="iCor.ii-p1.6" osisRef="Bible:1Cor.1.1-1Cor.1.9" parsed="|1Cor|1|1|1|9" passage="1Co 1:1-9" type="Commentary"/><div class="Commentary" id="Bible:1Cor.1.1-1Cor.1.9">
<h4 id="iCor.ii-p1.7">The Apostle's Salutation. (<span class="smallcaps" id="iCor.ii-p1.8">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ii-p2">1 Paul, called <i>to be</i> an apostle of Jesus
Christ through the will of God, and Sosthenes <i>our</i> brother,
  2 Unto the church of God which is at Corinth, to them that
are sanctified in Christ Jesus, called <i>to be</i> saints, with
all that in every place call upon the name of Jesus Christ our
Lord, both theirs and ours:   3 Grace <i>be</i> unto you, and
peace, from God our Father, and <i>from</i> the Lord Jesus Christ.
  4 I thank my God always on your behalf, for the grace of God
which is given you by Jesus Christ;   5 That in every thing ye
are enriched by him, in all utterance, and <i>in</i> all knowledge;
  6 Even as the testimony of Christ was confirmed in you:
  7 So that ye come behind in no gift; waiting for the coming
of our Lord Jesus Christ:   8 Who shall also confirm you unto
the end, <i>that ye may be</i> blameless in the day of our Lord
Jesus Christ.   9 God <i>is</i> faithful, by whom ye were
called unto the fellowship of his Son Jesus Christ our Lord.</p>
<p class="indent" id="iCor.ii-p3">We have here the apostle's preface to his
whole epistle, in which we may take notice,</p>
<p class="indent" id="iCor.ii-p4">I. Of the inscription, in which, according
to the custom of writing letters then, the name of the person by
whom it was written and the persons to whom it was written are both
inserted. 1. It is an epistle from Paul, the apostle of the
Gentiles, to the church of Corinth, which he himself had planted,
though there were some among them that now questioned his
apostleship (<scripRef id="iCor.ii-p4.1" osisRef="Bible:1Cor.9.1-1Cor.9.2" parsed="|1Cor|9|1|9|2" passage="1Co 9:1,2"><i>ch.</i> ix. 1,
2</scripRef>), and vilified his person and ministry, <scripRef id="iCor.ii-p4.2" osisRef="Bible:2Cor.10.10" parsed="|2Cor|10|10|0|0" passage="2Co 10:10">2 Cor. x. 10</scripRef>. The most faithful and
useful ministers are not secure from this contempt. He begins with
challenging this character: <i>Paul, called to be an apostle of
Jesus Christ, through the will of God.</i> He had not taken this
honour to himself, but had a divine commission for it. It was
proper at any time, but necessary at this time, to assert his
character, and magnify his office, when false teachers made a merit
of running him down, and their giddy and deluded followers were so
apt to set them up in competition with him. It was not pride in
Paul, but faithfulness to his trust, in this juncture, to maintain
his apostolical character and authority. And, to make this more
fully appear, he joins Sosthenes with him in writing, who was a
minister of a lower rank. Paul, and Sosthenes his brother, not a
fellow-apostle, but a fellow-minister, once a ruler of the Jewish
synagogue, afterwards a convert to Christianity, a Corinthian by
birth, as is most probable, and dear to this people, for which
reason Paul, to ingratiate himself with them, joins them with
himself in his first salutations. There is no reason to suppose he
was made a partaker of the apostle's inspiration, for which reasons
he speaks, through the rest of the epistle, in his own name, and in
the singular number. Paul did not in any case lessen his
apostolical authority, and yet he was ready upon all occasions to
do a kind and condescending thing for their good to whom he
ministered. The persons to whom this epistle was directed were
<i>the church of God that was at Corinth, sanctified in Christ
Jesus, and called to be saints.</i> All Christians are thus far
sanctified in Christ Jesus, that they are by baptism dedicated and
devoted to him, they are under strict obligations to be holy, and
they make profession of real sanctity. If they be not truly holy,
it is their own fault and reproach. Note, It is the design of
Christianity to sanctify us in Christ. <i>He gave himself for us,
to redeem us from all iniquity, and purify us to himself a peculiar
people, zealous of good works.</i> In conjunction with the church
at Corinth, he directs the epistle <i>to all that in every place
call on the name of Christ Jesus our Lord, both theirs and
ours.</i> Hereby Christians are distinguished from the profane and
atheistical, that they dare not live without prayer; and hereby
they are distinguished from Jews and Pagans, that they call on the
name of Christ. He is their common head and Lord. Observe, In every
place in the Christian world there are some that call on the name
of Christ. God hath a remnant in all places; and we should have a
common concern for and hold communion with all that call on
Christ's name.</p>
<p class="indent" id="iCor.ii-p5">II. Of the apostolical benediction.
<i>Grace be to you, and peace, from God our Father, and from the
Lord Jesus Christ.</i> An apostle of the prince of peace must be a
messenger and minister of peace. This blessing the gospel brings
with it, and this blessing every preacher of the gospel should
heartily wish and pray may be the lot of all among whom he
ministers. Grace and peace—the favour of God, and reconciliation
to him. It is indeed the summary of all blessings. <i>The Lord lift
up his countenance upon thee, and give thee peace,</i> was the form
of benediction under the Old Testament (<scripRef id="iCor.ii-p5.1" osisRef="Bible:Num.6.26" parsed="|Num|6|26|0|0" passage="Nu 6:26">Num. vi. 26</scripRef>), but this advantage we have by
the gospel, 1. That we are directed how to obtain that peace from
God: it is in and by Christ. Sinners can have no peace with God,
nor any good from him, but through Christ. 2. We are told what must
qualify us for this peace; namely, grace: first grace, then peace.
God first reconciles sinners to himself, before he bestows his
peace upon them.</p>
<p class="indent" id="iCor.ii-p6">III. Of the apostle's thanksgiving to God
on their behalf. Paul begins most of his epistles with thanksgiving
to God for his friends and prayer for them. Note, The best way of
manifesting our affection to our friends is by praying and giving
thanks for them. It is one branch of the communion of saints to
give thanks to God mutually for our gifts, graces, and comforts. He
gives thanks, 1. For their conversion to the faith of Christ:
<i>For the grace which was given you through Jesus Christ,</i>
<scripRef id="iCor.ii-p6.1" osisRef="Bible:1Cor.1.4" parsed="|1Cor|1|4|0|0" passage="1Co 1:4"><i>v.</i> 4</scripRef>. He is the great
procurer and disposer of the favours of God. Those who are united
to him by faith, and made to partake of his Spirit and merits, are
the objects of divine favour. God loves them, bears them hearty
good-will, and bestows on them his fatherly smiles and blessings.
2. For the abundance of their spiritual gifts. This the church of
Corinth was famous for. They did not come behind any of the
churches in any gift, <scripRef id="iCor.ii-p6.2" osisRef="Bible:1Cor.1.7" parsed="|1Cor|1|7|0|0" passage="1Co 1:7"><i>v.</i>
7</scripRef>. He specifies <i>utterance and knowledge,</i>
<scripRef id="iCor.ii-p6.3" osisRef="Bible:1Cor.1.5" parsed="|1Cor|1|5|0|0" passage="1Co 1:5"><i>v.</i> 5</scripRef>. Where God has
given these two gifts, he has given great capacity for usefulness.
Many have the flower of utterance that have not the root of
knowledge, and their converse is barren. Many have the treasure of
knowledge, and want utterance to employ it for the good of others,
and then it is in a manner wrapped up in a napkin. But, where God
gives both, a man is qualified for eminent usefulness. When the
church of Corinth was enriched with all utterance and all
knowledge, it was fit that a large tribute of praise should be
rendered to God, especially when these gifts were a testimony to
the truth of the Christian doctrine, a confirmation of the
testimony of Christ among them, <scripRef id="iCor.ii-p6.4" osisRef="Bible:1Cor.1.6" parsed="|1Cor|1|6|0|0" passage="1Co 1:6"><i>v.</i> 6</scripRef>. They were <i>signs and wonders
and gifts of the Holy Ghost,</i> by which God did bear witness to
the apostles, both to their mission and doctrine (<scripRef id="iCor.ii-p6.5" osisRef="Bible:Heb.2.4" parsed="|Heb|2|4|0|0" passage="Heb 2:4">Heb. ii. 4</scripRef>), so that the more
plentifully they were poured forth on any church the more full
attestation was given to that doctrine which was delivered by the
apostles, the more confirming evidence they had of their divine
mission. And it is no wonder that when they had such a foundation
for their faith they should live in expectation of the coming of
their Lord Jesus Christ, <scripRef id="iCor.ii-p6.6" osisRef="Bible:1Cor.1.7" parsed="|1Cor|1|7|0|0" passage="1Co 1:7"><i>v.</i>
7</scripRef>. It is the character of Christians that they wait for
Christ's second coming; all our religion has regard to this: we
believe it, and hope for it, and it is the business of our lives to
prepare for it, if we are Christians indeed. And the more confirmed
we are in the Christian faith the more firm is our belief of our
Lord's second coming, and the more earnest our expectation of
it.</p>
<p class="indent" id="iCor.ii-p7">IV. Of the encouraging hopes the apostle
had of them for the time to come, founded on the power and love of
Christ, and the faithfulness of God, <scripRef id="iCor.ii-p7.1" osisRef="Bible:1Cor.1.8-1Cor.1.9" parsed="|1Cor|1|8|1|9" passage="1Co 1:8,9"><i>v.</i> 8, 9</scripRef>. He who had begun a good work
in them, and carried it on thus far, would not leave it unfinished.
Those that wait for the coming of our Lord Jesus Christ will be
kept by him, and confirmed to the end; and those that are so
<i>will be blameless in the day of Christ:</i> not upon the
principle of strict justice, but gracious absolution; not in rigour
of law, but from rich and free grace. How desirable is it to be
confirmed and kept of Christ for such a purpose as this! How
glorious are the hopes of such a privilege, whether for ourselves
or others! To be kept by the power of Christ from the power of our
own corruption and Satan's temptation, that we may appear without
blame in the great day! O glorious expectation, especially when the
faithfulness of God comes in to support our hopes! He <i>who hath
called us into the fellowship of his Son is faithful, and will do
it,</i> <scripRef id="iCor.ii-p7.2" osisRef="Bible:1Thess.5.24" parsed="|1Thess|5|24|0|0" passage="1Th 5:24">1 Thess. v. 24</scripRef>. He
who hath brought us into near and dear relation to Christ, into
sweet and intimate communion with Christ, is faithful; he may be
trusted with our dearest concerns. Those that come at his call
shall never be disappointed in their hopes in him. If we approve
ourselves faithful to God, we shall never find him unfaithful to
us. <i>He will not suffer his faithfulness to fail,</i> <scripRef id="iCor.ii-p7.3" osisRef="Bible:Ps.89.33" parsed="|Ps|89|33|0|0" passage="Ps 89:33">Ps. lxxxix. 33</scripRef>.</p>
</div><scripCom id="iCor.ii-p7.4" osisRef="Bible:1Cor.1.10-1Cor.1.13" parsed="|1Cor|1|10|1|13" passage="1Co 1:10-13" type="Commentary"/><div class="Commentary" id="Bible:1Cor.1.10-1Cor.1.13">
<h4 id="iCor.ii-p7.5">Party-Spirit Reproved. (<span class="smallcaps" id="iCor.ii-p7.6">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ii-p8">10 Now I beseech you, brethren, by the name of
our Lord Jesus Christ, that ye all speak the same thing, and
<i>that</i> there be no divisions among you; but <i>that</i> ye be
perfectly joined together in the same mind and in the same
judgment.   11 For it hath been declared unto me of you, my
brethren, by them <i>which are of the house</i> of Chloe, that
there are contentions among you.   12 Now this I say, that
every one of you saith, I am of Paul; and I of Apollos; and I of
Cephas; and I of Christ.   13 Is Christ divided? was Paul
crucified for you? or were ye baptized in the name of Paul?</p>
<p class="indent" id="iCor.ii-p9">Here the apostle enters on his subject.</p>
<p class="indent" id="iCor.ii-p10">I. He extorts them to unity and brotherly
love, and reproves them for their divisions. He had received an
account from some that wished them well of some unhappy differences
among them. It was neither ill-will to the church, nor to their
ministers, that prompted them to give this account; but a kind and
prudent concern to have these heats qualified by Paul's
interposition. He writes to them in a very engaging way: "<i>I
beseech you, brethren, by the name of our Lord Jesus Christ;</i> if
you have any regard to that dear and worthy name by which you are
called, be unanimous. <i>Speak all the same thing;</i> avoid
<i>divisions or schisms</i>" (as the original is), "that is, all
alienation of affection from each other. <i>Be perfectly joined
together in the same mind,</i> as far as you can. In the great
things of religion be of a mind: but, when there is not a unity of
sentiment, let there be a union of affections. The consideration of
being agreed in greater things should extinguish all feuds and
divisions about minor ones."</p>
<p class="indent" id="iCor.ii-p11">II. He hints at the origin of these
contentions. Pride lay at the bottom, and this made them factious.
<i>Only of pride cometh contention,</i> <scripRef id="iCor.ii-p11.1" osisRef="Bible:Prov.13.10" parsed="|Prov|13|10|0|0" passage="Pr 13:10">Prov. xiii. 10</scripRef>. They quarrelled about their
ministers. Paul and Apollos were both faithful ministers of Jesus
Christ, and helpers of their faith and joy: but those who were
disposed to be contentious broke into parties, and set their
ministers at the head of their several factions: some cried up
Paul, perhaps as the most sublime and spiritual teacher; others
cried up Apollos, perhaps as the most eloquent speaker; some
Cephas, or Peter, perhaps for the authority of his age, or because
he was the apostle of the circumcision; and some were for none of
them, but Christ only. So liable are the best things in the world
to be corrupted, and the gospel and its institutions, which are at
perfect harmony with themselves and one another, to be made the
engines of variance, discord, and contention. This is no reproach
to our religion, but a very melancholy evidence of the corruption
and depravity of human nature. Note, How far will pride carry
Christians in opposition to one another! Even so far as to set
Christ and his own apostles at variance, and make them rivals and
competitors.</p>
<p class="indent" id="iCor.ii-p12">III. He expostulates with them upon their
discord and quarrels: "<i>Is Christ divided?</i> No, there is but
one Christ, and therefore Christians should be on one heart. <i>Was
Paul crucified for you?</i> Was he your sacrifice and atonement?
Did I ever pretend to be your saviour, or any more than his
minister? Or, <i>were you baptized in the name of Paul?</i> Were
you devoted to my service, or engaged to be my disciples, by that
sacred rite? Did I challenge that right in you, or dependence from
you, which is the proper claim of your God and Redeemer?" No;
ministers, however instrumental they are of good to us, are not to
be put in Christ's stead. They are not to usurp Christ's authority,
nor encourage any thing in the people that looks like transferring
his authority to them. He is our Saviour and sacrifice, he is our
Lord and guide. And happy were it for the churches if there were no
name of distinction among them, as Christ is not divided.</p>
</div><scripCom id="iCor.ii-p12.1" osisRef="Bible:1Cor.1.14-1Cor.1.16" parsed="|1Cor|1|14|1|16" passage="1Co 1:14-16" type="Commentary"/><div class="Commentary" id="Bible:1Cor.1.14-1Cor.1.16">
<h4 id="iCor.ii-p12.2">Party-Spirit Reproved. (<span class="smallcaps" id="iCor.ii-p12.3">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ii-p13">14 I thank God that I baptized none of you, but
Crispus and Gaius;   15 Lest any should say that I had
baptized in mine own name.   16 And I baptized also the
household of Stephanas: besides, I know not whether I baptized any
other.</p>
<p class="indent" id="iCor.ii-p14">Here the apostle gives an account of his
ministry among them. He thanks God he had baptized but a few among
them, <i>Crispus,</i> who had been a ruler of a synagogue at
Corinth (<scripRef id="iCor.ii-p14.1" osisRef="Bible:Acts.18.8" parsed="|Acts|18|8|0|0" passage="Ac 18:8">Acts xviii. 8</scripRef>),
<i>Gaius, and the household of Stephanas,</i> besides whom, he
says, he did not remember that he had baptized any. But how was
this a proper matter for thankfulness? Was it not a part of the
apostolical commission to baptize all nations? And could Paul give
thanks to God for his own neglect of duty? He is not to be
understood in such a sense as if he were thankful for not having
baptized at all, but for not having done it in present
circumstances, lest it should have had this very bad construction
put upon it—that he had baptized in his own name, made disciples
for himself, or set himself up as the head of a sect. He left it to
other ministers to baptize, while he set himself to more useful
work, and filled up his time with preaching the gospel. This, he
thought, was more his business, because the more important business
of the two. He had assistants that could baptize, when none could
discharge the other part of his office so well as himself. In this
sense he says, <i>Christ sent him not to baptize, but to preach the
gospel</i>—not so much to baptize as to preach. Note, Ministers
should consider themselves sent and set apart more especially to
that service in which Christ will be most honoured and the
salvation of souls promoted, and for which they are best fitted,
though no part of their duty is to be neglected. The principal
business Paul did among them was to preach <i>the gospel</i>
(<scripRef id="iCor.ii-p14.2" osisRef="Bible:1Cor.1.17" parsed="|1Cor|1|17|0|0" passage="1Co 1:17"><i>v.</i> 17</scripRef>), <i>the
cross</i> (<scripRef id="iCor.ii-p14.3" osisRef="Bible:1Cor.1.18" parsed="|1Cor|1|18|0|0" passage="1Co 1:18"><i>v.</i> 18</scripRef>),
<i>Christ crucified,</i> <scripRef id="iCor.ii-p14.4" osisRef="Bible:1Cor.1.23" parsed="|1Cor|1|23|0|0" passage="1Co 1:23"><i>v.</i>
23</scripRef>. Ministers are the soldiers of Christ, and are to
erect and display the banner of the cross. He did not preach his
own fancy, but the gospel—the glad tidings of peace, and
reconciliation to God, through the mediation of a crucified
Redeemer. This is the sum and substance of the gospel. Christ
crucified is the foundation of all our joys. By his death we live.
This is what Paul preached, what all ministers should preach, and
what all the saints live upon.</p>
</div><scripCom id="iCor.ii-p14.5" osisRef="Bible:1Cor.1.17-1Cor.1.31" parsed="|1Cor|1|17|1|31" passage="1Co 1:17-31" type="Commentary"/><div class="Commentary" id="Bible:1Cor.1.17-1Cor.1.31">
<h4 id="iCor.ii-p14.6">The Efficacy of the Gospel; The Character of
the Gospel. (<span class="smallcaps" id="iCor.ii-p14.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.ii-p15">17 For Christ sent me not to baptize, but to
preach the gospel: not with wisdom of words, lest the cross of
Christ should be made of none effect.   18 For the preaching
of the cross is to them that perish foolishness; but unto us which
are saved it is the power of God.   19 For it is written, I
will destroy the wisdom of the wise, and will bring to nothing the
understanding of the prudent.   20 Where <i>is</i> the wise?
where <i>is</i> the scribe? where <i>is</i> the disputer of this
world? hath not God made foolish the wisdom of this world?  
21 For after that in the wisdom of God the world by wisdom knew not
God, it pleased God by the foolishness of preaching to save them
that believe.   22 For the Jews require a sign, and the Greeks
seek after wisdom:   23 But we preach Christ crucified, unto
the Jews a stumblingblock, and unto the Greeks foolishness;  
24 But unto them which are called, both Jews and Greeks, Christ the
power of God, and the wisdom of God.   25 Because the
foolishness of God is wiser than men; and the weakness of God is
stronger than men.   26 For ye see your calling, brethren, how
that not many wise men after the flesh, not many mighty, not many
noble, <i>are called:</i>   27 But God hath chosen the foolish
things of the world to confound the wise; and God hath chosen the
weak things of the world to confound the things which are mighty;
  28 And base things of the world, and things which are
despised, hath God chosen, <i>yea,</i> and things which are not, to
bring to nought things that are:   29 That no flesh should
glory in his presence.   30 But of him are ye in Christ Jesus,
who of God is made unto us wisdom, and righteousness, and
sanctification, and redemption:   31 That, according as it is
written, He that glorieth, let him glory in the Lord.</p>
<p class="indent" id="iCor.ii-p16">We have here,</p>
<p class="indent" id="iCor.ii-p17">I. The manner in which Paul preached the
gospel, and the cross of Christ: <i>Not with the wisdom of
words</i> (<scripRef id="iCor.ii-p17.1" osisRef="Bible:1Cor.1.17" parsed="|1Cor|1|17|0|0" passage="1Co 1:17"><i>v.</i> 17</scripRef>),
<i>the enticing words of man's wisdom</i> (<scripRef id="iCor.ii-p17.2" osisRef="Bible:1Cor.2.4" parsed="|1Cor|2|4|0|0" passage="1Co 2:4"><i>ch.</i> ii. 4</scripRef>), the flourish of oratory, or
the accuracies of philosophical language, upon which the Greeks so
much prided themselves, and which seem to have been the peculiar
recommendations of some of the heads of the faction in this church
that most opposed this apostle. He did not preach the gospel in
this manner, lest <i>the cross of Christ should be of no
effect,</i> lest the success should be ascribed to the force of
art, and not of truth; not to the plain doctrine of a crucified
Jesus, but to the powerful oratory of those who spread it, and
hereby the honour of the cross be diminished or eclipsed. Paul had
been bred up himself in Jewish learning at the feet of Gamaliel,
but in preaching the cross of Christ he laid his learning aside. He
preached a crucified Jesus in plain language, and told the people
that that Jesus who was crucified at Jerusalem was the Son of God
and Saviour of men, and that all who would be saved must repent of
their sins, and believe in him, and submit to his government and
laws. This truth needed no artificial dress; it shone out with the
greatest majesty in its own light, and prevailed in the world by
its divine authority, and the demonstration of the Spirit, without
any human helps. The plain preaching of a crucified Jesus was more
powerful than all the oratory and philosophy of the heathen
world.</p>
<p class="indent" id="iCor.ii-p18">II. We have the different effects of this
preaching: To those who perish it is foolishness, <i>but to those
who are saved it is the power of God,</i> <scripRef id="iCor.ii-p18.1" osisRef="Bible:1Cor.1.18" parsed="|1Cor|1|18|0|0" passage="1Co 1:18"><i>v.</i> 18</scripRef>. <i>It is to the Jews a
stumbling-block, and to the Greeks foolishness; but unto those who
are called, both Jews and Greeks, Christ the power of God and the
wisdom of God,</i> <scripRef id="iCor.ii-p18.2" osisRef="Bible:1Cor.1.23-1Cor.1.24" parsed="|1Cor|1|23|1|24" passage="1Co 1:23,24"><i>v.</i> 23,
24</scripRef>. 1. Christ crucified is a stumbling-block to the
Jews. They could not get over it. They had a conceit that their
expected Messiah was to be a great temporal prince, and therefore
would never own one who made so mean an appearance in life, and
died so accursed a death, for their deliverer and king. They
despised him, and looked upon him as execrable, because he was
hanged on a tree, and because he did not gratify them with a sign
to their mind, though his divine power shone out in innumerable
miracles. The Jews require a sign, <scripRef id="iCor.ii-p18.3" osisRef="Bible:1Cor.1.22" parsed="|1Cor|1|22|0|0" passage="1Co 1:22"><i>v.</i> 22</scripRef>. See <scripRef id="iCor.ii-p18.4" osisRef="Bible:Matt.12.38" parsed="|Matt|12|38|0|0" passage="Mt 12:38">Matt. xii. 38</scripRef>. 2. He was to the Greeks
foolishness. They laughed at the story of a crucified Saviour, and
despised the apostles' way of telling it. They sought for wisdom.
They were men of wit and reading, men that had cultivated arts and
sciences, and had, for some ages, been in a manner the very mint of
knowledge and learning. There was nothing in the plain doctrine of
the cross to suit their taste, nor humour their vanity, nor gratify
a curious and wrangling temper: they entertained it therefore with
scorn and contempt. What, hope to be saved by one that could not
save himself! And trust in one who was condemned and crucified as a
malefactor, a man of mean birth and poor condition in life, and cut
off by so vile and opprobrious a death! This was what the pride of
human reason and learning could not relish. The Greeks thought it
little better than stupidity to receive such a doctrine, and pay
this high regard to such a person: and thus were they justly left
to perish in their pride and obstinacy. Note, It is just with God
to leave those to themselves who pour such proud contempt on divine
wisdom and grace. 3. To those who are called and saved <i>he is the
wisdom of God, and the power of God.</i> Those who are called and
sanctified, who receive the gospel, and are enlightened by the
Spirit of God, discern more glorious discoveries of God's wisdom
and power in the doctrine of Christ crucified than in all his other
works. Note, Those who are saved <i>are reconciled to the doctrine
of the cross,</i> and led into an experimental acquaintance with
the mysteries of Christ crucified.</p>
<p class="indent" id="iCor.ii-p19">III. We have here the triumphs of the cross
over human wisdom, according to the ancient prophecy (<scripRef id="iCor.ii-p19.1" osisRef="Bible:Isa.29.14" parsed="|Isa|29|14|0|0" passage="Isa 29:14">Isa. xxix. 14</scripRef>): <i>I will destroy
the wisdom of the wise, and bring to nothing the understanding of
the prudent. Where is the wise? Where is the scribe? Where is the
disputer of this world? Hath not God made foolish the wisdom of
this world?</i> <scripRef id="iCor.ii-p19.2" osisRef="Bible:1Cor.1.19-1Cor.1.20" parsed="|1Cor|1|19|1|20" passage="1Co 1:19,20"><i>v.</i> 19,
20</scripRef>, All the valued learning of this world was
confounded, baffled, and eclipsed, by the Christian revelation and
the glorious triumphs of the cross. The heathen politicians and
philosophers, the Jewish rabbis and doctors, the curious searchers
into the secrets of nature, were all posed and put to a nonplus.
This scheme lay out of the reach of the deepest statesmen and
philosophers, and the greatest pretenders to learning both among
the Jews and Greeks. When God would save the world, he took a way
by himself; and good reason, for <i>the world by wisdom knew not
God,</i> <scripRef id="iCor.ii-p19.3" osisRef="Bible:1Cor.1.21" parsed="|1Cor|1|21|0|0" passage="1Co 1:21"><i>v.</i> 21</scripRef>. All
the boasted science of the heathen world did not, could not,
effectually bring home the world to God. In spite of all their
wisdom, ignorance still prevailed, iniquity still abounded. Men
were puffed up by their imaginary knowledge, and rather further
alienated from God; and therefore <i>it pleased him, by the
foolishness of preaching, to save those that believe.</i> By the
<i>foolishness of preaching</i>—not such in truth, but in vulgar
reckoning.</p>
<p class="indent" id="iCor.ii-p20">1. The thing preached was foolishness in
the eyes of worldly-wise men. Our living through one who died, our
being blessed by one who was made a curse, our being justified by
one who was himself condemned, was all folly and inconsistency to
men blinded with self-conceit and wedded to their own prejudices
and the boasted discoveries of their reason and philosophy.</p>
<p class="indent" id="iCor.ii-p21">2. The manner of preaching the gospel was
foolishness to them too. None of the famous men for wisdom or
eloquence were employed to plant the church or propagate the
gospel. A few fishermen were called out, and sent upon this errand.
These were commissioned to disciple the nations: these vessels
chosen to convey the treasure of saving knowledge to the world.
There was nothing in them that at first view looked grand or august
enough to come from God; and the proud pretenders to learning and
wisdom despised the doctrine for the sake of those who dispensed
it. And yet <i>the foolishness of God is wiser than men,</i>
<scripRef id="iCor.ii-p21.1" osisRef="Bible:1Cor.1.25" parsed="|1Cor|1|25|0|0" passage="1Co 1:25"><i>v.</i> 25</scripRef>. Those methods
of divine conduct that vain men are apt to censure as unwise and
weak have more true, solid, and successful wisdom in them, than all
the learning and wisdom that are among men: "<i>You see your
calling, brethren, how that not many wise men after the flesh, not
many mighty, not many noble, are called,</i> <scripRef id="iCor.ii-p21.2" osisRef="Bible:1Cor.1.26" parsed="|1Cor|1|26|0|0" passage="1Co 1:26"><i>v.</i> 26</scripRef>, &amp;c. You see the state of
Christianity; not many men of learning, or authority, or honourable
extraction, are called." There is a great deal of meanness and
weakness in the outward appearance of our religion. For, (1.) Few
of distinguished character in any of these respects were chosen for
the work of the ministry. God did not choose philosophers, nor
orators, nor statesmen, nor men of wealth and power and interest in
the world, to publish the gospel of grace and peace. Not the wise
men after the flesh, though men would apt to think that a
reputation for wisdom and learning might have contributed much to
the success of the gospel. Not the mighty and noble, however men
might be apt to imagine that secular pomp and power would make way
for its reception in the world. But God seeth not as man seeth. He
hath chosen the foolish things of the world, the weak things of the
world, the base and despicable things of the world, men of mean
birth, of low rank, of no liberal education, to be the preachers of
the gospel and planters of the church. <i>His thoughts are not as
our thoughts, nor his ways as our ways.</i> He is a better judge
than we what instruments and measures will best serve the purposes
of his glory. (2.) Few of distinguished rank and character were
called to be Christians. As the teachers were poor and mean, so
generally were the converts. Few of the wise, and mighty, and
noble, embraced the doctrine of the cross. The first Christians,
both among Jews and Greeks, were weak, and foolish, and base; men
of mean furniture as to their mental improvements, and very mean
rank and condition as to their outward estate; and yet what
glorious discoveries are there of divine wisdom in the whole scheme
of the gospel, and in this particular circumstance of its
success!</p>
<p class="indent" id="iCor.ii-p22">IV. We have an account how admirably all is
fitted, 1. To beat down the pride and vanity of men. God hath
chosen <i>the foolish things of the world to confound the
wise</i>—men of no learning to confound the most learned; <i>the
weak things of the world to confound the might</i>—men of mean
rank and circumstances to confound and prevail against all the
power and authority of earthly kings; <i>and base things, and
things which are despised</i>—things which men have in the lowest
esteem, or in the utmost contempt, to pour contempt and disgrace on
all they value and have in veneration; <i>and things which are not,
to bring to nought (to abolish) things that are</i>—the conversion
of the Gentiles (of whom the Jews had the most contemptuous and
vilifying thoughts) was to open a way to the abolishing of that
constitution of which they were so fond, and upon which they valued
themselves so much as for the sake of it to despise the rest of the
world. It is common for the Jews to speak of the Gentiles under
this character, as <i>things that are not.</i> Thus, in the
apocryphal book of Esther, she is brought in praying that God would
not give his sceptre to those <i>who are not,</i> <scripRef id="iCor.ii-p22.1" osisRef="Bible:Esth.14.11" parsed="|Esth|14|11|0|0" passage="Esth. xiv. 11">Esth. xiv.
11</scripRef>. Esdras, in one of the apocryphal books under his name,
speaks to God <i>of the heathen as those who are reputed as
nothing,</i> <scripRef id="iCor.ii-p22.2" osisRef="Bible:2Esd.6.56-2Esd.6.57" parsed="|2Esd|6|56|6|57" passage="2 Esdras vi. 56, 57">2 Esdras vi. 56, 57</scripRef>. And the apostle Paul seems
to have this common language of the Jews in his view when he calls
Abraham the <i>father of us all before him whom he believed, God,
who calleth those things that are not as though they were,</i>
<scripRef id="iCor.ii-p22.3" osisRef="Bible:Rom.4.17" parsed="|Rom|4|17|0|0" passage="Ro 4:17">Rom. iv. 17</scripRef>. The gospel is
fitted to bring down the pride of both Jews and Greeks, to shame
the boasted science and learning of the Greeks, and to take down
that constitution on which the Jews valued themselves and despised
all the world besides, <i>that no flesh should glory in his
presence</i> (<scripRef id="iCor.ii-p22.4" osisRef="Bible:1Cor.1.29" parsed="|1Cor|1|29|0|0" passage="1Co 1:29"><i>v.</i>
29</scripRef>), that there might be no pretence for boasting.
Divine wisdom alone had the contrivance of the method of
redemption; divine grace alone revealed it, and made it known. It
lay, in both respects, out of human reach. And the doctrine and
discovery prevailed, in spite of all the opposition it met with
from human art or authority: so effectually did God veil the glory
and disgrace the pride of man in all. The gospel dispensation is a
contrivance to humble man. But, 2. It is as admirably fitted to
glorify God. There is a great deal of power and glory in the
substance and life of Christianity. Though the ministers were poor
and unlearned, and the converts generally of the meanest rank, yet
the hand of the Lord went along with the preachers, and was mighty
in the hearts of the hearers; and Jesus Christ was made both to
ministers and Christians what was truly great and honourable. All
we have we have from God as the fountain, and in and through Christ
as the channel of conveyance. He is made of God to us <i>wisdom,
righteousness, sanctification, and redemption</i> (<scripRef id="iCor.ii-p22.5" osisRef="Bible:1Cor.1.30" parsed="|1Cor|1|30|0|0" passage="1Co 1:30"><i>v.</i> 30</scripRef>): all we need, or can
desire. We are foolishness, ignorant and blind in the things of
God, with all our boasted knowledge; and he is made wisdom to us.
We are guilty, obnoxious to justice; and he is made righteousness,
our great atonement and sacrifice. We are depraved and corrupt; and
he is made sanctification, the spring of our spiritual life; from
him, the head, it is communicated to all the members of his
mystical body by his Holy Spirit. We are in bonds, and he is made
redemption to us, our Saviour and deliverer. Observe, Where Christ
is made righteousness to any soul, he is also made sanctification.
He never discharges from the guilt of sin, without delivering from
the power of it; and he is made righteousness and sanctification,
that he may in the end be made complete redemption, may free the
soul from the very being of sin, and loose the body from the bonds
of the grave: and what is designed in all is <i>that all flesh may
glory in the Lord,</i> <scripRef id="iCor.ii-p22.6" osisRef="Bible:1Cor.1.31" parsed="|1Cor|1|31|0|0" passage="1Co 1:31"><i>v.</i>
31</scripRef>. Observe, It is the will of God that all our
glorifying should be in the Lord: and, our salvation being only
through Christ, it is thereby effectually provided that it should
be so. Man is humbled, and God glorified and exalted, by the whole
scheme.</p>
</div></div2>