F
I R S T C O R I N I T H I A N S
CHAP. I.
In
this chapter we have, I. The preface or introduction to the whole epistle,
ver. 1-9. II. One principal occasion of writing it hinted, namely, their
divisions and the origin of them, ver. 10-13. III. An account of Paul's
ministry among them, which was principally preaching the gospel, ver. 14-17.
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, ver. 17 to the end.
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The
Apostle's Salutation.
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A. D. 57.
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1 Paul, called to be an apostle of Jesus
Christ through the will of God, and Sosthenes our brother,
2 Unto the church of God which is at Corinth, to them that are sanctified in
Christ Jesus, called to be saints, with all that in every place call
upon the name of Jesus Christ our Lord, both theirs and ours: 3
Grace be unto you, and peace, from God our Father, and from 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 in 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, that ye may be blameless in the day of our Lord Jesus
Christ. 9 God is faithful, by whom ye were called unto the
fellowship of his Son Jesus Christ our Lord.
We have here the apostle's preface to his whole epistle, in which we may take
notice,
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 (ch. ix.
1, 2), and vilified his person and ministry, 2 Cor. x. 10. The most faithful
and useful ministers are not secure from this contempt. He begins with
challenging this character: Paul, called to be an apostle of Jesus Christ,
through the will of God. 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 the church of God that was
at Corinth, sanctified in Christ Jesus, and called to be saints. 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. He gave himself for us, to redeem us from all
iniquity, and purify us to himself a peculiar people, zealous of good works.
In conjunction with the church at Corinth, he directs the epistle to all
that in every place call on the name of Christ Jesus our Lord, both theirs and
ours. 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.
II. Of the apostolical benediction. Grace be to you, and peace, from God
our Father, and from the Lord Jesus Christ. 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. The Lord lift up his countenance upon thee, and give thee
peace, was the form of benediction under the Old Testament (Num. vi. 26),
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.
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: For the grace which
was given you through Jesus Christ, v. 4. 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, v. 7. He specifies utterance and knowledge, v.
5. 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, v. 6. They were signs and wonders and gifts of the Holy Ghost,
by which God did bear witness to the apostles, both to their mission and
doctrine (Heb. ii. 4), 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, v. 7. 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.
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, v.
8, 9. 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 will
be blameless in the day of Christ: 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 who hath called us into the fellowship of
his Son is faithful, and will do it, 1 Thess. v. 24. 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. He
will not suffer his faithfulness to fail, Ps. lxxxix. 33.
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Party-Spirit
Reproved.
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A. D. 57.
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10 Now I beseech you, brethren, by the name of
our Lord Jesus Christ, that ye all speak the same thing, and that there
be no divisions among you; but that 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 which are of the house 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?
Here the apostle enters on his subject.
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 beseech you, brethren, by
the name of our Lord Jesus Christ; if you have any regard to that dear and
worthy name by which you are called, be unanimous. Speak all the same
thing; avoid divisions or schisms" (as the original is),
"that is, all alienation of affection from each other. Be perfectly
joined together in the same mind, 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."
II. He hints at the origin of these contentions. Pride lay at the bottom, and
this made them factious. Only of pride cometh contention, Prov. xiii.
10. 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.
III. He expostulates with them upon their discord and quarrels: "Is
Christ divided? No, there is but one Christ, and therefore Christians
should be on one heart. Was Paul crucified for you? Was he your
sacrifice and atonement? Did I ever pretend to be your saviour, or any more
than his minister? Or, were you baptized in the name of Paul? 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.
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Party-Spirit
Reproved.
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A. D. 57.
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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.
Here the apostle gives an account of his ministry among them. He thanks God he
had baptized but a few among them, Crispus, who had been a ruler of a
synagogue at Corinth (Acts xviii. 8), Gaius, and the household of Stephanas,
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, Christ sent him not to baptize, but to preach the gospel--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 the gospel (v. 17), the
cross (v. 18), Christ crucified, v. 23. 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.
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The
Efficacy of the Gospel; The Character of the Gospel.
A. D. 57.
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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 is the wise? where is the scribe? where is 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, are called: 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, yea, 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.
We have here,
I. The manner in which Paul preached the gospel, and the cross of Christ: Not
with the wisdom of words (v. 17), the enticing words of man's
wisdom (ch. ii. 4), 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 the cross of Christ should be of no effect,
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.
II. We have the different effects of this preaching: To those who perish it is
foolishness, but to those who are saved it is the power of God, v.
18. 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, v. 23, 24. 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, v. 22. See Matt. xii.
38. 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 he is the wisdom of God, and the power of
God. 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 are reconciled to the doctrine of the
cross, and led into an experimental acquaintance with the mysteries of
Christ crucified.
III. We have here the triumphs of the cross over human wisdom, according to
the ancient prophecy (Isa. xxix. 14): 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? v. 19, 20, 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 the world by wisdom
knew not God, v. 21. 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 it pleased him, by the foolishness of preaching, to save
those that believe. By the foolishness of preaching--not such in
truth, but in vulgar reckoning.
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.
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 the foolishness of God is wiser than
men, v. 25. 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: "You see
your calling, brethren, how that not many wise men after the flesh, not many
mighty, not many noble, are called, v. 26, &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. His thoughts are not as our
thoughts, nor his ways as our ways. 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!
IV. We have an account how admirably all is fitted, 1. To beat down the pride
and vanity of men. God hath chosen the foolish things of the world to
confound the wise--men of no learning to confound the most learned; the
weak things of the world to confound the might--men of mean rank and
circumstances to confound and prevail against all the power and authority of
earthly kings; and base things, and things which are despised--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; and things
which are not, to bring to nought (to abolish) things that are--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 things that are not.
Thus, in the apocryphal book of Esther, she is brought in praying that God
would not give his sceptre to those who are not, Esth. xiv. 11. Esdras,
in one of the apocryphal books under his name, speaks to God of the heathen
as those who are reputed as nothing, 2 Esdras vi. 56, 57. And the apostle
Paul seems to have this common language of the Jews in his view when he calls
Abraham the father of us all before him whom he believed, God, who calleth
those things that are not as though they were, Rom. iv. 17. 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, that
no flesh should glory in his presence (v. 29), 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 wisdom,
righteousness, sanctification, and redemption (v. 30): 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 that
all flesh may glory in the Lord, v. 31. 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.
Contents
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