1 Corinthians 1

Preface to the First Epistle to the Corinthians Corinth, to which this and the following epistle were sent, was one of the most celebrated cities of Greece. It was situated on a gulf of the same name, and was the capital of the Peloponnesus or Achaia, and was united to the continent by an isthmus or neck of land that had the port of Lecheum on the west and that of Cenchrea on the east, the former in the gulf of Lepanto, the latter in the gulf of Egina, by which it commanded the navigation and commerce both of the Ionian and Aegean seas, consequently of Italy on the one hand and of all the Greek islands on the other: in a word, it embraced the commerce of the whole Mediterranean Sea, from the straits of Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent city of Greece, and the capital of a powerful state. It was destroyed by the Romans under Mummius, about 146 years before Christ, but was afterwards rebuilt by Julius Caesar. Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings, such as temples, palaces, theatres, porticos, cenotaphs, baths, and other edifices; all enriched with a beautiful kind of columns, capitals, and bases, from which the Corinthian order in architecture took its rise. Corinth is also celebrated for its statues; those, especially, of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, etc. The temple of Venus was not only very splendid, but also very rich, and maintained, according to Strabo, not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place. Thus riches produced luxury, and luxury a total corruption of manners; though arts, sciences, and literature continued to flourish long in it, and a measure of the martial spirit of its ancient inhabitants was kept alive in it by means of those public games which, being celebrated on the isthmus which connects the Peloponnesus to the main land, were called the Isthmian games, and were exhibited once every five years. The exercises in these games were, leaping, running, throwing the quoit or dart, bowing, and wrestling. It appears that, besides these, there were contentions for poetry and music; and the conquerors in any of these exercises were ordinarily crowned either with pine leaves or with parsley. It is well known that the apostle alludes to these games in different parts of his epistles, which shall all be particularly noticed as they occur. Corinth, like all other opulent and well-situated places, has often been a subject of contention between rival states, has frequently changed masters, and undergone all forms of government. The Venetians held it till 1715, when the Turks took it from them; under whose dominion it has till lately remained. Under this deteriorating government it was greatly reduced, its whole population amounting only to between 13 and 14,000 souls. It has now got into the hands of the Greeks, its natural owners. It lies about 46 miles to the east of Athens, and 342 south-west of Constantinople. A few vestiges of its ancient splendor still remain, which are objects of curiosity and gratification to all intelligent travelers. As we have seen that Corinth was well situated for trade, and consequently very rich, it is no wonder that, in its heathen state, it was exceedingly corrupt and profligate. Notwithstanding this, every part of the Grecian learning was highly cultivated here; so that, before its destruction by the Romans, Cicero (Pro lege Manl. cap. v.) scrupled not to call it totius Graeciae lumen - the eye of all Greece. Yet the inhabitants of it were as lascivious as they were learned. Public prostitution formed a considerable part of their religion; and they were accustomed in their public prayers, to request the gods to multiply their prostitutes! and in order to express their gratitude to their deities for the favors they received, they bound themselves, by vows, to increase the number of such women; for commerce with them was neither esteemed sinful nor disgraceful. Lais, so famous in history, was a Corinthian prostitute, and whose price was not less than 10,000 drachmas. Demosthenes, from whom this price was required by her for one night's lodging, said, "I will not buy repentance at so dear a rate." So notorious was this city for such conduct, that the verb κορινθιαζεσθαι, to Corinthize, signified to act the prostitute; and Κορινθια κορη, a Corinthian damsel, meant a harlot or common woman. I mention these things the more particularly because they account for several things mentioned by the apostle in his letters to this city, and things which, without this knowledge of their previous Gentile state and customs, we could not comprehend. It is true, as the apostle states, that they carried these things to an extent that was not practised in any other Gentile country. And yet, even in Corinth - the Gospel of Jesus Christ prevailing over universal corruption - there was founded a Christian Church! Analysis of the First Epistle to the Corinthians This epistle, as to its subject matter, has been variously divided: into three parts by some; into four, seven, eleven, etc., parts, by others. Most of these divisions are merely artificial, and were never intended by the apostle. The following seven particulars comprise the whole: - I. The Introduction, 1Cor 1:1-9 . II. Exhortations relative to their dissensions, 1 Corinthians 1:9-4:21. III. What concerns the person who had married his step-mother, commonly called the incestuous person, 1Cor 5:1-13 , 6, and 7. IV. The question concerning the lawfulness of eating things which had been offered to idols, 1Cor 8:1-13 , 9, and 10, inclusive. V. Various ecclesiastical regulations, 1 Corinthians 11-14, inclusive. VI. The important question concerning the resurrection of the dead, 1 Corinthians 15. VII. Miscellaneous matters; containing exhortations, salutations, commendations, etc., etc., 1 Corinthians 16. The salutation of Paul and Sosthenes, 1Cor 1:1 , 1Cor 1:2 . The apostolical benediction, 1Cor 1:3 . Thanksgiving for the prosperity of the Church at Corinth, 1Cor 1:4 . In what that prosperity consisted, 1Cor 1:5-9 . The apostle reproves their dissensions, and vindicates himself from being any cause of them, 1Cor 1:10-17 . States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, 1Cor 1:22 . The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, 1Cor 1:23-29 . All should glory in God, because all blessings are dispensed by Him through Christ Jesus, 1Cor 1:30 , 1Cor 1:31 . Verse 1 Paul, called to be an apostle - Bishop Pearce contends that a comma should be placed after κλητος, called, which should not be joined to αποστολος, apostle: the first signifies being called to, the other sent from. He reads it, therefore, Paul the called; the apostle of Jesus Christ. The word κλητος, called, may be here used, as in some other places, for constituted. For this, and the meaning of the word apostle, see the note on Rom 1:1 . As the apostle had many irregularities to reprehend in the Corinthian Church, it was necessary that he should be explicit in stating his authority. He was called - invited to the Gospel feast; had partaken of it, and, by the grace he received, was qualified to proclaim salvation to others: Jesus Christ therefore made him an apostle, that is, gave him a Divine commission to preach the Gospel to the Gentiles. Through the will of God - By a particular appointment from God alone; for, being an extraordinary messenger, he derived no part of his authority from man. Sosthenes our brother - Probably the same person mentioned Act 18:17 (note). Verse 2 The Church of God which is at Corinth - This Church was planted by the apostle himself about a.d. 52, as we learn from Act 18:1 (note), etc. Sanctified in Christ Jesus - Ἡγιασμενοις, Separated from the corruptions of their place and age. Called to be saints - Κλητοις ἁγιοις, Constituted saints, or invited to become such; this was the design of the Gospel, for Jesus Christ came to save men from their sins. With all that in every place, etc. - All who profess Christianity, both in Corinth, Ephesus, and other parts of Greece or Asia Minor; and by this we see that the apostle intended that this epistle should be a general property of the universal Church of Christ; though there are several matters in it that are suited to the state of the Corinthians only. Both theirs and ours - That is, Jesus Christ is the common Lord and Savior of all. He is the exclusive property of no one Church, or people, or nation. Calling on or invoking the name of the Lord Jesus, was the proper distinguishing mark of a Christian. In those times of apostolic light and purity no man attempted to invoke God but in the name of Jesus Christ; this is what genuine Christians still mean when they ask any thing from God for Christ's Sake. Verse 3 Grace be unto you - For a full explanation of all these terms, see the notes on Rom 1:7 . Verse 4 For the grace - which is given you - Not only their calling to be saints, and to be sanctified in Christ Jesus; but for the various spiritual gifts which they had received, as specified in the succeeding verses. Verse 5 Ye are enriched - ye abound - in all utterance - Εν παντι λογῳ, In all doctrine; for so the word should certainly be translated and understood. All the truths of God relative to their salvation had been explicitly declared to them; and they had all knowledge; so that they perfectly comprehended the doctrines which they had heard. Verse 6 As the testimony of Christ, etc. - The testimony of Christ is the Gospel which the apostle had preached, and which had been confirmed by various gifts of the Holy Spirit, and miracles wrought by the apostle. Verse 7 So that ye come behind in no gift - Every gift and grace of God's Spirit was possessed by the members of that Church, some having their gifts after this manner, others after that. Waiting for the coming of our Lord - It is difficult to say whether the apostle means the final judgment, or our Lord's coming to destroy Jerusalem, and make an end of the Jewish polity. - See 1Thes 3:13 . As he does not explain himself particularly, he must refer to a subject with which they were well acquainted. As the Jews in general continued to contradict and blaspheme, it is no wonder if the apostle should be directed to point out to the believing Gentiles that the judgments of God were speedily to fall upon this rebellious people, and scatter them over the face of the earth; which shortly afterwards took place. Verse 8 Who shall - confirm you - As the testimony of Christ was confirmed among you, so, in conscientiously believing and obeying, God will confirm you through that testimony. See 1Cor 1:6 . In the day of our Lord Jesus - In the day that he comes to judge the world, according to some; but, in the day in which he comes to destroy the Jewish polity, according to others. While God destroys them who are disobedient, he can save you who believe. Verse 9 God is faithful - The faithfulness of God is a favourite expression among the ancient Jews; and by it they properly understand the integrity of God in preserving whatever is entrusted to him. And they suppose that in this sense the fidelity of man may illustrate the fidelity of God, in reference to which they tell the two following stories. "Rabbi Phineas, the son of Jair, dwelt in a certain city, whither some men came who had two measures of barley, which they desired him to preserve for them. They afterwards forgot their barley and went away. Rabbi Phineas each year sowed the barley, reaped, thrashed, and laid it up in his granary. When seven years had elapsed the men returned, and desired to have the barley with which they had entrusted him. Rabbi Phineas recollected them, and said, 'Come and take your treasure,' i.e. the barley they had left, with all that it had produced for seven years. Thus, from the faithfulness of man ye may know the faithfulness of God." "Rabbi Simeon, the son of Shetach, bought an ass from some Edomites, at whose neck his disciples saw a diamond hanging; they said unto him, Rabbi, the blessing of the Lord maketh rich, Pro 10:22 . But he answered: The ass I have bought, but the diamond I have not bought; therefore he returned the diamond to the Edomites. Thus, from the fidelity of man ye may know the fidelity of God." This was an instance of rare honesty, not to be paralleled among the Jews of the present day, and probably among few Gentiles. Whatever is committed to the keeping of God he will most carefully preserve; for he is faithful. Unto the fellowship, etc. - Εις κοινωνιαν, Into the communion or participation of Christ, in the graces of his Spirit and the glories of his future kingdom. God will continue to uphold and save you, if you entrust your bodies and souls to him. But can it be said that God will keep what is either not entrusted to him; or, after being entrusted, is taken away? Verse 10 Now I beseech you, brethren - The apostle having finished his introduction comes to his second point, exhorting them to abstain from dissensions, that they might be of the same heart and mind, striving together for the hope of the Gospel. By the name of our Lord Jesus - By his authority, and in his place; and on account of your infinite obligations to his mercy in calling you into such a state of salvation. That ye all speak the same thing - If they did not agree exactly in opinion on every subject, they might, notwithstanding, agree in the words which they used to express their religious faith. The members of the Church of God should labor to be of the same mind, and to speak the same thing, in order to prevent divisions, which always hinder the work of God. On every essential doctrine of the Gospel all genuine Christians agree: why then need religious communion be interrupted? This general agreement is all that the apostle can have in view; for it cannot be expected that any number of men should in every respect perfectly coincide in their views of all the minor points, on which an exact conformity in sentiment is impossible to minds so variously constituted as those of the human race. Angels may thus agree, who see nothing through an imperfect or false medium; but to man this is impossible. Therefore men should bear with each other, and not be so ready to imagine that none have the truth of God but they and their party. Verse 11 By them which are of the house of Chloe - This was doubtless some very religious matron at Corinth, whose family were converted to the Lord; some of whom were probably sent to the apostle to inform him of the dissensions which then prevailed in the Church at that place. Stephanas, Fortunatus, and Achaicus, mentioned 1Cor 16:17 , were probably the sons of this Chloe. Contentions - Εριδες, Altercations; produced by the σχισματα, divisions, mentioned above. When once they had divided, they must necessarily have contended, in order to support their respective parties. Verse 12 Every one of you saith - It seems from this expression that the whole Church at Corinth was in a state of dissension: they were all divided into the following sects 1. Paulians, or followers of St. Paul; 2. Apollonians, or followers of Apollos; 3. Kephians, or followers of Kephas; 4. Christians, or followers of Christ. See the Introduction, Section 5. The converts at Corinth were partly Jews and partly Greeks. The Gentile part, as Dr. Lightfoot conjectures, might boast the names of Paul and Apollos; the Jewish, those of Kephas and Christ. But these again might be subdivided; some probably considered themselves disciples of Paul, he being the immediate instrument of their conversion, while others might prefer Apollos for his extraordinary eloquence. If by Kephas the apostle Peter be meant, some of the circumcision who believed might prefer him to all the rest; and they might consider him more immediately sent to them; and therefore have him in higher esteem than they had Paul, who was the minister or apostle of the uncircumcision: and on this very account the converted Gentiles would prize him more highly than they did Peter. Instead of Christ, Χριστου, some have conjectured that we should read Κρισπου, of Crispus; who is mentioned 1Cor 1:14 . And some think that Χριστου, of Christ, is an interpolation, as it is not likely that Christ in any sense of the word could be said to be the head of a sect, or party, in his own Church; as all those parties held that Gospel, of which himself was both the author and the subject. But it is very easy to conceive that, in a Church so divided, a party might be found, who, dividing Christ from his ministers, might be led to say, "We will have nothing to do with your parties, nor with your party spirit; we are the disciples of Christ, and will have nothing to do with Paulians, Apollonians, or Kephians, as contradistinguished from Christ." The reading Κρισπου for Χριστου is not acknowledged by any MS. or version. Verse 13 Is Christ divided? - Can he be split into different sects and parties? Has he different and opposing systems? Or, is the Messiah to appear under different persons? Was Paul crucified for you? - As the Gospel proclaims salvation through the crucified only, has Paul poured out his blood as an atonement for you? This is impossible, and therefore your being called by my name is absurd; for his disciples you should be, alone, who has bought you by his blood. Were ye baptized in the name of Paul? - To be baptized in, or into the name of one, implied that the baptized was to be the disciple of him into whose name, religion, etc., he was baptized. As if he said: Did I ever attempt to set up a new religion, one founded on my own authority, and coming from myself? On the contrary, have I not preached Christ crucified for the sin of the world; and called upon all mankind, both Jews and Gentiles, to believe on Him? Verse 14 I thank God that I baptized none of you - None of those who now live in Corinth, except Crispus, the ruler of the synagogue, Act 18:8 . And Gaius, the same person probably with whom Paul lodged, Rom 16:23 (note). Dr. Lightfoot observes: "If this be Gaius, or Caius, to whom the third epistle of John was written, which is very probable when the first verse of that epistle ( 3Jn 1:1 ) is compared with Rom 16:23 , then it will appear probable that John wrote his first epistle to the Corinthians. I wrote, says he, unto the Church - What Church? Certainly it must have been some particular Church which the apostle has in view, and the Church where Gaius himself resided. And if this be true, we may look for Diotrephes ( 3Jn 1:9 ) in the Corinthian Church; and the author of the schism of which the apostle complains. See the Introduction, Section 8. Verse 15 Lest any should say, etc. - He was careful not to baptize, lest it should be supposed that he wished to make a party for himself; because superficial observers might imagine that he baptized them into his own name - to be his followers, though he baptized them into the name of Christ only. Instead of εβαπτισα, I have baptized, the Codex Alexandrinus, the Codex Ephraim, and several others, with the Coptic, Sahidic, later Syriac in the margin, Armenian, Vulgate, some copies of the Itala, and several of the fathers, read εβαπτισθητε, ye were baptized. And if we read ἱνα, so that, instead of lest, the sentence will stand thus: So that no one can say that ye were baptized into my name. This appears to be the true reading, and for it Bp. Pearce offers several strong arguments. Verse 16 The household of Stephanas - From 1Cor 16:15 , we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family. See the note on Rom 16:5 . I know not whether I baptized any other - I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle necessarily imply that he must understand the geography of the universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where they may have changed their residence! Nor was that inspiration ever given so to work on a man's memory that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old that they might be able to write and proclaim the mind of God in the times which concern the salvation of men. Verse 17 For Christ sent me not to baptize - Bp. Pearce translates thus: For Christ sent me, not so much to baptize as to preach the Gospel: and he supports his version thus - "The writers of the Old and New Testaments do, almost every where (agreeably to the Hebrew idiom) express a preference given to one thing beyond another by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here, for if St. Paul was not sent at all to baptize, he baptized without a commission; but if he was sent, not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright." It appears sufficiently evident that baptizing was considered to be an inferior office, and though every minister of Christ might administer it, yet apostles had more important work. Preparing these adult heathens for baptism by the continual preaching of the word was of much greater consequence than baptizing them when thus prepared to receive and profit by it. Not with wisdom of words - Ουκ εν σοφιᾳ λογου. In several places in the New Testament the term λογος is taken not only to express a word, a speech, a saying, etc., but doctrine, or the matter of teaching. Here, and in 1Thes 1:5 , and in several other places, it seems to signify reason, or that mode of rhetorical argumentation so highly prized among the Greeks. The apostle was sent not to pursue this mode of conduct, but simply to announce the truth; to proclaim Christ crucified for the sin of the world; and to do this in the plainest and simplest manner possible, lest the numerous conversions which followed might be attributed to the power of the apostle's eloquence, and not to the demonstration of the Spirit of God. It is worthy of remark that, in all the revivals of religion with which we are acquainted, God appears to have made very little use of human eloquence, even when possessed by pious men. His own nervous truths, announced by plain common sense, though in homely phrase, have been the general means of the conviction and conversion of sinners. Human eloquence and learning have often been successfully employed in defending the outworks of Christianity; but simplicity and truth have preserved the citadel. It is farther worthy of remark, that when God was about to promulgate his laws he chose Moses as the instrument, who appears to have labored under some natural impediment in his speech, so that Aaron his brother was obliged to be his spokesman to Pharaoh; and that, when God had purposed to publish the Gospel to the Gentile world - to Athens, Ephesus, Corinth, and Rome, he was pleased to use Saul of Tarsus as the principal instrument; a man whose bodily presence was weak, and his speech contemptible, 2Cor 10:1 , 2Cor 10:10 . And thus it was proved that God sent him to preach, not with human eloquence, lest the cross of Christ should be made of none effect but with the demonstration and power of his own Spirit; and thus the excellence of the power appeared to be of God, and not of man. Verse 18 For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ. Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin. Verse 19 For it is written - The place referred to is Isa 29:14 . I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God, and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the Gospel has brought to light. Let me add, that the very discoveries which are really useful have been made by men who feared God, and conscientiously credited Divine revelation: witness Newton, Boyle, Pascal, and many others. But all the skeptics and deists, by their schemes of natural religion and morality, have not been able to save one soul! No sinner has ever been converted from the error of his ways by their preaching or writings. Verse 20 Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places ( Isa 29:14 ; Isa 33:18 ; Isa 44:25 ) to which he refers cannot be understood of any but the Jews. The wise man σοφος, of the apostle, is the חכם chakam of the prophet; whose office it was to teach others. The scribe, γραμματευς, of the apostle, is the ספר sopher of the prophet; this signifies any man of learning, as distinguished from the common people, especially any master of the traditions. The disputer, συζητητης, answers to the דרש derosh, or דרשן darshan, the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now as all these are characters well known among the Jews, and as the words αιωνος τουτου, of this world are a simple translation of עולם הזה olam hazzeh, which is repeatedly used to designate the Jewish republic, there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense but the true one; and they made the word of God of none effect by their traditions. After them, and precisely on their model, the schoolmen arose; and they rendered the doctrine of the Gospel of no effect by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ crucified God made foolish the wisdom of the Jewish wise men; and, after that the pure religion of Christ had been corrupted by a Church that was of this world, God rendered the wisdom and disputing of the schoolmen foolishness, by the revival of pure Christianity at the Reformation. The Jews themselves allow that nothing is wise, nothing strong, nothing rich, without God. "Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel, the other was a Gentile, Balaam; but both were miserable in this world." "There were also two strong men in the world; one an Israelite, Samson, the other a Gentile, Goliah; but they were both miserable in this world." "There were two rich men in the world; one an Israelite, Korah, the other a Gentile, Haman; but both these were miserable in this world. And why? Because their gifts came not from God." See Schoettgen. In truth the world has derived very little, if any, moral good, either from the Jewish rabbins or the Gentile philosophers. Verse 21 For after that in the wisdom of God - Dr. Lightfoot observes, "That σοφια του Θεου, the wisdom of God, is not to be understood of that wisdom which had God for its author, but that wisdom which had God for its object. There was, among the heathen, σοφια της φυσεως, wisdom about natural things, that is, philosophy; and σοφια του Θεου, wisdom about God; that is, divinity. But the world in its divinity could not, by wisdom, know God." The plain meaning of this verse is, that the wise men of the world, especially the Greek philosophers, who possessed every advantage that human nature could have, independently of a Divine revelation, and who had cultivated their minds to the uttermost, could never, by their learning, wisdom, and industry, find out God; nor had the most refined philosophers among them just and correct views of the Divine nature, nor of that in which human happiness consists. The work of Lucretius, De Natura Rerum, and the work of Cicero, De Natura Deorum, are incontestable proofs of this. Even the writings of Plato and Aristotle have contributed little to remove the veil which clouded the understanding of men. No wisdom but that which came from God could ever penetrate and illuminate the human mind. By the foolishness of preaching - By the preaching of Christ crucified, which the Gentiles termed μωρια, foolishness, in opposition to their own doctrines, which they termed σοφια, wisdom. It was not by the foolishness of preaching, literally, nor by the foolish preaching, that God saved the world; but by that Gospel which they called μωρια, foolishness; which was, in fact, the wisdom of God, and also the power of God to the salvation of them that believed. Verse 22 For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of the fathers, have σημεια, signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews: and had not their religion been incontestably proved by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here is the assumption of secular power, which they expected in the Messiah; and because this sign did not appear in Christ, therefore they rejected him. And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philosophy, and which came recommended to them in all the beauties and graces of the Latin and Greek languages. Verse 23 But we - Apostles, differing widely from these Gentile philosophers: - Preach Christ crucified - Call on men, both Jews and Gentiles, to believe in Christ, as having purchased their salvation by shedding his blood for them. Unto the Jews a stumbling block - Because Jesus came meek, lowly, and impoverished; not seeking worldly glory, nor affecting worldly pomp; whereas they expected the Messiah to come as a mighty prince and conqueror; because Christ did not come so, they were offended at him. Out of their own mouths, we may condemn the gainsaying Jews. In Sohar Chadash, fol. 26, the following saying is attributed to Moses, relative to the brazen serpent: "Moses said, This serpent is a stumbling block to the world. The holy blessed God answered: Not at all, it shall be for punishment to sinners, and life to upright men." This is a proper illustration of the apostle's words. Unto the Greeks foolishness - Because they could not believe that proclaiming supreme happiness through a man that was crucified at Judea as a malefactor could ever comport with reason and common sense; for both the matter and manner of the preaching were opposite to every notion they had formed of what was dignified and philosophic. In Justin Martyr's dialogue with Trypho the Jew we have these remarkable words, which serve to throw light on the above. "Your Jesus," says Trypho, "having fallen under the extreme curse of God, we cannot sufficiently admire how you can expect any good from God, who place your hopes επ' ανθρωπον σταυρωθεντα, upon a man that was Crucified." The same writer adds: "They count us mad, that after the eternal God, the Father of all things, we give the second place, ανθρωπῳ σταυρωθεντι, to a man that was crucified." "Where is your understanding," said the Gentiles, "who worship for a god him who was crucified?" Thus Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness. See Whitby on this verse. Verse 24 But unto them which are called - Τοις κλητοις. Those, both of Jews and Greeks, who were by the preaching of the Gospel called or invited to the marriage feast, and have accordingly believed in Christ Jesus; they prove this doctrine to be divinely powerful, to enlighten and convert the soul, and to be a proof of God's infinite wisdom, which has found out such an effectual way to glorify both his justice and mercy, and save, to the uttermost, all that come to him through Christ Jesus. The called, or invited, κλητοι, is a title of genuine Christians, and is frequently used in the New Testament. Ἁγιοι, saints, is used in the same sense. Verse 25 The foolishness of God is wiser, etc. - The meaning of these strong expressions is, that the things of God's appointment, which seem to men foolishness, are infinitely beyond the highest degree of human wisdom; and those works of God, which appear to superficial observers weak and contemptible, surpass all the efforts of human power. The means which God has appointed for the salvation of men are so wisely imagined and so energetically powerful, that all who properly use them shall be infallibly brought to the end - final blessedness, which he has promised to them who believe and obey. Verse 26 Ye see your calling - Την κλησιν. The state of grace and blessedness to which ye are invited. I think, βλεπετε την κλησιν, etc., should be read in the imperative: Take heed to, or consider your calling, brethren; that (ὁτι) not many of you are wise after the flesh, not many mighty, not many noble: men is not in the original, and Paul seems to allude to the Corinthian believers in particular. This seems to have been said in opposition to the high and worldly notions of the Jews, who assert that the Divine Spirit never rests upon any man, unless he be wise, powerful, and rich. Now this Divine Spirit did rest upon the Christians at Corinth, and yet these were, in the sense of the world, neither wise, rich, nor noble. We spoil, if not corrupt the apostle's meaning, by adding are called, as if God did not send his Gospel to the wise, the powerful, and the noble, or did not will their salvation. The truth is, the Gospel has an equal call to all classes of men; but the wise, the mighty, and the noble, are too busy, or too sensual, to pay any attention to an invitation so spiritual and so Divine; and therefore there are few of these in the Church of Christ in general. Verse 27 But God hath chosen the foolish things - God has chosen by means of men who are esteemed rude and illiterate to confound the greatest of the Greek philosophers, and overturn their systems; and, by means of men weak, without secular power or authority, to confound the scribes and Pharisees, and in spite of the exertions of the Jewish sanhedrin, to spread the doctrine of Christ crucified all over the land of Judea, and by such instruments as these to convert thousands of souls to the faith of the Gospel, who are ready to lay down their lives for the truth. The Jews have proverbs that express the same sense as these words of the apostle. In Shemoth Rabba, sec. 17, fol. 117, it is said: "There are certain matters which appear little to men, yet by them God points out important precepts. Thus hyssop in the sight of man is worth nothing, but in the sight of God its power is great; sometimes he equals it to the cedar, particularly in the ordinance concerning the lepers, and in the burning of the red heifer. Thus God commanded them in Egypt, Exo 12:22 : And ye shall take a bunch of hyssop, etc. And concerning Solomon it is said, 1Kgs 4:33 : And he discoursed of trees, from the cedar on Lebanon to the hyssop that grows out of the wall. Whence we may learn that great and small things are equal in the eyes of the Lord, and that even by small things He can work great miracles." Verse 28 And base things - and things which are despised - It is very likely that the apostle refers here to the Gentiles and to the Gentile converts, who were considered base and despicable in the eyes of the Jews, who counted them no better than dogs, and who are repeatedly called the things that are not. By these very people, converted to Christianity, God has brought to nought all the Jewish pretensions; and by means of the Gentiles themselves, he has annihilated the whole Jewish polity; so that even Jerusalem itself was soon after this, trodden under foot of the Gentiles. Verse 29 That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they have no part either in the contrivance or energy by which such works are performed. Verse 30 But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all the blessings of the Gospel dispensation. Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, and even that legal constitution which is called the wisdom of the Jews, Deu 4:6 . And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, Gal 2:21 ; Gal 3:21 . And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητα της αληθειας, true and eternal holiness, Eph 4:24 , wrought in us by the Holy Spirit. And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from the bondage of corruption into the glorious liberty of the sons of God, or the redemption of the body, Rom 8:21 , Rom 8:23 . See Whitby. The object of the apostle is to show that man of himself possesses no good, that whatever he has comes from God, and from God only through Christ. For the different acceptations of the word righteousness the reader may consult the note on Rom 1:17 (note), where the subject is considered in every point of view. Verse 31 According as it is written - In Jer 9:23 , Jer 9:24 : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this: That he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth. So then, as all good is of and from God, let him that has either wisdom, strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowledge that he has nothing but what he has received; and that, as he has cause of glorying (boasting or exultation) in being made a partaker of these benefits and mercies of his Creator and Redeemer, let him boast in God alone, by whom, through Christ Jesus, he has received the whole. 1. This is an admirable chapter, and drawn up with great skill and address. The divided state of the Corinthian Church we have already noticed, and it appears that in these factions the apostle's authority had been set at nought by some, and questioned by many. St. Paul begins his letter with showing his authority; he had it immediately through Christ Jesus himself, by the will of God. And indeed the success of his preaching was a sufficient proof of the Divinity of his call. Had not God been with him he never could have successfully opposed the whole system of the national religion of the Corinthians, supported as it was by the prejudice of the people, the authority of the laws, and the eloquence and learning of their most eminent philosophers. It was necessary, therefore, that he should call the attention of this people to the Divine origin of his mission, that they might acknowledge that the excellency of the power was of God, and not of man. 2. It was necessary also that he should conciliate their esteem, and therefore speak as favourably concerning them as truth would allow; hence he shows them that they were a Church of God, sanctified in Christ Jesus, and called to be saints; that they abounded and even excelled in many extraordinary gifts and graces; and that they were not inferior to any Church of God in any gift. And he shows them that they received all these through God's confirmation of that testimony which he had delivered among them, 1Cor 1:4-7 . 3. When he had thus prepared their minds to receive and profit by his admonitions he proceeds to their schisms, which he mentions and reprehends in the most delicate manner, so that the most obstinate and prejudiced could take no offense. 4. Having gained this point, he gently leads them to consider that, as God is the fountain of all good, so their good had all come from him; and that none of them should rest in the gift, but in the giver; nor should they consider themselves as of particular consequence on account of possessing such gifts, because all earthly good is transitory, and those who trust in power, wisdom, or wealth, are confounded and brought to nought; and that they alone are safe who receive every thing as from the hand of God, and, in the strength of his gifts, glorify him who is the donor of all good. He who can read this chapter without getting much profit has very little spirituality in his soul, and must be utterly unacquainted with the work of God in the heart. Introduction The apostle makes an apology for his manner of preaching, 1Cor 2:1 . And gives the reason why he adopted that

1 Corinthians Preface To The First Epistle Of Saint Paul To The Corinthians 1545 (1546 and 1530) In this Epistle, St. Paul exhorts the Corinthians to be one in faith and love and be careful to learn the chief thing, at which all reason and wisdom stumbles; namely, that Christ is our salvation. In our day, when the Gospel has come to light, there are many mad saints, — called spirits of sedition, fanatics, and heretics, who have become wise and learned all too quickly, and, because of their great knowledge and wisdom, cannot live in harmony with anybody. One wants to go this way, another that way; as though it would be a great shame, if everyone were not to try something of his own and to put forth his own wisdom. No one can make them see their folly, for, at bottom, they neither know nor understand anything about the really important matters, even though they jabber much about them with their mouths. So it was with St. Paul, too. He had taught his Corinthians the Christian faith and freedom from the law; but the mad saints came along, and the unripe wise men; theysplit the unity of the doctrine and made a division among the believers. One would be a Paulist, another an Appollist, another a Petrist, another a Christist; one wanted circumcision, another not; one wanted marriage, another not; one wanted to eat meat sacrificed to idols, another not; some wanted to be free from slavery; some of the women wanted to go with uncovered hair, and so on. They carried it so far that one man abused his liberty and married his stepmother; some did not believe in the resurrection of the dead; some thought lightly of the Sacrament. Things got so wild and disorderly that everyone wanted to be master and to teach, and make what he pleased of the Gospel, the Sacrament and faith. Meanwhile, they let the main thing go, as though it were long since worn out; — namely, that Christ is our salvation, our righteousness, our redemption. This truth can never hold the road, when people begin to be knowing and wise. That is just what is now happening to us. Now that we, by God’s grace have opened the Gospel to the Germans, everyone wants to be the best master and have the Holy Ghost all to himself, as though the Gospel had been preached in order that we should show our cleverness and reason, and seek for reputation. These Corinthians may well be an example for our people in these days, for they, too, need such an epistle. But this is the way things have to go with the Gospel; mad saints and unripe wise-men have to start disturbances and offenses, so that the “approved,” as St. Paul says, may be manifest. Therefore St. Paul rebukes and condemns this dangerous wisdom most severely and makes fools of these saucy saints. He says outright that they know nothing of Christ, or of the spirit and gifts of God, given to us in Christ, and that they should begin to learn. There must be spiritual folk who understand it. The desire to be wise and the pretense of cleverness in the Gospel are the things that really give offense and hinder the knowledge of Christ and God, and start disturbances and contentions. This clever wisdom and reason can well serve to make mad saints and wild Christians; but they can never, never know our Lord Christ, unless they first become fools again, and humbly let themselves be taught and led by the simple Word of God. This is what he deals with in the first four chapters. In chapter 5, he rebukes the gross unchastity of the man who had married his stepmother, and would put him under the ban and give him over to the devil. Thus he shows the right way of using the ban; it must be laid upon open vice, with the consent of the believing congregation, as Christ also teaches in Matthew 18:17. In chapter 6, he rebukes contention and disputing before the courts, especially before heathen and unbelievers; and teaches them that they shall either settle their cases among themselves or suffer wrong. In chapter 7, he gives instruction concerning chastity and the wedded state. He praises chastity and virginity, saying that they are profitable for the better attending to the Gospel; as Christ also teaches, in Matthew 19:12, concerning the chaste who are chaste for the sake of the Gospel or the kingdom of heaven. But Paul wills that it shall not be forced or compulsory, and that it shall not be kept at the risk of greater sin; otherwise, marriage is better than a chastity which is a continual burning. In chapters 8 to 12, he discusses, in many ways, how weak consciences are to be led and how men are to conduct themselves in external matters, like eating, drinking, apparel, and taking the Sacrament. Everywhere he forbids the strong to despise the weak, since he himself, though he is an apostle, has refrained from many things to which he had a right. Moreover the strong may well be afraid, because, in ancient Israel, so many were destroyed of those who were brought out of Egypt with miracles. Alongside of this, he makes some digressions of wholesome doctrine. In chapters 12 and 13, he discusses the many different gifts of God, among which love is the best, and teaches them not to exalt themselves but to serve one another in unity of spirit, because there is one God, one Lord, one Spirit, and everything is one, no matter how much diversity there is. In chapter 14, he teaches the preachers, prophets, and singers to use their gifts in an orderly manner and only for edification, and not put forward their sermons, knowledge, and understanding to gain honor for themselves. In chapter 15, he rebukes those who had taught and believed wrongly concerning the resurrection of the flesh. In the last chapter he exhorts them to brotherly assistance of the needy with temporal support.

< Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein, korinthiasesthai — to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts xviii. 1-18 , compared with some passages in this epistle, particularly xii. 2 , where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Acts xviii. 8 . He continued in this city nearly two years, as is plain from Acts xviii. 11 and 18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Acts xviii. 9, 10 . Nor did he use to stay long in a place where his ministry met not with acceptance and success. Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum—mine, and tuum—thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation—that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see vi. 9-20 . The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con. It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters . In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, v. 2 . In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter , to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter , into the commendation and characteristics of charity. And them, in the fourteenth , he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes. 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 . The Apostle's Salutation. ( a. d. 57.) 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 .

Paul, called to be an apostle - There is great propriety in every clause of the salutation, particularly in this, as there were some in the church of Corinth who called the authority of his mission in question. Through the will of God - Called "the commandment of God," 1Tim 1:1 This was to the churches the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, Gal 1:1 ; by the mention of the will of God, the merit of Paul, 1Cor 15:8 , &c. And Sosthenes - A Corinthian, St. Paul's companion in travel. It was both humility and prudence in the apostle, thus to join his name with his own, in an epistle wherein he was to reprove so many irregularities. Sosthenes the brother - Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother.

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS INTRODUCTION I.--THE SITUATION OF CORINTH, AND THE CHARACTER OF ITS INHABITANTS CORINTH was, properly, a small dynasty or territory in Greece, bounded on the east by the gulf of Saron; on the south by the kingdom of Argos; on the west by Sicyon; and on the north by the kingdom of Megaris, and upper part of the isthmus and bay of Corinth, the latter of which is now called the Golfo de Lepanto, or the gulf of Lepanto. This tract, or region, not large in size, possessed a few rich plains, but was in general uneven, and the soil of an indifferent quality. The city of Corinth was the capital of this region. It stood near the middle of the isthmus, which in the narrowest part was about six miles wide, though somewhat wider where Corinth stood. Here was the natural carrying-place, or portage, from the Ionian sea on the west, to the AEgean on the east. Many efforts were made by the Greeks, and afterwards by the Romans, to effect a communication between the AEgean and Adriatic seas by cutting across this isthmus; and traces still remain of these attempts. Means were even contrived for transporting vessels across. This isthmus was also particularly important, as it was the key of the Peloponnesus; and attempts were often made to fortify it. The city had two harbours--Lechseum on the gulf of Corinth, or sea of Crissa on the west, to which it was joined by a double wall, twelve stadia, or about a mile and a half in length; and Cenchrea on the sea of Saron on the east, distant about seventy stadia, or nearly nine miles. It was a situation, therefore, peculiarly favourable for commerce, and highly important in the defence of Greece. The city is said to have been founded by Sisyphus, long before the siege of Troy, and was then called Ephyra. The time when it was founded is, however, unknown. The name Corinth was supposed to have been given to it from Corin-- thus, who, by different authors, is said to have been the son of Jupiter, or of Marathon, or of Pelops, who is said to have rebuilt and adorned the city. The city of Corinth was built at the foot of a high hill, on the top of which stood a citadel. This hill, which stood on the south of the city, was its defence in that quarter, as its sides were extremely steep. On the three other sides it was protected by strong and lofty ramparts. The circumference of the city proper was about forty stadia, or five miles. Its situation gave it great commercial advantages. As the whole of that region was mountainous and rather barren, and as the situation gave the city extraordinary commercial advantages, the inhabitants early turned their attention to commerce, and amassed great wealth. This fact was, to no inconsiderable extent, the foundation of the luxury, effeminacy, and vices, for which the city afterwards became so much distinguished. The merchandise of Italy, Sicily, and the western nations, was landed at Lechseum on the west; and that of the islands of the AEgean sea, of Asia Minor, and of the Phoenicians, and other oriental nations, at Cenchrea on the east. The city of Corinth thus became the mart of Asia and Europe, covered the sea with its ships, and formed a navy to protect its commerce. It was distinguished by building galleys and ships of a new and improved form; and its naval force procured it respect from other nations. Its population and its wealth were thus increased by the influx of foreigners. It became a city rather distinguished by its wealth, and naval force, and commerce, than by its military achievements, though it produced a few of the most valiant in the armies of and distinguished leaders in the armies of Greece. Its population was increased, and its character somewhat formed, from another circumstance. In the neighbourhood of the city the Isthmian games were celebrated, which attracted so much attention, and which drew so many strangers from distant parts of the world. To those games the apostle Paul not infrequently refers, when recommending Christian energy and activity. 1Cor 9:24, 1Cor 9:26, 1Cor 9:27. Comp. Heb 12:1. From these causes, the city of Corinth became eminent among all ancient cities for wealth, and luxury, and dissipation. It was the mart of the world. Wealth flowed into it from all quarters. Luxury, amusement, and dissipation, were the natural consequents, until it became the most gay and dissolute city of its times-- the Paris of antiquity. There was another cause which contributed to its character of dissoluteness and corruption. I refer to its religion. The principal deity worshipped in the city was Venus; as Diana was the principal deity worshipped at Ephesus, Minerva at Athens, etc. Ancient cities were devoted usually to some particular god or goddess, and were supposed to be under their peculiar protection. Acts 14:13. Corinth was devoted, or dedicated, thus to the goddess of love, or licentious passion; and the effect may be easily conceived The temple of Venus was erected on the north side or slope of the Acrocorinthus, a mountain about half a mile in height on the south of the city; and from the summit of which a magnificent prospect opened on the north to Parnassus and Helicon, to the eastward the island of AEgina and the citadel of Athens, and to the west the rich and beautiful plains of Sicyon. This mountain was covered with temples and splendid houses; but was especially devoted to Venus, and was the place of her worship. Her shrine appeared above those of the other gods; and it was enjoined by law, that one thousand beautiful females should officiate as courtesans, or public prostitutes, before the altar of the goddess of love. In a time of public calamity and imminent danger, these women attended at the sacrifices, and walked with the other citizens singing sacred hymns. When Xerxes invaded Greece, recourse was had to their intercession to avert the impending calamity. They were supported chiefly by foreigners; and from the avails of their vice a copious revenue was derived to the city. Individuals, in order to insure success in their undertakings, vowed to present to Venus a certain number of courtesans, which they obtained by sending to distant countries. Foreign merchants were attracted in this way to Corinth; and in a few days would be stripped of all their property. It thus became a proverb, "It is not for every one to go to Corinth" ουπαντοςανδροςειςκορινθονεστινοπλους. The effect of this on the morals of the city can be easily understood. It became the most gay, dissipated, corrupt, and ultimately the most effeminate and feeble portion of Greece. It is necessary to make these statements because they go to show the exceeding grace of God in collecting a church in such a city; the power of the gospel in overcoming the strongest and most polluted passions of our nature: and because no small part of the irregularities which arose in the church at Corinth, and which gave the apostle occasion to write this epistle, were produced by this prevailing licentiousness of the people; and by the fact, that gross and licentious passions had received the countenance of law and the patronage of public opinion. See chap. v.--vii. See article Lais in the Biographical Dictionaries. Though Corinth was thus dissipated and licentious in its character, yet it was also distinguished for its refinement and learning. Every part of literature was cultivated there; so that before its destruction by the Romans, Cicero ( pro lege Man. cap. v.) scrupled not to call it totius Grantee lumen--the light of all Greece. Corinth was, of course, exposed to all the changes and disasters which occurred to the other cities of Greece. After a variety of revolutions in its government, which it is not necessary here to repeat, it was taken by the Roman consul, L. Mummius, 147 years before Christ. The riches which were found in the city were immense. During the conflagration, it is said that all the metals which were there were melted and run together, and formed that valuable compound which was so much celebrated as Corinthian brass. Others, however, with more probability, say that the Corinthian artists were accustomed to form a metal, by a mixture of brass with small quantities of gold and silver, which was so brilliant as to cause the extraordinary estimate in which this metal was held. Corinth, however, was again rebuilt, in the time of Julius Caesar, it was colonized by his order, and soon again resumed something of its former magnificence. By the Romans, the whole of Greece was divided into two provinces, Macedonia and Achaia. Of the latter, Corinth was the capital; and this was its condition when it was visited by Paul. With its ancient splendour, it also soon relapsed into its former dissipation and licentiousness; and when Paul visited it, it was perhaps as dissolute as at any former period of its history. The subsequent history of Corinth it is not necessary to trace. On the division of the Roman empire, it fell, of course, to the eastern empire; and when this was overthrown by the Turks, it came into their hands, and it remained under their dominion until the recent revolution in Greece. It still retains its ancient name; but with nothing of its ancient grandeur. A single temple, itself dismantled, it is said, is all that remains, except the ruins, to mark the site of one of the most splendid cities of antiquity. For the authorities of these statements, see Travels of Anacharsis, vol. iii. pp. 369--388; Edin. Ency. art. Corinth; Lempriere's Classical Dictionary; and Bayle's Dictionary, art. Corinth. II.--THE ESTABLISHMENT OF THE CHURCH AT CORINTH THE apostle Paul first visited Corinth about A.D. 52. (Lardner.) See Acts 18:1. He was then on his way from Macedonia to Jerusalem. He had passed some time at Athens, where he had preached the gospel, but not with such success as to warrant him to remain, or to organize a church. Acts 17:1, and following. He was alone at Athens, having expected to have been joined there by Silas and Timothy; but in that he was disappointed. Acts 17:15; comp. Acts 18:5. He came to Corinth alone, but found Aquila and Priscilla there, who had lately come from Rome, and with them he waited the arrival of Silas and Timothy. When they arrived, Paul entered on the great work of preaching the gospel in that splendid and dissipated city, first to the Jews, and when it was rejected by them, then to the Greeks, Acts 18:5,6. His feelings when he engaged in this work he has himself stated in 1Cor 16:2-5. (See Note on that place.) His embarrassment and discouragements were met by a gracious promise of the Lord that he would be with him, and would not leave him; and that it was his purpose to collect a church there. Acts 18:9,10. In the city, Paul remained eighteen months, ( Acts 18:11,) preaching without molestation, until he was opposed by the Jews under Sosthenes their leader, and brought before Gallio. When Gallio refused to hear the cause, and Paul was discharged, it is said that he remained there yet "a good while," ( Acts 18:18,) and then sailed into Syria. Of the size of the church that was first organized there, and of the general character of the converts, we have no other knowledge than that which is contained in the epistle. There is reason to think that Sosthenes, who was the principal agent of the Jews in arraigning Paul before Gallio, was converted, (see 1Cor 1:1,) and perhaps some other persons of distinction; but it is evident that the church was chiefly composed of those who were in the more humble walks of life. 1Cor 1:26 and following. It was a signal illustration of the grace of God, and the power of the gospel, that a church was organized in that city of gaiety, fashion, luxury, and licentiousness; and it shows that the gospel is adapted to meet and overcome all forms of wickedness, and to subdue all classes of people to itself. If a church was established in the gay and dissolute capital of Achaia, then there is not now a city on earth so gay and so profligate that the same gospel may not meet its corruptions, and subdue it to the cross of Christ. Paul subsequently visited Corinth about A. D. 58, or six years after the establishment of the church there. He passed the winter in Greece--doubtless in Corinth and its neighbourhood--on his journey from Macedonia to Jerusalem, the fifth time in which he visited the latter city. During this stay at Corinth, he wrote the Epistle to the Romans. See the Introduction to the Epistle to the Romans. III.--THE TIME AND PLACE OF WRITING THE FIRST EPISTLE TO THE CORINTHIANS IT has been uniformly supposed that this epistle was written at Ephesus. The circumstances which are mentioned incidentally in the epistle itself, place this beyond a doubt. The epistle purports to have been written, not like that to the Romans, without having been at the place to which it was written, but after Paul had been at Corinth. "I, brethren, when I came to you, came not with excellency of speech," etc., 1Cor 2:1. It also purports to have been written when he was about to make another visit to that church. 1Cor 4:19, "But I will come to you shortly, if the Lord will." 1Cor 16:5, "Now I will come unto you when I pass through Macedonia: for I do pass through Macedonia." Now, the history in the Acts of the Apostles informs us that Paul did in fact visit Achaia, and, doubtless, Corinth twice. See Acts 17:1, etc.; Acts 20:1-3. The same history also informs us that it was from Ephesus that Paul went into Greece; and as the epistle purports to have been written a short time before that journey, it follows, to be consistent with the history, that the epistle must have been written while he was at Ephesus. The narrative in the Acts also informs us, that Paul had passed two years in Ephesus before he set out on his second journey into Greece. With this supposition, all the circumstances relating to the place where the apostle then was which are mentioned in this epistle agree. "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" 1Cor 15:32. It is true, as Dr. Paley remarks, ( Horae Paulinae,) that the apostle might say this wherever he was; but it was much more natural, and much more to the purpose to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates. "The churches of Asia salute you," 1Cor 16:19. It is evident from this, that Paul was near those churches, and that he had intercourse with them. But Asia, throughout the Acts of the Apostles, and in the epistles of Paul, does not mean commonly the whole of Asia, nor the whole of Asia Minor, but a district in the interior of Asia Minor, of which Ephesus was the capital. Acts 2:9; also Acts 6:9, 16:6, 20:16. "Aquila and Priscilla salute you," 1Cor 16:19. Aquila and Priscilla were at Ephesus during the time in which I shall endeavour to show this epistle was written, Acts 18:26. It is evident, if this were so, that the epistle was written at Ephesus. "But I will tarry at Ephesus until Pentecost," 1Cor 16:8. This is almost an express declaration that he was at Ephesus when the epistle was written. "A great door and effectual is opened unto me, and there are many adversaries," 1Cor 16:9. How well this agrees with the history may be seen by comparing it with the account in Acts, when Paul was at Ephesus. Acts 19:20, "So mightily grew the word of God, and prevailed." That there were "many adversaries," may be seen from the account of the same period in Acts 19:9: "But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples." Comp. Acts 19:23-41. From these circumstances, it is put beyond controversy that the epistle was written from Ephesus. These circumstantial and undesigned coincidences, between a letter written by Paul and an independent history by Luke, is one of those strong evidences so common in genuine writings, which go to show that neither is a forgery. An impostor in forging a history like that of the Acts and then writing an epistle, would not have thought of these coincidences, or introduced them in the manner in which they occur here. It is perfectly manifest that the notes of the time, and place, and circumstances in the history, and in the epistle, were not introduced to correspond with each other, but have every appearance of genuineness and truth. See Paley's Horae Paulinae, on this epistle. The circumstances which have been referred to in regard to the place where this epistle was written, serve also to fix the date of its composition. It is evident, from 1Cor 16:8, that Paul purposed to tarry at Ephesus until Pentecost. But this must have been written and sent away before the riot which was raised by Demetrius, ( Acts 19:23-41;) for, immediately after that, Paul left Ephesus and went to Macedonia, Acts 20:1,2. The reason why Paul purposed to remain in Ephesus until Pentecost, was the success which he had met with in preaching the gospel, Acts 16:9. But after the riot excited by Demetrius, this hope was in a measure defeated, and he soon left the city. These circumstances serve to fix the time when this epistle was written to the interval which elapsed between what is recorded in Acts 19:22,23. This occurred about A.D. 56 or 57. Pearson and Mill place the date in the year 57; Lardner, in the spring of the year 56. It has never been doubted that Paul was the author of this epistle. It bears his name; has internal evidence of having been written by him; and is ascribed to him by the unanimous voice of antiquity. It has been made a question, however, whether this was the first letter which Paul wrote to them; or whether he had previously written an epistle to them which is now lost. This inquiry has been caused by what Paul says in 1Cor 5:9, "I wrote unto you in an epistle," etc. Whether he there refers to another epistle, which he wrote to them before this, and which they had disregarded; or whether to the previous chapters of this epistle; or whether to a letter to some other church which they had been expected to read, has been made a question. This question will be considered in the note on that verse. IV.--THE OCCASION ON WHICH THIS EPISTLE WAS WRITTEN, IT is evident that this epistle was written in reply to one which had been addressed by the church at Corinth to Paul: 1Cor 7:1, "Now concerning the things whereof ye wrote unto me," etc. That letter had been sent to Paul while at Ephesus by the hands of Stephanas, and Fortunatus, and Achaicus, who had come to consult with him respecting the state of the church at Corinth, 1Cor 16:17,18. In addition to this, Paul had heard various reports of certain disorders which had been introduced into the church at Corinth, and which required his attention and correction. Those disorders, it seems, as was natural, had not been mentioned in the letter which they sent to him, but he had heard of them incidentally by some members of the family of Chloe, 1Cor 1:11. They pertained to the following subjects: (1.) The divisions which had arisen in the church by the popularity of a teacher who had excited great disturbance, 1Cor 1:12,13. Probably this teacher was a Jew by birth, and not improbably of the sect of the Sadducees, ( 2Cor 11:22;) and his teaching might have been the occasion why in the epistle Paul entered so largely into the proof of the doctrine of the resurrection from the dead, 1Cor 15. (2.) The Corinthians, like all other Greeks, were greatly in danger of being deluded, and carried away by a subtle philosophy, and by a dazzling eloquence; and it is not improbable that the false teacher there had taken advantage of this, and made it the occasion of exciting parties, and of creating a prejudice against Paul, and of undervaluing his authority because he had made no pretensions to these endowments. It was of importance, therefore, for Paul to show the true nature and value of their philosophy, and the spirit which should prevail in receiving the gospel, 1Cor 1:18-31 1Cor 2, 1Cor 3; (3.) Paul's authority had been called in question as an apostle, and not improbably by the false teacher, or teachers, that had caused the parties which had been originated there. It became necessary, therefore, for him to vindicate his authority, and show by what right he had acted in organizing the church, and in the directions which he had given for its discipline and purity, 1Cor 4, 1Cor 9. (4.) A case of incest had occurred in the church, which had not been made the subject of discipline, 1Cor 5. This case was a flagrant violation of the gospel; and yet it is not improbable that it had been palliated, or vindicated, by the false teachers; and it is certain that it excited no shame in the church itself. Such cases were not regarded by the dissolute Corinthians as criminal. In a city dedicated to Venus, the crimes of licentiousness had been openly indulged, and this was one of the sins to which they were particularly exposed. It became necessary, therefore, for Paul to exert his apostolic authority, and to remove the offender in this case from the communion of the church, and to make him an example of the severity of Christian discipline. (5.) The Corinthians had evinced a litigious spirit, a fondness for going to law, and for bringing their causes before heathen tribunals, to the great scandal of religion, instead of endeavouring to settle their difficulties among themselves. Of this the apostle had been informed, and this called also for his authoritative interposition, 1Cor 6:1-8. (6.) Erroneous views and practices had arisen, perhaps under the influence of the false teachers, on the subject of temperance, chastity, etc. To the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians, from their former habits, and from the customs of their countrymen, were particularly exposed. Those vices had been judged harmless, and had been freely indulged in; and it is not improbable that the views of the apostle had been ridiculed as unnecessarily stern, and severe, and rigid. It became necessary, therefore, to correct their views, and to state the true nature of the Christian requirements, 1Cor 6:8-19. (7.) The apostle having thus discussed those things of which he had incidentally heard, proceeds to notice particularly the things respecting which they had consulted him by letter. Those were, (a.) Marriage, and the duties in regard to it in their circumstances, (b.) The eating of things offered to idols, 1Cor 8. In order to enforce his views of what he had said on the duty of abstaining from the use of certain food, if it was the occasion of giving offence, he shows them, ( 1Cor 9,) that it was the great principle on which he had acted in his ministry; that he was not imposing on them anything which he did not observe himself; that though he had full authority as an apostle to insist on a support in preaching, yet, for the sake of peace and the prosperity of the church, he had voluntarily relinquished his rights, and endeavoured by all means to save some, 1Cor 9. By this example, he seeks to persuade them to a course of life as far as possible from a life of gluttony, and fornication, and self-indulgence; and to assure them that although they had been highly favoured, as the Jews had been also, yet like them they might also fall, 1Cor 10:1-12. These principles he illustrates by a reference to their joining in feasts and celebrations with idols, and the dangers to which they would subject themselves by so doing; and concludes that it would be proper in those circumstances wholly to abstain from partaking of the meat offered in sacrifice to idols, if it were known to be such. This was to be done on the principle that no offence was to be given. And thus the second question referred to him was disposed of, 1Cor 10:13-13-33. In connexion with this, and as an illustration of the principle on which he acted, and on which he wishes them to act, that of promoting mutual edification, and avoiding offence, he refers ( 1Cor 11 ) to two other subjects: the one, the proper relation of the woman to the man, and the general duty of her being in subjection to him, 1Cor 11:1-16; and the other, a far more important matter, the proper mode of celebrating the Lord's Supper, ( 1Cor 11:17-34.) He had been led to speak of this, probably, by the discussion to which he had been invited on the subject of their feasts; and the discussion of that subject naturally led to the consideration of the much more important subject of their mode of celebrating the Lord's Supper. That had been greatly abused to purposes of riot and disorder, an abuse which had grown directly out of their former views and habits in public festivals. Those views and habits they had transferred to the celebration of the Eucharist. It became necessary, therefore, for the apostle to correct those views, to state the true design of the ordinance, to show the consequences of an improper mode of celebration, and to endeavour to reform them in their mode of observing it, 1Cor 11:17-34. (c.) Another subject which had probably been submitted to him in the letter, was the nature of spiritual gifts; the design of the power of speaking with tongues, and the proper order to be observed in the church on this subject. These powers seem to have been imparted to the Corinthians in a remarkable degree; and like most other things had been abused to the promotion of strife and ambition--to pride in their possession, and to irregularity and disorder in their public assemblies. This whole subject the apostle discusses, (chap. xii., xiii., xiv.) He states the design of imparting this gift; the use which should be made of it in the church, the necessity of due subordination in all the members and officers; and, in a chapter unequalled in beauty in any language, 1Cor 13 shows the inferiority of the highest of these endowments to a kind catholic spirit--to the prevalence of charity--and thus endeavours to allay all contentions and strifes for ascendency, by the prevalence of the spirit of LOVE. In connexion with this 1Cor 14 he reproves the abuses which had arisen on this subject, as he had done on others, and seeks to repress all disorders. (8.) A very important subject the apostle reserved to the close of the epistle--the resurrection of the dead, 1Cor 15. Why he chose to discuss it in this place, is not known. It is quite probable that he had not been consulted on this subject in the letter which had been sent to him. It is evident, however, that erroneous opinions had been entertained on the subject, and probably inculcated by the religious teachers at Corinth. The philosophic minds of the Greeks we know were much disposed to deride this doctrine, ( Acts 17:32;) and in the Corinthian church it had been either called in question, or greatly perverted, 1Cor 15:12. That the same body would be raised up had been denied; and the doctrine that came to be believed was, probably, simply that there would be a future state, and that the only resurrection was the resurrection of the soul from sin, and that this was past. Compare 2Ti 2:18. This subject the apostle had not before taken up, probably because he had not been consulted on it, and because it would find a more appropriate place after he had reproved their disorders, and answered their questions. After all those discussions, after examining all the opinions and practices that prevailed among them, it was proper to place the great argument for the truth of the religion which they all professed on a permanent foundation, and to close the epistle by reminding them, and proving to them, that the religion which they professed, and which they had so much abused, was from heaven. The proof of this was the resurrection of the Saviour from the dead. It was indispensable to hold that in its obvious sense; and holding that, the truth of their own resurrection was demonstrated, and the error of those who denied it was apparent. (9.) Having finished this demonstration, the apostle closes the epistle 1Cor 16 with some miscellaneous directions and salutations....................................................................... Remainder of Introductory Notes and Information on Verse 1 located in 1Cor 1:2......................................................................Introductory Notes Continued from Ve

To the church of God which is in Corinth - St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other churches he uses a more solemn address. Sanctified through Jesus Christ - And so undoubtedly they were in general, notwithstanding some exceptions. Called - Of Jesus Christ, Rom 1:6 And - As the fruit of that calling made holy. With all that in every place - Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of our Lord Jesus Christ - This plainly implies that all Christians pray to Christ, as well as to the Father through him.

rse 1...... (At end of Introduction See Verse Notes for Verses 1 and 2 of 1st Corinthians, Chapter 1) V..--DIVISlONS OF THE EPISTLE THE divisions of this epistle, as of the other books of the Bible, into chapters and verses, is arbitrary, and often not happily made. See the Introduction to the Notes on the Gospels. Various divisions of the epistle have been proposed, in order to present a proper analysis to the mind. The division which is submitted here is one that arises from the previous statement of the scope and design of the epistle, and will famish the basis of my analysis. According to this view, the body of this epistle may be divided into three parts, viz.: I. The discussion of irregularities and abuses prevailing in the church at Corinth, of which the apostle had incidentally learned by report, chap. i.--vi. II. The discussion of various subjects which had been submitted to him in a letter from the church, and of points which grew out of those inquiries, chap. vii.--xiv. III. The discussion of the great doctrine of the resurrection of Christ --the foundation of the hope of man--and the demonstration arising from that that the Christian religion is true, and the hopes of Christians well founded, chap. xv. (See the "Analysis" prefixed to the Notes.) VI.--THE MESSENGERS BY WHOM THIS EPISTLE WAS SENT TO THE CHURCH AT CORINTH, AND ITS SUCCESS IT is evident that Paul felt the deepest solicitude in regard to the state of things in the church at Corinth. Apparently as soon as he had heard of their irregularities and disorders through the members of the family of Chloe, (chap. i., ii.,) he had sent Timothy to them, if possible, to repress the growing dissensions and irregularities, ( 1Cor 4:17.) In the mean time the church at Corinth wrote to him to ascertain his views on certain matters submitted to him, 1Cor 7:1; and the reception of this letter gave him occasion to enter at length into the subject of their disorders and difficulties. Yet he wrote the letter under the deepest solicitude about the manner of its reception, and its effect on the church: 2Cor 2:4, "For out of much affliction and anguish of heart I wrote unto you with many tears," etc. Paul had another object in view which was dear to his heart, and which he was labouring with all diligence to promote, which was the collection which he proposed to take up for the poor and afflicted saints at Jerusalem. Rom 15:25. This object he wished to press at this time on the church at Corinth, 1Cor 16:1-4. In order, therefore, to insure the success of his letter, and to facilitate the collection, he sent Titus with the letter to the church at Corinth, with instructions to have the collection ready, ( 2Cor 7:7,8,13,15.) This collection Titus was requested to finish, ( 2Cor 8:6.) With Titus, Paul sent another brother, perhaps a member of the church at Ephesus, 2Cor 12:18, a man whose praise, Paul says, was in all the churches, and who had been already designated by the churches to bear the contribution to Jerusalem, 2Cor 8:18,19. By turning to Acts 21:29, we find it incidentally mentioned that "Trophimus an Ephesian" was with Paul in Jerusalem, and undoubtedly this was the person here designated. This is one of the undesigned coincidences between Paul's epistle and the Acts of the Apostles, of which Dr. Paley has made so much use in his Horae Paulinae in proving the genuineness of these writings. Paul did not deem it necessary or prudent for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul 1Cor 7:1 had been brought to him by Stephanas, Fortunatus, and Achaicus, 1Cor 16:17; and it is probable that they accompanied Titus and the other brother with him who bore Paul's reply to their inquiries. The success of this letter was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the church. The whole church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform, 2Cor 7:9-11. The authority of the apostle was recognised, and his epistle read with fear and trembling, 2Cor 7:15. The act of discipline which he had required on the incestuous person was inflicted by the whole church, 2Cor 2:6. The collection which he had desired, 1Cor 16:1-4, and in regard to which he had boasted of their liberality to others, and expressed the utmost confidence that it would be liberal, 2Cor 9:2,3, was taken up agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind, 2Cor 7:13,14. Of the success of his letter, however, and of their disposition to take up the collection, Paul was not apprized until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of things in the church at Corinth, 2Cor 7:4-7,13. Never was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successful way. VII.--GENERAL CHARACTER AND STRUCTURE OF THE EPISTLE THE general style and character of this epistle is the same as in the other writings of Paul. See Introduction to the Epistle to the Romans. It evinces the same strong and manly style of argument and language, the same structure of sentences, the same rapidity of conception, the same overpowering force of language and thought, and the same characteristics of temper and spirit in the author. The main difference between the style and manner of this epistle, and the other epistles of Paul, arises from the scope and design of the argument. In the epistle to the Romans, his object led him to pursue a close and connected train of argumentation. In this, a large portion of the epistle is occupied with reproof, and it gives occasion for calling into view at once the authority of an apostle, and the spirit and manner in which reproof is to be administered. The reader of this epistle cannot but be struck with the fact, that it was no part of Paul's character to show indulgence to sin; that he had no design to flatter; that he neither "cloaked nor concealed transgression;" that in the most open, firm, and manly manner possible, it was his purpose to rebuke them for their disorders, and to repress their growing irregularities. At the same time, however, there is full opportunity for the display of tenderness, kindness, love, charity, and for Christian instruction--an opportunity for pouring forth the deepest feelings of the human heart--an opportunity which Paul never allowed to escape unimproved. Amidst all the severity of reproof, there is the love of friendship; amidst the rebukes of an apostle, the entreaties and tears of a father. And we here contemplate Paul, not merely as the profound reasoner, not simply as a man of high intellectual endowments, but as evincing the feelings of the man, and the sympathies of the Christian. Perhaps there is less difficulty in understanding this epistle than the epistle to the Romans. A few passages indeed have perplexed all commentators, and are to this day not understood. See 1Cor 5:9, 11:10, 15:29. But the general meaning of the epistle has been much less the subject of difference of interpretation. The reasons have probably been the following: (1.) The subjects here are more numerous, and the discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated. (2.) The subjects themselves are far less abstruse and profound than those introduced into the epistle to the Romans. There is, therefore, less liability to misconception. (3.) The epistle has never been made the subject of theological warfare. No system of theology has been built on it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character; and there has been, therefore, less room for contention in regard to its meaning. (4.) No false and unfounded theories of philosophy have been attached to this epistle, as have been to the epistle to the Romans. Its simple sense, therefore, has been more obvious; and no small part of the difficulties in the interpretation of that epistle are wanting in this. (5.) The apostle's design has somewhat varied his style. There are fewer complicated sentences, and fewer parentheses--less that is abrupt and broken, and elliptical--less that is rapid, mighty, and over-powering in argument. We see the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. The fifteenth chapter, however, for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and overpowering eloquence, is probably unsurpassed by any other part of the writings of Paul, and unequalled by any other composition. (6.) It may be added, that there is less in this epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the epistle to the Romans. One great difficulty in interpreting that epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his Sovereign, require the submission of the understanding and the heart to God's high claims, and throw down every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this epistle led him less to dwell on those topics than in the epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this epistle are proportionably fewer than in the epistle to the Romans. The same spirit, however, which is requisite in understanding the epistle to the Romans, is demanded here. In all Paul's epistles, as in all the Bible, a spirit of candour, humility, prayer, and industry, is required. The knowledge of God's truth is to be acquired only by toil and candid investigation. The mind that is filled with prejudices is rarely enlightened. The proud, unhumbled spirit seldom receives benefit from reading the Bible, or any other book. He acquires the most complete, and the most profound knowledge of the doctrines of Paul, and of the Book of God in general, who comes to the work of interpretation with the most humble heart, and the deepest sense of his dependence in the aid of that Spirit by whom originally the Bible was inspired. For "the meek will he guide in judgment, and the meek will he teach his way," Ps 25:9. END OF Introductory Notes: ----------------------------------------------------------------------- Verse 1. Paul, called to be an apostle. Rom 1:1, Through the will of God. Not by human appointment, or authority; but in accordance with the will of God, and his command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship, Acts 9. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority. Compare Gal 1:11,12, 1Cor 9:1-6, 2Cor 11:22-33; 2Co 12:1-12. There was a special reason why he commenced this epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the epistle, from some particular expressions, 2Cor 10:8-10, and from the fact that he is at so much pains throughout the two epistles to establish his Divine commission. And Sosthanes, Sosthenes is mentioned in Acts 18:17, as "the chief ruler of the synagogue" at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city. Acts 18:17. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him with himself in writing this epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it. (1.) He was accustomed to employ an amanuensis or scribe in writing his epistles, and the amanuensis frequently expressed his concurrence or approbation in what the apostle had indicted. Rom 16:22. Comp. Col 4:18, "The salutation by the hand of me Paul;" 2Thes 3:17; 1Cor 16:21. It is possible that Sosthenes might have been employed by Paul for this purpose. (2.) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence, 2Cor 1:1. Thus in Gal 1:2, "All the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia, Php 1:1; Col 1:1, 1Thes 1:1. (3.) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest; and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected towards him. (a) "to be an apostle" Rom 1:1 (b) "Sosthenes, our Brother" Acts 18:17 ----------------------------------------------------------------------- Verse 2. Unto the church of God which is at Corinth. For an account of the time and manner in which the church was established in Corinth, see the Introduction, and Acts 18:1-17. The church is called "the church of God," because it has been founded by his agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; that there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a church God. To them that are sanctified. To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separated from the mass of heathens around them, and devoted to God and his cause. Though the word used here ηγιασμενοις has this idea of separation from the mass around them, yet it is separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God. Rom 1:7. In Christ Jesus. That is, by εν the agency of Christ. It was by his authority, his power, and his Spirit, that they had been separated from the mass of heathens around them, and devoted to God. Comp. Jn 17:19. Called to be saints. The word saints does not differ materially from the word sanctified in the former part of the verse. It means those who are separated from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became such because they were called to be such. The idea in the former part of the verse is, that this was done "by Christ Jesus;" here he says, that it was because they were called to this privilege. He doubtless means to say, that it was not by any native tendency in themselves to holiness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated. Comp. 1Cor 1:9. See 2Ti 1:9: "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," etc.; 1Pet 1:15; Rom 1:6, Rom 1:7; Rom 8:28; Eph 4:1; 1Timm 6:12; 1Pet 2:9. With all, etc. This expression shows, (1.) that Paul had the same feelings of attachment to all Christians in every place; and, (2.) that he expected that this epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places. Comp. 1Thes 5:27: "I charge you by the Lord, that this epistle be read unto all the holy brethren." Col 4:16: "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans." It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read. The ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to sect. His heart was full of love; and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit. Call upon the name of Jesus Christ. To call upon the name of any person, in Scripture language, is to call on the person himself. Compare Jn 3:18. Acts 4:12. The expression, " to call upon the name," επικαλουμενοις, to invoke the name, implies worship and prayer; and proves, (1.) that the Lord Jesus is an object of worship; and (2.) that one characteristic of the early Christians, by which they were known and distinguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, Acts 7:59; and that the early Christians called on Christ by prayer, and were distinguished by that, Acts 7:59, and compare Acts 1:24; Acts 2:21; Acts 9:14; Acts 22:16; 2Ti 2:22. Both their's and our's. The Lord of all--both Jews and Gentiles--of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ, but all are on a level, having a common Lord and Saviour. Comp. Eph 4:5. (c) "Corinth" Acts 18:1 (d) "to them" Jude 1:1 (e) "sanctified" Jn 17:19 (f) "called to be saints" 2Ti 1:9, 1Pet 1:15 (g) "call upon the name" 2Ti 1:9, 1Pet 1:15 Verse 3. Grace be unto you, etc.

Rom 1:7. (h) "Grace" 1Pet 1:2 Verse 4. I thank my God, etc. No small part of this epis

Always - Whenever I mention you to God in prayer.

tle is occupied with reproofs for the disorders which had arisen in the church at Corinth. Before proceeding, however, to the specific statement of those disorders, (ver. 10, seq.,) the apostle commends them for the attainments which they had really made in Divine knowledge, and thus shows that he was disposed to concede to them all that he could. It was no part of the disposition of Paul to withhold commendation where it was due. On the contrary, as he was disposed to be faithful in reproving the errors of Christians, he was no less disposed to commend them when it could be done. Compare Rom 1:8. A willingness to commend those who do well is as much in accordance with the gospel, as a disposition to reprove where it is deserved; and a minister, or a parent, may frequently do as decided good by judicious commendation as by reproof, and much more than by fault-finding and harsh crimination. On your behalf. In respect to you; that God has conferred these favours on you. For the grace of God. On account of the favours which God has bestowed on you through the Lord Jesus. Those favours are specified in the following verses. For the meaning of the word grace, Rom 1:7. (a) "thank my God" Rom 1:8 (*) "behalf" "account"Verse 5. That in every thing. In every respect, or in re

Sermon for the Eighteenth Sunday After Trinity Sunday; 1 Corinthians 1:4-9 TREASURE CHRISTIANS HAVE IN THE GOSPEL. 1 We have before us the opening words of the Epistle to the Corinthians, which Paul was moved to write because of unpleasant conditions in the Church at Corinth after his departure. Divisions had arisen and sad confusion prevailed in doctrine and life. Hence the apostle was constrained to rebuke their wickedness and correct their infirmities. Because of these wholesome admonitions, the reading and heeding of this epistle is not only profitable but essential to this day; for the devil takes no respite, but whenever the Gospel is preached in its purity he mixes with the children of God and sows his seed. 2 Paul intends to be rather severe — yen caustic — but he begins very leniently, showing them what they have received through the Gospel. His purpose is to arouse their gratitude to God, and to induce them, for his honor and glory, to be harmonious in doctrine and life, avoiding divisions and other offenses. V.4. “I thank my God always concerning you, for the grace of God which was given you in Christ Jesus,” etc. 3 In other words, Paul would say: Dear brethren, consider, I pray you, what abundant grace and gifts have been given you of God. They are bestowed not because of the Law, or because of your righteousness, your merits and works; you are given no reason to exalt yourselves above others, or to originate sects or schisms. Nay, all these blessings have been freely given you in Christ and for his sake, through the preaching of the Gospel. The Gospel is a grace which brings to you all manner of gifts, by him enriching you in everything. You lack nothing from God, but you await this one thing, that blessed day when Christ will reveal himself to you with all those heavenly gifts which you now possess in faith. 4 In this wise he extols to them the preaching of the Gospel (as indeed he does on different occasions); his purpose is to induce them to regard it most appreciatively. He gives them an example of his own gratitude, thanking God on their behalf, for the purpose of calling forth their especial gratitude when they should consider what they formerly were and what they now had received through the Gospel. And again, he would have them beware lest, forgetful of their former misery and present grace, they relapse into their old blindness. A sad beginning in such backsliding had been made by factions in their midst, who, satiated with the Gospel and indifferent to the abundant grace they enjoyed, began to cast about for something else. 5 Now observe: If the exalted apostle and venerable teacher of the Gentiles in his day had to witness in his own parish such factions and sects as those which, in sinful security and ingratitude toward the Gospel, arose during his life, what wonder is it that today, when we do not have the excellent preachers and pious Christians of those times, there are similar sects? We are aware of the great benefits bestowed upon us, but at the same time we see and realize that the devil instigates divisions and scandals. And the cause of these evils may be traced to our ingratitude; we have quickly forgotten the ills we endured under the blindness of popery, and how miserably we were deluded and tormented. Necessarily, where God’s mercies are lightly dismissed from the mind and disregarded, gratitude and regard for God’s Word cannot be the result; satiated, listless Christians go their way fancying that spiritual conditions always were and always will be as now. 6 The people, therefore, must be awakened to consider their former destitution, the very wretchedness they were in. The apostle later on vividly pictures such condition to his Corinthians, while here, in the opening chapter, he intimates to them, in kind and courteous words, to consider, in the light of the Gospel benefits they now enjoy, what they lacked before and might be deprived of again. 7 Therefore he says, You now have received the grace whereby in everything ye are enriched. Formerly you had not this grace and would not have it today had not the Gospel been preached to you. You are enriched in everything pertaining to yonder life, for it is not the purpose of the Gospel to give earthly riches. But in spiritual blessings ye come behind in no gift and have need of naught except this one thing, that the Lord himself should come. This blessing you are yet to have, and biding its advent you here live by the gifts and grace with which you were enriched, until you are finally redeemed from the sinful, wicked life of the world and from all its oppressions. You must know, and must thank God for it, that you need not seek after any higher calling or better gifts, thinking you have not all that is essential, as the factious spirits would have you believe. 8 For in your own judgment, what better thing could you have than is the Christian’s in his Gospel and his faith? He has assurance of sins forgiven and washed away in holy baptism, of justification and holiness before God, and of the fact that he is God’s child and heir to eternal life. Furthermore, although the Christian is conscious of remaining weakness and sin, yea, although he be overcome by a fault, he may avail himself of absolution, comfort and strength through his fellow Christians and by the aid of the sacraments; and he has daily guidance for his conduct and faith in all the walks of life. Again, he can call upon God in prayer in the day of trouble, and the firm assurance is his that God will hear and help him. What further can one desire, or what more does he need, than the knowledge that he is God’s child through baptism and has God’s Word at hand for comfort and strength in weakness and sin? Do you consider it slight enrichment to have assurance of the fact that God himself is speaking to you and, by means of the office of the ministry, is effective in you, teaching, admonishing, comforting, sustaining you, yea, granting you victory over the devil, death and all evil influences on earth? 9 Formerly what would we not gladly have given and done for but a single Gospel truth in our distress and trials of conscience! True, when one was discouraged or perplexed he was advised to seek and follow the counsel of some intelligent and judicious mind; but such judicious one who might assist with his counsel was nowhere to be found. For a wise man’s counsel does not answer in such case. The Word of God alone suffices, and you are to rely on it as if God himself revealed his counsel to you from heaven. 10 As Paul says, it is great riches, a precious treasure, to possess in very fact the Word of God and not to doubt that it is the Word of God. It is this that will answer; this can comfort your heart and support it. Of spiritual benefits you know we had none under the tyranny and darkness of the Pope. At that time we suffered ourselves to be led and driven by his commandments, vain human baubles, by bulls, lies, invocation of saints, indulgences, masses, monkery. And we did whatever was enjoined in the name of the Church, solely to gain comfort and help, that we might not despair of God’s grace. But instead of comforting us, these things led us to the devil and thrust us into greater anguish and terror; for there was nothing in the doctrine of the papists that could give us certainty. Indeed, they themselves had to confess that by its teachings no man could or should be certain of his state of grace. 11 Yea, they forced poor, timid, tempted hearts to dread and fear Christ more than the devil even, as! myself experienced full well. I resorted to the dead — St. Barbara, St. Ann and other departed saints — regarding them as mediators between me and Christ’s wrath. But this availed me nothing, nor did it free me from a fearful and fugitive conscience. There was not one among us all — and we were called very learned doctors of Holy Writ — who could have given true comfort from God’s Word, saying: This is God’s Word; this one thing God asks of you, that you honor him by accepting comfort; believe and know that he forgives your transgressions and has no wrath against you. If someone could have told me this, I would have given all I possessed for the knowledge; yea, for such word of comfort I would not have taken in exchange the glory and the crowns of all kings, for it would have restored my soul, it would have refreshed and sustained my body and life. 12 All this we should bear in mind, by no means should we forget it; that we may return thanks to God, recounting the superior and wonderful gifts which have enriched us in all things. We have besides the Word, free prayer and the Lord’s Prayer, knowing what to pray for and how to pray — knowledge common to the very children today, thank God. In former times, all men, especially we monks, tormented themselves with lengthy repetitions in reading and singing; yet our prayers were but chattering, as the noise of geese over their food, or of monks repeating a psalm. 13 I, too, wanted to be a pious and godly monk and I prepared with earnest devotion for mass and for prayers. But when most devout! went to the altar a doubter and left the altar a doubter. When I had rendered my confession I still doubted, and I doubted when! did not render it. For we were wholly wrapped up in the erroneous idea that we could not pray and would not be heard unless we were absolutely dean and without sin, like the saints in heaven. It would have been much better not to pray at all and to have done something else, than thus to take God’s name in vain. Still, we monks — in fact all the ecclesiastics — eluded the people, promising them our prayers for their money and possessions, actually selling our prayers, though we did not even know that we prayed in a manner acceptable to God. But today, thank God, we do know and understand, not only what to pray for and how to approach God “nothing doubting,” but we can also add a hearty Amen, believing that according to his promise he will certainly hear us. THE CHRISTIAN’S TREASURE. 14 The Christian has indeed inestimable treasure. In the first place he has the testimony of the Word of God, which is the word of eternal grace and comfort, that he has a right and true conception of baptism, the Lord’s Supper, the Ten Commandments and the Creed. In addition he has the sure refuge of God’s promise to deliver us from every trouble in which we shall call upon him, and to give us, as he promised by the prophet Zechariah 12:10, the Spirit of grace and of prayer. And the Christian, by virtue of his enlightened understanding, can wisely discern what are good works and what callings are pleasing to God; on the other hand, his judgment is equally true as to unprofitable and vain works and false services. Before, we had not this wholesome knowledge. We knew not what we believed, or how we prayed and lived. We sought comfort and salvation in self-devised trivialities, in penances, confessions and satisfactions, in self-righteous works of monkery and in obedience to the commands of the Pope. We believed such works to be fully satisfactory and, indeed, the only things that were holy; the pursuits of common Christians we considered worldly and dangerous. 15 In illustration of this idea, a picture was exhibited — with the sanction of the Pope — representing a great ship in the wild, wide sea, containing only the holy monks and the super-holy popes, cardinals, bishops, etc., who were throwing their merits to those in peril struggling in the water, or extending a hand, or by means of ropes and their stoles drawing the drowning to safety in the boat. 16 In contrast to this darkness, consider the priceless and to-be-cherished blessing of knowing with certainty wherein the heart is to take comfort, how to seek help in distress and how to conduct one’s self in one’s own station. If, though provided with spiritual riches on all sides, you are not sufficient of yourself at all times to grasp them, you can, nevertheless, always reach and appropriate them by means of the ordinary ministry and office of the Church, yes, by the aid of your fellow-Christians. Again, it is productive of the greatest happiness to know that when living aright in the ordinary walks of life established by God, you are more acceptable and pleasing to him than you would be to purchase the works and merits of all the monks and hermits. 17 What Paul terms being “enriched,” first, “in all utterance,” or knowledge — which, in the exalted spiritual meaning of the words, bears on life everlasting — is having the comfort o£ faith in Christ and of invocation and prayer. And enriched in “all knowledge,” means having true conception and right judgment in all things o\ our physical life and in all our earthly relations. All things that a Christian should know and should possess are comprehended in these two terms. These blessings are gifts and treasures indescribably great. He who will contrast them with the destitution of our former condition cannot but be joyful and thankful. I remember the time when I, engaged in earnest study of Holy Writ, would have given a great deal for the right exposition of a psalm; and when had I but begun to understand a verse aright, I would have been as rejoiced as if born to life anew. 18 Truly, then, we should now render to God heartfelt thanks for the great favor and blessing of restored light and understanding in Scripture, and the right conception of doctrinal matters. But, alas! it is likely to be with us as with the Corinthians, who had received most abundantly from Paul but by way of return had made ill use of it and proved shamefully unthankful. And they met with retribution, the worst of it being false doctrine and seductions, until at last that grand congregation was wholly ruined and destroyed. A similar retribution threatens us, yes, is before the door with appalling knock, in the instance of the Turks and in other distress and calamity. For this reason we should, with a thankful heart and serious mind, pray, as Paul here does for his Corinthians, that God would keep us steadfast in the possession of his gifts and blameless in the day of our Lord Jesus Christ. 19 Paul admonishes us to continue in this knowledge and appreciation of the grace and gifts of God. Since by these blessings we have received riches and happiness to the satisfying of all our need, the apostle further admonishes us to look only for the Lord to reveal to us publicly by his coming that which he has promised and through faith already granted us. 20 In the past, much has been written and ingeniously devised on the topic of preparing for death and the final judgment. But it has only served to further confuse timid consciences. For these comforters were not able to show anything of the comfort to be found in the riches of grace and bliss in Christ. They directed the people to oppose with their own works and good life, death and God’s judgment. In place of this delusion is now evident the precious truth; he who knows the Gospel doctrines, goes on and performs his own work and duty in his respective calling. He takes comfort in the fact that through baptism he is engrafted into Christ; he receives absolution and partakes of the holy supper for the strengthening of his faith, commending his soul and body to Christ. Why should such a one fear death? Though it come at any time, in form of pestilence or accident, it will always find the Christian ready and well prepared, be he awake or asleep; for he is in Christ Jesus. 21 For all these things the Christian may well thank and bless God, realizing that he has no further need, nor can he gain anything better than he already has in the remission of sins, the gift of the Holy Spirit and the faithful prosecution of his calling; however, he should remain in, and daily grow in, faith and supplication. But he cannot hope to attain to another and better doctrine, faith, Spirit, prayer, sacrament, reward, etc., than had all the saints, John the Baptist, Peter, Paul, or in fact than has now every Christian that is baptized. Therefore I need not idly spend time in trying to prepare people for death and inspire them with courage by such commonplaces as recalling and relating the innumerable daily accidents, ills and dangers of this life. This method will not answer; death will not thereby be frightened away, nor will the fear of death be removed. The Gospel teaching is: Believe in Christ, pray and live in accordance with God’s Word, and then, when death overtakes and attacks you, you will know that you are Christ the Lord’s. Paul says ( Romans 14:8 ): “Whether we live... or die, we are the Lord’s.” Indeed, we Christians live upon this earth to the very end that we may have assured comfort, salvation and victory over death and hell. 22 Of this Paul here reminds us, and dwells on it more fully later in this Epistle; he would have us duly thankful for this great grace and living among ourselves in a Christian and brotherly manner, in doctrine and practice, ignoring and avoiding that wild, disorderly conduct of the contentious and disorderly. He who recognizes such grace and blessing cannot but love and thank God and conduct himself aright toward his neighbor; and when he finds himself falling short in this he will, by admonition and the Word of God, make amends. 23 Here you might put the question: Why does Paul speak in such a commendatory way of the Corinthians, saying that they were enriched in everything and came behind in no gift, when he himself confesses later on that they had contentions and schisms — in regard to baptism, to the sacrament, to the doctrine of the resurrection of the dead and in regard to abuse of liberty, and some lived as they pleased. Would you not call these things faults and shortcomings? How, then, is he in a position to say that they were abundantly supplied with all things spiritual, lacking not one thing? 24 Well, you should recall what I have repeatedly stated: Christendom is never so spotless that there are not some spurious and wicked admixed, just as you will always find weeds, darnel, tares, or wild mustard together with pure grain. And he who will examine the Church with only a view of finding faults and frailties among those called Christians, will miss the Church, yes, the Gospel and Christ, and never discover a Church at all. 25 But we have the consolation of knowing that if we have the Gospel pure, we have the treasure God gives his Church and we cannot go astray nor want. But as yet we have not reached that degree of perfection where all hearers of the Gospel will grasp it fully and wholly or are faultless in faith and life; at all times there will be some who do not believe and some who are weak and imperfect. However, that great treasure and rich blessing of doctrine and knowledge is present. There is no defect in this, and it is effective and fruitful. The fact that some do not believe, does not weaken baptism or the Gospel or the Church; they only harm themselves. To sum up, where the Word remains, there most assuredly is also the Church. For wherever the doctrine is pure, there you can also keep purity in baptism, the sacrament, absolution, the Ten Commandments, the Lord’s Prayer, good works and all callings; and wherever you find a defect or an irregularity, you can admonish, amend and rectify by means of the Word. 26 Some there must be who have the Word and sacraments pure and unadulterated, who have faith, pray aright, keep God’s commandments and do other things, as, thank God, we have with us. Then we may firmly conclude: If the true Church were not here, these characteristics would be lacking; therefore we must have among ourselves true members of the Church and true saints. Now even though children of the world intermingle (as will be the case always and in all places), who show neither faith nor a godly life, it would corrupt neither faith, nor baptism, nor doctrine, nor would the Church perish on that account — the treasure remains in its integrity and efficacy, and God may graciously cause some to turn from their unbelief and wicked life and be added to the faithful and to mend their ways. 27 Again, they with whom this treasure — the Word or doctrine and its knowledge — is not found, cannot be the Christian Church nor members of it, and for that reason they cannot pray or believe aright or do good works pleasing to God. It follows that their whole lives are in God’s sight lost and condemned, though they may assiduously extol God and the Church and before the world may have the appearance and reputation of leading particularly holy lives and excelling even the upright Christians in virtues and honor. It is a settled fact that outside the Church of Christ there is no God, no grace, no bliss; as Paul says ( Ephesians 4:5 ): “One Lord, one faith, one baptism, one God and Father of all,” etc. And Acts 4:12 says: “And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved.” 28 And so Paul, when here extolling the Corinthians, has not an eye to the contentious, the Epicureans, or to those who give public offense, as the man that “had his father’s wife;” but the apostle looks to the fact that a few remain who have the pure Word of God, faith, baptism and the sacrament, though some hypocrites be among them. Because of these few — and few indeed there may be — we recognize the presence of that inestimable treasure of which the apostle speaks. It is found as well where two or three are gathered together as with thousands. Neither the Gospel nor the ministers nor the Church is to be blamed that the multitude miss this treasure; the multitude have but them, selves to blame, for they close their ears and eyes. 29 Now behold how loftily Paul has extolled and how beautifully portrayed the Christian Church — where she is to be found on earth and what inestimable blessings and gifts she has received of Christ, for which she is in duty bound to thank and praise him in her confession and in her life. This subject the apostle concludes with the words: V.9. “God is faithful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord.” 30 The good work which Christ has begun in you and already assured to you, he will without fall establish in you until the end and for ever, if you but do not fall away through unbelief, or cast grace from you. For his Word or promise given to you, and his work begun in you, are not changeable as is man’s word and work, but are firm, certain, divine, immovable truth. Since you are in possession of this your divine calling, draw comfort therefrom and rely on it without wavering. Amen.

In all utterance and knowledge - Of divine things. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and I make way for the reproofs which follow.

gard to all the favours conferred on any of his people. You have been distinguished by him in all those respects in which he blesses his own children. Ye are enriched by him. Rom 2:4. The meaning of this expression is, "you abound in these things; they are conferred abundantly upon you." By the use of this word, the apostle intends doubtless to denote the fact that these blessings had been conferred on them abundantly; and also that this was a valuable endowment, so as to be properly called a treasure. The mercies of God are not only conferred abundantly on his people, but they are a bestowment of inestimable value. Comp. 2Cor 6:10. In all utterance. With the power of speaking various languages, ενπαντιλογω. That this power was conferred on the church at Corinth, and that it was highly valued by them, is evident from 1Cor 14. Compare 2Cor 8:7. The power of speaking those languages the apostle regarded as a subject of thanksgiving, as it was a proof of the Divine favour to them. See 1Cor 14:5,22,39. And in all knowledge. In the knowledge of Divine truth. They had understood the doctrines which they had heard, and had intelligently embraced them. This was not true of all of them, but it was of the body of the church; and the hearty commendation and thanksgiving of the apostle for these favours, laid the foundation for the remarks which he had subsequently to make, and would tend to conciliate their minds, and dispose them to listen attentively, even to the language of reproof. (b) "utterance" 2Cor 8:7.Verse 6. Even as. καθως. The force of this expression seems to be t

The testimony of Christ - The gospel. Was confirmed among you - By these gifts attending it. They knew they had received these by the hand of Paul: and this consideration was highly proper, to revive in them their former reverence and affection for their spiritual father.

his: "The gospel of Christ was at first established among you by means of the miraculous endowments of the Holy Ghost. Those same endowments are still continued among you, and now furnish evidence of the Divine favour, and of the truth of the gospel to you, even as --i.e., in the same measure as they did when the gospel was first preached." The power to speak with tongues, etc., (chap. xiv.,) would be a continued miracle, and would be demonstration to them then of the truth of Christianity as it was at first. The testimony of Christ. The gospel. It is here called "the testimony of Christ," because it bore witness to Christ--to his Divine nature, his miracles, his Messiahship, his character, his death, etc. The message of the gospel consists in bearing witness to Christ and his work. See 1Cor 15:1-4, 2Ti 1:8. Was confirmed. Was established, or proved. It was proved to be Divine, by the miraculous attestations of the Holy Spirit. It was confirmed, or made certain to their souls, by the agency of the Holy Spirit, sealing it on their hearts. The word translated confirmed, εβεβαιωθη is used in the sense of establishing, confirming, or demonstrating by miracles, etc., in Mk 16:20, Compare Heb 13:9, Php 1:7. In you. ενυμιν. Among you as a people, or in your hearts. Perhaps the apostle intends to include both. The gospel had been established among them by the demonstrations of the agency of the Spirit in the gift of tongues, and had at the same time taken deep root in their hearts, and was exerting a practical influence on their lives. (+) "confirmed in" "among"Verse 7. So that. God has so abundantly endowed you with his favours. Y

e come behind. υστερεισθαι. You are not wanting, or deficient. The word is usually applied to destitution, want, or poverty; and the declaration here is synonymous with what he had said, 1Cor 1:5, that they abounded in everything. In no gift. In no favour, or gracious endowment. The word used here χαρισμα does not refer necessarily to extraordinary and miraculous endowments, but includes also all the kindnesses of God towards them in producing peace of mind, constancy, humility, etc. And the apostle meant evidently to say that they possessed, in rich abundance, all those endowments which were bestowed on Christians. Waiting for. Expecting, or looking for this coming with glad and anxious desire. This was, certainly, one of the endowments to which he referred; to wit, that they had grace given them earnestly to desire, and to wait for the second appearing of the Lord Jesus. An earnest wish to see him, and a confident expectation and a firm belief that he will return, is an evidence of a high state of piety. It demands strong faith, and it will do much to elevate the feelings above the world, and to keep the mind in a state of peace. The coming, etc. Greek, the revelation--τηναποκαλυψιν--the manifestation of the Son of God. That is, waiting for his return to judge the world, and for his approbation Of his people in that day. The earnest expectation of the Lord Jesus became one of the marks of early Christian piety. This return was promised by the Saviour to his anxious disciples, when he was about to leave them, Jn 14:3. The promise was renewed when he ascended to heaven, Acts 1:11. It became the settled hope and expectation of Christians that he would return, Tit 2:13, 2Pet 3:12, Heb 9:28. And with the earnest prayer that he would quickly come, John closes the volume of inspiration, Rev 22:20. (++) "behind" "are inferior" (c) "waiting" Tit 2:13, 2Pet 3:12 (1) "for the coming" "revelation" (&) "coming" "Earnestly expecting the manifestation"Verse 8. Who shall also confirm you. Who shall establish you in the hopes of the gospel. He shall make you firm

Waiting - With earnest desire. For the glorious revelation of our Lord Jesus Christ - A sure mark of a true or false Christian, to long for, or dread, this revelation.

Who will also - if you faithfully apply to him. Confirm you to the end. In the day of Christ - Now it is our day, wherein we are to work out our salvation; then it will be eminently the day of Christ, and of his glory in the saints.

βεβαιωσει amidst all your trials, and all the efforts which may be made to shake your faith, and to remove you from that firm foundation on which you now rest. Unto the end. That is, to the coming of the Lord Jesus Christ. He would keep them to the end of life in the path of holiness, so that at the coming of the Lord Jesus they might be found blameless. Comp. Jn 13:1. The sense is, that they should be kept, and should not be suffered to fall away and perish;--and is one of the many places which express the strong confidence of Paul, that those who are true Christians shall be preserved unto everlasting life. Comp. Ph 1:6. That ye may be blameless. The word rendered blameless ανεγκλητους does not mean perfect, but properly denotes those against whom there is no charge of crime; who are unaccused, and against whom there is no ground of accusation. Here it does not mean that they were personally perfect, but that God would so keep them, and enable them to evince a Christian character, as to give evidence that they were his friends, and completely escape condemnation in the last day. Rom 8:33,34. There is no man who has not his faults; no Christian who is not conscious of imperfection; but it is the design of God so to keep his people, and so to justify and sanctify them through the Lord Jesus, that the church may be presented "a glorious church, not having spot or wrinkle" Eph 5:27 in the day of judgment. In the day, etc. In the day when the Lord Jesus shall come to judge the world; and which will be called his day, because it will be the day in which he will be the great and conspicuous object, and which is especially appointed to glorify him. See 2Thes 1:10: "When he shall come to be glorified in his saints, and to be admired in all them that believe." (|) "confirm" "establish" (d) "confirm you" 1Thes 3:13, 5:23,24 Verse 9. God is faithful. That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, a

nd then fail to perform; he will not commence anything which he will not perfect and finish. The object of Paul, in introducing the idea of the faithfulness of God, here is, to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Php 1:6: "Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ." Ye were called. The word "called" here does not refer merely to an invitation or an offer of life, but to the effectual influence which had been put forth; which had inclined them to embrace the gospel. Rom 8:30; Rom 9:12. See Mk 2:17, Lk 5:32, Gal 1:6,7, 5:8,13; Eph 1:4, Col 3:16. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence, that goes forth with the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit. Unto the fellowship of his Son. To participate with his Son Jesus Christ; to be partakers with him. Jn 15:1 and following. Christians participate with Christ (1.) in his feelings and views, Rom 8:9. (2.) In his trials and sufferings, being subjected to temptations and trials similar to his. 1Pet 4:13: "But rejoice, inasmuch as ye are partakers of Christ's sufferings;" Col 1:24, Php 3:10. (3.) In his heirship to the inheritance and glory which awaits him. Rom 8:17: "And if children, then heirs; heirs of God, and joint-heirs with Christ;" 1Pet 1:4. (4.) In his triumph in the resurrection and future glory. Mt 19:28: "Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Jn 14:19: "Because I live, ye shall live also." Rev 3:21: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." From all this, the argument of the apostle is, that as they partake with Christ in these high privileges, and hopes, and promises, they will be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure. (*) "unto" "into" (a) "fellowship" 1Jn 1:3 Verse 10. Now I beseech you, brethren. In this verse the apostle enters on the discussion respecting the irregularities and disorders in t

God is faithful - To all his promises; and therefore "to him that hath shall be given." By whom ye are called - A pledge of his willingness to save you unto the uttermost.

he church at Corinth, of which he had incidentally heard. See 1Cor 1:11. The first of which he had incidentally learned, was that which pertained to the divisions and strifes which had arisen in the church. The consideration of this subject occupies him to 1Cor 1:17, as those divisions had been caused by the influence of philosophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length, 1Cor 1:17-31 1Cor 11; in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty:--"I beseech you, brethren", the language of affectionate exhortation, rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the evils of schism and of strife. By the name. By the authority of his name; or from reverence for him as the common Lord of all. Of our Lord Jesus Christ. The reasons why Paul thus appeals to his name and authority here, maybe the following: (1.) Christ should be regarded as the supreme Head and Leader of all the church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners. (2.) "The whole family in heaven and earth" should be "named" after him, Eph 3:15, and should not be named after inferior and subordinate teachers. The reference to "the venerable and endearing name of Christ here stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves."-- Doddridge. "There is scarce a word or expression that he [Paul] makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished them- selves by, he beseeches them by the name of Christ, a form that I do not remember he elsewhere uses."--Locke. (3.) The prime and leading thing which Christ had enjoined on his church, was union and mutual love, Jn 13:34, 15:17; and for this he had most earnestly prayed in his memorable prayer, Jn 17:21-23. It was well for Paul thus to appeal to the name of Christ--the sole Head and Lord of his church, and the Friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth. That ye all speak the same thing. "That ye hold the same doctrine." -- Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions axe held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things, or to controversy; and although perfect uniformity of opinion cannot be expected among men on the subject of religion any more than on other subjects, yet, on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ, they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing." And that there be no divisions among you. Greek, σχισματα -- schisms. No divisions into contending parties and sects. The church was to be regarded as one, and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders. Comp. Jn 9:16, 1Cor 11:18, 12:25. But that ye be perfectly joined together. ητεδεκατηρτισμενοι. The word here used, and rendered "perfectly joined together," denotes, properly, to restore, mend, or repair that which is rent or disordered, Mt 4:21, Mk 1:19; to amend or correct that which is morally evil and erroneous, Gal 6:1; to render perfect or complete, Lk 6:40; to fit or adapt anything to its proper place, so that it shall be complete in all its parts, and harmonious, Heb 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well-proportioned body, or part of a machine, has its appropriate place and use. See his wishes more fully expressed in 1Cor 12:12-31. In the same mind. νοι. See Rom 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible; but that their minds were to be disposed towards each other with mutual good will, and that they should live in harmony. The word here rendered mind, denotes not merely the intellect itself, but that which is in the mind--the thoughts, counsels, plans, Rom 11:34; Rom 14:5, 1Cor 2:16, Col 2:18. ( Bretschneider.) And in the same judgment. γνωμη. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed towards each other. Union of feeling is possible even where men differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others may be right, and are honest, even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception, as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer. (b) "Lord Jesus Christ" 2Cor 13:11, 1Pet 3:8 (1) "divisions" "schisms"Verse 11. For it hath been declared unto me. Of the contentions existing in the church at Corinth, it is evident that they had not informed him in the letter which they had

1 Corinthians Preface To The First Epistle Of Saint Paul To The Corinthians 1545 (1546 and 1530) In this Epistle, St. Paul exhorts the Corinthians to be one in faith and love and be careful to learn the chief thing, at which all reason and wisdom stumbles; namely, that Christ is our salvation. In our day, when the Gospel has come to light, there are many mad saints, — called spirits of sedition, fanatics, and heretics, who have become wise and learned all too quickly, and, because of their great knowledge and wisdom, cannot live in harmony with anybody. One wants to go this way, another that way; as though it would be a great shame, if everyone were not to try something of his own and to put forth his own wisdom. No one can make them see their folly, for, at bottom, they neither know nor understand anything about the really important matters, even though they jabber much about them with their mouths. So it was with St. Paul, too. He had taught his Corinthians the Christian faith and freedom from the law; but the mad saints came along, and the unripe wise men; theysplit the unity of the doctrine and made a division among the believers. One would be a Paulist, another an Appollist, another a Petrist, another a Christist; one wanted circumcision, another not; one wanted marriage, another not; one wanted to eat meat sacrificed to idols, another not; some wanted to be free from slavery; some of the women wanted to go with uncovered hair, and so on. They carried it so far that one man abused his liberty and married his stepmother; some did not believe in the resurrection of the dead; some thought lightly of the Sacrament. Things got so wild and disorderly that everyone wanted to be master and to teach, and make what he pleased of the Gospel, the Sacrament and faith. Meanwhile, they let the main thing go, as though it were long since worn out; — namely, that Christ is our salvation, our righteousness, our redemption. This truth can never hold the road, when people begin to be knowing and wise. That is just what is now happening to us. Now that we, by God’s grace have opened the Gospel to the Germans, everyone wants to be the best master and have the Holy Ghost all to himself, as though the Gospel had been preached in order that we should show our cleverness and reason, and seek for reputation. These Corinthians may well be an example for our people in these days, for they, too, need such an epistle. But this is the way things have to go with the Gospel; mad saints and unripe wise-men have to start disturbances and offenses, so that the “approved,” as St. Paul says, may be manifest. Therefore St. Paul rebukes and condemns this dangerous wisdom most severely and makes fools of these saucy saints. He says outright that they know nothing of Christ, or of the spirit and gifts of God, given to us in Christ, and that they should begin to learn. There must be spiritual folk who understand it. The desire to be wise and the pretense of cleverness in the Gospel are the things that really give offense and hinder the knowledge of Christ and God, and start disturbances and contentions. This clever wisdom and reason can well serve to make mad saints and wild Christians; but they can never, never know our Lord Christ, unless they first become fools again, and humbly let themselves be taught and led by the simple Word of God. This is what he deals with in the first four chapters. In chapter 5, he rebukes the gross unchastity of the man who had married his stepmother, and would put him under the ban and give him over to the devil. Thus he shows the right way of using the ban; it must be laid upon open vice, with the consent of the believing congregation, as Christ also teaches in Matthew 18:17. In chapter 6, he rebukes contention and disputing before the courts, especially before heathen and unbelievers; and teaches them that they shall either settle their cases among themselves or suffer wrong. In chapter 7, he gives instruction concerning chastity and the wedded state. He praises chastity and virginity, saying that they are profitable for the better attending to the Gospel; as Christ also teaches, in Matthew 19:12, concerning the chaste who are chaste for the sake of the Gospel or the kingdom of heaven. But Paul wills that it shall not be forced or compulsory, and that it shall not be kept at the risk of greater sin; otherwise, marriage is better than a chastity which is a continual burning. In chapters 8 to 12, he discusses, in many ways, how weak consciences are to be led and how men are to conduct themselves in external matters, like eating, drinking, apparel, and taking the Sacrament. Everywhere he forbids the strong to despise the weak, since he himself, though he is an apostle, has refrained from many things to which he had a right. Moreover the strong may well be afraid, because, in ancient Israel, so many were destroyed of those who were brought out of Egypt with miracles. Alongside of this, he makes some digressions of wholesome doctrine. In chapters 12 and 13, he discusses the many different gifts of God, among which love is the best, and teaches them not to exalt themselves but to serve one another in unity of spirit, because there is one God, one Lord, one Spirit, and everything is one, no matter how much diversity there is. In chapter 14, he teaches the preachers, prophets, and singers to use their gifts in an orderly manner and only for edification, and not put forward their sermons, knowledge, and understanding to gain honor for themselves. In chapter 15, he rebukes those who had taught and believed wrongly concerning the resurrection of the flesh. In the last chapter he exhorts them to brotherly assistance of the needy with temporal support.

Party-Spirit Reproved. ( a. d. 57.) 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.

Now I exhort you - Ye have faith and hope; secure love also. By the endearing name of our Lord Jesus Christ - lnfinitely preferable to all the human names in which ye glory. That ye all speak the same thing - They now spoke different things, 1Co 1:12 And that there be no schisms among you - No alienation of affection from each other. Is this word ever taken in any other sense in scripture? But that ye be joined in the same mind - Affections, desires. And judgment - Touching all the grand truths of the gospel.

sent. 1Cor 7:1; comp. the Introduction. He had incidentally heard of their contentions. My brethren. A token of affectionate regard, evincing his love for them, and his deep interest in their welfare, even when he adminis- tered a needed rebuke. Of the house of Chloe. Of the family of Chloe. It is most probable that Chloe was a member of the church at Corinth, some of whose family had been at Ephesus when Paul was, and had given him information of the state of things there. Who those members of her family were, is unknown. Grotius conjectures that they were Stephanas, Fortunatus, and Achaicus, mentioned in 1Cor 16:17, who brought the letter of the church at Corinth to Paul. But of this there is no certain evidence; perhaps not much probability. If the information had been obtained from them, it is probable that it would have been put in the letter which they bore. The probability is, that Paul had received this information before they arrived. (++) "House" "household"Verse 12. Now this I say. This is what I mean; or I give this as an instance of the contentions to which I refer. That every one of you saith. That you

It hath been declared to me by them of the family of Chloe - Whom some suppose to have been the wife of Stephanas, and the mother of Fortunatus and Achaicus. By these three the Corinthians had sent their letter to St. Paul, 1Cor 16:17 . That there are contentions - A word equivalent with schisms in the preceding verse.

Now this I say - That is, what I mean is this: there are various parties among you, who set themselves, one against an other, in behalf of the several teachers they admire. And I of Christ - They spoke well, if they had not on this pretence despised their teachers, 1Cor 4:8 Perhaps they valued themselves on having heard Christ preach in his own person.

are divided into different factions, and ranged under different leaders. the word translated "that" οτι might be translated hers because or since, as giving a reason for his affirming 1Cor 1:11 that there were contentions there. "Now I say that there are contentions, because you are ranged under different leaders," etc.-- Calvin. I am of Paul. It has been doubted whether Paul meant to affirm that the parties had actually taken the names which he here specifies, or whether he uses these names as illustrations, or suppositions, to show the absurdity of their ranging themselves under different leaders. Many of the ancient interpreters supposed that Paul was unwilling to specify the real names of the false teachers and leaders of the parties, and that he used these names simply by way of illustration. This opinion was grounded chiefly on What he says in 1Cor 4:6, "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes," etc. But in this place Paul is not referring so particularly to the factions or parties existing in the church, as he is to the necessity of modesty and humility; and in order to enforce this, he refers to himself and Apollos to show that even those most highly favoured should have a low estimate of their importance, since all their success depends on God. See 1Cor 3:4-6. It can scarcely be doubted that Paul here meant to say that there were parties existing in the church at Corinth, who were called by the names of himself, of Apollos, of Cephas, and of Christ. This is the natural construction; and this was evidently the information which he had received by those who were of the family of Chloe. Why the parties were ranged under these leaders, however, can be only a matter of conjecture. Lightfoot suggests that the church at Corinth was composed partly of Jews and partly of Gentiles. See Acts 18. The Gentile converts, he supposes, would range themselves under Paul and Apollos as their leaders, and the Jewish under Peter and Christ. Paul was the apostle to the Gentiles, and Peter particularly the apostle to the Jews, Gal 2:7; and this circumstance might give rise to the division. Apollos succeeded Paul in Achaia, and laboured successfully there. See Acts 18:27,28. These two original parties might be again subdivided. A part of those who adhered to Paul and Apollos might regard Paul with chief veneration, as being the founder of the church, as the instrument of their conversion, as the chief apostle, as signally pure in his doctrine and manner; and a part might regard Apollos as the instrument of their conversion, and as being distinguished for eloquence. It is evident that the main reason why Apollos was regarded as the head of a faction was on account of his extraordinary eloquence; and it is probable that his followers might seek particularly to imitate him in the graces of popular elocution. And I of Cephas. Peter. Comp. Jn 1:42. He was regarded particularly as the apostle to the Jews, Gal 2:7. He had his own peculiarity of views in teaching, and it is probable that his teaching was not regarded as entirely harmonious with that of Paul. See Gal 2:11-17. Paul had everywhere among the Gentiles taught that it was not necessary to observe the ceremonial laws of Moses; and, it is probable, that Peter was regarded by the Jews as the advocate of the contrary doctrine. Whether Peter had been at Corinth is unknown. If not, they had heard of his name and character; and those who had come from Judea had probably reported him as teaching a doctrine on the subject of the observance of Jewish ceremonies unlike that of Paul. And I of Christ. Why this sect professed to be the followers of Christ, is not certainly known. It probably arose from one of the two following causes: (1.) Either that they had been in Judea and had seen the Lord Jesus, and thus regarded themselves as particularly favoured and distinguished; or, (2.) more probably, because they refused to call themselves by any inferior leader, and wished to regard Christ alone as their Head, and possibly prided themselves on the belief that they were more conformed to him than the other sects. (&) "I say" "I mean" (a) "of Apollos" Acts 19:1 (b) "of Cephas" Jn 1:42 Verse 13. Is Christ divided? Paul, in this verse, proceeds to show the impropriety of their divisions and strifes. His general argument is, that Christ alone ought to be regar

ded as their Head and Leader, and that his claims, arising from his crucifixion, and acknowledged by their baptism, were so pre-eminent that they could not be divided, and the honours due to him should not be rendered to any other. The apostle therefore asks, with strong emphasis, whether Christ was to be regarded as divided? Whether this single supreme Head and Leader of the church had become the head of different contending factions? The strong absurdity of supposing that, showed the impropriety of their ranging themselves under different banners and leaders. Was Paul crucified for you? This question implies that the crucifixion of Christ had an influence in saving them which the sufferings of no other one could have, and that those sufferings were in fact the peculiarity which distinguished the Work of Christ, and rendered it of so much value. The atonement was the grand, crowning work of the Lord Jesus. It was through this that all the Corinthian Christians had been renewed and pardoned. That work was so pre-eminent that it could not have been performed by an other. And as they had all been saved by that alone-as they were alike dependent on his merits for salvation--it was improper that they should be rent into contending factions, and ranged under different leaders. If there is anything that will recall Christians of different names and of contending sects from the heat of strife, it is the recollection of the fact that they have been purchased by the same blood, and that the same Saviour died to redeem them all. If this fact could be kept before their minds, it would put an end to angry strife everywhere in the church, and produce universal Christian love. Or were ye baptized in the name of Paul? Or into, or unto the name of Paul. Mt 28:19. To be baptized into, or unto any one, is to be devoted to him, to receive and acknowledge him as a teacher, professing to receive his rules, and to be governed by his authority.-- Locke. Paul here solemnly reminds them that their baptism was an argument why they should not range themselves under different leaders. By that, they had been solemnly and entirely devoted to the service of the only Saviour. "Did I ever," was the implied language of Paul, "baptize in my own name"? Did I ever pretend to organize a sect, announcing myself as a leader? Have not I always directed you to that Saviour into whose name and service you have been baptized?" It is remarkable here, that Paul refers to himself, and not to Apollos or Peter. He does not insinuate that the claims of Apollos or Peter were to be disparaged, or their talents and influence to be undervalued, as a jealous rival would have done; but he numbers himself first, and alone, as having no claims to be regarded as a religious leader among them, or the founder of a sect. Even he, the founder of the church, and their spiritual father, had never desired or intended that they should call themselves by his name; and he thus showed the impropriety of their adopting the name of any man as the leader of a sect. (*) "in" "into"Verse 14. I thank God, etc. Why Paul did not himself baptize, see in @1Co 1:17. To him it was now a subject of grateful reflection that he had not done it. He had not g

Is Christ divided - Are not all the members still under one head? Was not he alone crucified for you all; and were ye not all baptized in his name? The glory of Christ then is not to be divided between him and his servants; neither is the unity of the body to be torn asunder, seeing Christ is one still.

iven any occasion for the suspicion that he had intended to set himself up as a leader of a sect or party. But Crispus. Crispus had been the chief ruler of the synagogue at Corinth, Actsts 18:8. And Gaius. Gaius resided at Corinth, and at his house Paul resided when he wrote the epistle to the Romans, Rom 16:23. It is also possible that the third epistle of John was directed to this man. See 3Jn 1:1. And if so, then probably Diotrephes, 3Jn 1:9, who is mentioned as one who loved "to have the pre-eminence," had been one cause of the difficulties at Corinth. The other persons at Corinth had been probably baptized by Silas and Timothy. (c) "Crispus" Acts 18:8 (d) "Gaius" Rom 16:23, 3Jn 1:1 Verse 15. Lest any should say. Lest any of those who had been baptized should pervert his design, and say that Paul had baptized them unto himself; or, lest any others should

I thank God - (A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the synagogue, and Caius.

Party-Spirit Reproved. ( a. d. 57.) 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.

Lest any should say that I had baptized in my own name - In order to attach them to myself.

, with any appearance of truth, say that he had sought to make disciples to himself. The Ethiopic version renders this, "That ye should not say we were baptized in his name." Many of the ancient MSS. read this, "Lest any should say that ye were baptised into my name."-- Mill Verse 16. And I baptised also the household. The family. Whether there were any infants in the family, does not appear. It is certain that the family was among the first conve

I know not - That is, it does not at present occur to my memory, that I baptized any other.

rts to Christianity in Achaia, and that it had evinced great zeal in aiding those who were Christians. See 1Cor 16:15. From the manner in which Paul mentions this, it is probable that Stephanas did not reside at Corinth when he was baptized, though he might have subsequently removed there. "I baptized none of you, 1Cor 1:14, i.e., none of those who permanently dwelt at Corinth, or who were members of the original church there, but Crispus and Gaius--but I baptized also the family of Stephanas, now of your number." Or it may mean, "I baptized none of you who are adult members of the church, but Crispus and Gaius, though I also baptized the family of Stephanas." If this be the true interpretation, then it forms an argument to prove that Paul practised household baptism, or the baptism of the families of those who were themselves believers. Or the expression may simply indicate a recollection of the true circumstances of the case-- a species of correction of the statement in 1Cor 1:14, "I recollect now also that I baptized the family of Stephanas." Household. αικον. The house; the family. The word comprises the whole family, including adults, domestics, slaves, and children. It includes, (1.) the men in a house, Actst 7:10, 1Timm 3:4,5,12; (2.) domestics, Acts 10:2, 11:14, 16:15,31, 1Timm 3:4; (3.) the family in general, Lk 10:5, 16:27. ( Bretschneider.) It was the custom, doubtless, for the apostles to baptize the entire household, whatever might be the age, including domestics, slaves, and children. The head of a family gave up the entire household to God. Of Stephanas. Who Stephanas was, is not known. The Greek commentators say that he was the jailer of Philippi, who, after he had been baptized, ( Acts 16:33,) removed with his family to Corinth. But of this there is no certain evidence. Besides. Besides these. I know not, etc. I do not know whether I baptized any others who are now members of that church. Paul would, doubtless, recollect that he had baptized others in other places, but he is speaking here particularly of Corinth. This is not to be urged as an argument against the inspiration of Paul, for (1) it was not the design of inspiration to free the memory from defect in ordinary transactions, or in those things which were not to be received for the instruction of the church. (2.) The meaning of Paul may simply be, "I know not who of the original members of the church at Corinth may have removed, or who may have died; I know not who may have removed to Corinth from other places where I have preached and baptized, and consequently I cannot know whether I may not have baptized some others of your present number." It is evident, however, that if he had baptized any others, the number was small. (a) "besides" 1Cor 16:15,17 Verse 17. For Christ sent me not to baptize. That is, not to baptize as my main business. Baptism was not his principal employment, though he had a commission in common with others

For God did not send me to baptize - That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, Matt 28:19 But to preach the gospel - So the apostle slides into his general proposition: but not with wisdom of speech - With the artificial ornaments of discourse, invented by human wisdom. Lest the cross of Christ should be made of none effect - The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins upon the cross." But this effect might have been imputed to another cause, had he come with that wisdom of speech which they admired.

The Efficacy of the Gospel; The Character of the Gospel. ( a. d. 57.) 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.

to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize, Jn 4:2. It is probable that the business of baptism was entrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in travelling from place to place. The reasons of this may have been, (1.) that which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who had been baptized by the apostles might claim some superiority over those who were not. (2.) It is probable that the rite of baptism was preceded or followed by a course of instruction adapted to it; and as the apostles were ravelling from place to place, this could be better entrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance. (3.) It is not improbable, as Doddridge supposes, that the administration of this ordinance was entrusted to inferiors, because it was commonly practised by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their, main work. But to preach the gospel. As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call men to repentance and to God. Not with wisdom of words. ουκενσοφιαλογου. Not in wisdom of speech, (margin.) The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective; and means, not in wise words or discourse. The wisdom here mentioned refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things: (1.) Their subtle and learned mode of disputation, or that which was practised in their schools of philosophy. (2.) A graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves; and this, probably, the false teachers endeavoured to imitate. (3.) That which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued themselves, as the Jews did on miracles and wonders. Comp. 1Cor 1:22. The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks, and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among men distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner, (comp. 2Cor 10:1,10 ) so much as the strength and power of his reasoning. Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters--the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such length, are not perfectly apparent. They are supposed to have been the following: (1.) He had incidentally mentioned his own preaching, and his having been set apart particularly to that, 1Cor 1:17. (2.) His authority, it is probable, had been called in question by the false teachers at Corinth. (3.) The ground of this, or the reason why they undervalued him, had been, probably, that he had not evinced the eloquence of manner and the graces of oratory on which they so much valued themselves. (4.) They had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation. (5.) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value. Lest the cross of Christ. The simple doctrine that Christ was crucified to make atonement for the sins of men. This was the peculiarity of the gospel; and on this doctrine the gospel depended for success in the world. Should be made of none effect. Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of men; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning, and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart, that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defence of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit. (*) "not to baptize" "no so much to baptize" (+) "but to" "As to"Verse 18. For the preaching of the cross. Greek, "the word ολογος of the cross;" i.e., the doctrine of the cross; or the doctrine which proclaims salvation only through the atonement which the Lo

rd Jesus Christ made on the cross. This cannot mean that the statement that Christ died as a martyr on a cross appears to be foolishness to men; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer, died as martyrs, does not appear to be foolishness, for it is a statement of an historical truth, and their death excites the high admiration of all men. And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally the object of admiration to all men. But the "preaching of the cross" must denote more than that; and must mean, (1.) that Christ died as an atoning sacrifice for the sins of men, and that it was this which gave its peculiarity to his sufferings on the cross. (2.) That men can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice. To them that perish. τοιςμεναπολλυμενιος. To those who are about to perish, or to those who have a character fitting them for destruction; i.e., to the wicked. The expression stands in contrast with those who are "saved," i.e., those who have seen the beauty of the cross of Christ, and who have fled to it for salvation. Foolishness. Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, and to the heathen philosophers, and indeed to the majority of the men of this world, it has ever appeared foolishness, for the following reasons: (1.) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honour among his own countrymen. (2.) They despise him who was put to death as an impostor, at the instigation of his own countrymen, in an ignominious manner on the cross--the usual punishment of slaves. (3.) They see not why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them; and that glory should come from the ignominy of the cross. (4.) They are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead; they see not the bearing of the work of atonement on the law and government of God; they believe not in his resurrection, and his present state of exalted glory. The world looks only at the fact that the despised man of Nazareth was put to death on a cross, and smiles at the idea that such a death could have any important influence on the salvation of man. It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the men of these times. Everything that came from Judea they looked upon with contempt and scorn; and they would spurn, above all things else, the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honour and glory. There is now a sacredness about it, from religious associations; and a reverence which men in Christian lands can scarcely help feeling when they think of it. But to the ancients it was connected with every idea of ignominy. It was the punishment of slaves, impostors, and vagabonds; and had even a greater degree of disgrace attached to it than the gallows has with us. With them, therefore, the death on the cross was associated with the idea of all that is shameful and dishonourable; and to speak of salvation only by the sufferings and death of a crucified man, was fitted to excite in their bosoms only unmingled scorn. But unto us which are saved. This stands opposed to "them that perish." It refers, doubtless, to Christians, as being saved from the power and condemnation of sin; and as having a prospect of eternal salvation in the world to come. It is the power of God. Rom 1:16. This may either mean that the gospel is called "the power of God," because it is the medium through which God exerts his power in the salvation of sinners; or, the gospel is adapted to the condition of man, and is efficacious in renewing him, and sanctifying him, It is not an inert, inactive letter, but is so fitted to the understanding, the heart, the hopes, the fears of men, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel, Jn 17:17, Heb 4:12, Jas 1:18, 1Pet 1:22,23. When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended with the influences which God sends down to accompany it. It includes, therefore, the promised agency of the Holy Spirit, without which it would not be effectual. But the agency of the Spirit is designed to give efficacy to that which is really adapted to produce the effects, and not to act in an arbitrary manner. All the effects of the gospel on the soul --in regeneration, repentance, faith, sanctification; in hope, love, joy, peace, patience, temperance, purity, and devotedness to God--are only such as the gospel is fitted to produce. It has a set of truths and promises just adapted to each of these effects; just fitted to the soul by Him who knows it; and adapted to produce just these results. The Holy Spirit secures their influence on the mind; and is the grand living agent of accomplishing just what the truth of God is fitted originally to produce, Thus the preaching of the cross is "the power of God;" and every minister may present it with the assurance that he is presenting, not "a cunningly devised fable," but a system really fitted to save men; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit. (c) "is to them that perish" 2Cor 2:15 (a) "power of God" Rom 1:16 Verse 19. For it is written. This passage is quoted from Isa 29:14, The Hebrew of the passage, as rendered in the English version, is, "The wisdom of their wise men shall perish,

To them that perish - By obstinately rejecting the only name whereby they can be saved. But to us who are saved - Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.

and the understanding of their prudent men shall be hid." The version of the Seventy is, "I will destroy the wisdom of the wise, and the understanding of the prudent I will hide," κρυψω corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of "Ariel," Isa 29:1, that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they relied, should appear to be bereft of their wisdom; and they should be made conscious of their own want of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is manifestly true. But it expresses a general principle of the Divine administration-- that the coming forth of God is often such as to confound human prudence; in a manner which human wisdom would not have devised; and in such a way as to show that he is not dependent on the wisdom of man. As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey--that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at nought. I will destroy. That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of men. The wisdom of the wise. The professed wisdom of philosophers. And will bring to nothing. Will show it to be of no value in this matter. The prudent. The men professing understanding; the sages of the world. We may remark, (1.) that the plan of salvation was not the contrivance of human wisdom. (2.) It is unlike what men have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern. (3.) It may be expected to excite the opposition, the contempt, and the scorn of the wise men of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition. (4.) Its success is such as to confound and perplex them. They despise it, and they see not its secret power: they witness its effects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon's "Decline and Fall of the Roman Empire" is contained in his attempt to state the causes of the early propagation of Christianity, in chap. xv., xvi.; and the obvious failure of the account shows how much the mind of the philosophic sceptic was embarrassed by the fact of the spread of Christianity. (5.) The reception of the gospel demands an humble mind, Mk 10:16. Men of good sense, of humble hearts, of child, like temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is fitted to save their souls. (6.) In this, Christianity is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God, the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its own littleness. The profoundest theories in science, and the most subtle speculations of men of genius, in regard to the causes of things, are often overthrown by a few simple discoveries--and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was, to the theories of philosophers and astronomers, what the revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt. (b) "it is written" Isa 29:14, Jer 8:9 Verse 20. Where is the wise? Language similar to this occurs in Isa 33:18, "Where is the scribe? where is the receiver? where is he that counted the towers?" Without designing to qu

For it is written - And the words are remarkably applicable to this great event. Isaiah 29:14

ote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then, in the language of exultation and thanksgiving at their deliverance, saying," Where is the wise man that laid the plan of destroying the nation? Where the inspector-general, (see my Note on the passage in Isaiah,) employed in arranging the forces? Where the receiver, (margin, the weigher,) the paymaster of the forces? Where the man that counted the towers Of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nought." So the apostle uses the same language in regard to the boasted wisdom of the world in reference to salvation. It is all baffled, and is all shown to be of no value. The wise. σοφος. The sage. At first the Greek men of learning were called wise men, σοφοι like the magicians of the East. They afterwards assumed a more modest appellation, and called themselves the lovers of wisdom, φιλοσοφοι, or philosophers. This was the name by which they were commonly known in Greece, in the time of Paul. Where is the scribe? γραμματευς. The scribe among the Jews was a learned man, originally employed in transcribing the law; but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary; or a transcriber of the laws; or a secretary. It was a term, therefore, nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks. Where is the disputer of this world? The acute and subtle sophist of this age. The word disputer, συζητητης, properly denotes one who inquires carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academies; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term world here, αιωνος refers, probably, not to the world as a physical structure--though Grotius supposes that it does--but to that age; the disputer of that age, or generation; an age eminently wise and learned. Hath not God made foolish, etc, That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of men, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isa 44:25: God "turneth wise men backward, and maketh their knowledge foolish." (d) "foolish" Isa 44:25 Verse 21. For after that. επειδη. Since; or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that men would never by their own wisdom come to the true knowledge of God, and it pleased him to devise a

Where is the wise? &c. - The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents. Hath not God made foolish the wisdom of this world - That is, shown it to be very foolishness. Isaiah 33:18

For since in the wisdom of God - According to his wise disposals, leaving them to make the trial. The world - Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.

nother plan for salvation. In the wisdom of God. This phrase is susceptible of two interpretations. (1.) The first makes it refer to "the wisdom of God" evinced in the works of Creation--the demonstration of his existence and attributes found there: and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or Were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators--by Lightfoot, Rosenmuller, Grotius, Calvin, etc. According to this interpretation, the word εν (in) is to be translated by, or through. (2.) A second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted: "For when, by the wise arrangement or government of God, after a full and fag trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him," etc. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connexion best. It is, according to this, a reason why God introduced a new method, of saving men. This may be said to have been accomplished by a plan of God, which was wise, because (1) it was desirable that the powers of man should be fully tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such all interposition. (2.) Because sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed. (3.) Because the experiment had been made in the most favourable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been brought to bear on the subject. If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world. Rom 1:1 The world. The men of the world; particularly the philosophers of the world. My wisdom. By their own wisdom, or by the united investigations of the works of nature. Knew not God. Obtained not a true knowledge of him. Some denied his existence; some represented him under the false and abominable forms of idol worship; some ascribed to him horrid attributes; all showed that they had no true acquaintance with a God of purity, with a God who could pardon sin, or whose worship conduced to holiness of life. Rom 1:1. It pleased God. God was disposed, or well-pleased. The plan of salvation originated in his good pleasure, and was such as his wisdom approved. God chose this plan, so unlike all the plans of men. By the foolishness of preaching. Not "by foolish preaching," but by the preaching of the cross, which was regarded as foolish and absurd by the men of the world. The plan is wise, but it has been esteemed by the mass of men, and was particularly so esteemed by the Greek philosophers, to be egregiously foolish and ridiculous. 1Cor 1:18. To save them that believe. That believe in the Lord Jesus Christ. Mk 16:16. This was the peculiarity and essence of the plan of God; and this has appeared to the mass of men to be a plan devoid of wisdom, and unworthy of God. The preaching of the cross, which is thus esteemed foolishness, is made the means of saving them, because it sets forth God's only plan of mercy, and states the way in which lost sinners may become reconciled to God. (b) "sign" Mt 12:38 (a) "After that in the wisdom" Lk 10:21, Rom 1:20,22,28 Verse 22. For the Jews require a sign. A miracle, a prodigy, an evidence of Divine interposition' This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselv

For whereas the Jews demand of the apostles, as they did of their Lord, more signs still, after all they have seen already; and the Greeks, or gentiles, seek wisdom - The depths of philosophy, and the charms of eloquence.

es on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their intercourse with the Lord Jesus, Mt 12:38, 16:1; Mk 8:11, Lk 11:16, 12:54-56. Many MSS., instead of " sign " here in the singular, read signs in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a people, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven, Mt 12:38, etc., as above; they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended 1Cor 1:23 by the simple doctrine of a crucified Messiah. And the Greeks, etc. Perhaps this means the heathen in general, in opposition to the Jews. Rom 1:16. It was, however, peculiarly the characteristic of the Greek philosophers. They seek for schemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel. (b) Mt 12:38 Verse 23. But we. We who are Christian preachers make Christ crucified the grand subject of our instructions and our aims, in contradistinction from the Jew and the Greek. They seek, the one miracles, the other wisdom; we glory only in the cross.

We go on to preach, in a plain and historical, not rhetorical or philosophical, manner, Christ crucified, to the Jews a stumblingblock - Just opposite to the "signs" they demand. And to the Greeks foolishness - A silly tale, just opposite to the wisdom they seek.

Christ crucified. The word Christ, the Anointed, is the same as the Hebrew name Messiah. The emphasis in this expression is on the word crucified. The Jews would make the Messiah whom they expected no less an object of glorifying than the apostles, but they spurned the doctrine that he was to be crucified. Yet in that the apostles boasted; proclaiming him crucified, or having been crucified, as the only hope of man. This must mean more than that Christ was distinguished for moral worth, more than that he died as a martyr; because, if that were all, no reason could be given why the cross should be made so prominent an object. It must mean that Christ was crucified for the sins of men, as an atoning sacrifice in the place of sinners. "We proclaim a crucified Messiah as the only Redeemer of lost men." To the Jews a stumbling-block. The Word stumbling-block σκανδαλον means, properly, anything in the way over which one may fall; then anything that gives offence, or that causes one to fall into sin, Here it means that, to the Jews, the doctrine that the Messiah was to be crucified gave great offence; excited, irritated, and exasperated them; that they could not endure the doctrine, and treated it with scorn. Comp. Rom 9:33, 1Pet 2:8. It is well known that to the Jews no doctrine was more offensive than this, that the Messiah was to be put to death, and that there was to be salvation in no other way. It was so in the times of the apostles, and it has been so since. They have, therefore, usually called the Lord Jesus, by way of derision,, tolvi--the man that was hanged, that is, on a cross; and Christians they have usually denominated, for the same reason, ' " abdai tolvi---servants of the man that was hanged. The reasons of this feeling are obvious. (1.) They had looked for a magnificent temporal prince; but the doctrine that their Messiah was crucified dashed all their expectations. And they regarded it with contempt and scorn, just in proportion as their hopes had been elevated, and these high expectations cherished. (2.) They had the common feelings of all men, the native feelings of pride and self-righteousness, by which they rejected the doctrine that we are dependent for salvation on one who was crucified. (3.) They regarded Jesus as one given over by God for an enormous attempt at imposition, as having been justly put to death, and the object of the curse of the Almighty. Isa 53:4, "We did esteem him stricken, smitten of God? They endeavoured to convince themselves that he was the object of the Divine dereliction and abhorrence; and they, therefore, rejected the doctrine of the cross with the deepest feelings of detestation. To the Greeks. To the Gentiles in general. So the Syriac, the Vulgate, the Arabic, and the AEthiopic versions all read it. The term Greek denotes all who were not Jews; thus the phrase, "the Jews and the Greeks," comprehended the whole human family, 1Cor 1:22. Foolishness. 1Cor 1:18. They regarded it as folly, (1.) because they esteemed the whole account a fable, and an imposition. (2.) It did not accord with their own views of the way of elevating the condition of man. (3.) They saw no efficacy in/he doctrine, no tendency in the statement, that a man of humble birth was put to death in an ignominious manner in Judea to make men better, or to receive pardon. (4.) They had the common feelings of unrenewed human nature; blind to the beauty of the character of Christ, and blind to the design of his death; and they therefore regarded the.whole statement as folly. We may remark here, that the feelings of the Jews and of the Greeks on this subject, are the common feelings of men. Everywhere sinners have the same views of the cross; and everywhere the human heart, if left to itself, rejects it, as either a stumbling-block or as folly. But the doctrine should be preached, though it is an offence, and though it appears to be folly. It is the only hope of man; and by the preaching of the cross alone can sinners be saved. (a) "stumbling block" Isa 8:14, 1Pet 2:8.Verse 24. But unto them which are called. To all true Christians. 1Cor 1:9. Both Jews and Greeks. Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Savi

But to them that are called - And obey the heavenly calling. Christ - With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.

our. Christ the power of God. Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. 1Cor 1:18. And the wisdom of God. The way in which God evinces his wisdom in the salvation of men. They see the plan to be wise. They see that it is adapted to the end. They see it to be fitted to procure pardon, and sanctification, and eternal life. It is God's wine plan for the salvation of men; and it is seen, by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. We may remark on this verse, (1.) that when men become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other men. To one class, Christ is a stumbling-block; to others, folly; to Christians, he is full of beauty. But those views of the Christian can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change. (2.) All Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime; "whether an Indian or an African sun has burned upon them;" whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are men in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home. (3.) There is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably fitted to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Ghost produces on the soul are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God's plan of putting forth power to save men. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just fitted to man as a being capable of reasoning, and susceptible of emotion; as a being who may be influenced by hope and fear; who may be excited and impelled to duty by conscience; and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. As such it should always be preached--as a system wise, and adapted to the great end in view--as a system most powerful, and "mighty to the pulling down of strong holds." (b) "the power of God" 1Cor 1:18 Verse 25. Because the foolishness of God. That which God appoints, requires, commands, does, etc., which appears to men to be foolish. The passage is not to be understood as affirming that it is really foolish or unwise; but that it appears so to men. Perhaps the apostle here refers to

Because the foolishness of God - The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.

those parts of the Divine administration where the wisdom of the plan is not seen; or where the reason of what God does is concealed. Is wiser than men. Is better adapted to accomplish important ends, and more certainly effectual, than the schemes of human wisdom. This is especially true of the plan of salvation--a plan apparently foolish to the mass of men, yet indubitably accomplishing more for the renewing of men, and for their purity and happiness, than all the schemes of human contrivance. They have accomplished nothing towards men's salvation; this accomplishes everything. They have always failed; this never falls. The weakness of God. There is really no weakness in God, any more than there is folly. This must mean, therefore, the things of his appointment which appear weak and insufficient to accomplish the end. Such are these facts--that God should seek to save the world by Jesus of Nazareth, who was supposed unable to save himself, Mt 27:40-43; and that he should expect to save men by the gospel, by its being preached by men who were without learning, eloquence, wealth, fame, or power. The instruments were feeble; and men judged that this was owing to the weakness or want of power in the God who appointed them. Is stronger than men. Is able to accomplish more than the utmost might of man. The feeblest agency that God puts forth-- so feeble as to be esteemed weakness--is able to effect more than the utmost might of man. The apostle here refers particularly to the work of redemption; but it is true everywhere. We may remark, (1.) that God often effects his mightiest plans by that which seems to men to be weak, and even foolish. The most mighty revolutions arise often from the slightest causes; his most vast operations are often connected with very feeble means. The revolution of empires; the mighty effects of the pestilence; the advancement in the sciences and arts; and the operations of nature, are often brought about by means apparently as little fitted to accomplish the work as those which are employed in the plan of redemption. (2.) God is great. If his feeblest powers, put forth, surpass the mightiest powers of man, how great must be his might! If the powers of man, who rears works of art, who levels mountains and elevates vales--if the power which reared the pyramids be as nothing when compared with the feeblest putting forth of Divine power, how mighty must be his arm! How vast that strength which made, and which upholds the rolling worlds! How safe are his people in his hand! And how easy for him to crush all his foes in death!Verse 26. For ye see your calling. You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the learned, but from humble life. The design of the apostle here is to show that the gospel did n

Behold your calling - What manner of men they are whom God calls. That not many wise men after the flesh - In the account of the world. Not many mighty - Men of power and authority.

ot depend for its Success on human wisdom. His argument is, that in fact those who were blessed by it had not been of the elevated ranks of life mainly, but that God had shown his Power.by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives The verb "ye see," βλεπετε is ambiguous, and may be either in the indicative mood, as our translators have rendered it, "ye do see; you are well apprized of it, and know it;" or it may be in the imperative, "see, contemplate your condition;" but the sense is substantially the same. Your calling, τηνκλησιν, means "those who are called," 1Cor 1:9; as "the circumcision" means those who are circumcised, Rom 3:30. The sense is, "Look upon the condition of those who are Christians." Not many wise men. Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there, ( Acts 18:8,17, comp. 1Cor 1:1;) Gaius, rich, hospitable man, Rom 16:23; and Erastus, the chancellor of the city of Corinth, Rom 16:23, had been converted, and were members of the church. Some have supposed ( Macknight ) that this should be rendered, "not many mighty, wise, etc., call you; that is, God has not employed the wise and the learned to call you into his kingdom." But the sense in our translation is evidently the correct interpretation, it is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men, in the establishment of his church. So the Syriac and the Vulgate render it. After the flesh. According to the maxims and principles of a sensual and worldly policy; according to the views of men when under the influence of those principles; i.e., who are unrenewed. The flesh here stands opposed to the spirit; the views of the men of this world in contradistinction from the wisdom that is from above. Not many mighty. Not many men of power; or men sustaining important offices in the state. Comp. Rev 6:15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, etc. Not many noble. Not many of illustrious birth, or descended from illustrious families ευγενεις, well-born. In respect to each of these classes, the apostle does not say that there were no men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass were composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in 1Cor 1:29. The character of many of those who composed the church at Corinth, before their conversion, is stated in 1Cor 6:9-11, which see. (a) "not many wise" Zeph 3:12, Jn 7:48 Verse 27. But God hath chosen. The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace. The foolish things. The things esteemed foolish among men. The expression here refers to those who were destitute of learning, rank, wealth, and pow

er, and who were esteemed as fools, and were despised by the rich and the great. To confound. To bring to shame; or that he might make them ashamed; i.e., humble them by showing them how little he regarded their wisdom; and how little their wisdom contributed to the success of his cause. By thus overlooking them, and bestowing his favours on the humble and the poor; by choosing his people from the ranks which they despised, and bestowing on them the exalted privilege of being called the sons of God, he had poured dishonour on the rich and the great, and overwhelmed them, and their schemes of wisdom, with shame. It is also true, that those who are regarded as fools by the wise men of the world, are able often to confound those who boast of their wisdom; and that the arguments of plain men, though unlearned except in the school of Christ-- of men of sound, common sense, under the influence of Christian principles--have a force which the learning and talent of the men of this world cannot gainsay or resist. They have truth on their side; and truth, though dressed in a humble garb, is more mighty than error, though clothed with the brilliancy of imagination, the pomp of declamation, and the cunning of sophistry. The weak things. Those esteemed weak by the men of the world. The mighty. The great, the noble, the learned. (b) "But God" Ps 8:2, Mt 11:25 Verse 28. And base things of the world. Those things which by the world are esteemed ignoble. Literally, those which are not of noble or illustrious birth, τααγενη. Things which are despised. Those which the world regards as objects of contempt. Comp.

Mk 9:12, Lk 18:19, Acts 14:11. Yea. The introduction of this Word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul's manner of expressing himself with great strength. He desires to convey, in the strongest terms, the fact that God had illustrated his plan by choosing the objects of least esteem among men. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank--the base things of the world; but this did not fully express his meaning. iowa He had chosen objects of contempt among men; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing which had no existence; which could not be supposed to influence him in his choice. And things which are not. ταμηοντα. That which is nothing; which is worthless; which has no existence; those things which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence-as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as having no existence. The language here is evidently that of hyperbole, Jn 21:25. It was a figure of speech common in the East, and not unusual in the sacred writings. Comp. Isa 40:17: "All nations before him are as nothing, And they are counted to him less than nothing and vanity." See also Rom 4:17: "God, who calleth those things which be not as though they were." This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges. See Hoss 1:10, 2:23, Rom 9:25, 1Pet 2:10. "When a man of rank among the Hindoos speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them alla-tha-varkal, i.e., thou who are not. The term does not refer to life or existence, but to a quality or disposition, and is applied to those who are vile and abominable in all things. 'My son, my son, go not among them who are not.' 'Alas! alas! those people are all alla-tha-varkal ' When wicked men prosper, it is said, 'This is the time for those who are not.' 'Have you heard that those who are not are now acting righteously? 'Vulgar and indecent expressions are also called words that are not.' To address men in the phrase are not, is provoking beyond measure."-- Roberts, as quoted in Bush's illustrations of Scripture. To bring to nought. To humble and subdue. To show them how vain and impotent they were. Things that are. Those who, on account of their noble birth, high attainments, wealth, and rank, placed a high estimate on themselves, and despised others.Verse 29. That no flesh. That no men; no class of men. The word flesh is often thus used to denote men, Mt 24:22, Lk 3:6, Jn 17:2 Acts 2:17, 1Pet 1:24, etc. Should glory. Should boast,

Things that are not - The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them. The things that are - In high esteem.

That no flesh - A fit appellation. Flesh is fair, but withering as grass. May glory before God - In God we ought to glory.

Rom 3:27. In his presence. Before him. That man should really have nothing of which to boast; but that the whole scheme should be adapted to humble and subdue him. On these verses we may observe, (1.) that it is to be expected that the great mass of Christian converts will be found among those who am of humble life; and it may be observed also, that true virtue and excellence, honesty, sincerity, and amiableness, are usually found there also. (2.) That while the mass of Christians are found there, there are also those of noble birth, and rank, and wealth, who become Christians. The aggregate of those who, from elevated ranks and distinguished talents, have become Christians, has not been small. It is sufficient to refer to such names as Pascal, and Bacon, and Boyle, and Newton, and Locke, and Hale, and Wilberforce, to show that religion can command the homage of the most illustrious genius and rank. (3.) The reasons why those of rank and wealth do not become Christians, are many and obvious. (a) They are beset with peculiar temptations. (b) They are usually satisfied with rank and wealth, and do not feel their need of a hope of heaven. (c) They are surrounded with objects which flatter their vanity, which minister to their pride, and which throw them into the circle of alluring and tempting pleasures. (d) They are drawn away from the means of grace and the places of prayer, by fashion, by business, by temptation. (e) There is something about the pride of learning and philosophy which usually makes those who possess it unwilling to sit at the feet of Christ; to acknowledge their dependence on any power; and to confess that they are poor, and needy, and blind, and naked before God. (4.) The gospel is designed to produce humility, and to place all men on a level in regard to salvation. There is no royal way to the favour of God. No monarch is saved because he is a monarch; no philosopher because he is a philosopher; no rich man because he is rich; no poor man because he is poor. All are placed on a level. All are to be saved in the same way. All are to become willing to give the entire glory to God. All are to acknowledge him as providing the plan, and as furnishing the grace that is needful for salvation. God's design is to bring down the pride of man, and to produce everywhere a willingness to acknowledge him as the Fountain of blessings, and the God of all. (c) "no flesh" Rom 3:27 Verse 30. But of him. That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank, that they had been raised to these privileges, but of God as the author. Are ye. Ye are wh

at you are by the mercy of God, 1Cor 15:10. You owe your hopes to him. The emphasis in this verse is to be placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God. In Christ Jesus. 1Cor 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you. Who of God. From God, αποθεου. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end. Wisdom. That is, he is to us the Source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own; for that is not true. But it must mean simply, that Christians have become truly wise by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God, with his law, with their own condition, and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Comp. Col 2:3: "In whom are hid all the treasures of wisdom and knowledge." He is the great Agent by whom we become truly wise. Christ is often represented as eminently wise, and as the Source of all true wisdom to his people, Isa 11:1, Mt 13:54, Lk 2:40,52 1Cor 1:24, 3:10: "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Prov 8, is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom, (1.) because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation. (2.) Because he has by his word and Spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom. (3.) Because he is to his people now the Source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant men, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real, practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God become thus wise. And righteousness. By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is, that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But in what way this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it. By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness, we learn that it is in two modes: (1.) because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous, Rom 3:26 Rom 3:27; and, (2.) because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God. The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is, to be learned from other parts of the New Testament. Comp. Note, Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated: (1.) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a just man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just. (2.) Jesus Christ has taken the sinner's place, and died in his stead. He has honoured a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honoured, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for him, self, they can be so reckoned, and are so judged by God. All the benefits or results of that atonement, therefore, as it was made for others, can be applied to them; and all the advantage of such substitution in their place can be made over to them, as really as when a man pays a note of hand for a friend, or when he pays for another a ransom. The price is reckoned as paid for them, and the benefits flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true. (3.) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is united by faith to the Lord Jesus, and is so adjudged, or reckoned. God esteems or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the act of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honoured, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned--since there is as high honour shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same results are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him, and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart. And sanctification. By him we are sanctified, or made holy. This does not mean, evidently, that his personal holiness is reckoned to us; but that, by his work applied to our hearts, we become personally sanctified or holy. Comp. Eph 4:24. This is done by the agency of his Spirit applying truth to the mind, Jn 17:19; by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating, and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit, by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers, Jn 14:16, 15:26. And redemption. απολυτρωσις. For the meaning of this word, Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole group, or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus in Rom 8:23, the word is applied to the resurrection, "the redemption of our body." The sense is, "It is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life." Thus the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of men. He does not merely aid us;--he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects;--but it is all to be traced to him. See Col 2:10: "And ye are complete in him." (a) "in Christ Jesus" 2Cor 5:17, Eph 1:3,10 (b) "wisdom" Eph 1:17, Col 2:3 (c) "righteousness" Isa 14:24, Jer 23:5,6, Rom 4:25 (d) "sanctification" Jn 17:19 (e) "redemption" Eph 1:7 Verse 31. As it is written. This is evidently a quotation made from Jer 9:23,24. It is not made literally; but the apostle has condensed the sense of the prophet into a few words, and has retained essentially his idea. He that glorieth. He that boasts or exults. I

Of him - Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant. Righteousness - The sole ground of our justification, who were before under the wrath and curse of God. Sanctification - A principle of universal holiness, whereas before we were altogether dead in sin. And redemption - That is, complete deliverance from all evil, and eternal bliss both of soul and body.

n the Lord. Not ascribing his salvation to human abilities, or learning, or rank, but entirely to God. And from this we see, (1.) that the design of the plan of salvation is to exalt God in view of the mind. (2.) That the design is to make us humble; and this is the design also of all his works no less than of the plan of salvation. All just views of the creation tend to produce true humility. (3.) It is an evidence of piety when we are thus disposed to exalt God, and to be humble. It shows that the heart is changed; and that we are truly disposed to honour him. (4.) We may rejoice in God. We have no strength, and no righteousness of which to boast; but we may rejoice in him. He is full of goodness and mercy. He is able to save us. He can redeem us out of the hand of all our enemies. And when we are conscious that we are poor, and feeble, and helpless--when oppressed with a sense of sin--we may rejoice in him as our God, and exult in him as our Saviour and Redeemer. True piety will delight to come and lay everything at his feet; and whatever may be our rank, or talent, or learning, we shah rejoice to come with the temper of the humblest child of poverty, and sorrow, and want, and to say, "Not unto us, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake," Ps 115:1. "Not to our names, thou only just and true. Not to our worthless names is glory due; Thy power and grace, thy truth and justice claim Immortal honours to thy sovereign name."-- Watts (f) "it is written" Jer 9:23,24

Let him glory in the Lord - Not in himself, not in the flesh, not in the world. Jer 9:23 ,24