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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 also shall 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.
4 the Lord Jesus Christ. I thank God always, on your behalf, for the favour of God, which is bestowed on 5 you, through Jesus Christ; So that, by him, you are enriched with all knowledge and utterance, and 6 all extraordinary gift: As at first, by those miraculous gifts, the gospel of Christ was con7 firmed among you. So that in no spiritual gift are any of you short, or deficient *, waiting for the 8 coming of our Lord Jesus Christ; Who shall also
confirm you unto the end, that in the day of the Lord 9 Jesus Christ, there may be no charge against you. For God, who has called you unto the fellowship of his Son Jesus Christ, our Lord, may be relied on for what is to be done on his side.
7 Vid. 2 Cor. xii. 12, 13.
CHAP. I. 10.-VI. 20.
THERE were great disorders in the church of Corinth, caused chiefly by a faction raised there, against St. Paul: the partisans of the faction mightily cried up, and gloried in their leaders, who did all they could to disparage St. Paul, and lessen him in the esteem of the
corinthians. St. Paul makes it is business, in this section, to take off the corinthians from siding with, and glorying in, this pretended apostle, whose followers and scholars they professed themselves to be; and to reduce them into one body, as the scholars of Christ, united in a belief of the gospel, which he had preached to them, and in an obedience to it, without any such distinction of masters, or leaders, from whom they denominated themselves. He also, here and there, intermixes a justification of himself, against the aspersions which were cast upon him, by his opposers. How much St. Paul was set against their leaders, may be seen, 2 Cor. xi. 13-15.
The arguments used by St. Paul, to break the opposite faction, and put an end to all divisions amongst them, being various, we shall take notice of them, under their several heads, as they come in the order of this discourse.
SECT. II. N°. 1.
CHAP. I. 10-16.
SAINT Paul's first argument is, That, in christianity, they all had but one master, viz. Christ; and therefore were not to fall into parties, denominated from distinct teachers, as they did in their schools of philosophy.
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
10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye hold the same doctrine,
10*" Of whom the whole family in heaven and earth, is, and ought to be "named." If any one has thought St. Paul a loose writer, it is only because
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 conten
tions 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 bap
tized in the name of Paul?
14 I thank God that I baptized none of you, but Crispas and Gaius: 15 Lest any should say, that I had baptized in my own name. 16 And I baptized also the houshold of Stephanus : besides, I know not whether I baptized any other.
and that there be no divisions among you; but that ye be framed together into one intire body, with one 11 mind, and one affection. For I understand, my
brethren*, by some of the house of Chloe, that there 12 are quarrels and dissentions amongst you; .So that
ye are fallen into parties, ranking yourselves under different leaders or masters, one saying, "I am of Paul;" another, "I of Apollos, I of Cephas, I of 13 Christ." Is Christ, who is our only Head and Master, divided? Was Paul crucified for you? Or 14 were you baptized into † the name of Paul? I thank God I baptized none of you, but Crispus and Gaius; 15 Lest any one should say, I had baptized into my 16 own name. I baptized also the household of Stephanas; farther, I know not whether I baptized any other.
he was a loose reader. He that takes notice of St. Paul's design, shall find that there is not a word scarce, or expression, that he makes use of, but with. relation and tendency to his present main purpose: as here, intending to abolish the names of leaders, they distinguished themselves by, he beseeches them, by the name of Christ, a form that I do not remember he elsewhere uses.
11" Brethren,” a name of union and friendship, used here twice together, by St. Paul, in the entrance of his persuasion to them, to put an end to their divisions.
13+ Els properly signifies into; so the French translate it here; the phrase Balionai is, "to be baptized into any one's name, or into any one," is solemnly, by that ceremony, to enter himself a disciple of him, into whose name he is baptized, with profession to receive his doctrine and rules, and submit to his authority; a very good argument here, why they should be called by no one's name, but Christ's.
SECT. II. No. 2.
CHAP. 1. 17-31.
THE next argument of St. Paul, to stop their followers from glorying in these false apostles, is, that neither any advantage of extraction, nor skill in the learning of the jews, nor in the philosophy and eloquence of the greeks, was that, for which God chose men to be preachers of the gospel. Those, whom he made choice of, for overturning the mighty and the learned, were mean, plain, illiterate men.
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?
17 For Christ sent me not to baptize, but to preach the gospel; not with learned and eloquent harangues, lest thereby the virtue and efficacy of Christ's sufferings and death should be overlooked and neglected, if the stress of our persuasion should be laid on the learn18 ing and quaintness of our preaching. For the plain insisting on the death of a crucified Saviour is, by those, who perish, received as a foolish, contemptible thing; though to us, who are saved, it be the power 19 of God, Conformable to what is prophecied by Isaiah: "I will destroy the wisdom of the wise, and I will bring to nothing the understanding of the prudent." Where is the Where is the philosopher, skilled in
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:
the wisdom of the greek? Where the scribes,* studied in the learning of the jews? Where the professor of human arts and sciences? Hath not God rendered all the learning and wisdom of this world
foolish, and useless for the discovery of the truths of 21 the gospel? For since the world, by their natural parts, and improvements in what, with them, passed for wisdom, acknowledged not the one, only, true God, though he had manifested himself to them, in the wise contrivance and admirable frame of the visible works of the creation; it pleased God, by the plain, and (as the world esteems it) foolish doctrine of the gospel, to save those who receive and believe 22 it. Since both the jews demand extraordinary
20 Scribe was the title of a learned man amongst the jews; one versed in their law and rites, which was the study of their doctors and rabbies. It is likely the false apostle, so much concerned in these two epistles to the corinthians, who was a jew, pretended to something of this kind, and magnified himself thereupon; otherwise it is not probable, that St. Paul should name, to the corinthians, a sort of men not much known, or valued, amongst the greeks. This, therefore, may be supposed to be said to take off their glorying in their false apostle.
22 † 'Etudè xaì, “since both." These words used here, by St. Paul, are not certainly idle and insignificant, and therefore I see not how they can be omitted in the translation.
'Eneide is a word of reasoning, and, if minded, will lead us into one of St. Paul's reasonings here, which the neglect of this word makes the reader overlook. St. Paul, in ver. 21, argues thus in general: "Since the world, by "their natural parts and improvements, did not attain to a right and saving "knowledge of God, God by the preaching of the gospel, which seems fool"ishness to them, was pleased to communicate that knowledge to those who "believed."
In the three following verses, he repeats the same reasoning, a little more expressly applied to the people he had here in his view, viz. jews and greeks; and his sense seems to be this: "Since the jews, to make any doctrine go down "with them, require extraordinary signs of the power of God to accompany
it, and nothing will please the nice palates of the learned greeks, but wisdom; and though our preaching of a crucified Messiah be a scandal to the jews, "and foolishness to the greeks, yet we have what they both seek; for both jew "and gentile, when they are called, find the Messiah, whom we preach, to be "the power of God, and the wisdom of God."
25, 27, 28. He that will read the context, cannot doubt but that St. Paul,