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TEXT. 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 baptised

in the name of Paul ? 14 I thank God that I baptised none of you, but Crispus and Gaius: 15 Lest any should say, that I had baptised in my own name. 16 And I baptised also the household of Stephanas: kesides, I know

not whether I baptised any other.

PARAPHRASE. 10 Now I beseech you, brethren, by the name a of our Lord

Jesus Christ, that ye hold the same doctrine, and that there

be no divisions among you; but that ye be framed together 11 into one entire body, with one mind, and one affection. For

I understand, my brethren, by some of the house of Chloe, 12 that there are quarrels and dissensions amongst you: So that

ye are fallen into parties, ranking yourselves under different

leaders or masters, one saying, “I am of Paul ;” another, 18 “I of Apollos, I of Cephas, I of Christ.” Is Christ, who is

our only Head and Master, divided ? Was Paul crucified 14 for you? Or were you baptised into“ the name of Paul ? I

thank God I baptised none of you, but Crispus and Gaius; 15 Lest any one should say I had baptised into my own name. 16 I baptised also the household of Stephanas; farther, I know

not whether I baptised any other.

NOTES. 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 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 bere, 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 b“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 • Eis properly signifies into; so the French translate it here : the phrase Bar

160 $ñvou eis, “to be baptised 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 baptised, with profession to receive his doctrine and rules, and submit to his authority; a very good argument here, why they should be called by uo one's name but Christ's.


CHAPTER I. 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.

TEXT. 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 18 be laid on the learning 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: 19 though to us, who are saved, it be the power of God, Con

formable to what is prophesied by Isaiah : “I will destroy

the wisdom of the wise, and I will bring to nothing the 20 understanding of the prudent.” Where is the philosopher,

skilled in the wisdom of the Greeks? Where the scribe a


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 there



TEXT. 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 stumbling block,

and unto the Greeks foolishness.

PARAPHRASE. 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 21 discovery of the truths of 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 22 receive and believe it. Since both the Jews demand extra

ordinary signs and miracles, and the Greeks seek wisdom : 23 But I have nothing else to preach to them but Christ cruci

fied, a doctrine offensive to the hopes and expectations of

NOTES. upon; otherwise it is not probable that St. Paul should naine 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 \'ÉTeidè xal, “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,

'Etude is a word of reasoning, and, if minded, will lead us into one of St. Paul's reasonings here, which the peglect 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 foolishness 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 bis 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 foolish. ness 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, 23. He that will read the context cannot doubt but that St. Paul, by what he

expresses in these verses, in the neuter gender, means persons; the whole argument of the place being about persons, and their glorying, and not about things.

TEXT. 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 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.


PARAPHRASE. the Jews; and foolish to the acute men of learning, the 24 Greeks; But yet it is to these, both Jews and Greeks, (when

they are converted,) Christ, the power of God, and Christ, the 25 wisdom of God: Because that, which seems foolishness in

those who came from God, surpasses the wisdom of man; and

that, which seems weakness in those sent by God, surpasses 26 the power of men. For, reflect upon yourselves, brethren,

and you may observe, that there are not many of the wise

and learned men, not many men of power, or of birth, among 27 you,

that are called. But God hath chosen the foolish men, in the account of the world, to confound the wise; and God

hath chosen the weak men of the world to confound the 28 mighty : The mean men of the world, and contemptible, has

God chosen, and those that are of no account, are nothing", 29 to displace those that are : That so there might be no room,

NOTE. 28 Tà peint övrid, “Things that are not," I think may well be understood of the

Gentiles, who were not the people of God, and were counted as nothing by the Jews; and we are pointed to this meaning by the words xataloxlum and xarapyon, by “the foolish and weak things," i.e. by simple, illiterate, and mean men, God would make ashamed the learned philosophers and great men of the nations ; but, by the pen Örto, “ things that are not,” he would abolish the things that are, as, in effect, he did abolish the Jewish church by the Christian, taking ip the Gentiles to be his people, in the place of the rejected Jews, who, until then, were his people. This St. Paul mentions here, pot by chance, but pursuant to his main design, to stay their glorying in their false apostle, who was a Jew; by showing that, whatever that head of the faction might claim, under that pretence, as it is plain he did stand upon it, (see 2 Cor. xi. 21, 22) he had not any the least title to any esteem or respect upon that account, since the Jewish nation was laid aside, and God had chosen the Gentiles to take their place, and to be his church and people instead of them : vid. note on ch. ii. ver. 6. There one may see who are the xaropyou usvos, " the abolished," whom God says here, xaropyhon, he will abolisb.

TEXT. 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.”

PARAPHRASE. 30 or pretence for any one to glory in his presence. Natural,

human abilities, parts or wisdom, could never have reached this way to happiness : it is to his wisdom alone that ye owe the contrivance of it; to his revealing of it, that ye owe the knowledge of it, and it is from him alone, that you are in Christ Jesus, whom God has made to us Christians, wisdom, and righteousness, and sanctification, and redemption, which

is all the dignity and pre-eminence, all that is of any value 31 amongst us Christians: That, as it is written, He that glorieth,

should glory only in the Lord.




FARTHER to keep them from glorying in their leaders, he tells them, that as the preachers of the Gospel, of God's choosing, were mean and illiterate men, so the Gospel was not to be propagated, nor men to be established in the faith, by human learning and eloquence, but by the evidence it had, from the revelation contained in the Old Testament, and from the power of God accompanying and confirming it with miracles.

TEXT. 1 And I, brethren, when I came to you, came not with excellency

of speech, or of wisdom, declaring unto you the testimony of God.

PARAPHRASE. 1 And I, brethren, when I came and preached the Gospel to you,

I did not endeavour to set it off with any ornaments of rhetoric, or the mixture of human learning or philosophy; but plainly declared it to you, as a doctrine coming from

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