1 โครินธ์ 1:17 วิจารณ์

In this chapter we have, I. The preface or introduction to the whole epistle (Co1 1:1-9). II. One principal occasion of writing it hinted, namely, their divisions and the origin of them (Co1 1:10-13). III. An account of Paul's ministry among them, which was principally preaching the gospel (Co1 1:14-17). 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 (Co1 1:17 to the end).

We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), 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, Co1 1:18. 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, Co1 1:23, Co1 1:24. 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, Co1 1:22. See Mat 12:38. 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 29:14): 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? Co1 1:19, Co1 1:20, 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, Co1 1:21. 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, Co1 1:25. 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, Co1 1:26, etc. 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. 14:11. 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 6:56, 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 4:17. 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 (Co1 1:29), 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 (Co1 1:30): 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, Co1 1:31. 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.

This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for blessings received; after which the apostle intimates the occasion of his writing, the divisions about their ministers, which gives him an opportunity of discoursing concerning the nature, end, use, and efficacy of the preaching of the Gospel. The inscription is in Co1 1:1, in which an account is given of the persons concerned in this epistle; and first of Paul, the only inspired writer of it, who is described by his name, by which he went among the Gentiles; by his office, an apostle of Jesus Christ; and by the manner in which he came into it, being called to it not through any merit of his own, but through the sovereign will and pleasure of God: and next mention is made of Sosthenes, a brother minister of the Gospel, who was with the apostle, and joined in the salutation of the church, to whom the epistle is written; who are described, by their general character, a church of God; by the place of their abode, and seat of their church state, Corinth; and by their special characters, sanctified in Christ by election, and saints through the effectual calling; and with them are joined all other saints in Achaia, that belonged to them and the apostle, that called upon the name of the Lord; and then follows the salutation in Co1 1:3, usual in all the epistles; after that a thanksgiving to God for the grace they had by Christ in general, Co1 1:4, and particularly for their gifts of utterance and knowledge, which were plentifully bestowed upon them, Co1 1:5, and were a confirmation to them of the Gospel of Christ, Co1 1:6, and by which it appeared, that they were not behind other churches in these things; and are commended for their waiting for the coming of Christ, Co1 1:7, by whom the apostle assures them, they would be so confirmed in the mean while, as to be presented blameless by him in that day, Co1 1:8, of which they might be assured from the faithfulness of God, who had called them to communion with Christ, Co1 1:9, upon which he exhorts them to unity of affection and judgment, for this end, that there might be no schisms among them; and this he does in a way of entreaty, and that by the name of Christ, and from the consideration of their being brethren, Co1 1:10, suggesting hereby, that there were divisions among them: and signifies, that he had good reason to believe it, having had an account of them from a family of repute among them, Co1 1:11, and then expressly mentions what their differences were about, namely, their ministers, Co1 1:12, and uses arguments to dissuade them from their dividing principles and practices; showing, that one was their Lord and master, Christ, who was crucified for them, and in whose name they were baptized, and not his ministers, Co1 1:13, and since some among them made an ill use of their having been baptized by the apostle, he is thankful that he had baptized no more of them, and mentions by name those that he had baptized, Co1 1:14, and gives a reason for it, taken from the principal end of his mission by Christ, which was to preach the Gospel, and not only or chiefly to baptize, Co1 1:17. The manner in which he was sent to preach, and did preach it, is observed by him, not in the words of human wisdom; and that for this reason, lest either the Gospel should be of no use, or the effect of it should be ascribed to a wrong cause; and then be obviates an objection that might be made to this way of preaching, that hereby the Gospel would be brought into contempt; to which he answers, by granting that it would be, and was reckoned foolishness by them that were blinded and were lost; and by observing on the other hand, that it was effectual to saving purposes to others, Co1 1:18, and though the former sort might be the wise and prudent of this world, this need seem no strange thing, since the infatuation of such persons is no other than what was foretold would be, as appears from a testimony out of Isa 29:14, cited in Co1 1:19, upon which some questions are put, and inquiries made, after men of wisdom and learning, whose wisdom God made foolish, Co1 1:20, the reason of which was, because they did not make a right use of their natural wisdom in the knowledge of God, wherefore it was his pleasure to save men by means esteemed foolishness by them, Co1 1:21, and these wise men, who accounted the preaching of the Gospel foolishness, are distinguished into two sorts, Jews and Gentiles; the one requiring miracles to confirm it, the other seeking wisdom in it, Co1 1:22, but finding neither, though there were really both, the preaching of a crucified Christ was a stumbling to the one, and folly to the other, Co1 1:23, though those that were called by grace from among them, whether Jews or Gentiles, had different sentiments of it, and of Christ preached in it, in whose esteem he was the power and wisdom of God, Co1 1:24, the reason of which was, because there are superior wisdom and power in Christ and his Gospel, which the apostle, an ironical concession, calls the foolishness and weakness of God, to the wisdom and power of men, Co1 1:25, and instances in the effectual calling and conversion of the Corinthians, who for the most part were not the wise, the mighty, and noble, Co1 1:26, but the foolish, weak, and base; and the end of God, in the call of such, was to draw a veil over and bring to confusion the wisdom and power of men, Co1 1:27, and also that no creature whatever should dare to glory before him, Co1 1:29, but the true object of glorying in is pointed at, the Lord Jesus Christ; and the reason of it, all blessings of grace being in him, and from him, is suggested, Co1 1:30, so that whoever glories, should glory in him, Co1 1:31.

For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Act 26:16 in which no mention is made of his administering the ordinance of baptism; but no doubt he had the same mission the rest of the apostles had, which was to baptize as well as preach; and indeed, if he had not been sent at all to baptize, it would have been unlawful for him to have administered baptism to any person whatever; but his sense is, that baptism was not the chief and principal business he was sent about; this was to be done mostly by those preachers of the word who travelled with him, or followed after him: he was not sent so much about this work, but to preach the Gospel; for which he was most eminently qualified, had peculiar gifts for the discharge of it, and was greatly useful in it. This was what he was rather sent to do than the other, and this "not with wisdom of words". Scholastic divinity, or the art of disputation, is by the (f) Karaites, a sect among the Jews, called , "wisdom of words": this the apostle seems to refer to, and signifies he was not sent with, or to preach, with words of man's wisdom, with human eloquence and oratory, with great swelling words of vanity, but in a plain, humble, modest manner; on which account the false teachers despised him, and endeavoured to bring his ministry into contempt with others: but this way and manner of preaching he chose for this reason, lest the cross of Christ should be made of none effect; that is, either lest men's ears and fancies should be so tickled and pleased with the eloquence of speech, the elegancy of diction, and accuracy of expression, the cadency of words, and beauty of the oration, with the manner, and not with the matter of preaching, and so the true use, end, and design of the doctrine of a crucified Christ be defeated; or lest the success of the ministry should be attributed to the force of enticing words, and the strength and persuasion of oratory, and not to the energy of divine power attending the doctrine of the cross, (f) Sepher Cosri Orat. 5. Sign. 15, 16. fol. 277. 2. 278. 1.

But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; " , as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.

Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God."

And not by these only, but also by the next words, he greatly represses their pride. And therefore it was that Paul had it put into his hand. And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he saith not, "I was forbidden" but, "I was not sent for this, but for that which was of the greatest necessity." For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the latter case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place. Not that he speaks out all this, neither doth he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language. Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows, though the apostles had said, (Acts 6:2) "it is not fit that we should leave the Word of God and serve tables," he discharged the office of a deacon, "Let the Elders who rule well be counted worthy of double honor, especially they who labor in the word and in teaching." For as to teach the wrestlers in the games is the part of a spirited and skilful trainer, but to place the crown on the conquerors head may be that of one who cannot even wrestle, (although it be the crown which adds splendor to the conqueror,) so also in Baptism. It is impossible to be saved without it, yet it is no great thing which the baptizer doth, finding the will ready prepared. "Not in wisdom of words, lest the Cross of Christ should be made of none effect." Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, "I give thanks that I baptized no one;" and, "for Christ sent me not to baptize." He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passeth on quickly. But here at the very outset he gives a severe blow, saying, "Lest the Cross of Christ be made void." Why then pride thyself on a thing which ought to make thee hide thy face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation. "But if it was 'not by wisdom of speech,' why did they send Apollos who was eloquent?" It was not, he replies, through confidence in his power of speech, but because he was (Acts 18:24, 29) "mighty in the Scriptures," and "confuted the Jews." And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as he needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.

Because it is a greater thing to preach the gospel than to baptize, Paul says that he was sent to do the former, not the latter. Not everyone who baptizes is competent to preach the gospel, for the words used at baptism are an established formula. When Cornelius became a believer, the apostle Peter gave orders that he should be baptized along with his household, but he did not bother to do it himself when he had his assistants standing by. It was because Christian preaching does not need elaborate refinement of verbal expression that fishers, who were uneducated, were chosen to preach the gospel. In that way the truth of the message would be its own recommendation, and it would not depend on the cleverness or ingenuity of human wisdom. The false apostles were doing just that, and moreover they were omitting the things which the world does not believe, like the virgin birth of Christ and his resurrection from the dead.

Anyone can baptize if he is a priest, but preaching is a gift given to few, and it must not be confused with mere eloquence, which is purely superficial.

Paul did not usurp the functions of the lower offices when he was able to exercise the higher ones. It would be as if nowadays a bishop or even a priest were to do the work of a deacon.

"For Christ sent me not to baptize, but to preach the gospel." Preaching the Gospel is far more difficult and required an especially steadfast soul; for to persuade a person and turn him away from ancestral traditions, and moreover amid dangers, is the work of a great and courageous soul. But to receive one prepared for baptism and baptize him, anyone who held the priesthood could do. But if he was not sent to baptize, then how did he baptize? He was not sent for this as his primary purpose; but neither was he forbidden to baptize. He was sent for a more important work; yet he was not forbidden to perform the less important one as well. "Not in the wisdom of word, lest the cross of Christ be made void." Having overthrown the arrogance of those who boasted in baptism, he now turns to those who were puffed up with worldly wisdom, and says: (Christ) sent me to preach the gospel "not in wisdom of speech," that is, not with eloquence and refined words, lest the cross or the preaching of the cross should suffer harm and degradation; for what does "lest it be made void" mean? That is, lest it prove useless and vain. Indeed, if the apostles had preached with wisdom of speech, some might have said that they persuaded by the power of words, and not by the power of what was preached; and this would have been a degradation and harm to the Crucified One. But now, preaching with simplicity, they show that the power of the Crucified One accomplishes everything. The cross is also made void in another way. For example, a Greek asks me about something divine that surpasses our understanding. If I try to prove it to him by means of syllogisms and worldly wisdom, I will prove weak; for no intellect can adequately represent divine things. Thus my weakness will appear to be the weakness of the preaching, and by this the cross itself will be made void, because it will appear futile and vain.

Then when he says, For Christ did not, he gives the reason why he baptized so few, saying: For Christ did not send me to baptize but to preach the gospel. But this seems to be in opposition to the Lord's command: "Teach all nations; baptizing them" (Matt 28:19). The answer is that Christ sent the apostles to do both, but in such a way that they preached in person, as they said in Ac (6:2): "It is not right that we should give up preaching the word of God to serve tables." But they baptized through their ministers, and they did this because the diligence or virtue of the baptizer contributes nothing in baptism, for it is indifferent whether baptism be given by a greater or lesser personage. But in the preaching of the gospel the wisdom and virtue of the preacher contributes a great deal; consequently, the apostles, being better qualified, exercised the office of preaching in person. In the same way it is said of Christ (Jn. 4:2) that He Himself did not baptize but His disciples did; of Him it says in Lk (4:43): "I must preach the good news of the kingdom of God to the other cities also, for I was sent for the purpose," and in Is (61:1): "The Lord has anointed me to bring good tidings to the afflicted." After condemning their strife with a reason based on baptism, the Apostle disapproves of it again with a reason based on doctrine. For some of the Corinthians gloried in the doctrine of false apostles, who corrupt the truth of the faith with elegant words and reasons born of human wisdom. First, therefore, the Apostle says that this method is not suited for teaching the faith; secondly, he shows that he did not employ this method of teaching, when he was among them (c. 2). As to the first he does two things: first, he states his proposition; secondly, he explains it (v. 17b). He says, therefore: I have stated that Christ sent me to preach the Gospel, but not to preach it with eloquent wisdom, i.e., the worldly wisdom which makes men verbose, inasmuch as it inclines them to employ many vain reasons: "The more words, the more vanity" (Ec 6:11); "Mere talk tends only to want" (Pr 14:23). Or by eloquent wisdom he means rhetoric, which teaches elegant speech by which men are sometimes drawn to assent to error and falsity: "By fair and flattering words they deceive the hearts of the simple-minded" (Rom 16:18); and under the figure of a harlot, which stands for heretical doctrine, it is said: "You will be saved from the adventuress with her smooth words" (Pr 2:16). But on the other hand it says in Is (33:19): "You will see no more the insolent people," namely, in the Catholic Church, "the people of an obscure speech which you cannot comprehend." But because the Greek version has logos, which signifies reason and speech, it might be more fitting to interpret eloquent wisdom of human reason, because the things of faith transcend human reason: "Matters too great for human understanding have been shown you" (Sir 3:25). But the fact that many teachers in the Church have used human reason and human wisdom as well as elegant words would seem to be contrary to this. For Jerome says in a letter to Magnus, a Roman orator, that all the teachers of the faith have crammed their books with an elegant portion of philosophical doctrines and sciences, so that one is at a loss whether to admire their worldly learning more or their knowledge of the Scriptures. And Augustine in the book On Christian Doctrine says: "There are churchmen who have treated of divine matters not only with wisdom but with elegance." The answer is that it is one thing to teach in eloquent wisdom, however you take it, and another to use it to teach eloquent wisdom in teaching. A person teaches in eloquent wisdom, when he takes the eloquent wisdom as the main source of his doctrine, so that he admits only those things which contain eloquent wisdom and rejects the others which do not have eloquent wisdom: and this is destructive of the faith. But one uses eloquent wisdom, when he builds on the foundations of the true faith, so that if he finds any truths in the teachings of the philosophers, he employs them in the service of the faith. Hence Augustine says in the book On Christian Doctrine that if philosophers have uttered things suited to our faith, they should not be feared but taken from them as from an unjust possessor for our use. Again, in the same book he says: "Since the faculty of eloquent speech which has great power to win a person over to what is base or to what is right, why not use it to fight for the truth, if evil men misuse it for sin and error?" Then when he says, lest the cross of Christ, he proves his statement. First, on the part of the matter; secondly, of those who teach (v. 26). In regard to the first he does three things: first, he shows that the method of teaching by eloquent wisdom is not suited to the Christian faith; secondly, he proves something he had presupposed (v. 18); thirdly, he clarifies the proof (v. 22). As to the first point it should be noted that even in philosophical doctrines the same method does not suit every doctrine; hence the forms of speech must fit the material, as it says in Ethics I. Now a particular method of teaching is unsuited to the subject matter, when that method destroys the chief element in the subject matter; for example, in purely intelligible matters to employ metaphorical proofs, which do not go beyond the imagination and leave the hearer stranded in images, as Boethius says in the book On the Trinity. But the chief element in the doctrines of the Catholic faith is salvation effected by the cross of Christ; hence in (2:2) he says: "For I decided to know nothing among you except Jesus Christ and him crucified." On the other hand, a person who depends chiefly on eloquent wisdom when he teaches, to that extent makes the cross of Christ void. Therefore, to teach in eloquent wisdom is not suited to the Christian faith. Consequently, he says: lest the cross of Christ be emptied of its power, i.e., lest in trying to preach in eloquent wisdom, faith in the power of Christ's cross be made void: "Then is the stumbling block of the cross made void" (Gal 5:11); "Remember how they said, 'Rase it, rase it!' Down to its foundation" (Ps 137:7).

The salutation of Paul and Sosthenes, Co1 1:1, Co1 1:2. The apostolical benediction, Co1 1:3. Thanksgiving for the prosperity of the Church at Corinth, Co1 1:4. In what that prosperity consisted, Co1 1:5-9. The apostle reproves their dissensions, and vindicates himself from being any cause of them, Co1 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, Co1 1:22. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, Co1 1:23-29. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, Co1 1:30, Co1 1:31.

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 Th1 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, Co2 10:1, Co2 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.

THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31) called to be--Found in some, not in others, of the oldest manuscripts Possibly inserted from Rom 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON]. through the will of God--not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Gal 1:1), is a reason for humility on his own part (Co1 15:8, Co1 15:10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jer 23:21); Paul if left to his own will would never have been an apostle (Rom 9:16). Sosthenes--See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [CHRYSOSTOM], or in order that the name of a "brother" of note in Corinth (Act 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [BIRKS].

Paul says this not to depreciate baptism; for he exalts it most highly (Rom 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general. sent me--literally, "as an apostle." not to baptize--even in Christ's name, much less in my own. not with wisdom of words--or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (Co1 1:5; Co1 2:1, Co1 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (Co2 10:10). cross of Christ--the sum and substance of the Gospel (Co1 1:23; Co1 2:2), Christ crucified. be made of none effect--literally, "be made void" (Rom 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.