final (lestini (continued)
PauTs Thanksgiving for the Church. 1 CORINTHIANS I. He Exhorlc'h them to Unttif, for a certain tlir.e, but even to the end till the expected event happens'' (Romans 8. 19). [Tittm., Synonyms.] 8. Who—God, D. 4 (not Jesus Christ, d. 7, in which case It would be " in //ts day"), unto the end viz., " the coming of Christ." blameless in the day of . . . Christ—(1 Thessalonians 5. 23.) After tliat day there is no danger (Ephesians 4. 30; Philippians 1. 6j. Now is our day to work, and the day of our enemies to try us: then will be the da.v of Christ, and of His glory in the saints. [BEfGEL.] 9. faitlkful—to His promises (Philippians 1. 6 ; 1 Thessalonians 5. 21). called—according to His purpose (Romans ftnough for Paul in recognizing tlie Corinthians as a Church, that hii .saw among lliem evangelical doctrine, baptism, and til? Lord's Supper." [Calvin.] It was the Church of God, not of this or of that favourite leader. [Chrysostom.] at CorJntha Church at dissolute Corinth—what a paradox of grace ! aanctl Aed—consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are;" translate simply, ."men sanctified," &c. called to be Mints—rather, "called saints;" saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Clirist" implies tlie fountain sources of holiness, the believer's original sanctification in Christ
8. 28). unto . . . fellowslkip of . . . Jesus—to be fellowheirs with Christ (Romans 8. 17-28), like Him sons of God and heirs of glory (Romans 8. 30; 2 Thessalouians 2. 14; 1 Peter 5. 10; 1 John 1. 3). Chry.so.sto3I remarks that the name of Christ is oftener mentioned in this than in any otlier Epistle, the apostle designing tliereby to draw them away from their party admiration of particular teachers to Clirist alone. 10. Now—Ye already have knowledge, utterance, and hope, maintain also love, brethren—The very title is an argument for toi'e. by . . . Christ—whom
(eh. 6. 11; Hebrews 10. 10, 14; 1 Peter 1. 2) in tlie' purposes of God's grace; so "called s'aints" refer to tlieir actual call (Romans 8. 30), and the end of that call that they should be holy (1 Peter 1. 15). witU all tUat in every place call upon . . . CUi-ist—The Epistle is intended for these also, as well as for the Corinthians. The true Catuolic Church (a teim first used by Ignatius, ad Smi/rnceos, c. 8) ; not consisting of those who call themselves from Paul, Cephas, or any other eminent leader.St. Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter, speak
(v. 12), but of all, wherever tliey be, who call on Jesus as their Saviour in sincerity (cf. 2 Timothy 2.22). Still a genei-al unity of discipline and doctrine in the several churches is implied in ch. i. 17; 7. 17; 11. 16; 14. 33, 36. The •worship due to God is here attributed to Jesus (cf. Joel 2.
. . . same thing—not speaking different things as ye do
12), in a spirit of variance, divisions lit., splitt breaches, but but rather, perfectly joined together— the opposite word to "divisions." It is applied to healing a wound, or making ivhole a rent, mind . . . Judgment— the view taken by the understanding, and the practical decision arrived at [Conybeare and Howson], as
32; Matthew 4. 10; Acts 9. 14). both tlieirs and ours—" in everjplace which is their home . . . and our home also;" this is added to include the Christians throughout Acliaia, not residing in Corinth the capital (2 Corintliians 1. 1).
to what is to be done. The mind, within, refers to tilings to be believed: the judgment is displayed outwardly in tilings to be done. [Bengel.] Disposition—opinion. [Alford.] 11. (Ch. 11. 18.) by them . . . of . . . liottse of Chloe—The.v seem to have been alike in the confidence of St. Paul and of the Corinthians. The Corinthians "wrote'" to the apostle (ch. 7. 1) consulting him concerning certain points: marriage, the eating of things ofl'ered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them.
St. Paul feels the home of his converts to be also his own.
Cf. a similar phrase, Romans 16. 13. [Conybeare and HowsoN.] "Ours" refers to Paul and Sostheues, and the Corinthians' home. [Alfokd.] Beza better explains, " Both -their Lord and our Lord.'' All believers have one and the same Lord (ch. 8.6; Ephesians 4.5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (d. 13). 3. peace—peculiarly needed in the Corinthian Church, on account of its dissensions. On this verse see Romans 1. 7. 4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves, my God—(Romans 1. 8; Pliilippians 1.3.) always— (Cf. Philippians 1.4.) tlie grace . . . given you—(Cf. v. 7.) by . . . Ctxrlat— lit., IN Jesus Christ given you as members in Christ. 5. utterance Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: lit. (the) word (preached). English Version, as in 2 Corinthians 8. 7, is better: for St. Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (ch. 1.
IViat information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c. ; "It is reported commonly" (ch. 5. I, 2). Ail this he says beforebe notices their letter, \y\\\c\\ shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness. [Paley's IIorcB Paulince.] Observe his prudence: He names the family, to let It be seen that he made his allegation not without authority : he does not name the Individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment, contentions—not so severe a word as "divisions," lit., schisms {Margin, v. 10). 1^. this I say—this is what I mean in saying "contentions" (v. 11). every one of you saith—Ye say severally, glorying in men" (i;. 31; ch. 3. 21, 22), one, I am of Paul;' another, I am of Apollos, &c. Not that they formed defi.- nite parties, but they individually betrayed the spirit of party In contentions under the name of different favourite teachers. St. Paul will not allow himself to be flattered even by those who made his name their part,v cry, so as to connive at the dishonour thereby done to Clirist. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Acts. 18. 24, &c.), were persons attracted by his rhetorical st.yle (probably acquired in Alexandria, ch, .I.
30; 3.18; 4. 19; ch. 13. and 14.), previously gains their goodwill by congratulating them on having tliose pifts. 6. According a.s the testimony of (of, and concerning) Clirist (who is both tlie object and author of this testimony [Bengel]; ch. 2. 1; 1 Timothy 2. 6; 2 Timothy 1. 8) was confirmed among [Alford] you, i. e., by God, through my preaching, and through the miracles accompanying it (ch. 12. 3; Mark 16. 20; 2 Corinthians 1. 21, 22; Galatians 3. 2,5; Ephesians 4. 7, 8; Hebrews 2.4). God confirmed (cf. Philippians 1. 7; Hebrews 2. 3), or gave efl'ect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying It. [Calvin.] 7. ye come behind—are inferior to other Christians elsewhere. [Grotius.] In no gift—Not that all had all
6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference gifts, but different persons among them had difierent gifts (ch. 12. 4, &c.). waiting for . . . coming of . . . ChrUt—The crowning proof of their "coming behind in no gift;" faith, fiope, and love, are all exercised herein (cf. 2 Timothy 4. 8; Titus 2. 13). "Leaving toothers their meMEiNTO MORI (remember death), do thou earnestly cherish this Joyous expectation of the Lord's coming." [Benof.l.] TUe Greek verb Implies, " to expect constantly, not only
(ch. 4. 6, 8); nay. to discourage It, he would not repeat his visit just then (ch. IG. 12). I of Cephas—Prolialily Juda-
Izers, who sheltered themselves under the name of St. Peter, the apostle of the circumcision (Cephas is the Hebrew, feter tlie Greek name; Jolin 1.42; Galatians 2.11, &c.) : the subjects handled In chs. 7.-9. were probably sug« gested as matters of doubt by them. The Church there
God Destroyeth the Wisdom of the Wise 1 COEINTHIANS I hj the Foolishncxs of Fieaching.
began from the Jewish synagogue, Crispus t)ie chief ruler, and 8ostheues liis successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (2 Corinthians 11.22). J'clriiim' afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast " I am of the Pope !" [Bengel.] I of Clirist—A fair pretexli used to slight the ministry of Paul and their otlier teachers (ch. 4. 8; 2 Corinthians 10. 7-U). 13. Is Clirist divided 1 — into various parts (one under one leader, another under another). [Alford.] The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head, was Paul cincilied for you T In the Greek the interrogation implies that a strong negative answer is expected : " Was it Paul (surrli/ you will not say so) that was crucified for j'ou 7" In the former question the majesty of "Christ" (tlie Anointed One of God) implies the impossibility of His being "divided." in tlie latter, "Paul's" insignificance implies theimpossiliilityof his being tlie head of redemption, "crucified for" them, and giving his name to the redeemed. This, which istrueof PauI the/o(fnrfe)'Of the Church of Corinth, liolds equally good of Cephas and Apollos, who had not such a claim as I'aul in the Corinthian Church. «rucifled . . . baptized—Tliecross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him. ill filename—rather, "into the name" (Galatians 3. 27), iinplj-ing the incorporalion involved in tlie . idea of baptism. 14. I thank God's providence now, whoso ordered it that I baptized none of you but Crispus (the fortner ruler of the s.vnagogue. Acts l.S. 8) and Gains (written by the Romans Caius; the host of Paul at Corinth, and of the Church, Romans l(j. 23; a person therefore in good circumstances). Baptizing was the office of tlie deacons (Acts 10. 48) rather than of the apostles, wliose
16). \'Vh at seems to the world " weakness".in God's plan of salvation [v. 2.5), and in its mode of delivery by His apostlo (ch. 2. 3) is really His mighty " power." What -seems " foolishness" because wanting man s " wisdom of words" (v. 17), isreally the highest "wi.sdom of God'" (t). 24). 10. I will destroy—Slightly altered from the LXX., Isaiah 29. 14. The Ilebretv is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid," St. Paul by inspiration gives the sense of the Spirit, by making CiOD the cause of their wisdom perisliing, &c., "I will destroy," &c. understanding of tl»e priulent lit., of the u}xderstanding ones. 30. Where! &c.—Nowhere; for God "brings tliem to naught" {v. 19). the wise—generally, the scribe — Jewish. [Alford.] the disputer — Greek. [Alfokd.] Cf. the Jew and Greek of this w-)r,'*i contrasted witli the godly wise, v. 22. 23. "Vitrinoa thinks the reference is to the.le wish discourses in thesvaagogue,
from a root " to dispute." "questions," Acts 26. 3 ; Titus 3. 9. If so, " wise" refers to Greek wisdom (cf. v. 2'2). St. Paul applies Isaiah 33, 18 fiere in a higher sense; there the primary reference was to temporal deliverance, here to external; i>. 22, which is in tiireefold opposition to v. 18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to his people, of this world. . . of this world—rather, "dispensation (or age) . . world ;' the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispeusatlou or ordet" of things. The latter is the world viewed externally and cosmicall5'. made foolish—shown the world's philosophy to be folly, because it lacks faith in Christ crucified. [CiiRVSOSTOM.] Has treated it as foUj-, and not used its help in converting and saving men {v. 26, 27). [E.sTirs.] ai. after that—rather, whereas, in the wisdom of God —in the wise arrangement of God. world by wisdom rather, " by its wisdom," or its philosophy (John 1. 10 ; Romans 1.28). kjiew not God—whatever other knowledge office was that of establishing and superintending generally tlie churches. The deacons had a better opportunity of giving the necessary course of instmction preparatory to baptism. Crispus and Gaius, &c., were proliably among the first converts, and hence were baptized by Paul liiniit attained (Acts 17.23,27). Tlie deistic theory that man can by the light of nature discover his duty to God, is di.sproved b.v the fact that m.an has never discovered it without revelation. All the stars and moon cannot make it day; tliat is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the ottice of Clirist. Even the Jew missed this knowledge, in so far as he followed after merecarnal jcortd-wisdom. it pleased God—.St. Paul refers to Jesus' words (Luke 10. 21). by tlie foolishness of preaching—by that preaching which the world (unbelieving .Tews and Gentiles alike) deem/oo/iViself, wiio founded the Church. 1.5. Lest—Not that I'aul had thjs reason at the time, but (Jod so arranged it that none might say. [Alford.] 16. honseltold of .Stejtlinnns —"Tlie lirst-fruits of Aeliaia," i. e., among tlie lirst converted there (ch. 16. 1.5, 17). It is lilcely that such "households" included infants (Acts 16.33). The history of the Church favours this view, as infant bajitism was the usage from the earliest ages. 17. St. Paul says this not to depreciate baptism ; for he exalts it most highly (Romans 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—lit., as an apostle, not to F>n]>tlze—even in Cluvist's name, much less in my own. not with wisdom of words—or speech; philosophicul reasoniny set olf with oratorical laiiguac/e and secular learning, which the Corinthians set so undue a value upon (v. h\ ch. 2. 1, 4) in Apollos, and the want of which in ness. save tJiemOiat believe—(Romans 1. 16.) 'i'i. For—lit.. Since; seeing that. This verse illustrates how the " preaching" of Christ crucified came to be deemed " foolishness"
(v. 21). a sign—The oldest MSS. read "signs." The singular was a la ter correction from IMatthew 12. 38 ; IG. 1 ; John '2. 18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luke II.
16). (Jreeksseek . . . wisdom— uiz., a philosophic demonstration of Christianity. Whereas Christ, inst'ead of </<•- monstralive proof, demands faith on the ground of His ivord, and of a reasonable amount of evidence that the alleged revelation is His word. Christianit.y begins not with solving intellectual difiicultles, but with satisfying
St. I'aiil they wire dissatisfied with (2 Corinthians III. ID), cross of Cltrist—the sum and substance of the Gospel (r..
23 ; ch. 2. 2), Christ crucified, be made vf none eflect—/iV., be made void (Romans 4.14); tuz., by men thinking more of the human rea.lonings and eloquence in which the Gospel was set forth, than of the (iospel itself of (,'hrist tile heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the cho.sen organ for propagating revelation. Again, intellectual Athens (Acts 17. 18-21, &c.) received the gospel less readily than commercial Corinth. 23. we—Paul and Apollos. Christ crnclfled—The (rrccfc expresses not the mere fact of His crucill.xion, l)ut the ;)C) ma»icn<c/i«mc<(,'r acquired by crucified, tlie sinner's only remedy, and God's highest exhibition of love. 18. prenehing, itc. lit., the word, or Bpeech as to the cross; in contrast to the "wisdom of words^^ (so calleil), v. 17. tlioin that perlsli— rather, them that are perisliinc/, viz., by pnferriug human " wisdom of th(> transaction, whereby He Is now a Saviour (Galatlans words" to tin? doctrine of the "cross of Christ." It is not the final state that is referred to; but, " them that are in Hie way of perishing." So also in 2 Corinthians 2. l.'j, 16. us wltlch are snveil—In the Greek the co Uotation is more modest, "to tlum that are being saved (that are In the
3. 1). ((iuEEN.] A Messiah ((^hrist) crnclfled was the stone on which the Jews stumbled (Matthew 21. 44). The opposition of Jew and (ientile alike shows that a religion so seemingly contemptible In its origin could not liavesnoceeded if Itlftul not been divine, unto the tJreeks—the oldest MSS. read " unto the Gentiles." 3-1. enlled—(cf. f w.'iy of salvation) as," t. e,, to which class wc bi'long. p<»%ver of tJod— which includes in it that it is "the wisdom of God" {v. 'li,. God's powerful instrument of salvation; the highest exhibition of (Jod's power (Roians I. 204
26.) The same class as the " us which .are (being) saved"
(r. 18); the elect, who have obeyetl the call; called ellectii-
Xot the Wise, but the Foolish, called. 1 CORIXTIIIAXS II. Paul Dcdareth the Manmr of his Preaching.
ing the plan for us ("abounded toward us in all wisdom," Ephesians 1. S), and " redemption," Uw flnal complvlion of the scheme in the deliverance of ll)e body (the position of "redemption" last shows tliat this limited .sense is the one inten(it'd hei-e). Luke 21. 2S; Romans S. 2:!; Ephesians ally (Komans 8. 2S, 30). Christ—" Cnicified is not here added, because when the ott'ence of the cross is overcome, "Christ" is received in all His relations, not only in His cross, l)ut in His life and His future kingdom, power—so meeting all tlie reasonable requirements of the Jews who
1. 14 ; 4. :!0. redemp Sion— whereasonce we wee "despised." 31. fjlory in . . . Lord—^Jeremiah 9. 2.S, 24)—in opposition to " rtesli glorying in His presence " {v. 29). In contrast to morbid slavisli self-abasement, St. Paul joins witli humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.
Bouglit "a sign." Tlie cross (tlie death of a slave), which to the Jews (looking for a tef Viporal Messiah) was a "stnmbli.ig-block," is really " the power of God" to the ualvntion of all who believe, wisilom of God—so really exhibiting, and In the highest degree (if they would but tiee it), that which the Greeks sought after—?c/.«?&m (ColosSians 2. 3). 35. foolisltness of God i. e., God's plan of salvation which men deem "foolishness." wea Uness of God — Christ "crucified through weakness" (2 Corinthians 13.
CHAPTER II.
Ver. 1-16. St. Paul's .Subject of Preaching, Christ Crucified, not in worldly, but in heavenly, Wispom among the perfect. 1. and i—so i, [conybeare] as one of the " foolish, weak, and despised " instruments employed oy God (ch. 1. 27, 28); "glorying inthe Lord,"not in man's wisdom (ch. 1. 31). Cf. ch. 1. 23, " We." when 1 came—(Acts IS. 1, Ac). Paul might, had he pleased, have used an ornate style, having studied secular leiirning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alex.mdria ; here, doubtless, he read the Cilician Aratus' poems (which he quotes. Acts 17. 28),an(l Epimenides (Titus 1. 12), and Menander (1 Corinthians 15. 33). Grecian intellectual development was an important element in preparing the way for the Gospel, but
4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the veakness of His servants (ch. 2. 3 ; 2 Corinthians 12. !)). 36. ye see— rather, from the prominence of the verb in the Greek, "see "or " consider " (imperative). [Alford from Vulgate and lREN.s;us.] your calltiii; . . . are called—\nStead of the words in italics, supplied by English Version, supply, " were your callers." What .St. Paul is dwelling on (ef. V. 27, 28), is the weakness of the instrumentality •which the Lord employed to conveit the world. [Hinds and Whately ; so Akselm.] However, English Version accords well with v. 24. "The whole history of the expansion of the Cliurch is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before t lie cross of Christ." [Ol.SHAU.SEN.] wise . . . after tlie tiesh—the wisdom of this world acquired by human study without the Spirit. Contrast Matthew 16. 17. 37. tlie foolish tlilmgs—a general phrase for all persons and things foolish. Even things (and those, too, /oo/«7t things) ave chosen b.y God to confound persons, (and those too persons who are v:ise). This <eems to me the force of the change from neuter to masculine, to confoiiiul—The Greek Is stronger, "that He ^ight confound (or put to shatne)," &c. God confounds it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Crrecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birth-place could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew Divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Luke 2. I), and the Divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel; so the same three, by God's marvellous providence, met together in the apostle to the Gentiles. [Conybeare and HowsoN.] testimony of God — "the testimony of Cltrisf (ch. 1. 6), therefore Christ is God. 3. The GreeA: implies, "The only definite thing that I made it my business to know among you, was, to know Jesus Christ (His person) and Him crucified (His ofllce) [Alford], not exalted on the earthly thr<me of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probaldy been put less prominently forward by the seekers after human wisdom in the Corinthian ChuKch, to avoid offending learned heathens and Jews. Christ's 7)f?'.>.o?i and Christ's
'.he wise by ef Teeting through His instruments, without human wisdom, what the worldly wise, with it, cannot ef Tect, viz., to bring men to salvation, chosen . . . chosen —The repetition indicates the gracious delilierateness of God's purpose (James 2. 5). US. yea, and things which ire not Yea is not in the Greek. Also some of the oldest MSR. omit "and."' Thus the clause, "things which are not " (are regarded as naught), is in apposition with " fooll.sh . . . weak . . . base (i. e., low born) and despised thingsi." God has chosen all four, though regarded as things tliat ore no<, to bring to naught things that are. 29. no flesh. . . gloi-y—For they who try to glory (boast) becavise of human greatness and wisdom, are "confounded " or pnl to shame (r. 27). Flesh, like "the flower of the field," is beautiful, liut frail (Isaiah 40. 6). in his presence—We are to glory not /je/bre Him, but in Him. [Bexgel.] 30. Bnt ofj Uce constitute tliesum of the Gospel. 3. I—the preacher: as u. 2 describes the svbjecl, " Chriat crucified," and v. i. the mof/e of preaching : " my speech . . . not with enti<-ing words," &c., "but demonstration of the Sjiirit." weakness—personal and bodily (2 Corintliians 10.10; 12.7, 9; Galatians 4. 13). trembling—(cf. Philipplans 2. 12). Not personal fear, bat a trembling anxiety to perform a duty. . . ye— in contrast to them that "glory" in worldly wisdom and greatness, of him are—not of yourselves (EplieSlans 2. 8), but of Him (Romans 11. ,S6). Fro,.i Him ye are
(i.e., have.spirilual life, who once were spiritually among the " things which are not," d. 28). in Christ—l)y living anion wit h Him. Not " in the flesh " (u. 2(5, 20). of God— from God ; emanatlng/rom Him and sent by Him. is made unto U8 has beenmadeio us, to oureternal gain, wisdom —unattainaiile by tlie worldly mode of seeking it (i\ 19,20; contrast Colo.-sians 2, .3; Proverbs 8. ; Isai.ah !). (i). By it we become " wise unto salvation," owing to His wisdom in originating and executing the plan, whereasonce we were anxious conscientiousness, as proved by the contrast to "eye-service" (Ephesians 6.5). fCONYnEAiiio and IlowSON.] 4. my speech—in private, preaching—in iniblic. [Bengel.] Alford explains It, My discourse on doctrines, and m2/preac7i()?»/ or announcement of facts, enticing— rather, 7)ers?<«.v/i;^'. man's wisdom—"man's" is omitted in the oldest authorities. Still "wisdom" does relV'r to man's wisdom, demonstration of . . . .Spirit, Ac. persuasion Is rhan's means of moving his fellow-man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in tl>e latter and the: more Important way only, (Matthew 7. 29; Acts 6. 10; Hebrews 4.
"fools." rli;l>tcous«es« — the ground of our justification (Jeremiah Zi.'\(>; Romans 4. 25; 2Corinthians.5.21); wliereaa once we were "veak" (Romans .5. 6). Isaiah 42. 21; 45.24. B«n«tllic«tion — by His Spirit; whereas formerly we were " l)ase." Hereafter our righteousness and sanctlflc.ation alike shall be both perfect and inherent. Now the righteousness wherewith we are Justified is perfect, bnt not inherent ; that wherewith we are sanctified is inherent, but not perfect. [Ho0KKi«.] Now sanctification is perfect in principle, but not in attainment. These two are Joined in the (V»wA; as forming essentially but mie thing, as diRlingnlHlied from the "wisdom • -n detnsing and execut-
12; cf. also Romans 15. 19). The same simjile power accompanies Divine trnth now, producing certain persuasion and conversion, when the Spi^-it demonstrates by iu
PauCs Preaching Consists in the Powei of Gnd, 1 rORIXTHIANS IT. and so Excelleih the Wisdom of the Wvrld
5, stand In . . . wisdom of men—rest 0)i it, owe its origin and continuance to it. 6,7. Yet the Gospel preacliing, so far from being at variance with true " wisdom,"
Isaiah 64. 4). The exceptive words, "O God, beside (i. e., except) tiiee," are not quoted directly, but are virtually expressed in the exposition of them (ti. 10), " None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit." entered tit., come up into the heart. A Hebraism (cf. Margin, Jeremiah 3. 16). In Isaiah 64. it is 'Prepared {lit., "will do") for him that waiteth for him," liere, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; St. Paul, to them who love Him as having actually appeared (1 John 4. 19), cf. v. 12, " the things that are freely t,iven to us of God." [Bengel.] 10. revealed
Is a wisdom inflnitelj' higher than tliat of tlie wise of tlie world, we speak—resuming " we" (preachers, I, Apollos, &c.) from "we preach" (ch. 1. 28), only that here, "we speak" refers to something less public (cf. v. 7. 13, " mj'stery," "hidden") than "we preach," which is public. For "wisdom" here denotes not the wliole of Christian doctrine, but its sublimer and deeper principles, perfect —those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom whieli St. Paul preached. Distinguished not only from worl'dJy and natural men, but also from babes, who though " in Christ" retain much that is "carnal" (ch.3. 1,. . . by . . . Spirit—the inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (ch. 3. 16; 12. 3; Matthew 16. 17; John 16. 13; 1 John 2. 20, 27); that oiivords, the prophet (2 Samuel 23. 1, 2; 1 Kings 13. 1, 5), "by tU&word of the Lord" (v. 13; John 20. 30, 31 ; 2 Peter 1. 21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for Indeed, the very notion of revelation implies an unveiling of what had been veiled), but because tliose to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psalm 25. 14; Proverbs 3. 32; John 7. 17; 15. 15). unto us—the "perfect" or fully matured in Christian experience
2). and cannot tlierefo're understand tlia deeper trutlis of Christianity (ch. 14. 20; Philippians 3. 15; Hebrews 5. 14).
St. Paul does not mean by the " mystery" or "hidden wisdom {v. 7), some hidden tradition distinct from the Gospel
(like the Churcli of Rome's "disciplina arcani," and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but noiu announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly ti-ansformed into the image of Christ. Cf. instances of such " mysteries," i. e., deeper Christian truths, not preaclied at St. Paul's first coming to Corinth, when he confined himself to the fundaniental elements (u. 2), but now spoken to the " p_erfect" (ch. 15. 51 ; Romans 11.
6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mei-e outline—a skeleton, correct perhaps, but wanting life [Cautions for the Times, xiv.] (Luke 10. 21). the Spirit searcheth—working In us and with our Spirits (cf. Romans 8. 16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) witli us. The Acts and Epistles, God (the Holy Ghost) in us [JIonod] (Galatlans 3. 14). deep things of God—(Psalm 92. 5.) His Divine nature, attributes, an{l counsels. The Spirit delights to explore the infinite depths of His own Divine mind, and then i-eveal them to us, according as we are capable of understanding them (Deuteronomy 29. 29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from tlie Spirit of God, as manhood cannot bo separated from the spirit of man. [Benoel.] 11. what man, &c.—lit., who of men knoweth the things of a MAN, save the spirit of that man f things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the ii,nposslbllity of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow-men, but his own spirit alone knows the tilings liidden within him). ISJ. we . . . received, not . . . spirit of . . . world—the personal evil "spirit that now worketh In thechildren of dlsobeilienco" (Ephesians 2. 2). This spirit is natural in the unregeiier-
25; Ephesians 3. 5, 6). "Perfect" is used not of absolute perfection, but relatively to " balses," or those less ripe in Christian growtli (cf. Philippians 3. 12, 15, with 1 John 2.
12-14). " God" iv.l) is opposed to the world, the apostles to " the princes (great and learned men) of this world" (v.
8; cf. oh. 1.20). [Bengel.] come to naught—nothingness
(ch. i. 2S). They are transient, not immortal. Tlierefore, their wisdom is not real. [Bengel.J Rather, translate with Alford, " Wliich are being brought to naught," viz., by God"s choosing the " things whicli are not (tlie iveak and despised things of the Gospel), to bring to naught (tlie same verb as here) tilings that are" (cli. 1. 28). 7. wisdom of God—emph.atically contrasted witli the wisdom of men and of this world (v. 5, 6). In a mystery — connected in construction with " we speak :" We speak as dealing with a mysterj', i. e., not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas tlie Pagan mysteries were revealed only to a cliosen few, the Gospel mysteries were made known to all who would obey the truth. " If our Gospel be hid, it is hid to them tliat are lost" (2 Corintliians 4. 3), "wliom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference lo those to whom it is revealed. [Whately.] It is lildden before it is lirouglit forward, and wlien it is liroiiglit forward it still remains hidden to those that are imperfect. [Bbngkj..] ordnined—^(7., foreordained (cf. v. 9), " prepared for them that love Him." before the tvoi ld—rather, " before the ages" (of time), i. e., from eternity. This infinitely antedates worldly wisdom In antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages, to our glory—ours both now and hereafter, from "the Iord of glory" (v. 8), who brings to naught "the princes of this world." 8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom, cniclfled . . . Lord of glory—implying the Inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, John 17. 4, 24) was crucifled. 1>. But—(it has ha.ppeneo) as it is written. Eye hath not seen, &c.—Al.- vonn translates, "Tlie things which eye saw not, &c., the things which God prepared, &c., to us God revealed through His .Spirit." Thus, however, the "but" of v. 10 ntP, and needs not to be received. Spirit which is of God — /. e., which comes FitOM God. We have received it only by the gift of Go<l, whose Spirit it is, whereas our own spirit is the spirit that is in us men (i>. 11). that we might know . . . things . . . freely given ... of God present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good " things which God hath prepared for them that love Him" (v. 9). 13. also—we not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (v. 12). which the Holy Ghost teacheth—the old MSS. read "the Spirit"' simply, without "Holy." comparing spiritual things with spiritual—expounding the Spirit-Inspired Old Testament Scripture, by comparison with the Gospel which .lesus by the same Spirit revealed [GuoTius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types. [Chuysostom.] So the Greek word is translated, "comparing" (2 Corinthians
Is ignored. Uathor construe, as EsTius, "('We speak,' supplied from v. 8), things which eye saw not (heretofore),
10. 12). WAHt, ( Clavis) translates, " explaining (as tlie Greek
Is translated. Genesis 40. 8, LXX.) to spiritual (i. e., ^ilrlttaught men) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirlt-tauglit men alone can comprehend spiritual truths. This accords
&c., things wlihh God prepared, &c. But God revealed them to us, Ac." The quotation is not a verbatim one, but an Inspired exposition of the "wisdom" (v. 6. from
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