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those of Kephas and Christ. But these again might be subdivided: : some probably considered themselves disciples of Paul, he being the immediate instrument of their conversion; while others might prefer Apollos for his extraordinary eloquence.

If by Kephas the apostle Peter be meant, some of the circumcision who believed, might prefer him to all the rest; and they might consider him more immediately sent to them; and therefore have him in higher esteem than they had Paul, who was the minister or apostle of the uncircumcision: and on this very account, the converted Gentiles would prize him more highly than they did Peter.

Instead of Christ, Xasov, some have conjectured that we should read KTO of Crispus; who is mentioned ver. 14. And some think that Xpisov, of Christ, is an interpolation, as it is not likely that Christ, in any sense of the word, could be said to be the head of a sect, or party in his own church; as all those parties held that gospel, of which himself was both the author and the subject. But it is very easy to conceive that, in a church so divided, a party might be found, who, dividing Christ from his ministers, might be led to say "We will have nothing to do with your parties; nor with your party spirit; we are the disciples of Christ,|| and will have nothing to do with Paulians, Apollonians, or Kephians, as contra-distinguished from Christ." The reading Kicou for Xpisov, is not acknowledged by any MS. or Version.

Verse 13. Is Christ divided?] Can he be split into different sects and parties? Has he different and opposing systems? Or, is the Messiah to appear under different persons?

Was Paul crucified for you?] As the gospel proclaims salvation through the crucified only; has Paul poured out his blood as an atonement for you? This is impossible, and therefore your being called by my name is absurd: for his disciples you should be alone, who has bought you by his blood.

Were ye baptized in the name of Paul?] To be baptized in, or into the name of one, implied that the baptized was to be the disciple of him into whose name, religion, &c. he was baptized. As if he had said, Did I ever attempt to set up a new religion, one founded on my own authority, and coming from myself? On the contrary, have I not preached Christ crucified for the sin of the world; and called upon all mankind, both Jews and Gentiles, to believe on Him?

Ch. 16. 15, 17.

Verse 14. I thank God that I baptized none of you] None of those who now live in Corinth, except Crispus, the ruler of the synagogue, Acts xviii. 8. And Gaius, the same person probably with whom Paul lodged, Rom. xvi. 23. where see the Notes. Dr. Lightfoot observes, "If this be Gaius, or Caius, to whom the third Epistle of John was written, which is very probable, when the first verse of that Epistle is compared with Rom. xvi. 23. then, it will appear probable, that John wrote his first Epistle to the Corinthians. I wrote, says he, unto the church-What church? Certainly it must have been some particular church which the apostle has in view; and the church where Gaius himself resided. And if this be true, we may look for Diotrephes, 3 John ver. 9. in the Corinthian church; and the author of the schism of which the apostle complains. See the Introduction, sect. viii.

Verse 15. Lest any should say, &c.] He was careful not to baptize, lest it should be supposed that he wished to make a party for himself; because superficial observers might imagine, that he baptized them into his own name; to be his followers, though he baptized them into the name of Christ only.

Instead of CaTTio I have baptized, the Codex Alexandrinus, the Codex Ephraim, and several others, with the Coptic, Sahidic, latter Syriac in the margin, Armenian, Vulgate, some copies of the Itala, and several of the Fathers, read ECATTITE, ye were baptized. And if we read iva, so εξαπτίσθητε, that, instead of lest, the sentence will stand thus; so that no one can say, that ye were baptized into my name. This appears to be the true reading; and for it Bp. Pearce offers several strong arguments.

Verse 16. The household of Stephanas] From chap. xvi. 15. we learn that the family of Stephanas were the first converts in Achaia; probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family; see the Note on Rom. chap. xvi. 5.

I know not whether I baptized any other] I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle, necessarily imply that he must understand the geography of the Universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where, they may have changed their re sidence! Nor, was that inspiration ever given, so to work

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17 For Christ sent me not to bap-
ronis Cas. 3. tize, but to preach the gospel: not

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with wisdom of words, lest the cross of Christ should be made of none effect.

the gospel, than to baptize.

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19 For it is written, I will destroy the wisdom of the wise; and will bring to nothing the

18 For the preaching of the cross is to them understanding of the prudent.

a Ch. 2. 1, 4, 13. 2 Pet. 1. 16.

Or, speech.d Acts 17. 18. ch. 2. 14.

e 2 Cor. 2. 15.

Ch. 15. 2.

Rom. 1. 16. ver. 24. Job 5. 12, 13. Isai. 29. 14.
Jer. 8. 9.

on a man's memory, that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old, that they might be able to write and proclaim the mind of God, in the things which concern the salvation of men.

tion and conversion of sinners. Human eloquence and learning have often been successfully employed in defending the out-works of Christianity; but simplicity and truth have preserved the citadel.

It is farther worthy of remark, that when God was about Verse 17. For Christ sent me not to baptize] Bp. Pearce to promulgate his laws, he chose Moses as the instrument, translates thus, For Christ sent me, not so much to baptize as who appears to have laboured under some natural impediment to preach the gospel: and he supports his version thus in his speech, so that Aaron his brother was obliged to be his "The writers of the Old and New Testaments do, almost spokesman to Pharaoh : and that, when God had purposed every where, (agreeably to their Hebrew idiom,) express a to publish the gospel to the Gentile world-to Athens, preference given to one thing beyond another, by an affirma- || Ephesus, Corinth, and Rome, he was pleased to use Saul of tion of that which is preferred, and a negation of that which || Tarsus, as the principal instrument; a man whose bodily is contrary to it and so it must be understood here, for, if presence was weak, and his speech contemptible, 2 Cor. x. 1, St. Paul was not sent at all to baptize, he baptized without a 10. And thus it was proved that God sent him to preach not commission: but if he was sent, not only to baptize, but to with human eloquence, lest the cross of Christ should be made preach also; or to preach rather than baptize, he did in fact of none effect; but with the demonstration and power of his discharge his duty aright." It appears sufficiently evident, own Spirit; and thus the excellence of the power appeared to that baptizing was considered to be an inferior office; and, be of God, and not of man. 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 σωφίᾳ λόγου" In several places in the New Testament, the term λoyos is taken not only to express a word, a speech, a saying, &c. but doctrine, or the matter of teaching. Here, and in 1 Thess. i. 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 convic

Verse 18. For the preaching of the cross] 'O xogos yap ToU oravcov, the doctrine of the cross; or the doctrine that is of, or concerning the cross; that is, the doctrine that proclaims salvation to a lost world, through the crucifixion of Christ.

Is to them that perish, foolishness] There are, properly speaking, but two classes of men known where the gospel is preach.d, aroλhuevos the unbelievers and gain-sayers, who are perishing; and gwlouevo, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Saviour, is folly. To those who believe, this doctrine of Christ crucified is the power of God to their salvation: it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin.

Verse 19. For it is written] The place referred to is, Isai. xxix. 14.

I will destroy the wisdom of the wise] Tuv rozwv, of wise men; of the philosophers; who, in their investigations, seek nothing less than God; and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the gospel has brought to light. Let me add that the

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20 Where is the wise? where is

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is foolishness with God.

world by wisdom knew not God; it
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22 For the Jews require a sign, and the

21 For after that in the wisdom of God, the Greeks seek after wisdom:

Isai. 33. 18.

b Job 12. 17, 20, 24. Isai. 44. 25. Rom. 1. 22. 1. 20, 21, 28. See Matt. 11. 25. Luke 10. 21.

c Rom.

a Matt. 12. 38. & 16. 1. Mark 8. 11. Luke 11. 16. John 4. 48.

very discoveries which are really useful, have been made by men who feared God, and conscientiously credited Divine Revelation witness, Newton, Boyle, Pascal, and many others. But all the sceptics and deists, by their schemes of natural religion and morality, have not been able to saxe one soul! No sinner has ever been converted from the error of his ways by their preaching or writings.

Verse 20. Where is the wise-the scribe-the disputer of this world?] These words most manifestly refer to the Jews; as the places Isai. xxix. 14. xxxiii. 18. and xliv. 25. to which he refers, cannot be understood of any but the Jews.

"There were also two strong men in the world; one an Israelite, Samson; the other a Gentile, Goliah: but they

were both miserable in this world."

"There were two rich men in the world; one an Israelite, Korah; the other a Gentile, Haman: but both these were miserable in this world. And why ?-Because their gifts came not from God." See Schoettgen.

In truth, the world has derived very little, if any, moral good, either from the Jewish rabbins, or the Gentile philasophers.

Verse 21. For after that in the wisdom of God] Dr. Lightfoot observes, "that Zogia TOU Eou the wisdom of God,

The wise man, copos, of the apostle, is the Don chakam of is not to be understood of that wisdom which had God for

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its author; but that wisdom which had God for its object. There was, among the heathen, Zopia Tys quoews, wisdom about natural things; that is, philosophy: and opiά TOU OU wisdom about God; that is, divinity. But the world in its divinity, could not, by wisdom, know God." The plain meaning of this verse is, that the wise men of the world, especially the Greek philosophers, who possessed every advantage that human nature could have, independently of a divine revelation, and who had cultivated their minds to the utter most, could never, by their learning, wisdom, and industry, find out God: nor had the most refined philosophers among them, just and correct views of the Divine Nature; nor of that in which human happiness consists. The work of LuCRETIUS, De Naturá Rerum; and the work of CICERO, De Naturá Deorum, are incontestible proofs of this. Even the writings of Plato and Aristotle, have contributed little to remove the veil which clouded the understanding of men. No wisdom but that which came from God, could ever penetrate and illuminate the human mind.

derushen, the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now, as all these are characters well known among the Jews; and as the words alwvos TOUTOU of this world, are a simple translation of nin oy olam hazzeh, which is repeatedly used to designate the Jewish republic; there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense, but the true one; and they made the word of God of none effect, by their traditions. After them, and precisely on their model, the school-men || arose; and they rendered the doctrine of the gospel of no effect, by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ cru- By the foolishness of preaching] By the preaching of cified, God made foolish the wisdom of the Jewish wise men; Christ crucified, which the Gentiles termed pupia foolishness, and after that the pure religion of Christ had been cor- in opposition to their own doctrines, which they termed rupted by a church that was of this world; God rendered theropia wisdom. It was not by the foolishness of preaching, wisdom and disputing of the school-men foolishness, by the literally, nor by the foolish preaching, that God saved the revival of pure Christianity, at the reformation. The Jews world; but by that gospel which they called pwpia foolishthemselves allow that nothing is wise, nothing strong, no-ness; which was, in fact, the wisdom of God, and also the thing rich without God. power of God to the salvation of them that believed.

"Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel; the other was a Gentile, Balaam: but both were miserable in this world."

Verse 22. For the Jews require a sign] Instead of quely a sign, ABCDEFG. several others; both the Syriac, Coptic, Vulgate, and Itala, with many of the Fathers, have

Christ crucified is the

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23 But we preach Christ crucified,|| 25 Because the foolishness of God is
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unto the Greeks foolishness;
God is stronger than men.

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how that

not many wise men after the flesh, not many mighty, not many noble, are called:

b Ver. 18. ch. 2. 14. Rom. 1. 4, 16. ver. 18. Col. 2. 3.e John 7. 48.

:

Orusa signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews and had not their religion been incontestibly proved, by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here, is the assumption of secular power, which they expected in the Messiah and because this sign did not appear in Christ, therefore they rejected him.

And the Greeks seek after wisdom] Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, &c. which was called philosophy; and which came recommended to them in all the beauties and graces of the Latin and Greek languages.

Justin Martyr's dialogue with Trypho the Jew, we have these remarkable words, which serve to throw light on the above. "Your Jesus," says Trypho, "having fallen under the extreme curse of God, we cannot sufficiently admire how you can expect any good from God, who place your hopes Er avloшnov σTaupшbevra, upon a man that was CRUCIFIED." The same writer adds, "They count us mad; that, after the eternal God, the Father of all things, we give the second place, avρwπw σтaupwlEvti, to a man that was crucified." "Where is your understanding," said the Gentiles, "who worship for a God, him who was cruci fied?" Thus Christ crucified was, to the Jews, a stumblingblock; and to the Greeks, foolishness. See Whitby on this

verse.

Verse 24. But unto them which are called] Tois xλNTOIS. Those both of Jews and Greeks, who were, by the preaching of the gospel, called or invited to the marriage feast; and have accordingly believed in Christ Jesus: they prove this doctrine to be divinely powerful, to enlighten and con

Verse 23. But we] Apostles, differing widely from these vert the soul; and to be a proof of God's infinite wisdom, Gentile philosophers

Preach Christ crucified] Call on men, both Jews and Gentiles, to believe in Christ; as having purchased their salvation by shedding his blood for them.

which has found out such an effectual way to glorify both his justice and mercy; and save, to the uttermost, all that come to him, through Christ Jesus. The called, or invited, XATO, is a title of genuine Christians; and is frequently used in the New Testament. 'Ayı saints, is used in the same sense.

Verse 25. The foolishness of God is wiser, &c.] The meaning of these strong expressions is, that the things of God's appointment which seem to men foolishness; are infinitely beyond the highest degree of human wisdom and those works of God, which appear to superficial observers, weak and contemptible, surpass all the efforts of human power. The means which God has appointed for the salvation of men, are so wisely imagined, and so energetically

Unto the Jews a stumbling-block] Because Jesus came meek, lowly, and impoverished; not seeking worldly glory, nor affecting worldly pomp: whereas they expected the Messiah to come as a mighty prince and conqueror: because Christ did not come so, they were offended at him. Out of their own mouths we may condemn the gain-saying Jews. In Sohar Chadash, fol. 26. the following saying is attributed to Moses, relative to the brazen serpent: "Moses said, this serpent is a stumbling-block to the world. The holy blessed God answered, Not at all; it shall be for punishment to sinners; and life to upright men." This is a proper illus-powerful, that all who properly use them, shall be infallibly tration of the apostle's words.

Unto the Greeks foolishness] Because they could not believe that proclaiming supreme happiness, through a man that was crucified at Judea as a malefactor, could ever comport with reason and common sense: for both the matter and manner of the preaching, were opposite to every notion they had formed of what was dignified and philosophic. In

brought to the end, final blessedness, which he has promised to them who believe and obey.

Verse 26. Ye see your calling] Ty x2701; the state of grace and blessedness to which ye are invited. I think βλέπετε την κλησιν, &c. should be read in the imperative : Take heed to, or consider your calling, brethren; that (in) not many of you are wise after the flesh, not many mighty,

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not many noble; men is not in the original, and Paul seems to allude to the Corinthian believers in particular. This seems to have been said in opposition to the high and worldly notions of the Jews, who assert that the Divine Spirit never rests upon any man, unless he be wise, powerful, and rich. Now, this Divine Spirit did rest upon the Christians at Corinth; and yet these were, in the sense of the world, neither wise, rich, nor noble. We spoil, if not corrupt, the apostle's meaning, by adding are called, as if God did not send his gospel to the wise, the powerful, and the noble; or did not will their salvation. The truth is, the gospel has an equal call to all classes of men: but the wise, the mighty, and the noble, are too busy, or too sensual, to pay any attention to an invitation so spiritual and so divine; and therefore, there are few of these in the church of Christ, in general.

Verse 27. But God hath chosen the foolish things] God has chosen, by means of men who are esteemed rude and illiterate, to confound the greatest of the Greek philosophers, and overturn their systems: and, by means of men weak, without secular power or authority, to confound the Scribes and Pharisees; and in spite of the exertions of the Jewish sanhedrin, to spread the doctrine of Christ crucified all over the land of Judea: and by such instruments as these, to convert thousands of souls to the faith of the gospel, who are ready to lay down their lives for the truth. The Jews have proverbs that express the same sense as these words of the apostle. In Shemoth Rabba, sect. 17. fol. 117. it is said, "There are certain matters which appear little to men, yet by them God points out important precepts. Thus hyssop, in the sight of man, is worth nothing; but, in the sight of God, its power is great: sometimes he equals it to the cedar, particularly in the ordinance concerning the lepers; and in the burning of the red heifer. Thus, God commanded them in Egypt, Exod. xii. 22, And ye shall take a bunch of hyssop, &c. And concerning Solomon, it is said, 1 Kings v. 13, And he discoursed of trees, from the cedur on Lebanon, to the hyssop, that grows out of the wall. Whence we may learn, that great and small things are equal in the eyes of the Lord; and that, even by small things, he can work great miracles." Verse 28. And base things-and things which are despised] It is very likely that the apostle refers here to the

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which are despised, hath God chosen,
yea, and things which are not,
bring to nought things that are;

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30 But of him are ye in Christ Jesus, who of

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Gentiles, and to the Gentile converts, who were considered base and despicable in the eyes of the Jews, who counted them no better than dogs; and who are repeatedly called the things that are not. By these very people, converted to Christianity, God has brought to nought all the Jewish pretensions; and, by means of the Gentiles themselves, he has annihilated the whole Jewish polity: so that even Jerusalem itself was, soon after this, trodden under foot of the Gentiles.

Verse 29. That no flesh should glory] God does his mighty works in such a way, as proves, that though he may condescend to employ men as instruments; yet they have no part either in the contrivance or energy, by which such works were performed.

Verse 30. But of him are ye in Christ Jesus] Even the good which you possess is granted by God; for it is by, and through him, that Christ Jesus comes, and all the blessings of the gospel dispensation.

Who of God is made unto us wisdom] As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe; and even that legal constitution which is called the wisdom of the Jews; Deut. iv. 6.

And righteousness] Aixaloσuvy, justification; as procur ing for us that remission of sins, which the law could not give, Gal. ii. 21. iii. 21.

And sanctification] As procuring for, and working in us, not only an external and relative holiness, as was that of the Jews; but oσiorra rys axelas, true and eternal holiness, Eph. iv. 24. wrought in us by the Holy Spirit.

And redemption] He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death; and from the bondage of corruption, into the glorious liberty of the sons of God; or the redemption of the body, Rom. viii. 21. 23. See Whitby.

The object of the apostle is to shew, that man, of himself, possesses no good; that whatever he has, comes from God; and from God, only through Christ. For the different acceptations of the word righteousness, the Reader may consult the Note on Rom. i. 17. where the subject is considered in every point of view.

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