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133 lines
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Title = 'The First Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="a1Co1_1"><a onclick="return mV('1Cr',1,'1-31');">1Cr 1:1-31</a>. THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST.
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<p><b>1. called to be</b>—Found in some, not in others, of the oldest manuscripts Possibly inserted from <a onclick="return mV('Rom',1,1);">Rom 1:1</a>; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON].
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<br><br><b>through the will of God</b>—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 <a onclick="return mV('Gal',1,1);">Gal 1:1</a>), is a reason for humility on his own part (<a onclick="return mV('1Cr',15,8);">1Cr 15:8, 10</a>) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (<a onclick="return mV('Jer',23,21);">Jer 23:21</a>); Paul if left to his own will would never have been an apostle (<a onclick="return mV('Rom',9,16);">Rom 9:16</a>).
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<br><br><b>Sosthenes</b>—See my JFB for <a href="./Comm/jfb/1Cr/1Cr000.html"><i>Introduction</i></a>. 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 (<a onclick="return mV('Act',18,17);">Act 18:17</a>) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading <i>brethren.</i> 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].
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<p id="a1Co1_2"><b>2. the church of God</b>—He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (<a onclick="return mV('Mat',13,'27-30');">Mat 13:27-30</a>). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [CALVIN]. It was the Church of God, not of this or of that favorite leader [CHRYSOSTOM].
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<br><br><b>at Corinth</b>—a church at dissolute Corinth—what a paradox of grace!
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<br><br><b>sanctified</b>—<i>consecrated,</i> or <i>set apart as holy to God in</i> (by union with) <i>Christ Jesus.</i> In the <i>Greek</i> there are no words "to them that are"; translate simply, "men sanctified."
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<br><br><b>called to be saints</b>—rather, "called saints"; saints by calling: applied by Paul to <i>all</i> professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (<a onclick="return mV('1Cr',6,11);">1Cr 6:11</a>; <a onclick="return mV('Hbr',10,10, 14);">Hbr 10:10, 14</a>; <a onclick="return mV('1Pe',1,2);">1Pe 1:2</a>) in the purposes of God's grace, so "called saints" refers to their actual <i>call</i> (<a onclick="return mV('Rom',8,30);">Rom 8:30</a>), and the end of that call that they should be holy (<a onclick="return mV('1Pe',1,15);">1Pe 1:15</a>).
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<br><br><b>with all that in every place call upon...Christ</b>—The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [<i>Epistle to the Smyraeans,</i> 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare <a onclick="return mV('2Ti',2,22);">2Ti 2:22</a>). Still a general unity of discipline and doctrine in the several churches is implied in <a onclick="return mV('1Cr',4,17);">1Cr 4:17</a>; <a onclick="return mV('1Cr',7,17);">1Cr 7:17</a>; <a onclick="return mV('1Cr',11,16);">1Cr 11:16</a>; <a onclick="return mV('1Cr',14,33, 36);">1Cr 14:33, 36</a>.The worship due to God is here attributed to Jesus (compare <a onclick="return mV('Joe',2,32);">Joe 2:32</a>; <a onclick="return mV('Mat',4,10);">Mat 4:10</a>; <a onclick="return mV('Act',9,14);">Act 9:14</a>).
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<br><br><b>both theirs and ours</b>—"in every place which is their home...and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (<a onclick="return mV('2Cr',1,1);">2Cr 1:1</a>). Paul feels the home of his converts to be also his own. Compare a similar phrase in <a onclick="return mV('Rom',16,13);">Rom 16:13</a> [CONYBEARE and HOWSON]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [ALFORD]. BEZA better explains, "Both their Lord and our Lord." All believers have one and the same Lord (<a onclick="return mV('1Cr',8,6);">1Cr 8:6</a>; <a onclick="return mV('Eph',4,5);">Eph 4:5</a>); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (<a onclick="return mV('1Cr',1,13);">1Cr 1:13</a>).
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<p id="a1Co1_3"><b>3. peace</b>—peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on JFB for <a href="./Comm/jfb/Rom/Rom001.html#Ro1_7">Rom 1:7</a>.
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<p id="a1Co1_4"><b>4.</b> 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.
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<br><br><b>my God</b>—(<a onclick="return mV('Rom',1,8);">Rom 1:8</a>; <a onclick="return mV('Phl',1,3);">Phl 1:3</a>).
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<br><br><b>always</b>—(Compare <a onclick="return mV('Phl',1,4);">Phl 1:4</a>).
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<br><br><b>the grace...given you</b>—(Compare <a onclick="return mV('1Cr',1,7);">1Cr 1:7</a>).
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<br><br><b>by...Christ</b>—literally, "IN <i>Jesus Christ</i>" given you as members in Christ.
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<p id="a1Co1_5"><b>5. utterance</b>—ALFORD from MENOCHIUS translates, "doctrine." Ye are rich in <i>preachers</i> or the <i>preaching</i> of the word, and rich in <i>knowledge</i> or <i>apprehension</i> of it: literally "(the) <i>word</i> (preached)." <i>English Version</i> (as in
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<a onclick="return mV('2Cr',8,7);">2Cr 8:7</a>) is better: for Paul, purposing presently to dwell on the <i>abuse</i> of the two gifts on which the Corinthians most prided themselves, <i>utterance</i> (speech) and <i>knowledge</i> (<a onclick="return mV('1Cr',1,20);">1Cr 1:20</a>; <a onclick="return mV('1Cr',3,18);">1Cr 3:18</a>; <a onclick="return mV('1Cr',4,19);">1Cr 4:19</a>; <a onclick="return mV('1Cr',13,'all');">1Cr 13:1</a>-<a onclick="return mV('1Cr',14,'1-40'');">14:40</a>), previously gains their goodwill by congratulating them on <i>having</i> those gifts.
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<p id="a1Co1_6"><b>6.</b> According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [BENGEL]; <a onclick="return mV('1Cr',2,1);">1Cr 2:1</a>; <a onclick="return mV('1Ti',2,6);">1Ti 2:6</a>; <a onclick="return mV('2Ti',1,8);">2Ti 1:8</a>) was confirmed <i>among</i> [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it (<a onclick="return mV('1Cr',12,3);">1Cr 12:3</a>; <a onclick="return mV('Mar',16,20);">Mar 16:20</a>; <a onclick="return mV('2Cr',1,21, 22);">2Cr 1:21-22</a>; <a onclick="return mV('Gal',3,2,5);">Gal 3:2, 5</a>; <a onclick="return mV('Eph',4,7,8);">Eph 4:7-8</a>; <a onclick="return mV('Hbr',2,4);">Hbr 2:4</a>). God <i>confirmed</i> (compare <a onclick="return mV('Phl',1,7);">Phl 1:7</a>; <a onclick="return mV('Hbr',2,3);">Hbr 2:3</a>), or gave effect to the Gospel among (or better as <i>English Version,</i> "in") the Corinthians <i>by their accepting it</i> and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [CALVIN].
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<p id="a1Co1_7"><b>7. ye come behind</b>—are inferior to other Christians elsewhere [GROTIUS].
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<br><br><b>in no gift</b>—not that all had all gifts, but different persons among them had different gifts (<a onclick="return mV('1Cr',12,4);">1Cr 12:4</a>, etc.).
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<br><br><b>waiting for...coming of...Christ</b>—The crowning proof of their "coming behind in no gift." <i>Faith, hope,</i> and <i>love,</i> are all exercised herein (compare <a onclick="return mV('2Ti',4,8);">2Ti 4:8</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [BENGEL]. The <i>Greek</i> verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (<a onclick="return mV('Rom',8,19);">Rom 8:19</a>, [TITTMANN, <i>Greek Synonyms of the New Testament</i>]).
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<p id="a1Co1_8"><b>8. Who</b>—God, <a onclick="return mV('1Cr',1,4);">1Cr 1:4</a> (not Jesus Christ, <a onclick="return mV('1Cr',1,7);">1Cr 1:7</a>, in which case it would be "in <i>His</i> day").
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<br><br><b>unto the end</b>—namely, "the coming of Christ."
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<br><br><b>blameless in the day of...Christ</b>— (<a onclick="return mV('1Th',5,23);">1Th 5:23</a>). After that day there is no danger (<a onclick="return mV('Eph',4,30);">Eph 4:30</a>; <a onclick="return mV('Phl',1,6);">Phl 1:6</a>). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [BENGEL].
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<p id="a1Co1_9"><b>9. faithful</b>—to His promises (<a onclick="return mV('Phl',1,6);">Phl 1:6</a>; <a onclick="return mV('1Th',5,24);">1Th 5:24</a>).
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<br><br><b>called</b>—according to His purpose (<a onclick="return mV('Rom',8,28);">Rom 8:28</a>).
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<br><br><b>unto...fellowship of...Jesus</b>—to be fellow heirs with Christ (<a onclick="return mV('Rom',8,'17-28');">Rom 8:17-28</a>), like Him sons of God and heirs of glory (<a onclick="return mV('Rom',8,30);">Rom 8:30</a>; <a onclick="return mV('2Th',2,14);">2Th 2:14</a>; <a onclick="return mV('1Pe',5,10);">1Pe 5:10</a>; <a onclick="return mV('1Jo',1,3);">1Jo 1:3</a>). CHRYSOSTOM remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.
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<p id="a1Co1_10"><b>10. Now</b>—Ye already have <i>knowledge, utterance,</i> and <i>hope,</i> maintain also <i>love.</i>
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<br><br><b>brethren</b>—The very title is an argument for <i>love.</i>
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<br><br><b>by...Christ</b>—whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.
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<br><br><b>speak...same thing</b>—not speaking different things as ye do (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>), in a spirit of variance.
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<br><br><b>divisions</b>—literally, "splits," "breaches."
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<br><br><b>but</b>—"but rather."
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<br><br><b>perfectly joined together</b>—the opposite word to "divisions." It is applied to <i>healing a wound,</i> or <i>making whole a rent.</i>
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<br><br><b>mind...judgment</b>—the view taken by the <i>understanding,</i> and the <i>practical decision</i> arrived at [CONYBEARE and HOWSON], as to what is to be done. The <i>mind,</i> within, refers to things to be believed: the <i>judgment</i> is displayed outwardly in things to be done [BENGEL]. <i>Disposition—opinion</i> [ALFORD].
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<p id="a1Co1_11"><b>11.</b> (<a onclick="return mV('1Cr',11,18);">1Cr 11:18</a>).
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<br><br><b>by them....of...house of Chloe</b>—They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (<a onclick="return mV('1Cr',7,1);">1Cr 7:1</a>), consulting him concerning certain points; marriage, the eating of things offered 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. <i>That</i> information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," etc.; "It is reported commonly" (<a onclick="return mV('1Cr',5,1,2);">1Cr 5:1-2</a>). All this he says <i>before</i> he refers to their <i>letter,</i> which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [PALEY, <i>Horae Paulinae</i>]. 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.
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<br><br><b>contentions</b>—not so severe a word as "divisions," literally, "schisms" (<a onclick="return mV('1Cr',1,10);">1Cr 1:10</a>, <i>Margin</i>).
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<p id="a1Co1_12"><b>12. this I say</b>—this is what <i>I mean</i> in saying "contentions" (<a onclick="return mV('1Cr',1,11);">1Cr 1:11</a>).
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<br><br><b>every one of you saith</b>—Ye say severally, "glorying in men" (<a onclick="return mV('1Cr',1,31);">1Cr 1:31</a>; <a onclick="return mV('1Cr',3,21, 22);">1Cr 3:21-22</a>), one, I am of Paul; another, I am of Apollos, etc. Not that they formed <i>definite</i> parties, but they individually betrayed the <i>spirit</i> of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (<a onclick="return mV('Act',18,24);">Act 18:24</a>, etc.), were persons attracted by his rhetorical style (probably acquired in Alexandria, <a onclick="return mV('1Cr',3,6);">1Cr 3:6</a>), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (<a onclick="return mV('1Cr',4,6,8);">1Cr 4:6, 8</a>); nay, to discourage it, he would not repeat his visit just then (<a onclick="return mV('1Cr',16,12);">1Cr 16:12</a>). <br><br><b>I of Cephas</b>—probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the <i>Hebrew,</i> "Peter" the <i>Greek</i> name; <a onclick="return mV('Jhn',1,42);">Jhn 1:42</a>; <a onclick="return mV('Gal',2,11);">Gal 2:11</a>, etc.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (<a onclick="return mV('2Cr',11,22);">2Cr 11:22</a>). <i>Petrism</i> 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].
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<br><br><b>I of Christ</b>—A fair pretext used to slight the ministry of Paul and their other teachers (<a onclick="return mV('1Cr',4,8);">1Cr 4:8</a>; <a onclick="return mV('2Cr',10,'7-11');">2Cr 10:7-11</a>).
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<p id="a1Co1_13"><b>13. Is Christ divided?</b>—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.
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<br><br><b>was Paul crucified for you?</b>—In the <i>Greek</i> the interrogation implies that a strong negative answer is expected: "Was it Paul (<i>surely you will not say so</i>) that was crucified for you?" In the former question the majesty of "CHRIST" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, <i>Paul's</i> insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the <i>founder</i> of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church.
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<br><br><b>crucified...baptized</b>—The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.
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<br><br><b>in the name</b>—rather, "<i>into</i> the name" (<a onclick="return mV('Gal',3,27);">Gal 3:27</a>), implying the <i>incorporation</i> involved in the idea of baptism.
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<p id="a1Co1_14"><b>14.</b> I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, <a onclick="return mV('Act',18,8);">Act 18:8</a>) and Gaius (written by the Romans <i>Caius,</i> the host of Paul at Corinth, and of the church, <a onclick="return mV('Rom',16,23);">Rom 16:23</a>; a person therefore in good circumstances). Baptizing was the office of the deacons (<a onclick="return mV('Act',10,48);">Act 10:48</a>) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary <i>course of instruction preparatory to baptism.</i> Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.
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<p id="a1Co1_15"><b>15. Lest</b>—not that Paul had this reason at the time, but God so arranged it that none might say [ALFORD].
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<p id="a1Co1_16"><b>16. household of Stephanas</b>—"The first-fruits of Achaia," that is, among the first converted there (<a onclick="return mV('1Cr',16,15,17);">1Cr 16:15, 17</a>). It is likely that such "households" included infants (<a onclick="return mV('Act',16,33);">Act 16:33</a>). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.
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<p id="a1Co1_17"><b>17.</b> Paul says this not to depreciate baptism; for he exalts it most highly (<a onclick="return mV('Rom',6,3);">Rom 6:3</a>). 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.
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<br><br><b>sent me</b>—literally, "as an apostle."
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<br><br><b>not to baptize</b>—even in Christ's name, much less in my own.
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<br><br><b>not with wisdom of words</b>—or <i>speech; philosophical reasoning</i> set off with <i>oratorical language</i> and secular learning, which the Corinthians set so undue a value upon (<a onclick="return mV('1Cr',1,5);">1Cr 1:5</a>; <a onclick="return mV('1Cr',2,1,4);">1Cr 2:1, 4</a>) in Apollos, and the want of which in Paul they were dissatisfied with (<a onclick="return mV('2Cr',10,10);">2Cr 10:10</a>).
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<br><br><b>cross of Christ</b>—the sum and substance of the Gospel (<a onclick="return mV('1Cr',1,23);">1Cr 1:23</a>; <a onclick="return mV('1Cr',1,23);">1Cr 2:2</a>), Christ crucified. <br><br><b>be made of none effect</b>—literally, "be made void" (<a onclick="return mV('Rom',4,14);">Rom 4:14</a>); 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.
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<p id="a1Co1_18"><b>18. preaching,</b> etc.—literally, "the word," or speech as to the cross; in contrast to the "wisdom of <i>words</i>" (so called), <a onclick="return mV('1Cr',1,17);">1Cr 1:17</a>.
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<br><br><b>them that perish</b>—rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in <a onclick="return mV('2Cr',2,15, 16);">2Cr 2:15-16</a>.
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<br><br><b>us which are saved</b>—In the <i>Greek</i> the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class <i>we</i> belong.
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<br><br><b>power of God</b>—which includes in it that it is the wisdom of God" (<a onclick="return mV('1Cr',1,24);">1Cr 1:24</a>). God's powerful instrument of salvation; the highest exhibition of God's power (<a onclick="return mV('Rom',1,16);">Rom 1:16</a>). What seems to the world "weakness" in God's plan of salvation (<a onclick="return mV('1Cr',1,25);">1Cr 1:25</a>), and in its mode of delivery by His apostle (<a onclick="return mV('1Cr',2,3);">1Cr 2:3</a>) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (<a onclick="return mV('1Cr',1,17);">1Cr 1:17</a>), is really the highest "wisdom of God" (<a onclick="return mV('1Cr',1,24);">1Cr 1:24</a>).
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<p id="a1Co1_19"><b>19. I will destroy</b>—slightly altered from the <i>Septuagint,</i> <a onclick="return mV('Isa',29,14);">Isa 29:14</a>. The <i>Hebrew</i> is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their <i>wisdom perishing,</i> etc., "<i>I</i> will destroy," etc.
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<br><br><b>understanding of the prudent</b>—literally, "of the understanding ones."
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<p id="a1Co1_20"><b>20. Where</b>—nowhere; for God "brings them to naught" (<a onclick="return mV('1Cr',1,19);">1Cr 1:19</a>).
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<br><br><b>the wise</b>—generally.
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<br><br><b>the scribe</b>—Jewish [ALFORD].
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<br><br><b>the disputer</b>—Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, <a onclick="return mV('1Cr',1,22,23);">1Cr 1:22-23</a>. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, <i>daraschoth,</i> from a <i>Hebrew</i> root "to dispute." Compare "questions," <a onclick="return mV('Act',26,3);">Act 26:3</a>; <a onclick="return mV('Tts',3,9);">Tts 3:9</a>. If so, "wise" refers to <i>Greek</i> wisdom (compare <a onclick="return mV('1Cr',1,22);">1Cr 1:22</a>). Paul applies <a onclick="return mV('Isa',33,18);">Isa 33:18</a> here in a higher sense; there the primary reference was to temporal deliverance, here to external; <a onclick="return mV('1Cr',1,22);">1Cr 1:22</a>, which is in threefold opposition to <a onclick="return mV('1Cr',1,18);">1Cr 1:18</a> there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.
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<br><br><b>of this world...of this world</b>—rather, "dispensation (or <i>age</i>)...world"; the <i>Greek</i> words are distinct. The former is here <i>this age</i> or <i>worldly order of things</i> in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the <i>world</i> viewed externally and cosmically.
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<br><br><b>made foolish</b>—shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (<a onclick="return mV('1Cr',1,26, 27);">1Cr 1:26-27</a>) [ESTIUS].
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<p id="a1Co1_21"><b>21. after that</b>—rather, "whereas."
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<br><br><b>in the wisdom of God</b>—in the wise arrangement of God.
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<br><br><b>world by wisdom</b>—rather, "by <i>its</i> wisdom," or "<i>its philosophy</i>" (<a onclick="return mV('Jhn',1,10);">Jhn 1:10</a>; <a onclick="return mV('Rom',1,28);">Rom 1:28</a>).
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<br><br><b>knew not God</b>—whatever other knowledge it attained (<a onclick="return mV('Act',17,23, 27);">Act 17:23, 27</a>). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man <i>has</i> never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal <i>world</i> wisdom.
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<br><br><b>it pleased God</b>—Paul refers to Jesus' words (<a onclick="return mV('Luk',10,21);">Luk 10:21</a>).
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<br><br><b>by the foolishness of preaching</b>—by that preaching which the world (unbelieving Jews and Gentiles alike) deem <i>foolishness.</i>
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<br><br><b>save them that believe</b>—(<a onclick="return mV('Rom',1,16);">Rom 1:16</a>).
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<p id="a1Co1_22"><b>22. For</b>—literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (<a onclick="return mV('1Cr',1,21);">1Cr 1:21</a>).
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<br><br><b>a sign</b>—The oldest manuscripts read "signs." The <i>singular</i> was a later correction from <a onclick="return mV('Mat',12,38);">Mat 12:38</a>; <a onclick="return mV('Mat',16,1);">Mat 16:1</a>; <a onclick="return mV('Jhn',2,18);">Jhn 2:18</a>. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (<a onclick="return mV('Luk',11,16);">Luk 11:16</a>).
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<br><br><b>Greeks seek...wisdom</b>—namely, a philosophic demonstration of Christianity. Whereas Christ, instead of <i>demonstrative</i> proof, demands <i>faith</i> on the ground of <i>His word,</i> and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (<a onclick="return mV('Act',17,'18-21');">Act 17:18-21</a>, etc.) received the Gospel less readily than commercial Corinth.
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<p id="a1Co1_23"><b>23. we</b>—Paul and Apollos.
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<br><br><b>Christ crucified</b>—The <i>Greek</i> expresses not the mere fact of His crucifixion, but the <i>permanent character</i> acquired by the transaction, whereby He is now a Saviour (<a onclick="return mV('Gal',3,1);">Gal 3:1</a>) crucified was the stone on which the Jews stumbled (<a onclick="return mV('Mat',21,44);">Mat 21:44</a>). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine.
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<br><br><b>unto the Greeks</b>—the oldest manuscripts read "unto the <i>Gentiles.</i>"
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<p id="a1Co1_24"><b>24. called</b>—(compare <a onclick="return mV('1Cr',1,26);">1Cr 1:26</a>). The same class as the "us which are (being) saved" (<a onclick="return mV('1Cr',1,18);">1Cr 1:18</a>); the elect, who have obeyed the call; called effectually (<a onclick="return mV('Rom',8,28,30);">Rom 8:28, 30</a>).
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<br><br><b>Christ</b>—"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.
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<br><br><b>power</b>—so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.
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<br><br><b>wisdom of God</b>—so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after—<i>wisdom</i> (<a onclick="return mV('Col',2,3);">Col 2:3</a>).
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<p id="a1Co1_25"><b>25. foolishness of God</b>—that is, God's plan of salvation which men deem "foolishness."
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<br><br><b>weakness of God</b>—Christ "crucified through weakness" (<a onclick="return mV('2Cr',13,4);">2Cr 13:4</a>, the great <i>stumbling-block</i> of the Jews), yet "living by the <i> power</i> of God." So He <i>perfects strength</i> out of the <i>weakness</i> of His servants (<a onclick="return mV('1Cr',2,3);">1Cr 2:3</a>; <a onclick="return mV('2Cr',12,9);">2Cr 12:9</a>).
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<p id="a1Co1_26"><b>26. ye see</b>—rather, from the prominence of the verb in the <i>Greek,</i> "see" or "consider" (imperative) [ALFORD from <i>Vulgate</i> and IRENAEUS].
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<br><br><b>your calling...<i>are called</i></b>—Instead of the words in italics, supplied by <i>English Version,</i> supply, "were your callers." What Paul is dwelling on (compare <a onclick="return mV('1Cr',1,27, 28);">1Cr 1:27-28</a>) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and WHATELY; so ANSELM]. However, <i>English Version</i> accords well with <a onclick="return mV('1Cr',1,24);">1Cr 1:24</a>. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN].
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<br><br><b>wise...after the flesh</b>—the wisdom of this world acquired by human study without the Spirit. (Contrast <a onclick="return mV('Mat',16,17);">Mat 16:17</a>).
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<p id="a1Co1_27"><b>27. the foolish things</b>—a general phrase for <i>all persons and things foolish.</i> Even <i>things</i> (and those, too, <i>foolish things</i>) are chosen by God to confound <i>persons,</i> (and those too persons who are <i>wise</i>). This seems to me the force of the change from neuter to masculine.
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<br><br><b>to confound</b>—The <i>Greek</i> is stronger, "<i>that</i> He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.
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<br><br><b>chosen...chosen</b>—The repetition indicates the gracious deliberateness of God's purpose (<a onclick="return mV('Jam',2,5);">Jam 2:5</a>).
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<p id="a1Co1_28"><b>28. <i>yea,</i> and things which are not</b>—<i>Yea</i> is not in the <i>Greek.</i> Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish...weak...base (that is, lowborn) and despised things." God has chosen all four, though regarded as <i>things that are not,</i> to bring to naught things that are.
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<p id="a1Co1_29"><b>29. no flesh...glory</b>—For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or <i>put to shame</i> (<a onclick="return mV('1Cr',1,27);">1Cr 1:27</a>). Flesh, like "the flower of the field," is beautiful, but frail (<a onclick="return mV('Isa',40,6);">Isa 40:6</a>).
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<br><br><b>in his presence</b>—We are to glory not <i>before</i> Him, but in Him [BENGEL].
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<p id="a1Co1_30"><b>30. But...ye</b>—in contrast to them that "glory" in worldly wisdom and greatness.
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<br><br><b>of him are</b>—not of yourselves (<a onclick="return mV('Eph',2,8);">Eph 2:8</a>), but of Him (<a onclick="return mV('Rom',11,36);">Rom 11:36</a>). <i>From</i> Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." <a onclick="return mV('1Cr',1,28);">1Cr 1:28</a>).
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<br><br><b>in Christ</b>—by living union with Him. Not "in the flesh" (<a onclick="return mV('1Cr',1,26,29);">1Cr 1:26, 29</a>).
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<br><br><b>of God</b>—<i>from</i> God; emanating <i>from</i> Him and sent by Him.
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<br><br><b>is made unto us</b>—<i>has been made</i> to us, to our eternal gain.
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<br><br><b>wisdom</b>—unattainable by the worldly mode of seeking it (<a onclick="return mV('1Cr',1,19, 20);">1Cr 1:19-20</a>, contrast <a onclick="return mV('Col',2,3);">Col 2:3</a>; <a onclick="return mV('Pro',8,'1-36');">Pro 8:1-36</a>; <a onclick="return mV('Isa',9,6);">Isa 9:6</a>). By it we become "wise unto salvation," owing to His <i>wisdom</i> in originating and executing the plan, whereas once we were "fools."
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<br><br><b>righteousness</b>—the ground of our justification (<a onclick="return mV('Jer',23,5,6);">Jer 23:5-6</a>; <a onclick="return mV('Rom',4,25);">Rom 4:25</a>; <a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>); whereas once we were "weak" (<a onclick="return mV('Rom',5,6);">Rom 5:6</a>). <a onclick="return mV('Isa',42,21);">Isa 42:21</a>
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<br><br><b>sanctification</b>—by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the <i>Greek</i> as forming essentially but <i>one</i> thing, as distinguished from the "wisdom" in <i>devising</i> and executing the plan for us ("abounded toward us in all wisdom," <a onclick="return mV('Eph',1,8);">Eph 1:8</a>), and "redemption," the <i>final completion</i> of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). <a onclick="return mV('Luk',21,28);">Luk 21:28</a>; <a onclick="return mV('Rom',8,23);">Rom 8:23</a>; <a onclick="return mV('Eph',1,14);">Eph 1:14</a>
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<br><br><b>redemption</b>—whereas once we were "despised."
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<p id="a1Co1_31"><b>31. glory in...Lord</b>—(<a onclick="return mV('Jer',9,23, 24);">Jer 9:23-24</a> —in opposition to "flesh glorying in His presence" (<a onclick="return mV('1Cr',1,29);">1Cr 1:29</a>). In contrast to morbid slavish self-abasement, Paul joins with 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.
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