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9 God is faithful, by - 9 Πιςος ο Θεος, δι' και εκwhom ye were called unto

ληθητε εις κοινωνιαν το υια the fellowship of his Son Jesus Christ our Lord.

αυτό Ιησε Χρις8 το Κυρι8

ημων. 1o Now I befeech you,

1ο Παρακαλω δε υμας, brethren, by the name of our Lord Jefus Chrit, that αδελφοι, δια τα ονοματα τα ye all fpeak the fame thing, Κυρια ημων Ιησε Χριςε, ένα and that there be no divisions

το αυτο λεγητε παντες, και among you; but that

be perfealy joined togethe H μη η εν υμιν σχισματα, ητε the same mind, and in the

δε κατηρτισμενοι εν τω αυτα fame judgment. .

νοι και εν τη αυτη γνώμη. II For it hath been de.

11 Eδηλωθη γαρ μοι περι clared unto me of you, my υμων, αδελφοι με, υπο των brethren, by them which are of the hourt of Chloe, that Χλοης, ότι εριδες εν υμιν there are contentions among you. 12 Now this I say, that

12 Λεγω δε τετο, ότι ε

you faith, I am η of Paul, and I of Apollos, καςGυμων λεγει: Εγω μεν τει 1:24. and I of Cephas, and Iof ειμι Παυλα, εγω δε Απολλω, Christ.

εγω

δε

Χρις8.

εισι.

every one of

δε Κηφά, εγώ

Ver. 10.-1. By the name of our Lord Jesus Chrift.

This may fignify the perfon and authority of our Lord Jefus Christ. See Eff. iv.

SI. Locke is of opinion, that the apostle, intending to abolish the names of the leaders whereby the parties distinguished themfelves, besought them by the name of Chrift. The same author mentions this as an instance, that the apostle scarcely makes use of a word or expression, which hath not some relation to his main purpose.

2. Το δε combadly joined, εν τω αυτω νων, by the fame mind; that is, by mutual good affection : for the same mind, in the sense of the fame opinion, is not to be expected in any numerous fociety. We have the fame direction, Rom. xv. 5. thus expressed, the fame difpofition towards one another. See also i Pet. iii. 8.

3. By the fame, γνωμη, judgment. This word denotes that pradical judgment which precedes volition. The meaning is, that in our deliberations we should yield to each other from mutual affection, and from a love of peace. Accordingly, the heathen moralists described true friendship, as cemented by the fame inclinations and aversions : Idem velle, et idem nolle, &c.

Ver. 11.-1. My brethren. Locke observes that brethren is a name of union and friendship, and that it is twice used by the apostle, in this exhortation to union and friendship.

9. Faithful is God, by: 9 Faithful is God, by whom ye have whom ye have been called been called to partake of the benefits into the fellowship (1 John of the fellowship of his Son Jesus Christ i. 3. note 2.) of his Son our Lord. He will, therefore, perJesus Christ our Lord. form his promise concerning your

acquittal at the judgment. 10 Now brethren, I 10 Now brethren, since ye are beseech

you by the name' called into the fellowship of Christ, of our Lord Jesus Christ, I beseech you, by every consideration that ye all speak the fame implied in the name of our Lord Jesus thing, and that there be Christ

, that ye all agree in the same no (oxiomata, see chap. xi. measures for promoting the interests 18. note 2.) divisions a- of that fellowship, that there be no dimong you ; but That ye visions among you, but that ye be firmly be compactly joined ( ev ) by joined (See 2 Cor. xiii. 9. note) as the same mind, and by the members of one body, by the same same judgment.

good affection towards each other, and

by the same practical judgment. II For it hath been

n I give you this exhortation, declared to me concerning because it hath been told me, concerning you, my brethren,' by you, my brethren, by some of the family (TWV, 70.) Some Of THE of Chloe, with whom I have conFAMILY of Chloe,' that versed in this place, that there are there are contentions a- (Egides) violent contentions among you. mong you.

12 And I mention this, 12 And, I mention this as an inthat each of you saith, I, stance, that each of you saith, peculiar indeed, am of Paul, and I respect is due to me, because I inof Apollos, and I of Ce- deed am a disciple of Paul, and I of pas,' and I of Christ.

Apollos, and I of Peter, and I of Chrift himself.

3

2. By some of the family of Chloe. According to Grotius, these were Stephanas, Fortunatus, and Achaicus, mentioned chap. xvi. 17. who he thinks were Chloe's fons, and the bearers of the letter which the Co. rinthians sent to the apostle, chap. vii. 1. That they were the bearers of the letter, may be admitted. But I am of opinion, that the apostle had heard of the divisions at Corinth before these messengers arrived. If so, the persons mentioned were not the members of the family of Chloe here spoken of,

Ver. 12.-1. And I of Cephas. This seems to have been the boast of the false teacher. For as he came recommended by letters from Judea, he may have been converted by Peter.

2. And I of Christ. There were now in the church at Corinth, some Jews, who having heard Christ preach, had been converted by hin, and who claimed great respect on that account. Chrysostome

thought

C 3

1

you, but

13

Is Christ divided ? was
Paul crucified for you ? or

13 Μεμεριςαι ο Χριςος ; were ye baptized in the μη Παυλος εςαυρωθη υπερ name of Paul ?

υμων, η εις το ονομα Παυλο

εβαπτισθητε ; ; 14 I thank God, that I baptized none of

Ι4 Ευχαριςω τω Θεω οτι Crispus and Gaius:,

αδενα υμων εβαπτισα, ει μη

Κρισπoν και Γαιον"
15 Left any should say,
that I had baptized in mine

15 Ινα μη τις ειπη οτι εις

το εμον ονομα εβαπτισα. , 16 And I baptized also 16 Εβαπτισα δε και τον the household of Stephanas: befides, I know not whether Στεφανα οικον· λοιπον εκ οιδα I baptized any other.

ει τινα αλλον εβαπτισα. . 17 For Christ sent me not

17 Ου γαρ απέςειλε με

own name.

thought this was said by Paul himself, to shew the Corinthians that all ought to consider themselves as the disciples of Christ, and of no other master; otherwise they derogated from the honour due to Christ.

The Greeks valued themselves greatly on the fame of their masters in philosophy, and in the arts. This humour, the Corinthians brought with them into the church. For some, especially the heads of the faction, claimed an authority over others, on account of the dignity of the persons who had converted them, and to whom they had attached themselves as their masters in the gospel. But others, who reckoned themselves equally honourable on account of the reputation of their teachers, opposed their pretenfions. Hence arose those envyings, ftrifes, and divisions, which prevailed in the Corinthian church, and which the apostle termed, a walking after the manner of men, chap. üi. 3.

Ver. 13.-1. Is Christ divided? In this passage, as in chap. xii. 12. Christ signifies the Christian church. By asking, Is Chris divided ? the apostle infinuated that the whole body of Christians have him as their only master, and that to consider ourselves as the disciples of any other master, is to rob him of his honour as our Master and Saviour. Others by Christ, understand the minisiers of Christ. Are the faithful ministers of Christ divided ? Do they not all preach the same doctrine, and labour for the same end? But according to others, Christ in this passage means Christ himself. Is he divided? Did one Christ send Paul, and another Apollos?

2. Was Paul crucified for you? This question implies, that the sufferings of Christ have an influence in faving the world, which the sufferings of no other man have, nor can have.

3. Baptized into the name of Paul. To be baptized into the name of any person, or into a person, is folemnly as Locke observes, to enter one's

self

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ye

13 Is Christ divided ? :

13 Is Christ's church divided into Was Paul crucified - for parties under different leaders ? Was you ? or were ye baptized Paul crucified for you to make atone(els) into the 3 name of ment for your

sins? Or were bapPaul ?

tized into the name of Paul, as his

disciples ? 14 I give thanks to God, 14 Since ye reckon yourselves the that I baptized none of disciples of the persons who bapyou, except Crispus and tized you, rather than of Chrift, I Caius:'

give thanks to God, that I baptized

none of you except Crispus and Caius: 15 Lest any one should 15 Left my enemies should say that say, that into mine own into mine own name I had baptized, name I had baptized. making you my disciples, and not

Christ's ; a thought which I utterly

detest. 16 And I baptized also 16 And I baptized also the family the family of Stephanas :' of Stephanas, my first converts in besides I know not whe- Achaia. (chap. xvi. 15.) Besides, I do ther I baptized any other. not recollect whether I baptized any

other person among you. 17 For Christ hath not 17 For Christ hath not sent me to

self a dif.iple of him into whose name he is baptized, and to profefs that he submits himself implicitly to his authority, and receives his doctrines and rules. In this sense, the Israelites are said, chap. 8. 2. to have been baptized into Mofes, in the cloud, and in the sea.

Ver. 14.-1. Except Crispus and Caius. Crispus was the ruler of the synagogue at Corinth; and among the first of the Corinthians who were converted by Paul, Acts xviii. 8. Gaius, or Caius, was the person with whom the apostle lodged, when he wrote his epiftle to the Romans, ch xvi. 23. Both of them were perfons of eminence. The other Corinthians may have been-baptized by the apostle's aslist. ants, Silas, Titus, and Timothy.

Ver. 16.-1. Stephanas. Theophylact says, Stephanas was a person of note among the Corinthians. The family of Stephanas seem all to have been adults when they were baptized. For they are said, chap. xvi. 15. to bave devoted themselves to the ministry to the saints.

2. I know not whether I baptized any other. Here the apostle infinuates that he is speaking, not by inspiration, but from memory. He did not remember whether he baptized any other of the Corinthians. The Spirit was given to the apostles indeed, to lead them into all truth ; but it was truth relative to the plan of man's falvation which was thus made known to them, and not truth like the fact here mentioned, the certain knowledge of which was of no use whatcver to the world.

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to baptize, but to preach the Χριςος βαπτιζειν, αλλ' ευα-
gospel : not with wisdom of

γfέλιζεσθαι:
words, left the cross of Christ
should be made of none ef-

Ουκ εν σοφια λογα,

, un feet.

κενωθη ο σταυρος τα Χριςε. 18 For the preaching of 18 Ο λογα.

gae.
the cross is to them that
perish, foolishness : but un-

σταυρό τοις μεν απολλυμενοις to us which are faved, it is μωρια εςι, τοις δε σωζομενοις the power of God.

ημιν δυναμις Θεε εςι. ... 19 For it is written, I

19 Γεγραπται γαρ Αποwill destroy the wisdom of the wise, and will bring to

λω την σοφιαν των σοφων, και nothing the underftanding of την συνεσιν των συνετων αθεthe prudent.

τησω.

. 20 Where is the wife? 20 Πε σοφος και π8 γραμwhere is the scribe? where is

ματεύς και πε συζητητης τα the disputer of this world?

αιωνός τετε; ουχί εμωρανεν

of

Ver. 17.-1. Hath not sent me to baptize, but to preach. The apostles being endued with the highest degree of inspiration and miraculous powers, had the office of preaching committed to them, rather than that of buptizing, because they were best qualified for converting the world, and had not time to give the converted, either before or after their baptism, such particular instruction as their former ignorance rendered necessary. These offices, therefore, were committed to the in. ferior ministers of the word.

2. Not however with wisdom of speech. Wisdom of speech, dopo aoye for doyw coow, means learned speech. The observation, that the apotties were sent forth to convert mankind, not by the powers philosophy and eloquence, was intended to shew the Corinthians, how ill founded the boasting of the faction was, who valued themselves on the karning and eloquence of their teachers. --To Mew that this is a declaration of the subject which the apostle is going to handle, I have separated it from the clause which goes before it.

3. Be deprived of its efficacy. To have adorned the gospel with the paint of the Grecian rhetoric, would have obscured its wisdom and fimplicity, just as the gilding of a diamond would destroy its brilliancy. Besides, it would have maried its operation as a revelation from God. For the evidence and efficacy of the gospel arises, not from its being proved by philofophical arguments, and recommended by the charms of human eloquence, but from its being proved by miracles, and founded on the testimony of God.

Ver. 8. For the preaching which is concerning the cross. Ayu, Word, in fcripture, is often used to denote the preaching of doctrine : Acts vi. 2. It is not reason, that we sbould leave the word of God and jerve tab.es.

Ver. 19.

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