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28 And bafe things of the 28 Και τα αγενη τα κοσworld, and things which are

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εξεθενημενα despised, hath God chosen, sea, and things which are not, εξελέξατο ο Θεος, και to bring to nought things μη οντα, ενα τα οντα καταρthat are :

γηση 29 That no flesh should

29 “Οπως μη καυχησηται glory in his presence.

πασα σαρξ ενωπιον αυτα. 30 But of him are ye in 3ο Εξ αυτε δε υμεις εσε Christ Jesus, who of God is made unto us wisdom, and

εν Χριςο Ιησε, ος εγενηθη righteoufnefs, and fanξtifica- ημιν σοφια απο Θεε, δικαιοtion, and redemption :

συνη τε

και αγιασμος και

απολυτρωσις" 31 That, according as it 31 Ινα, καθως γεγραπ9:23 is written, He that glorieth, let him glory in the Lord.

ριω καυχασθω.

“ tion of the people, the interests of the priests, the vanity of the phi. « lofophers, the pride of the rulers, the malice of the Jews, the learn« ing of the Greeks, and the power of Rome !" But the weaker the instruments who converted the world, the greater was the display of the power of God by which they acted. See 2 Cor. iv.

7. notes. Ver. 28. Tbose who are not, are dead persons. Matth. ii. 18. Rachel weeping for her children, because they are not ; because they are dead. Now in the eastern phrase, dead ones are those who, in comparison of others, are to the purposes for which they are chosen, as unfit as if they were dead. .

Ver. 30.-1. Wisdom from God, is that scheme of religion, which the wisdom of God hath contrived for the salvation of the world. See chap. ii. 6. note 1. chap. xii. 8. note 1.

2. Righteousness also; that is, the author of the righteousness of faith. For it is on his account, that God counts men's faith for righteousness.

it.

28 And the ignoble ones 28 And persons of low birth in of the world, and the de- the world, and despised persons, God Spised ones, God hathchosen, hatb chosen to call you, and persons and those who are not, that who, in the opinion of the scribes he might bring to nought and philosophers, were no persons, those who are.

persons utterly unfit for the work, that he might bring to nought the boasting of those who thought themfelves the only perfons proper for such

an undertaking : 29 That no flesh might 29 That no man might boast in his boast in his presence. presence, either as having contrived

the gospel, or as having by his own

power brought any one to receive 30 Of him, (dɛ, 106.) 30 It is owing to God, therefore, therefore, ye are in Christ and not to the ability of us preachers, Jesus, who is become to us that ye are believers in Christ Jesus, (oopia awo {8) wisdom who is become to us the author of the from God, 'righteousness? gospel, which is wisdom from God, a also, and fanctification, 3 wisdom better than any scheme of and redemption.

philofophy; the author of righteoufnefs also, and fanctification, and redemption, blessings not to be obtained

by philosophy 31 So that, as it is

31 So that, as it is written, he who written, (Jer. ix. 23.) He boasteth, on account of his being a who boasteth, let him boaft. christian, let him boast, not in the in the Lord.

preachers who converted him, but in the Lord who hath brought him into his church.

3: And fantification : Not an external and relative, but a real internal fanctification. See Ephes. iv. 24.

4. And redemption ; namely, from death the punishment of sin, by a glorious resurrection. This is called, The redemption of our body, Rom. viii. 23.

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CHAP. II.

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View and Illustration of the Reasonings in this Chapter. ECAUSE the learned Greeks had objected to the gospel, B

the foolishness (as they were pleased to call it) of its doctrines, and the weakness of its preachers, the apostle made answer in the foregoing chapter, that by these foolish doctrines and weak preachers, a reformation had been wrought in the minds and manners of multitudes, which the boasted philosophy of the Greeks, and the eloquence of their orators, had not been able to accomplish. But this being a matter of great importance, and the faction having upbraided Paul in particular, with his want of eloquence, he now proceeded in this chapter, to tell the Corinthians, that Christ having sent him to preach, not with the wisdom of speech, (See chap. i. 17.) he acted agreeably to his commission, when he came to them, not with the excellency of Speech, or of wisdom, declaring the testimony of God, ver. 1. By thus disclaiming the Grecian philosophy and rhetoric, and by calling the gospel the testimony of God, the apostle insinuated, that the credibility of the gospel depended neither on its conformity to the philosophy of the Greeks, nor on the eloquence of its preachers, but on the attestation of God, who confirmed it by miracles.--And therefore, however ridiculous it might appear in their eyes, he determined to make known nothing among the Corinthians, either in his private conversations, or in his public discourses, but Jesus Christ, and bim crucified for the Gns of men, ver. 2.-At the same time, knowing the opinion which the learned Greeks would form of that doctrine in particular, as well as that his discourses were neither compofed nor pronounced according to the rules of the Grecian rhetoric, his first addresses to them were in weakness, and in fear, and with much trembling, ver. 3.--Yet they were accompanied with the powerful demonstration of the Spirit, who enabled him to prove the things which he preached, by miracles, ver. 4.--that the faith of mankind might be founded, not in the wisdom of men, that method of reasoning and speaking, which human wisdom dictates as best calculated to persuade, but in the power of God, ver. 5.

However, left the things which are said in the preceding chapter, concerning the foolishness of the doctrines of the gospel, and in this chapter concerning its having no relation to any of the schemes of the Greek philosophy, might have led the Corinthians to think meanly of it; the apostle told them, that in the gospel, he and his brethren made known a scheme of doc

trine, which they who were perfectly instructed, knew to be real wisdom. Only it was not the wisdom of this world ; it was none of the mytteries of the idol gods worshipped by the heathens, nor any of the religions established by the heathen rulers, who are all to be made_nought, ver. 6.-What they preached, was the wifdem of the true God; a scheme of religion contrived by the true God, and made known in a real mystery.---The apostle called the gospel a mystery, not because it contains doctrines abfolutely unintelligible, but because being of divine original, and containing the most important discoveries, it was better entitled to the honourable appellation of a mystery, than any of those which were so named. This excellent" scheme of doctrine hitherto kept secret, God determined, before the Jewish, dispensation began, to publish to the world by the apostles of his Son, to their great honour; so that they are myitagogues of a mystery more excellent than the Eleusinian, or any other heathen mystery, ver. 7.--Yet when it was published, none of the rulers of this world knew it to be the wisdom of God; for if they had known it to be so, they would not have crucified the Lord, or author of all the glorious things discovered in the mystery of God's wisdom, ver. 8.This ignorance of the rulers, the apostle observed, was occasioned by the greatness of the things contained in the mystery of God's wisdom. They were what human reason could neither discover, nor fully comprehend ; agreeably to Isaiah's description of them; eye hath not seen, &c. ver. 9.These things, however, God hath revealed to us apostles, by his Spirit: for the spirit of God who inspires us, searcheth all things, even the deep counsels of God. So that we are well qualified to discover these counsels to the world, ver. 10, 11. Farther, he told them, that the apostles had not received the inspiration of evil spirits, by which the heathen priesteffes, and prophets, and mystagogues were guided, but the inspiration that cometh from God, that they might know and publish the glorious things, (see ver. 9.) which are freely bestowed by the true God, on them who believe, ver. 12.-Which things, said he, we apostles effectually make known to the world, not in language taught by human rhetoric, but in words dictated by the Spirit of God; explaining spiritual things, in spiritual words, ver. 13. Nevertheless, the animal man, the man who is guided by his animal passions and notions, does not receive the things revealed by the Spirit; because they appear to him fooli hness; neither can he understand them, because they must be examined fpiritually, that is, they must be examined by the light which divine revelation, and not reason, affords, ver. 14.-But the Spiritual man, the man who is not guided: by his animal passions, and who acknowledges the authority of revelation, and is alisted by the VOL. II.

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Spirit Spirit of God, is able to examine and receive the things revealed by the Spirit. Yet he himself is examined and judged by no animal man: because no animal man can understand the principles upon which the spiritual man's belief is founded, ver. 15. -For what animal man hath understood and approved the

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OLD TRANSLATION.

GREEK TEXT. CHAP. H. 1. And I, I Καγω ελθων προς υμας brethren, when I came to you, came not with exce αδελφοι, ηλθον και καθ' υπεlency of speech, or of wis

or of wift- ροχην λογα η σοφιας, καταdom, declaring unto you the γελλων υμιν το μαρτυριον τε testimony of God.

ઉદક, 2 For I determined not

2 Ου γαρ εκρινα τε ειδεto know any thing among

εν υμιν ει μη Ιησεν you, fave Jesus Christ, and him crucified.

Χριςον, και

τετον ες αύρω

pievov. 3 And I was with you in 3 Και εγω εν ασθενεια weakness, and in fear, and in much trembling

και εν φοβω και εν τρομω

πολλω εγενόμην πρG, υμας. 4 And my speech, and my 4 Και ο λογο με και το preaching was not with enticing words of man's wif. κηρυγμα με εκ εν πειθοις

Ver. 1.-1. Excellency of speech. The apostle means, that nice choice and arrangement of words, that artificial rounding and difpofi. tion of periods, those rhetorical connections, transitions, and figures, and those ftudied tones and gestures, in which, according to the Greeks, the perfection of eloquence confifted.

2. The testimony of God; that is, the things concerning. Christ, which God ordered the apostles to testify; or the things which God himself attested by the miracles which he eirabled the apostles to perform. See Eff. iv. 25. In either fense, the expression implies that the evidence of the doctrines of the gospel, is not founded on proofs drawn from human reason, but on the authority of God, who hath revealed them by his Spirit, and confirmed them by miracles.

Ver. 2. I determined, sad swas, to make known. See Ef. iv, 7. Locke's paraphrase of the passage, agrees with this translation, “ I resolved to

own, or shew, no other knowledge among you.” In like manner Whitby, 66 I determined not to discover any thing.”.

Ver. 3. In weakness, and in fear, and in much trembling. The Greeks could endure no scheme of doctrine that was not conformable to their philosophy: and valued their teachers in proportion to the skill which

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