An Exposition of Pauls Epistles, Letter 2 · Chapter 1
CHAP. I.
THere are three parts of the Chapter; The first is the preface of the whole Epistle, to vers. the 10th.
The second, is the beginning of his disswasion from Schism, which was the disease of the Corinthians, to that end bee propounds five Arguments, to vers. 17.
The third is an illustration and confirmation of the fifth Argument, to the end.
The whole Preface is laid down, to prepare the minds of the Corinthians, for ready obedience to the doctrine and admonitions of the Apostle: And in this or the like conclusion, the scope of the Preface may bee represented: It is your duty, O yee Corinthians, with a ready and submissive mind to obey my Doctrine and Admonitions, or to believe and obey.
Eleven Arguments to this end are sub-joyned, whereof some shew forth the Apostles authority, others his favourable respect towards the Corinthians.
Vers. 1. Paul called to bee an Apostle of Iesus Christ, through the will of God, and Sosthenes our Brother,
An Apostle] The first Argument: I Paul, who write these things unto you, am an Apostle of Jesus Christ: Therefore ought you to obey my Doctrine, and receive my Counsels.
By the will of God] Argum. 2. I perform my Embassage by the special command and will of God, not by my own usurpation, so I write these things unto you: Therefore …nless you will bee disobedient to the will of God, you ought to obey my admonition and teaching.
Sosthenes] Argum. 3. I have taken in Sosthenes as a witness to my admonition, (touching whom, Act. 18.17.) that by two witnesses this testimony might bee confirmed: Therefore ought you to obey my admonition and Doctrine, unless you will have the witness of us two against you.
Vers. 2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Iesus, called to bee Saints, with all that in every place call upon the Name of Iesus Christ our Lord, both theirs and ours.
Argum. 4. In the description of those to whom hee writes: you are the Church of God, called out of the world, consecrated unto God, brought into communion with Christ, called unto holiness: Therefore if you will bee accounted worthy of your priviledges, you ought to hearken and obey mee in my doctrine and admonitions, which make for holiness.
With all that call upon] Argum. 5. My Apostleship, and the authority of this doctrine, the use, and fruit of it, is not extended only unto you, but to the Church of God universally, and all the Saints which adore Jesus Christ, the true God, and our Lord: Therefore ought you to hearken and obey my doctrine and admonitions.
Vers. 3. Grace bee unto you, and peace from God the Father, and from the Lord Iesus Christ.
In this salutation is the sixth Argument. I acknowledge you, to whom (with the rest of the Saints, living in any place, according to the authority committed to mee) I may apply the blessing of the Gospel, as also grace and peace, i. e. all things that pertain to virtue and glory, to holiness and happiness, that being made more certain by mee of the favour of God, you may expect the same things with a stronger faith, through the Mediator Jesus Christ: Therefore ought you cheerfully to obey my doctrine and admonition.
Vers. 4. I thank my God alwayes on your behalf, for the grace of God which is given you by Iesus Christ,
5. That in every thing yee are enriched by him, in all utterance, and in all knowledge.
In the other verses of the Preface, because hee was about to reprove many vices among the Corinthians, hee commends what was good in them, confirming their faith in God, lest being sharply reproved they should faint; withall hee shews what opinion hee had of them, and what good will towards them, whereby hee might better reach the end which hee aimed at.
Argum. 7. I do not envy you, but rather rejoyce and render continual thanks to God, for the rich grace of God towards you, especially in your reconciliation to him by Jesus Christ, ver. 4. I rejoyce much for the abundance of spiritual gifts bestowed on you, pertaining to the knowledge and preaching of the Gospel, ver. 5. Therefore ought you readily to obey mee, advising you concerning the right using of that grace, and those gifts.
Vers. 6. Even as the testimo… of Christ was confirmed in you.
Argum. 8. Those gifts are conferr'd upon you for the confirmation of our testimony, and your faith, concerning this Gospel of Christ: Therefore yee ought (that you might more abound in the gifts of the Spirit) to give credit, and yeeld obedience to mee, admonishing and teaching the things which are sound, from the same Author, Christ.
Vers. 7. So that yee come behind in no gift, waiting for the coming of our Lord Iesus Christ,
Argum. 9. You want no kind of Ecclesiastical and Spiritual gifts, which are necessary for those that are travellers in the way, yet notwithstanding you are not perfect, you must expect your fulness at the coming of Christ: Therefore that you may with joy receive Christ at his coming to Judgement, you ought to yeeld obedience to my admonitions and doctrine, which may promote your perfection.
Vers. 8. Who shall also confirm you unto the end, that yee may bee blameless in the day of our Lord Iesus Christ.
Argum. 10. I am perswaded (I speak concerning the Elect, such as in charity it is fitting I should think you to bee) that Christ will confirm you, and cause you to persevere in grace, and will purge you from all spot, and at length will present you without blemish in the presence of God: Therefore to this very end ought you to hearken to my teaching and admonition.
Vers. 9. God is faithful, by whom yee were called unto the fellowship of his Son, our Lord Iesus Christ.
Argum. 11. Confirming that hee had said before: Your effectual calling into communion with Christ, which is a lasting and saving gift, as also the faithfulness of God, (who hath promised perseverance and confirmation in grace to that very end, to those that are effectually called into the fellowship of his Son) are pledges of this my perswasion of you: Therefore that you may answer my expectation, and your calling, you ought to obey my counsel and doctrine.
The second Part.
Vers. 10. Now I beseech you, Brethren, by the Name of our Lord Iesus Christ, that yee all speak one thing, and that there be no divisions amongst you, but that yee bee perfectly joyned together in the same mind, and in the same judgement.
The second part of the Chapter follows, wherein hee endeavours to re-call them from Schism, exhorting, that if Christ was dear unto them, laying aside their making of parties, they would follow after unity in Doctrine, and the manner of reaching, and to this end, that they might bee knit together in the same affections, in the same mind, and the same judgement.
Vers. 11. For it hath been declared unto mee of you, my Brethren, by them which are of the house of Cloe, that there are contentions among you.
That hee might not exhort them in vain, hee shews that hee heard of their Schism, from Authors of credit.
Vers. 12. Now this I say, that every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ.
Now hee comes to the Schism; they contend concerning their Teachers, preferring some before others, as if they were more perfect, denominating themselves from them, with envy and contempt of each other: Which Teachers hee names not, but by concealing them, hee pacifies the minds of the Schismaticks, that the Schism might more easily bee laid aside: And as it were for example sake hee names himself, and Apollos, and Cephas, although in the following part of the Epistle, it is plain, that their own vain babling Teachers were the Authors and furtherers of Schism, who also brought Paul himself so far into contempt amongst the Corinthians, that hee could scarcely keep his own place amongst them, they were so far from having their denomination from him.
Vers. 13. Is Christ divided? Was Paul crucified for you? Or were yee baptized in the name of Paul?
Hee strives now to cure and take away this Schism, the arguments of dehorting and reproving, are five.
The first argument is this; By this Schism, the mystical body of Christ is rent, and its unity divided into so many parts, as there are Sects: Therefore Schism is to bee cured, and abolished.
Crucified] The second argument. None of your Teachers purchased the Church to himself by death: Therefore this honour is due to none, that the Church should have its name from him, and bee rent in pieces for his sake.
In the Name] The third argument: You were baptized in the name of none of your Teachers, that you should take your denomination from them: Therefore for the sake of your Teachers, you are not to bee divided into parties.
Vers. 14. I thank God that I baptized none of you, but Crispus and Gaius,
15. Lest any should say, that I had baptized in mine own name.
16. And I baptized also the houshold of Stephanas: besides, I know not whether I baptized any other.
The fourth argument. Schismatick Teachers among you are to bee blamed, who by affecting the baptizing of many confusedly, endeavour to challenge to themselves the Disciples taken away from others, as if they had been baptized into their name; and that God by his Providence using my help but to the baptizing of few, I give thanks unto him who hath freed mee from the suspition of this evil: Therefore you are not to bee divided in parties for the sake of your Teachers.
Vers. 17. — For Christ sent mee not to baptize, but to preach the Gospel, not with wisdome of words, —
Hee adds another reason, why so few were baptized by him, because hee endeavoured to exercise his chief parts in the discharging of the trust committed to him, i. e▪ by preaching, to convert one after another, committing the care of those that were converted, to bee baptized by others, lest hee himself should bee distracted, because Christ sent him not to baptize, viz. chiefly, to hinder his preaching, but specially to preach the Gospel.
Not with wisdome of words] The fifth argument. Those Schismaticks, your Teachers, who endeavour to draw Disciples after them by their specious eloquence, do not follow my example in the spiritual manner of teaching; for I preach not with the wisdome of words, or the elegancy of speech, or acuteness of wit, with set form of speech (as the Precepts of Oratorie injoyn) but in the plainness and simplicity of speech, ordered for edification, I preached according to the mind of our Lord: Therefore for the vain eloquence of such Teachers, your Church is not to bee rent in pieces.
Vers. 17. Lest the Cross of Christ should bee made of none effect.
Lest of none effect] The third part of the Chapter, wherein hee confirms his practice in the manner of preaching, and also his duty, viz. that hee might not preach with the wisdome of words, but in the simplicity of the truth, to the capacity of all his Auditors, and to their edification, not to please their ears; and hee proves that it was no wonder that Christ sent him to preach the Gospel, not with wisdome of words; to this end hee brings twelve arguments in this Chapter, adding more in the following.
Lest of none effect] The first Argument is from the rule of contraries; if I compose my speech in preaching rhetorically, to the rules of Eloquence, the Cross of Christ had been made of none effect, or (as it is, Chap. 2.5.) the Faith of my hearers, had rather stood in the wisdome of men, than in the power of God, i. e. the plain Doctrine concerning Christs humiliation to his Cross, had wanted its glory of mens conversion, and Humane Eloquence had carried away the Garland: Therefore it is no wonder that Christ sent mee to preach not with the wisdome of words.
Vers. 18. For the preaching of the Cross is to them that perish, foolishness: but unto us which are saved, it is the power of God.
By answering an objection, hee adds a second argument. Some might say, but the Doctrine of the Cross shall bee made contemptible, and exposed to scorn, as foolishness, if it shall not bee commended to us with the splendour of wisdome. Hee answers, its true in respect of the reprobate, and those that abide in the way of perdition, but not so in respect of the Elect, and converted, who highly esteem plain preaching, finding it to bee the effectual means of God to Salvation. Hence the Argument riseth why the Apostle used simplicity of speech, and not artificial flourishes in preaching of the Gospel. God is wont powerfully to convert, and to promote the salvation of the Elect, by this plain manner of preaching: Therefore its no wonder that Christ sent mee to preach not with wisdome of words.
Vers. 19. For it is written, I will destroy the wisdome of the wise, and will bring to nothing the understanding of the prudent.
Argum. 3. God will curse those wise ones, who despising the simplicity of Divine Truth, dare in the place of it, substitute their own wisdome in the preaching of the Gospel, which hee proves by the testimony of the Prophet Isaiah, Chap. 29.14. Where God threatens that hee will turn their wisdome into foolishness, who mind only words in his Worship, and not the power of godliness, to inward sanctification: Therefore its no wonder that Christ sent mee to preach not with wisdome of words.
Vers. 20. Where is the Wise? Where is the Scribe? Where is the Disputer of this World? Hath not God made foolish the wisdome of this World?
Argum. 4. Is taken from experience, because God in the calling of his Church, rejected the works and the persons of the most wise amongst the Jews and Gentiles, by suffering the greatest part of wise Politicians, and Scribes, or Interpreters of the Law, the Disputers of this World, or Phylosophers, to walk in their own ways, for hee suffered almost the whole multitude of the wise men of this world, to wallow like fools in the mire and dirt with their worldly wisdome and learning, without the bounds of his Church, or the Kingdome of Heaven. In this Argument the Apostle alludes to the Prophesie of Isaiah 29.14. For if you ask, Where are the Wise, &c? they are not to bee found in the Church, for their wisdome not directing them to the true knowledge of their misery, and their only remedy in Christ, is foolishness. This is the force of the argument; in the calling and building up of the Church, neither did God use the wise men of this world, nor their eloquence: Therefore it is no wonder that Christ sent mee to preach not with wisdome of words.
Vers. 21. For after that, in the wisdome of God, the world by wisdome knew not God, it pleased God by the foolishness of preaching to save them that believe.
Argum. 5. Which is for confirmation of the former: Because afterward in the wisdome of God, which shines forth in the works of Creation, and daily providence, worldly men, neither by that natural knowledge remaining in them, nor by the help of Philosophy, nor by any wisdome of their own, have known God aright; but having neglected all means of knowledge, shutting their eyes, God hath revealed another way of Salvation, by the plain, and as it were foolish way of preaching the Gospel (as it seems to unregenerate men) that hee might save the Elect through Faith: No wonder therefore that Christ sent mee to preach the Gospel, not with wisdome of words.
Vers. 22. For the Iews require a sign, and the Greeks seek after wisdome.
23. But wee preach Christ crucified, unto the Iews a stumbling block, and unto the Greeks foolishness:
Hee adds a sixth Argument, illustrating what hee had said before, not onelyonly from his own practice, but of the other Apostles, who, neither for the Jews sake (seeking after miracles) nor of the Gentiles (seeking after wisdome) studied to satisfie the curiosity of men, with a polished stile; but following the plain manner of preaching the Gospel, prescribed by God himself, they preached redemption by the humiliation of Christ, nothing regarding that the Jews would bee offended at the meanness of the Cross, nor that the Gentiles would account this kind of preaching foolishness. No wonder therefore that Christ sent mee to preach the Gospel, not with wisdome of words.
Vers. 24. But unto them which are called, both Iews and Greeks, Christ the power of God, and the wisdome of God.
Hee excepts some of the Jews and Gentiles, and annexeth the seventh Argument; from the judgement and experience of the Elect, powerfully called out of Jews and Gentiles, who had experienced and acknowledged Christ preached in plainness of speech, to bee the evidence of the power of God, above all miracles; and the manifestation of the wisdome of God, above all (which the Gentiles seek after) worldly wisdome. No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words.
Vers. 25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
Argum. 8. By which hee confirms that this judgement of the faithful is true; because the Institutions of God, (however they may seem most foolish and weak to the world) are more prevalent than all the wisdome and power of men, as wee may see in the Sacraments. No wonder therefore that Christ sent mee to preach the Gospel, not with wisdome of words.
Vers. 26. For yee see your calling, Brethren, how that not many wise men after the flesh; not many mighty, not many noble are called.
Argum. 9. Whereby hee shews that God made choice of this plain manner of preaching, but not lofty and specious, by his like good pleasure, in the selecting of persons by his calling: Hee chose not many wise, mighty, noble, according to the flesh, or outward condition and degree in the world, but men, for the most part, of no wisdome, power, or greatness of birth, as to the world, yea not at all accounted of: No wonder therefore if God chusing also the like manner of preaching hath sent mee to preach the Gospel not with wisdome of words.
Vers. 27. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty;
28. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are.
With this Argument hee brings in the tenth, from the subalternate end of this Counsel of God, viz. that hee might shew that hee nothing esteemed those things which were highly valued by men, that so whoever swelled with pride because of these things, might bee ashamed, confounded, and looked upon as vile, and of no account; neither is it therefore to bee wondred at, that God hath chosen this plain manner of preaching, and that I should stick to it, that the vain wisdome of words might bee shamed, seeing that all the pomp of words is found only to tickle the fancies of men, and avails nothing to the conversion of the heart.
Vers. 29. That no flesh should glory in his presence.
Argum. 11. From the ultimate end of Gods good pleasure in chusing, things, and persons, and weak means to salvation, which end is here negatively propounded, lest any should glory in himself: No wonder therefore that God hath sent mee to preach not with wisdome of words, lest I should glory in my self when any are converted by my preaching.
Vers. 30. But of him are yee in Christ Iesus, who of God is made unto us wisdome and righteousness, and sanctification, and redemption:
In the mean time hee comforts the Corinthians against this their abasement and mean condition, before the World, granting to them by way of recompence of nobleness of stock in regeneration, riches in wisdome and righteousness, and finally freedome from all sin and misery in Christ: and for the greater confirmation of their faith, hee discovers that Christ was appointed by God, and given to them for righteousness and life, for Christ is made all these things by merit, imputation, application, and effectual accomplishment to the use of all the faithful.
Vers. 31. That according as it is written, Hee that glorieth, let him glory in the Lord.
Hee sets down affirmatively the ultimate end of Gods good pleasure in chusing weak means and persons, and in debasing all men in themselves, that (as it is, Ier. 9.23.) all the glory might bee given to God; from whence arises the twelfth Argument, God so orders all things, that no man should glory save in the Lord: Therefore it's no wonder, that God sent mee not to preach the Gospel with wisdome of words, that in the success of the Gospel wee might all glory in God alone.