| RPM, Volume 18, Number 21, May 15 to May 21, 2016 |
First Corinthians Chapter 2
THE design of this chapter is the same as the concluding part of 1 Co 1:17-31, to show that the gospel does not depend for its success on human wisdom, or the philosophy of men. This position the apostle further confirms,
(1.) 1 Co 2:1-5, by a reference to his own example, as having been successful among them, and yet not endowed with the graces of elocution, or by a commanding address; yet,
(2.) lest it should be thought that the gospel was real folly, and should be contemned, he shows in the remainder of the chapter, 1 Co 2:6-16, that it contained true wisdom; that it was a profound scheme—rejected, indeed, by the men of the world, but see to be wise by those who were made acquainted with its real nature and value, 1 Co 2:5-16.
The first division of the chapter 1 Co 2:1-5 is a continuation of the argument to show that the success of the gospel does not depend on human wisdom or philosophy. This he proves,
(1.) by the fact that when he was among them, though his preaching was attended with success, yet he did not come with the attractions of human eloquence, 1 Co 2:1.
(2.) This was in accordance with his purpose, not designing to attempt anything like that, but having another object, 1 Co 1:2.
(3.) In fact, he had not evinced that, but the contrary, 1 Co 2:3,4.
(4.) His design was that their conversion should not appear to have been wrought by human wisdom or eloquence, but to have been manifestly the work of God, 1 Co 2:5.
Verse 1. And I, brethren. Keeping up the tender and affectionate style of address.
When I came to you. When I came at first to preach the gospel at Corinth, Ac 18:1, etc.
Came not with excellency of speech. Came not with graceful and attractive eloquence. The apostle here evidently alludes to that nice and studied choice of language, to those gracefully formed sentences, and to that skill of arrangement in discourse and argument, which was so much and object of regard with the Greek rhetoricians. It is probable that Paul was never much distinguished for these, (comp. 2 Co 10:10) and it is certain he never made them an object of intense study and solicitude. Comp. 1 Co 2:4,13.
Or of wisdom. Of the wisdom of this world; of that kind of wisdom which was sought and cultivated in Greece.
The testimony of God. The testimony or the witnessing which God has borne to the gospel of Christ by miracles, and by attending it everywhere with his presence and blessing. In 1 Co 1:6, the gospel is called "the testimony of Christ;" and here it may either mean the witness which the gospel bears to the true character and plans of God, or the witnessing which God had borne to the gospel by miracles, etc. The gospel contains the testimony of God in regard to his own character and plans; especially in regard to the great plan of redemption through Jesus Christ. Several MSS., instead of "testimony of God," here read "the mystery of God." This would accord well with the scope of the argument; but the present reading is probably the correct one. See Mill. The Syriac version has also mystery.
{a} "came not" 1 Co 2:4,13
Verse 2. For I determined. I made a resolution. This was my fixed, deliberate purpose when I came there. It was not a matter of accident, or chance, that I made Christ my great and constant theme, but it was my deliberate purpose. It is to be recollected that Paul made this resolution, knowing the peculiar fondness of the Greeks for subtle disquisitions, and for graceful and finished elocution; that he formed it when his own mind, as we may judge from his writings, was strongly inclined by nature to an abstruse and metaphysical kind of discussion, which could not have failed to attract the attention of the acute and subtle reasoners of Greece; and that he made it when he must have been fully aware that the theme which he had chosen to dwell upon would be certain to excite derision and contempt. Yet he formed and adhered to this resolution, though it might expose him to contempt, and though they might reject and despise his message.
Not to know. The word know here eidenai is used probably in the sense of attend to, be engaged in, or regard. I resolved not to give my time and attention while among you to the laws and traditions of the Jews; to your orators, philosophers, and poets; to the beauty of your architecture or statuary; to a contemplation of your customs and laws; but to attend to this only—making known the cross of Christ. The word eidw (to know) is sometimes thus used. Paul says that he designed that this should be the only thing on which his mind should be fixed; the only object of his attention; the only object on which he there sought that knowledge should be diffused. Doddridge renders it, "appear to know."
Any thing among you. Anything while I was with you; or, anything that may exist among you, and that may be objects of interest to you. I resolved to know nothing of it, whatever it might be. The former is, probably, the correct interpretation.
Save Jesus Christ. Except Jesus Christ. This is the only thing of which I purposed to have any knowledge among you.
And him crucified. Or, "even (kai) him that was crucified." He resolved not only to make the Messiah the grand object of his knowledge and attention there, but EVEN a crucified Messiah; to maintain the doctrine that the Messiah was to be crucified for the sins of the world; and that he who had been crucified was in fact the Messiah. See Barnes "1 Co 1:23".
We may remark here,
(1.) that this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of men; it is not to be a good farmer or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician; but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known.
(2.) He is not to be ashamed anywhere of the humbling doctrine that Christ was crucified. In this he is to glory. Though the world may ridicule; though philosophers may sneer; though the rich and the gay may deride it, yet this is to be the grand object of interest to him; and at no time, and in no society, is he to be ashamed of it.
(3.) It matters not what are the amusements of society around him; what fields of science, of gain, or ambition, are open before him; the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art and of taste, it is that he may more successfully show to those who cultivate them the superior beauty and excellency of the cross. If he studies the plans and the employments of men, it is that he may more successfully meet them in those plans, and more successfully speak to them of the great plan of redemption. (4.) The preaching of the cross is the only kind of preaching that will be attended with success. That which has in it much respecting the Divine mission, the dignity, the works, the doctrines, the person, and the atonement of Christ, will be successful. So it was in the time of the apostles; so it was in the reformation; so it was in the Moravian missions; so it has been in all revivals of religion. There is a power about that kind of preaching which philosophy and human reason have not. "Christ is God's great ordinance" for the salvation of the world; and we meet the crimes and alleviate the woes of the world, just in proportion as we hold the cross up as appointed to overcome the one, and to pour the balm of consolation into the other.
{*} "know" "make known"
{b} "save Jesus Christ" Ga 6:14
Verse 3. And I was with you. Paul continued there at least a year and six months, Ac 18:2
In weakness. In conscious feebleness; diffident of my own powers, and not trusting to my own strength.
And in fear, and in much trembling. Paul was sensible that he had many enemies to encounter, Ac 18:6; and he was sensible of his own natural disadvantages as a public speaker, 2 Co 10:10. He knew, too, how much the Greeks valued a manly and elegant species of oratory; and he, therefore, delivered his message with deep and anxious solicitude as to the success. It was at this time, and in view of these circumstances, that the Lord spoke to him by night in a vision, and said, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city," Ac 18:9,10. If Paul was conscious of weakness, well may other ministers be; and if Paul sometimes trembled in deep solicitude about the result of his message, well may other ministers tremble also. It was in such circumstances, and with such feelings, that the Lord met him to encourage him. And it is when other ministers feel thus, that the promises of the gospel are inestimably precious. We may add, that it is then, and then only, that they are successful. Notwithstanding all Paul's fears, he was successful there. And it is commonly, perhaps always, when ministers go to their work conscious of their own weakness; burdened with the weight of their message; diffident of their own powers; and deeply solicitous about the result of their labours, that God sends down his Spirit, and converts sinners to God. The most successful ministers have been men who have evinced most of this feeling; and most of the revivals of religion have commenced, and continued, just as ministers have preached, conscious of their own feebleness, distrusting their own powers, and looking to God for aid and strength.
Verse 4. And my speech. The word speech here—if it is to be distinguished from preaching—refers, perhaps, to his more private reasonings; his preaching, to his public discourses.
Not with enticing words. Not with persuasive reasonings peiyoiv logoiv of the wisdom of men. Not with that kind of oratory that was adapted to captivate and charm, and which the Greeks so much esteemed.
But in demonstration. In the showing, apodeixei or in the testimony or evidence which the spirit produced. The meaning is, that the spirit furnished the evidence of the Divine origin of the religion which he preached, and that it did not depend for its proof on his own reasonings or eloquence. The proof, the demonstration which the Spirit furnished, was, undoubtedly, the miracles which were wrought, the gift of tongues, and the remarkable conversions which attended the gospel. The word Spirit here refers, doubtless, to the Holy Spirit; and Paul says that this Spirit had furnished demonstration of the Divine origin and nature of the gospel. This had been by the gift of tongues, 1 Co 2:5-7, comp. 1 Co 14, and by the effects of his agency in renewing and sanctifying the heart.
And of power. That is, of the power of God, 1 Co 1:5; the Divine power and efficacy which attended the preaching of the gospel there. Comp. 1 Th 1:5. The effect of the gospel is the evidence to which the apostle appeals for its truth. That effect was seen,
(1.) in the conversion of sinners to God, of all classes, ages, and conditions, when all human means of reforming them was vain.
(2.) In its giving them peace, joy, and happiness; and in its transforming their lives.
(3.) In making them different men—in making the drunkard, sober; the thief, honest; the licentious, pure; the profane, reverent; the indolent, industrious; the harsh and unkind, gentle and kind; and the wretched, happy.
(4.) In its diffusing a mild and pure influence over the laws and customs of society; and in promoting human happiness everywhere. And in regard to this evidence to which the apostle appeals, we may observe,
(1,) that [it] is a kind of evidence which any one may examine, and which no one can deny. It does not need laboured, abstruse argumentation, but it is everywhere in society. Every man has witnessed the effects of the gospel in reforming the vicious, and no one can deny that it has this power.
(2.) It is a mighty display of the power of God. There is no more striking exhibition of his power over mind than in a revival of religion. There is nowhere more manifest demonstration of his presence than when, in such a revival, the proud are humbled, the profane are awed, the blasphemer is silenced, and the profligate, the abandoned, and the moral are converted unto God, and are led as lost sinners to the same cross, and find the same peace.
(3.) The gospel has thus evinced from age to age that it is from God. Every converted sinner furnishes such a demonstration, and every instance where it produces peace, hope, joy, shows that it is from heaven.
{1} "enticing words" "persuasible"
{a} "man's wisdom" 2 Pe 1:16
{b} "demonstration" 1 Th 1:5
Verse 5. That your faith. That is, that your belief of the Divine origin of the Christian religion.
Should not stand. Greek, "should not be;" that is, should not rest upon this, or be sustained by this. God intended to furnish you a firm and solid demonstration that the religion which you embraced was from him; and this could not be if its preaching had been attended with the graces of eloquence, or the abstractions of refined metaphysical reasoning. It would then appear to rest on human wisdom.
In the power of God. In the evidence of Divine power accompanying the preaching of the gospel. The power of God would attend the exhibition of truth everywhere; and would be a demonstration that would be irresistible, that the religion was not originated by man, but was from heaven. That power was seen in changing the heart; in overcoming the strong propensities of our nature to sin; in subduing the soul, and making the sinner a new creature in Christ Jesus. Every Christian has thus, in his own experience, furnished demonstration that the religion which he loves is from God, and not from man. Man could not subdue these sins; and man could not so entirely transform the soul. And although the unlearned Christian may not be able to investigate all the evidences of religion; although he cannot meet all the objections of cunning and subtle infidels; although he may be greatly perplexed and embarrassed by them, yet he may have the fullest proof that he loves God, that he is different from what he once was, and that all this has been accomplished by the religion of the cross. The blind man that was made to see by the Saviour, (Joh 9) might have been wholly unable to tell how his eyes were opened, and unable to meet all the cavils of those who might doubt it, or all the subtle and cunning objections of physiologists; but of one thing he certainly could not doubt, that whereas he was blind, he then saw, Joh 9:25. A man may have no doubt that the sun shines, that the wind blows, that the tides rise, that the blood flows in his veins, that the flowers bloom, and that this could not be except it was from God, while he may have no power to explain these facts, and no power to meet the objections and cavils of those who might choose to embarrass him. So men may know that their hearts are changed; and it is on this ground that no small part of the Christian world, as in everything else, depend for the most satisfactory evidence of their religion. On this ground humble and unlearned Christians have been often willing to go to the stake as martyrs—just as a humble and unlearned patriot is willing to die for his country. He loves it; and he is willing to die for it. A Christian loves his God and Saviour; and is willing to die for his sake.
{2} "stand" "be"
Verse 6. Howbeit. But, de. This commences the second head or argument in this chapter, in which Paul shows that if human wisdom is wanting in his preaching, it is not devoid of true, and solid, and even Divine wisdom.—Bloomfield.
We speak wisdom. We do not admit that we utter foolishness. We have spoken of the foolishness of preaching, 1 Co 1:21; and of the estimate in which it was held by the world, 1 Co 1:22-28; and of our own manner among you as not laying claim to human learning or eloquence; but we do not design to admit that we have been really speaking folly. We have been uttering that which is truly wise, but which is seen and understood to be such only by those who are had explained and defended—the plan of salvation by the cross of Christ.
Among them that are perfect. en toiv teleioiv. This word "perfect" is here evidently applied to Christians, as it is in Php 3:15: "Let us, therefore, as many as be perfect, be thus minded." And it is clearly used to denote those who were advanced in Christian knowledge; who were qualified to understand the subject; who had made progress in the knowledge of the mysteries of the gospel; and who thus saw its excellence. It does not mean here that they were sinless, for the argument of the apostle does not bear on that inquiry; but that they were qualified to understand the gospel, in contradistinction from the gross, the sensual, and the carnally-minded, who rejected it as foolishness. There is, perhaps, here an allusion to the heathen mysteries, where those who had been fully initiated were said to be perfect—fully instructed in those rites and doctrines. And if so, then this passage means, that those only who have been fully instructed in the knowledge of the Christian religion will be qualified to see its beauty and its wisdom. The gross and sensual do not see it, and those only who are enlightened by the Holy Spirit are qualified to appreciate its beauty and its excellency.
Not the wisdom of this world. Not that which this world has originated or loved.
Nor of the princes of this world. Perhaps intending chiefly here the rulers of the Jews. See 1 Co 2:8. They neither devised it, nor loved it, nor saw its wisdom, 1 Co 2:8. That come to nought. That is, whose plans fail; whose wisdom vanishes; and who themselves, with all their pomp and splendour, come to nothing in the grave. Comp. Isa 14. All the plans of human wisdom shall fail; and this which is originated by God only shall stand.
{*} "Howbeit" "However"
{c} "among them" Php 3:15
{*} "that" "who"
{a} "nought" Ps 33:10
Verse 7. But we speak. We who have preached the gospel.
The wisdom of God. We teach or proclaim the wise plan of God for the salvation of men; we make known the Divine wisdom in regard to the scheme of human redemption. This plan was of God, in opposition to other plans which were of men.
In a mystery, even the hidden wisdom. en musthriw thn apokekrummenhn. The words "even" and "wisdom" in this translation have been supplied by our translators; and the sense would be more perspicuous if they were omitted, and the translation should be literally made— "We proclaim the Divine wisdom hidden in a mystery." The apostle does not say that their preaching was mysterious, nor that their doctrine was unintelligible; but he refers to the fact that this wisdom had been hidden in a mystery from men until that time, but was then revealed by the gospel. In other words, he does not say that what they then declared was hidden in a mystery, but that they made known the Divine wisdom which had been concealed from the minds of men. The word mystery with us is commonly used in the sense of that which is beyond comprehension; and it is often applied to such doctrines as exhibit difficulties which we are not able to explain. But this is not the sense in which it is commonly used in the Scriptures. See Barnes "Mt 13:11".
Comp. Campbell on the gospels, Diss. ix. part i. The word properly denotes that which is concealed or hidden; that which has not yet been known; and is applied to those truths which, until the revelation of Jesus Christ, were concealed from men, which were either hidden under obscure types and shadows or prophecies, or which had been altogether unrevealed, and unknown to the world. The word stands opposed to that which and unknown to the world. The word stand opposed to that which is revealed, not to that which is in itself plain. The doctrines to which the word relates may in themselves clear and simple, but they are hidden in mystery until they are revealed. From this radical idea in the word mystery, however, it came also to be applied not only to those doctrines which had not been made known, but to those also which were in themselves deep and difficult; to that which is enigmatical and obscure, 1 Co 14:2; 1 Ti 3:16. It is applied also to the secret designs and purposes of God, Re 10:7.
The word is most commonly applied by Paul to the secret and long concealed design of God to make known his gospel to the Gentiles; to break down the wall between them and the Jews; and to spread the blessings of the true religion everywhere, Ro 11:25; 16:25; Eph 1:9; 3:9; 6:19.
19. Here it evidently means the beauty and excellency of the person and plans of Jesus Christ, but which were in fact unknown to the princes of this world. It does not imply, of necessity, that they could not have understood them, nor that they were unintelligible; but that, in fact, whatever was the cause, they were concealed from them. Paul says, 1 Co 2:8, that had they known his wisdom, they would not have crucified him—which implies at least that it was not in itself unintelligible; and he further says, that this mystery had been revealed to Christians by the Spirit of God, which proves that he does not here refer to that which is in itself unintelligible, 1 Co 2:10. "The apostle has here especially in view the all-wise counsel of God for the salvation of men by Jesus Christ, in the writings of the Old Testament only obscurely signified, and to the generality of men utterly unknown.", Bloomfield.
Which God ordained. Which plan, so full of wisdom, God appointed in his own purpose before the foundation of the world; that is, it was a plan which from eternity he determined to execute. It was not a new device; it had not been got up to serve an occasion; but it was a plan laid deep in the eternal counsel of God, and on which he had his eye for ever fixed. This passage proves that God had a plan, and that this plan was eternal. This is all that is involved in the doctrine of eternal decrees or purposes. And if God had a plan about this, there is the same reason to think that he had a plan in regard to all things.
Unto our glory. In order that we might be honoured or glorified. This may refer either to the honour which was put upon Christians in this life, in being admitted to the privileges of the sons of God; or, more probably, to that "eternal weight of glory" which remains for them in heaven, 2 Co 4:17. One design of that plan was to raise the redeemed to "glory, and honour, and immortality." It should greatly increase our gratitude to God, that it was a subject of eternal design; that he always has cherished this purpose; and that he has loved us with such love, and sought our happiness and salvation with such intensity, that in order to accomplish it he was willing to give his own Son to die on a cross.
{+} "mystery" "Which is unknown"
{b} "hidden wisdom" Eph 3:5,9
Verse 8. Which none of the princes. None of those rulers who were engaged in the crucifixion of the Messiah—referring both to the Jewish rulers and the Roman governor.
Knew. They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In Ac 3:17, Peter says that it was through ignorance that the Jews had put him to death. See Barnes "Ac 3:17".
For had they known it. Had they fully understood his character, and seen the wisdom of his plan and his work, they would not have put him to death. See Barnes "Ac 3:17".
Had they seen the hidden wisdom in that plan—had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long-expected: Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing him to be such. They might have known it, but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For this ignorance, however, there was no excuse. If they had not a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his Divine mission, Joh 5:36 Joh 10:25; but they closed their eyes on those works, and were unwilling to be convinced. God always gives to men sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God, and saved.
They would not have crucified. It is perfectly manifest that the Jews would not have crucified their own Messiah, knowing him to be such. He was the hope and expectation of their nation. All their desires were centered in him. And to him they looked for deliverance from all their foes.
The Lord of glory. This expression is a Hebraism, and means "the glorious Lord;" or the "Messiah." Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language. Grotius supposes that the expression is taken from that of "the King of glory," in Ps 24:7-9:
Lift up your heads, O ye gates;
Be ye Lift up, ye everlasting doors;
And the King of glory shall come in.
Who is this King of glory?
JEHOVAH, strong and mighty;
JEHOVAH, mighty in battle.
Lift up your heads, O ye gates;
Lift them up, ye everlasting doors;
And the King of glory shall come in.
Who is this King of glory?
JEHOVAH of hosts, he is the King of glory.
God is called "the God of glory" in Ac 7:2. The fact that this appellation is given to JEHOVAH in the Old Testament, and to the Lord Jesus in the verse before us, is one of those incidental circumstances which show how the Lord Jesus was estimated by the apostles; and how familiarly they applied to him names and titles which belong only to God. The foundation of this appellation is laid in his exalted perfections; and in the honour and majesty which he had with the Father before the world was, Joh 17:1-5.
{++} "princes" "rulers"
{c} "for had they known it" Lu 23:34
Verse 9. But, as it is written. This passage is quoted from Isa 44:4. It is not quoted literally; but the sense only is given. The words are found in the apocryphal books of Elijah; and Origen and Jerome supposed that Paul quoted from those books. But it is evident that Paul had in his eye the passage in Isaiah; and intended to apply it to his present purpose. These words are often applied by commentators and others to the future life, and are supposed by them to be descriptive of the state of the blessed there. But against the supposition that they refer directly to the future state, there are insuperable objections.
(1.) The first is, that the passage in Isaiah has no such reference. In that place it is designed clearly to describe the blessedness of those who were admitted to the Divine favour; who had communion with God; and to whom God manifested himself as their Friend. That blessedness is said to be superior to all that men elsewhere enjoy; to be such as could be found nowhere else but in God. See Isa 44:1,4,6,8.
It is used there, as Paul uses it, to denote the happiness which results from the communication of the Divine favour to the soul.
(2.) The object of the apostle is not to describe the future state of the redeemed. It is to prove that those who are Christians have true wisdom, 1 Co 2:6,7; or that they have views of truth, and of the excellence of the plan of salvation, which the world has not, and which those who crucified the Lord Jesus did not possess. The thing which he is describing here is not merely the happiness of Christians, but their views of the wisdom of the plan of salvation. They have views of that which the eyes of other men have not seen; a view of wisdom, and fitness, and beauty, which can be found in no other plan. It is true that this view is attended with a high degree of comfort; but the comfort is not the immediate thing in the eye of the apostle.
(3.) The declaration in 1 Co 2:10 is conclusive proof that Paul does not refer to the happiness of heaven. He there says that God has revealed these things to Christians by his Spirit. But if already revealed, assuredly it does not refer to that which is yet to come. But although this does not refer directly to heaven, there may be an application of the passage to a future state in an indirect manner, which is not improper. If there are such manifestations of wisdom in the plan here; if Christians see so much of its beauty here on earth; and if their views so far surpass all that the world sees and enjoys, how much greater and purer will be the manifestations of wisdom and goodness in the world of glory.
Eye hath not seen. This is the same as saying, that no one had ever fully perceived and understood the value and beauty of those things which God had prepared for his people. All the world had been strangers to this, until God made a revelation to his people by his Spirit. The blessedness which the apostle referred to had been unknown alike to the Jews and the Gentiles.
Nor ear heard. We learn the existence and quality of objects by the external senses; and those senses are used to denote any acquisition of knowledge. To say that the eye had not seen, nor the ear heard, was, therefore, the same as saying that it was not known at all. All men had been ignorant of it.
Neither have entered into the heart of man. No man has conceived it; or understood it. It is new; and is above all that man has seen, and felt, and known.
The things which God hath prepared. The things which God "has held in reserve," Bloomfield; that is, what God has appointed in the gospel for his people. The thing to which the apostle here refers particularly, is the wisdom which was revealed in the gospel; but he also intends, doubtless, to include all the provisions of mercy and happiness which the gospel makes known to the people of God. Those things relate to the pardon of sin; to the atonement, and to justification by faith; to the peace and joy which religion imparts; to the complete and final redemption from sin and death which the gospel is fitted to produce, and which it will ultimately effect. In all these respects, the blessings which the gospel confers surpass the full comprehension of men, and are infinitely beyond all that man could know or experience without the religion of Christ. And if on earth the gospel confers such blessings on its friends, how much higher and purer shall be the joys which it shall bestow in heaven!
{a} "Eye" Isa 44:4
Verse 10. But God hath revealed them. That is, those elevated views and enjoyments to which men everywhere else had been strangers, and which have been under all other forms of religion unknown, have been communicated to us by the revelation of God. This verse commences the third part of this chapter, in which the apostle shows how these truths, so full of wisdom, had been communicated to Christians. It had not been by any native endowments of theirs; not by any strength of faculties or powers, but solely by revelation from God.
Unto us. That is, first to the apostles; secondly, to all Christians—to the church and the world through their inspired instructors; and, thirdly, to all Christians, by the illuminating agency of the Spirit on their hearts. The connexion shows that he did not mean to confine this declaration to the apostles merely, for his design was to show that all Christians had this knowledge of the true wisdom. It was true that this was revealed in an eminent manner to the apostles, and through their inspired preaching and writings; but it is also true, that the same truths are communicated by the agency of the same Spirit to all Christians, Joh 16:12-14. No truth is now communicated to Christians which was not revealed to and by the inspired writers; but the same truths are imparted by means of their writings, and by the illumination of the Spirit, to all the true friends of God.
By his Spirit. By the Holy Spirit, that was promised by the Saviour, Joh 14:26; 15:26,27; 16:7-14.
This proves,
(1.) that men by nature are not able to discover the deep things of God—the truths which are needful to salvation,
(2.) That the apostles were inspired by the Holy Ghost; and if so, then the Scriptures are inspired.
(3.) That all Christians are the subjects of the teaching of the Holy Spirit; that these truths are made known to them by his illumination; and that but for this, they would remain in the same darkness as other men.
For the Spirit. The Holy Spirit, or the Spirit of God. 1 Co 2:11.
Searcheth. This word does not fully express the force of the original, ereuna. It means to search accurately, diligently, so as fully to understand; such profound research as to have thorough knowledge. So David uses the Hebrew word in Ps 139:1. So the word is used to denote a careful and accurate investigation of secret and obscure things, in 1 Pe 1:11. Comp. Joh 7:52; Ro 8:27; Re 2:23, where it is used to denote that profound and accurate search by which the desires and feelings of the heart are known—implying the most profound knowledge of which we can have any conception. See Pr 20:27. Here it means, that the Holy Spirit has an intimate knowledge of all things. It is not to be supposed that he searches or inquires as men do who are ignorant: but that he has an intimate and profound knowledge, such as is usually the result of a close and accurate search. The result is what the apostle means to state—the accurate, profound, and thorough knowledge, such as usually attends research. He does not state the mode in which it is obtained; but the fact. And he uses a word more emphatic than simple knowledge, because he designs to indicate that his knowledge is profound, entire, and thorough.
All things. All subjects; all laws; all events; all beings.
The deep things of God. He has a thorough knowledge of the hidden counsels or purposes of God; of all his plans and purposes. He sees all his designs. He sees all his counsels; all his purposes in regard to the government of the universe, and the scheme of salvation. He knows all whom God designs to save; he sees all that they need; and he sees how the plan of God is fitted to their salvation. This passage proves,
(1.) that the Spirit is, in some respects, distinct from the Father, or from him who is here called God. Else how could he be said to search all things, even the deep purposes of God? To search implies action, thought, personality. An attribute of God cannot be said to search. How could it be said of the justice, the goodness, the power, or the wisdom of God, that it searches, or acts? To search, is the action of an intelligent agent, and cannot be performed by an attribute.
(2.) The Spirit is omniscient. He searches or clearly understands "all things"—the very definition of omniscience. He understands all the profound plans and counsels of God. And how can there be a higher demonstration of omniscience than to know God? But if omniscient, the Holy Spirit is Divine—for this is one of the incommunicable attributes of God, 1 Ch 28:9; Ps 139:1; Jer 17:10;
(3.) He is not a distinct being from God. There is a union between him and God, such as may be compared to the union between a man and his soul, 1 Co 2:11. God is one; and though he subsists as Father, Son, and Spirit, yet he is one God, De 6:4. This passage is, therefore, a very important and a decisive one, in regard to the personality and divinity of the Holy Spirit.
{b} "but God" Joh 16:13
{c} "deep things of God" Ro 11:33
Verse 11. For what man, etc. The design of this is to illustrate what he had just said by a reference to the way in which man acquires a knowledge of himself. The purpose is to show that the Spirit has an exact and thorough knowledge of the things of God; and this is done by the very striking thought that no man can know his own mind, his own plans and intentions, but himself—his own spirit. The essential idea is, that no man can know another; that his thoughts and designs can only be known by himself, or by his own spirit; and that unless he chooses to reveal them to others, they cannot ascertain them. So of God. No man can penetrate his designs; and, unless he chooses to make them known by his Spirit, they must for ever remain inscrutable to human view.
The things of a man. The "deep things"—the hidden counsels, thoughts, plans, intentions.
Save the spirit of man, etc. Except his own mind; i.e., himself. No other man can fully know them. By the spirit of man here, Paul designs to denote the human soul—or the intellect of man. It is not to be supposed that he here intends to convey the idea that there is a perfect resemblance between the relation which the soul of man bears to the man, and the relation which the Holy Spirit bears to God. The illustration is to be taken in regard to the point immediately before him; which is, that no one could know and communicate the deep thoughts and plans of God except his Spirit; just as no one could penetrate into the intentions of a man, and fully know them, but himself. The passage proves, therefore, that there is a knowledge which the Spirit has of God, which no man, no angel can obtain; just as every man's spirit has a knowledge of his own plans which no other man can obtain; that the Spirit of God can communicate his plans and deep designs, just as a man can communicate his own intentions; and, consequently, that while there is a distinction of some kind between the Spirit of God and God, as there is a distinction which makes it proper to say that a man has an intelligent soul, yet there is such a profound and intimate knowledge of God by the Spirit, that he must be equal with him; and such an intimate union, that he can be called" the Spirit of God," and be one with God, as the human soul can be called "the spirit of the man," and be one with him. In all respects we are not to suppose that there is a similarity. In these points there is. It may be added, that the union, the oneness of the Spirit of God with God, is no more absurd or inexplicable than the union of the spirit of man with the man; or the oneness of the complex person made up of body and soul, which we call man. When men have explained all the difficulties about themselves, in regard to their own bodies and spirits, it will be time to advance objections against the doctrines here stated in regard to God.
Even so. To the same extent; in like manner.
The things of God. His deep purposes and plans.
Knoweth no man. Man cannot search into them, any more than one man can search the intentions of another.
{a} "man" Pr 14:10
{b} "so the things" Ro 11:33,34
Verse 12. Now we have received. We who are Christians; and especially we the apostles. The following verse shows that he had himself and the other apostles chiefly in view; though it is true of all Christians that they have received, not the spirit of this world, but the Spirit which is of God.
Not the spirit of the world. Not the wisdom and knowledge which this world can give; not the learning and philosophy which were so much valued in Greece. The views of truth which we have, are not such as this world gives, but are such as are communicated by the Spirit of God.
But the Spirit which is of God. We are under the teachings and influence of the Holy Spirit.
That we might know. That we might fully understand and appreciate. The Spirit is given to us, in order that we might fully understand the favours which God has conferred on us in the gospel. It was not only necessary that God should grant the blessings of redemption by the gift of his Son; but, such was the hardness and blindness of the human heart, it was needful that he should grant his Holy Spirit also, that men might be brought fully to see and appreciate the value of those favours. For men do not see them by nature; neither does any one see them who is not enlightened by the Holy Spirit of God.
The things that are freely given us. That are conferred on us as a matter of grace or favour. He here refers to the blessings of redemption; the pardon of sin, justification, sanctification, the Divine favour and protection, and the hope of eternal life. These things we know; they are not matters of conjecture, but are surely and certainly confirmed to us by the Holy Spirit. It is possible for all Christians to know and be fully assured of the truth of those things, and of their interest in them.
{c} "the spirit" Ro 8:15
{d} "we might know" 1 Jo 5:20
{*} "of God" "By God"
Verse 13. Which things also we speak. Which great, and glorious, and certain truths, we, the apostles, preach and explain.
Not in the words which man's wisdom teacheth. Not such as human philosophy or eloquence would dictate. They do not have their origin in the devices of human wisdom, and they are not expressed in such words -of dazzling and attractive rhetoric as would be employed by those who pride themselves on the wisdom of this world.
But which the Holy Ghost teacheth. That is, in the words which the Holy Ghost imparts to us. Locke understands this as referring to the fact, that the apostles used "the language and expressions "which the Holy Ghost had taught in the revelations of the Scriptures. But this is evidently giving a narrow view of the subject. The apostle is speaking of the whole course of instruction by which the deep things of God were made known to the Christian church; and all this was not made known in the very words which were already contained in the Old Testament. He evidently refers to the fact that the apostles were themselves under the direction of the Holy Spirit, in the words and doctrines which they imparted; and this passage is a full proof that they laid claim to Divine inspiration. It is further observable that he says that this was done in such "words" as the Holy Ghost taught—referring not to the doctrines or subjects merely, but to the manner of expressing them. It is evident here that he lays claim to an inspiration in regard to the words which he used, or to the manner of his stating the doctrines of revelation. Words are the signs of thoughts; and if God designed that his truth should be accurately expressed in human language, there must have been a supervision over the words used, that such should be employed, and such only, as should accurately express the sense which he intended to convey.
Comparing spiritual things with spiritual. pneumatikoiv pneumatika sugkrinontev. This expression has been very variously interpreted; and is very difficult of explanation. Le Clerc renders it, "Speaking spiritual things to spiritual men." Most of the Fathers rendered it, "Comparing the things which were written by the Spirit of the Old Testament, with what is now revealed to us by the same Spirit, and confirming our doctrine by them." Calvin renders the word "comparing," by fitting, or adapting, (aptare,) and says that it means, that "he adapted spiritual things to spiritual men, while he accommodated words to the thing; that is, he tempered that celestial wisdom of the Spirit with simple language, and which conveyed by itself the native energy of the Spirit. Thus, he says, he reproves the vanity of those who attempted to secure human applause by a turgid and subtle mode of argument. Grotius accords with the Fathers, and renders it, "Explaining those things which the prophets spake by the Spirit of God, by those things which Christ has made known to us by his Spirit." Macknight renders it, "Explaining spiritual things in words taught by the Spirit." So Doddridge. The word rendered "comparing," sugkrinontev, means, properly, to collect, join, mingle, unite together; then to separate or distinguish parts of things, and unite them into one; then to judge of the qualities of objects by carefully separating or distinguishing; then to compare for the purpose of judging, etc. As it means to compare one thing with another for the purpose of explaining its nature, it comes to signify, to interpret, to explain; and in this sense it is often used by the LXX. as a translation of—Phathar—-to open, unfold, explain, (see Ge 40:8,16,22; 41:12,15;) also of to explain, (Nu 15:34;) and of the Chaldee, (Da 5:15,17.) See also Da 2:4-7,9,16,24,26,30,36,45; Da 4:3,4,6,16,17; 5:7,8,13,16,18,20; 7:16; in all which places the noun, sugkrisiv is used in the same sense. In this sense the word is, doubtless, used here, and is to be interpreted in the sense of explaining, unfolding. There is no reason, either in the word here used, or in the argument of the apostle, why the sense of comparing should be retained.
Spiritual things. (pneumatika.) Things, doctrines, subjects that pertain to the teaching of the Spirit. It does not mean things spiritual in opposition to fleshly; or intellectual in opposition to things pertaining to matter; but spiritual as the things referred to were such as were wrought, and revealed by the Holy Spirit—his doctrines on the subject of religion under the new dispensation, and his influence on the heart.
With spiritual. (pneumatikoiv.) This is an adjective; and may be either masculine or neuter. It is evident that some noun is understood. That may be either,
(1.) anyrwpoiv men—and then it will mean, "to spiritual men"—that is, to men who are enlightened or taught by the Spirit—and thus many commentators understand it; or,
(2,) it may be logoiv, words; and then it may mean, either that the "spiritual things" were explained by "words" and illustrations drawn from the writings of the Old Testament, inspired by the Spirit—as most of the Fathers and many moderns understand it; or that the "things spiritual" were explained by words which the Holy Spirit then communicated, and which were adapted to the subject—simple, pure, elevated; not gross, not turgid, not distinguished for rhetoric, and not such as the Greeks sought, but such as became the Spirit of God communicating great, sublime, yet simple truths to men. It will then mean, "Explaining doctrines that pertain to the Spirit's teaching and influence in words that are taught by the same Spirit, and that are fitted to convey in the most intelligent able manner those doctrines to men." Here the idea of the Holy Spirit's present agency is kept up throughout; the idea that he communicates the doctrine, and the mode of stating it to man. The supposition that logoiv (words) is the word understood here, is favoured by the fact that it occurs in the previous part of this verse. And if this be the sense, it means that the words which were used by the apostles were pure, simple, unostentatious, and undistinguished, by display—such as became doctrines taught by the Holy Spirit, when communicated in words suggested by the same Spirit.
{e} "not in the words" 1 Co 1:17
Verse 14. But the natural man. (qucikov de anyrwpov.) The word natural here stands opposed evidently to spiritual. It denotes those who are governed and influenced by the natural instincts; the animal passions and desires, in opposition to those who are influenced by the Spirit of God. It refers to unregenerate men; but it has also not merely the idea of their being unregenerate, but that of their being influenced by the animal passions or desires. See Barnes "1 Co 15:44".
The word sensual would correctly express the idea. The word is used by the Greek writers to denote that which man has in common with the brutes; to denote that they are under the influence of the senses, or the mere animal nature, in opposition to reason and conscience. Bretschneider. See 1 Th 5:23. Here it denotes that they are under the influence of the senses, or the animal nature, in opposition to being influenced by the Spirit of God. Macknight and Doddridge render it, "the animal man." Whitby understands by it the man who rejects revelation, the man who is under the influence of carnal wisdom. The word occurs but six times in the New Testament: 1 Co 15:44 twice, 1 Co 15:46; Jas 3:15 Jude 1:19. In 1 Co 15:44,46, it is rendered "natural," and is applied to the body as it exists before death, in contradistinction from that which shall exist after the resurrection— called a spiritual body. In James 3:15, it is applied to wisdom: "This wisdom is earthly, surreal, devilish." In Jude 1:19, it is applied to sensual persons, or those who are governed by the senses, in opposition to those who are influenced by the Spirit: "These be they who separate themselves, sensual, having not the Spirit." The word here evidently denotes those who are under the influence of the senses; who are governed by the passions and the animal appetites, and natural desires; and who are uninfluenced by the Spirit of God. And it may be observed that this was the case with the great mass of the heathen world, even including the philosophers.
Receiveth not. ou decetai. Does not embrace or comprehend them. That is, he rejects them as folly; he does not perceive their beauty or their wisdom; he despises them. He loves other things better. A man of intemperance does not receive or love the arguments for temperance; a man of licentiousness, the arguments for chastity; a liar, the arguments for truth. So a sensual or worldly man does not receive or love the arguments for religion.
The things of the Spirit of God. The doctrines which are inspired by the Holy Spirit, and the things which pertain to his influence on the heart and life. The things of the Spirit of God here denote all the things which the Holy Spirit produces.
Neither can he know them. Neither can he understand or comprehend them. Perhaps, also, the word know here implies also the idea of loving, or approving of them, as it often does in the Scripture. Thus, to know the Lord often means to love him, to have a full, practical acquaintance with him. When the apostle says that the animal or sensual man cannot know those things, he may have reference to one of two things. Either,
(1.) that those doctrines were not discoverable by human wisdom, or by any skill which the natural man may have, but were to be learned only by revelation. This is the main drift of his argument, and this sense is given by Locke and Whitby. Or,
(2.) he may mean that the sensual, the unrenewed man cannot perceive their beauty and their force, even after they are revealed to man, unless the mind is enlightened and inclined by the Spirit of God. This is probably the sense of the passage. This is the simple affirmation of a fact, that while the man remains sensual and carnal, he cannot perceive the beauty of those doctrines. And this is a simple and well-known fact. It is a truth—universal and lamentable-that the sensual man, the worldly man, the proud, haughty, and self-confident man; the man under the influence of his animal appetites—licentious, false, ambitious, and vain—does not perceive any beauty in Christianity. So the intemperate man perceives no beauty in the arguments for temperance; the adulterer, no beauty in the arguments for chastity; the liar, no beauty in the arguments for truth. It is a simple fact, that while he is intemperate, or licentious, or false, he can perceive no beauty in these doctrines. But this does not prove that he has no natural faculties for perceiving the force and beauty of these arguments; or that he might not apply his mind to their investigation, and be brought to embrace them; or that he might not abandon the love of intoxicating drinks, and sensuality, and falsehood, and be a man of temperance, purity, and truth. He has all the natural faculties which are requisite in the case; and all the inability is his strong love of intoxicating drinks, or impurity, or falsehood. So of the sensual sinner. While he thus remains in love with sin, he cannot perceive the beauty of the plan of salvation, or the excellency of the doctrines of religion. He needs just the love of these things, and the hatred of sin. He needs to cherish the influences of the Spirit; to receive what he has taught, and not to reject it through the love of sin; he needs to yield himself to their influences, and then their beauty will be seen. The passage here proves that, while a man is thus sensual, the things of the Spirit will appear to him to be folly; it proves nothing about his ability, or his natural faculty, to see the excellency of these things, and to turn from his sin. It is the affirmation of a simple fact everywhere discernible, that the natural man does not perceive the beauty of these things; that while he remains in that state he cannot; and that if he is ever brought to perceive their beauty, it will be by the influence of the Holy Spirit. Such is his love of sin, that he never will be brought to see their beauty except by the agency of the Holy Spirit. "For wickedness perverts the judgment, and makes men err with respect to practical principles; so that no one can be wise and judicious who is not good."—Aristotle, as quoted by Bloomfield.
They are spiritually discerned. That is, they are perceived by the aid of the Holy Spirit enlightening the mind and influencing the heart.
{*} "natural man" "Carnal"
{a} "receiveth not" Mt 13:11; Ro 8:5,7
{+} "discerned" "discerneth"
Verse 15. But he that is spiritual. The man who is enlightened by the Holy Spirit, in contradistinction from him who is under the influence of the senses only.
Judge. Greek, Discerneth, (margin;) the same word as in the previous verse. It means, that the spiritual man has a discernment of those truths in regard to which the sensual man was blind and ignorant.
All things. Not absolutely all things; or not that he is omniscient; but that he has a view of those things to which the apostle had reference—that is, to the things which are revealed to man by the Holy Spirit.
Yet he himself is judged. Greek, as in the margin, "is discerned;" that is, his feelings, principles, views, hopes, fears, joys, cannot be fully understood and appreciated by any natural or sensual man. He does not comprehend the principles which actuate him; he does not enter into his joys; he does not sympathize with him in his feelings. This is a matter of simple truth and universal observation. The reason is added in the following verse—that as the Christian is influenced by the Lord, and as the natural man does not know him, so he cannot know him who is influenced by him that is, the Christian.
{b} "he that is spiritual" Pr 28:5
{1} "judgeth" "discerneth"
{++} "all things" "searcheth out"
{+} "discerned" "searched out"
Verse 16. For who hath known, etc. This passage is quoted from Isa 40:13. The interrogative form is a strong mode of denying that any one has ever known the mind of the Lord. The argument of Paul is this: "No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature, under the influence of sense and passion, is either disposed to investigate his truths, or loves them when they are revealed. But the Christian is influenced by God. He has his Spirit. He has the mind of Christ, who had the mind of God. He sympathizes with Christ; he has his feelings, desires, purposes, and plans. And as no one can fully understand God by nature, so neither can he understand him who is influenced by God, and is like him; and it is not to be wondered at that he regards the Christian religion as folly, and the Christian as a fool.
The mind of Christ. The views, feelings, and temper of Christ. We are influenced by his Spirit.
(1.) Ministers of the gospel should not be too anxious to be distinguished for excellency of speech or language, 1 Co 2:1. Their aim should be to speak the simple truth, in language pure and intelligible to all. Let it be remembered, that if there ever was any place where it would be proper to seek such graces of eloquence, it was Corinth. If in any city now, or in any refined and genteel society, it would be proper, it would have been proper in Corinth. Let this thought rebuke those who, when they preach to a gay and fashionable auditory, seek to fill their sermons with ornament rather than with solid thought; with the tinsel of rhetoric, rather than with pure language. Paul was right in his course, and was wise. True taste abhors meretricious ornaments, as much as the gospel does. And the man who is called to preach in a rich and fashionable congregation should remember that he is stationed there not to please the ear, but to save the soul; that his object is not to display his talent or his eloquence, but to rescue his hearers from ruin. This purpose will make the mere ornaments of rhetoric appear small. It will give seriousness to his discourse; gravity to his diction; unction to his eloquence; heart to his arguments; and success to his ministry.
(2.) The purpose of every minister should be like that of Paul, to preach Christ and him crucified only. See Barnes "1 Co 2:2".
(3.) If Paul trembled at Corinth in view of dangers and difficulties; if he was conscious of his own weakness and feebleness, then we should learn also to be humble. He is not much in danger of erring who imitates the example of this great apostle. And if he who had received a direct commission from the great Head of the church, and who was endowed with such mighty powers, was modest, unassuming, and diffident, then it becomes ministers of the gospel now, and all others, to be humble also. We should not, indeed, be afraid of men; but we should be modest, humble, and lowly; much impressed, as if conscious of our mighty charge; and anxious to deliver just such a message as God will approve and bless,
Would I describe a preacher, such as Paul.
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace
His master-strokest and draw from his design.
I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain:
And plain in manner; decent, solemn, chaste
, And natural in gesture; much impress'd
Himself, as conscious of his awful charge;
And anxious mainly that the flock he feeds
May feel it too. Affectionate in look,
And tender in address, as well becomes
A messenger of grace to guilty men.—Cowper's Task, b. ii
Our aim should be to commend our message to every man's conscience; and to do it with humility towards God, and deep solicitude; with boldness towards our fellow-men—respectfully towards them—but still resolved to tell the truth, 1 Co 2:3.
(4.) The faith of Christians does not stand in the wisdom of man. Every Christian has evidence in his own heart, in his experience, and in the transformation of his character, that none but God could have wrought the change on his soul. His hopes, his joys, his peace, is sanctification, his love of prayer, of the Bible, of Christians, of God, and of Christ, are all such as nothing could have produced but the mighty power of God. All these bear marks of their high origin. They are the work of God on the soul. And as the Christian is fully conscious that these are not the native feelings of his heart— that if left to himself he would never have had them—so he has the fullest demonstration that they are to be traced to a Divine Source. And can he be mistaken about their existence? Can a man doubt whether he has joy, and peace, and happiness? Is the infidel to tell him coolly that he must be mistaken in regard to the existence of these emotions, and that it is all delusion.a Can a child doubt whether it loves a parent; a husband whether he loves his wife; a friend, a friend; a man, his country? And can he doubt whether this emotion produces joy ? And can a man doubt whether he loves God. Whether he has different views from what he once had? Whether he has peace and joy in view of the character of God and the hope of heaven? And by what right shall the infidel tell him that he is mistaken, and that all this is delusion? How can he enter into the soul, and pronounce the man who professes to have these feelings mistaken? What should we think of the man who should tell a wife that she did not love her husband; or a father that he did not love his children? How can he know this? And, in like manner, how can an infidel and a scoffer say to a Christian, that all his hopes and joys, his love and peace, are delusion and fanaticism? The truth is, that the great mass of Christians are just as well satisfied of the truth of religion, as they are of their own existence; and that a Christian will die for his love to the Saviour, just as he will die for his wife, and children, and country. Martyrdom in the one case is on the same principle as martyrdom in the other. Martyrdom in either is noble and honourable, and evinces the highest qualities and principles of the human mind.
(5.) Christians are influenced by true wisdom, 1 Co 6. They are not fools, though they appear to be to their fellow-men. They see a real beauty and wisdom in the plan of redemption which the world does not discern. It is not the wisdom of this world; but it is the wisdom which looks to eternity. Is a man a fool who acts with reference to the future? Is he a fool who behaves that he shall live to all eternity, and who regards it as proper to make preparation for that eternity? Is he a fool who acts as if he were to die—to be judged—to enter on an unchanging destiny? Folly is manifested in closing the eyes on the reality of the condition; not in looking at it as it is. The man who is sick, and who strives to convince himself that he is well; the man whose affairs are in a state of bankruptcy, and who is unwilling to know it, is a fool. The man who is willing to know all about his situation, and to act accordingly, is a wise man. The one represents the conduct of a sinner, the other that of a Christian. A man who should see his child drowning, or his house on fire, or the pestilence breathing around him, and be unconcerned, or dance amidst such scenes, would be a fool or a madman. And is not the sinner who is gay and thoughtless over the grave and over hell equally foolish and mad? And if there be a God, a heaven, a Saviour, and a hell; if men are to die, and to be judged, is he not wise who acts as if it were so, and who lives accordingly? While Christians, therefore, may not be distinguished for the wisdom of this world —while many are destitute of learning, science, and eloquence, they have a wisdom which shall survive when all other is vanished away.
(6.) All the wisdom of this world shall come to nought, 1 Co 2:6. What will be the value of political sagacity, when all governments shall come to an end but the Divine government? What the value of eloquence and graceful diction, when we stand at the judgment-seat of Christ? What the value of science in this world, when all shall be revealed with the clearness of noonday? How low will appear all human attainments in that world, when the light of eternal day shall be shed over all the works of God! How little can human science do to advance the eternal interests of man! And how shall all fade away in the future world of glory—just as the feeble glimmering of the stars fades away before the light of the morning sun! How little, therefore, should we pride ourselves on the highest attainments of science, and the most elevated distinctions of learning and eloquence.
(7.) God has a purpose in regard to the salvation of men, 1 Co 2:7. This scheme was ordained before the world. It was not a new device. It was not the offspring of chance, an accident, or an after thought. It was because God purposed it from eternity. God has a plan; and this plan contemplates the salvation of his people. And it greatly enhances the value of this benevolent plan in the eyes of his people, that it has been the object of the eternal earnest desire and purpose of God. How much a gift is enhanced in value from the fact that it has been long the purpose of a parent to bestow it; that he has toiled for it; that he has made arrangements for it; and that this has been the chief object of his efforts and his plan for years. So the favours of eternal redemption are bestowed on Christians as the fruit of the eternal purpose and desire of God. And how should our hearts rise in gratitude to him for his unspeakable gift!
(8.) One great and prominent cause of sin is the fact that men are blind to the reality and beauty of spiritual objects. So it was with those who crucified the Lord, 1 Co 2:8. Had they seen his glory as it was, they would not have crucified him. And so it is now. When men blaspheme God, they see not his excellency; when they revile religion, they know not its real value; when they break the laws of God, they do not fully discern their purity and their importance. It is true they are wilfully ignorant, and their crime is often enhanced by this fact; but it is equally true that "they know not what they do." For such poor, blind, deluded mortals the Saviour prayed; and for such we should all pray. The man that curses God has no just sense of what he is doing. The man who is profane, and a scoffer, and a liar, and an adulterer, has no just sense of the awful nature of his crime; and is an object of commiseration —while his sin should be hated—and is a proper subject of prayer.
(9.) Men are often committing the most awful crimes when they are unconscious of it, 1 Co 2:8. What crime could compare with that of crucifying the only Son of God? And what crime could be attended with more dreadful consequences to its perpetrators? So of sinners now. They little know what they do; and they little know the consequences of their sins. A man may curse his Maker, and say it is in sport!—But how will it be regarded in the day of judgment? A man may revile the Saviour!—But how will it appear when he dies? It is a solemn thing to trifle with God, and with his laws. A man is safer when he sports on a volcano, or when he makes a jest of the pestilence or the forked lightnings of heaven, than when he sports with religion and with God! In a world like this, men should be serious, and fear God. A single deed, like that of the crucifixion of Christ, may be remembered when all the circumstances of sport and mockery shall have passed away—remembered when the world shall be destroyed, and stars and suns shall rush to ruin.
(10.) Christians have views of the beauties of religion, and have consolations arising from these views, which the world has not, 1 Co 2:9. They have different views of God, of Christ, of heaven, of eternity. They see a beauty in all these things, and a wisdom in the plan of salvation, which the men of the world do not see. The contemplations of this beauty and wisdom, and the evidence which they have that they are interested in all this, gives them a joy which the world does not possess. They see what the eye has not elsewhere seen; they enjoy what men elsewhere have not enjoyed; and they are elevated to privileges which men elsewhere do not possess. On earth they partake of happiness which the world never can give; and in heaven they shall partake of the fairness of that joy—of pleasures there which the eye had not before seen, nor the ear heard, nor the heart of man conceived. Who would not be a Christian?
(11.) The Holy Ghost is, in some sense, distinct from the Father. This is implied in his action as an agent—in searching, knowing, etc., 1 Co 2:10,11. An attribute, a quality, does not search and know.
(12.) The Holy Spirit is Divine. None can know God but one equal to himself. If the Spirit intimately knows the wisdom, the goodness, the omniscience, the eternity, the power of God, he must be Divine. No created being can have this intelligence, 1 Co 2:10,11.
(13.) Christians are actuated by a different spirit from the men of this world, 1 Co 2:12. They are influenced by a regard to God and his glory. The men of the world are under the influence of pride, avarice, sensuality, ambition, and vainglory.
(14.) The sinner does not perceive the beauty of the things of religion. To all this beauty he is blind. This is a sober and a most melancholy fact. Whatever may be the cause of it, the fact is undeniable and sad. It is so with the sensualist; with the men of avarice, pride, ambition, and licentiousness. The gospel is regarded as folly, and is despised and scorned by the men of this world. This is true in all places, among all people, and at all times. To this there are no exceptions in human nature; and over this we should sit down and weep.
(15.) The reason of this is, that men love darkness. It is not that they are destitute of the natural faculties for loving God, for they have as strong native powers as those who become Christians. It is because they love sin—and this simple fact, carried out into all its bearings, will account for all the difficulties in the way of the sinner's conversion. There is nothing else; and,
(16.) We see here the value of the influences of the Spirit. It is by this Spirit alone that the mind of the Christian is enlightened, sanctified, and comforted. It is by him alone that he sees the beauty of the religion which he loves; it is by his influence alone that he differs from his fellow-men. And no less important is it for the sinner. Without the influences of that Spirit his mind will always be in darkness, and his heart will always hate the gospel. How anxiously, therefore, should he cherish his influences! How careful should he be not to grieve him away!
(17.) There is a difference between Christians and other men. One is enlightened by the Holy Spirit, the other not; one sees a beauty in religion, to the other it is folly; the one has the mind of Christ, the other has the spirit of the world; the one discerns the excellency of the plan of salvation, to the other all is darkness and folly. How could beings differ more in their moral feelings and views than do Christians and the men of this world?
{a} "who hath" Isa 40:13; Jer 23:18
{1} "he may instruct him" "shall"
{b} "the mind of Christ" Joh 17:8
CHAPTER 3
THE design of this chapter is substantially the same as the former. It is to reprove the pride, the philosophy, the vain wisdom on which the Greeks so much rested; and to show that the gospel was not dependent on that for its success, and that that had been the occasion of no small part of the contentions and strifes which had arisen in the church at Corinth. The chapter is occupied mainly with an account of his own ministry with them; and seems designed to meet an objection which either was made, or could have been made by the Corinthians themselves, or by the false teacher that was among them. In 1 Co 2:12-16, he had affirmed that Christians were in fact under the influence of the Spirit of God; that they were enlightened in a remarkable degree; that they understood all things pertaining to the Christian religion. To this, it either was or could have been objected that Paul, when among them, had not instructed them fully in the more deep and abstruse points of the gospel; and that he had confined his instructions to the very rudiments of the Christian religion. Of this, probably, the false teachers who had formed parties among them had taken the advantage, and had pretended to carry the instruction to a much greater length, and to explain many things which Paul had left unexplained. Hence this division into parties. It became Paul, therefore, to state why he had confined his instructions to the rudiments of the gospel among them—and this occupies the first part of the chapter, vers. 1—11.
The reason was, that they were not prepared to receive higher instruction, but were carnal, and he could not address them as being prepared to enter fully into the more profound doctrines of the Christian religion. The proof that this was so, was found in the fact that they had been distracted with disputes and strifes, which demonstrated that they were not prepared for the higher doctrines of Christianity. He then reproves them for their contentions, on the ground that it was of little consequence by what instrumentality they had been brought to the knowledge of the gospel, and that there was no occasion for their strifes and sects. ALL success, whoever was the instrument, was to be traced to God, 1 Co 3:5-7; and the fact that one teacher or another had first instructed them, or that one was more eloquent than another, should not be the foundation for contending sects. God was the Source of all blessings. Yet, in order to show the real nature of his own work, in order to meet the whole of the objection, he goes on to state that he had done the most important part of the work in the church himself. He had laid the foundation; and all the others were but rearing the superstructure. And much as his instructions might appear to be elementary and unimportant, yet it had been done with the same skill which an architect evinces who labours that the foundation may be well laid and firm, 1 Co 3:10,11. The others who had succeeded him, whoever they were, were but builders upon this foundation. The foundation had been well laid, and they should be careful how they built on it, 1 Co 3:12-16. The mention of this fact—that he had laid the foundation, and that that foundation was Jesus Christ, and that they had been reared upon that as a church—leads him to the inference, 1 Co 3:16,17, that they should be holy as the temple of God; and the conclusion from the whole is,
(1.) that no man should deceive himself, of which there was so much danger, 1 Co 3:18-20; and,
(2.) that no Christian should glory in men, for all things were theirs. It was no matter who had been their teacher on earth, all belonged to God; and they had a common interest in the most eminent teachers of religion, and they should rise above the petty rivalships of the world, and rejoice in the assurance that all things belonged to them, 1 Co 3:21-23.
Verse 1. And I, brethren. See 1 Co 2:1. This is designed to meet an implied objection. He had said, 1 Co 2:14-16, that Christians were able to understand all things. Yet, they would recollect that he had not addressed them as such, but had confined himself to the more elementary parts of religion when he came among them. He had not entered upon the abstruse and difficult points of theology —the points of speculation in which the subtle Greeks so much abounded and so much delighted. He now states the reason why he had not done it. The reason was one that was most humbling to their pride; but it was the true reason, and faithfulness demanded that it should be stated. It was, that they were carnal, and not qualified to understand the deep mysteries of the gospel; and the proof of this was unhappily at hand. It was too evident in their contentions and strifes, that they were under the influence of carnal feelings and views.
Could not speak unto you as unto spiritual. "I could not regard you as divested of the feelings which influence carnal men, the men of the world, and I addressed you accordingly. I could not discourse to you as to far-advanced and well-informed Christians. I taught you the rudiments only of the Christian religion." He refers here, doubtless, to his instructions when he founded the church at Corinth. See Barnes "1 Co 2:13-15.
But as unto carnal. The word carnal here, sarkikoi is not the same which in 1 Co 2:14 is translated natural, qucikov. That refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is nowhere applied to Christians. This is applied here to Christians—but to those who have much of the remains of corruption, and who are imperfectly acquainted with the nature of religion; babes in Christ. It denotes those who still evinced the feelings and views which pertain to the flesh, in these unhappy contentions, and strifes, and divisions. The works of the flesh are "hatred, variance, emulations, wrath, strife, seditions, envyings," Ga 5:19-21, and these they had evinced in their divisions; and Paul knew that their danger lay in this direction, and he therefore addressed them according to their character. Paul applies the word to himself, Ro 7:14, "but I am carnal;" and here it denotes that they were as yet under the influence of the corrupt passions and desires which the flesh produces.
As unto babes in Christ. As unto those recently born into his kingdom, and unable to understand the profounder doctrines of the Christian religion. It is a common figure to apply the term infants and children to those who are feeble in understanding, or unable, from any cause, to comprehend the more profound instructions of science or religion.
{a} "unto spiritual" 1 Co 2:14,15
{b} "babes" Heb 5:12,13; 1 Pe 2:2
Verse 2. I have fed you with milk. Paul here continues the metaphor, which is derived from the custom of feeding infants with the lightest food, Milk here evidently denotes the more simple and elementary doctrines of Christianity—the doctrines of the new birth, of repentance, faith, etc. The same figure occurs in Heb 5:11-14; and also in classical writers. See Wetstein.
And not with meat. Meat here denotes the more sublime and mysterious doctrines of religion.
For hitherto. Formerly, when I came among you, and laid the foundations of the church.
Not able to bear it. You were not sufficiently advanced in Christian knowledge to comprehend the higher mysteries of the gospel.
Neither yet now, etc. The reason why they were not then able he proceeds immediately to state.
{a} "hitherto" Joh 16:12
Verse 3. For ye are yet carnal. Though you are Christians, and are the friends of God in the main, yet your divisions and strifes show that you are yet, in some degree, under the influence of the principles which govern the men of this world. Men who are governed solely by the principles of this world evince a spirit of strife, emulation, and contention; and just so far as you are engaged in strife, just so far do you show that you are governed by their principles and feelings.
For whereas. In proof that you are carnal, I appeal to your contentions and strifes.
Envying. Zhlov. Zeal; used here in the sense of envy, as it is in Jas 3:14,16. It denotes, properly, any fervour of mind, (from zew) and may be applied to any exciting and agitating passion. The envy here referred to, was that which arose from the superior advantages and endowments which some claimed or possessed over others. Envy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with envy.
And strife. Contention and dispute.
And divisions. Dissensions and quarrels. The margin correctly renders it factions. The idea is, that they were split up into parties, and that those parties were embittered with mutual recriminations and reproaches, as they always are in a church.
And walk as men. Marg., according to man. The word walk is used often in the Scriptures in the sense of conduct or act. You conduct [yourselves] as men, i.e., as men commonly do; you evince the same spirit that the great mass of men do. Instead of being filled with love, of being united and harmonious as the members of the same family ought to be, you are split up into factions as the men of the world are.
{b} "whereas" Jas 3:16
{1} "divisions" "factions"
{2} "walk" "According to man"
Verse 4. For while one saith, etc. See Barnes "1 Co 1:12".
{c} "I am of Paul" 1 Co 1:12
Verse 5. Who then is Paul, etc. See Barnes "1 Co 1:13".
Why should a party be formed which should be named after Paul? What has he done or taught that should lead to this? What eminence has he that should induce any to call themselves by his name? He is on a level with the other apostles; and all are but ministers, or servants, and have no claim to the honour of giving names to sects and parties. God is the fountain of all your blessings, and whoever may have been the instrument by whom you have believed, it is improper to regard them as in any sense the fountain of your blessings, or to arrange yourselves under their name.
But ministers. Our word minister, as now used, does not express the proper force of this word. We, in applying it to preachers of the gospel, do not usually advert to the original sense of the word, and the reasons why it was given to them. The original word diakonoi denotes, properly, servants, in contradistinction from masters, (Mt 20:26; 23:11; Mr 9:35; 10:43; ) and denotes those of course who are in an inferior rank of life. They had not command, or authority, but were subject to the command of others. It is applied to the preachers of the gospel, because they are employed in the service of God; because they go at his command, and are subject to his control and direction. They have not original authority, nor .are they the source of influence or power. The idea here is, that they were' the mere instruments or servants by whom God conveyed all blessings to the Corinthians; that they as ministers were on a level, were engaged in the same work, and that therefore it was improper for them to form parties that should be called by their names.
By whom. Through whom, di wn, by whose instrumentality. They were not the original source of faith, but were the mere servants of God in conveying to them the knowledge of that truth by which they were to be saved.
Even as the Lord gave to every man. God is the original Source of faith; and it is by his influence that any one is brought to believe. See Barnes "Ro 12:3,6".
There were diversities of gifts among the Corinthian Christians, as there are in all Christians. And it is here implied,
(1.) that all that any one had was to be traced to God as its Author;
(2.) that he is a Sovereign, and dispenses his favours to all as he pleases;
(3.) that since God had conferred those favours, it was improper for the Corinthians to divide themselves into sects, and call themselves by the name of their teachers, for all that they had was to be traced to God alone. This idea, that all the gifts and graces which Christians had were to be traced to God alone, was one which the apostle Paul often insisted on; and if this idea had been kept before the minds and hearts of all Christians, it would have prevented no small part of the contentions in the church, and the formation of no small part of the sects in the Christian world.
{d} "even as the Lord" Ro 12:3,6; 1 Pe 4:11.
Verse 6. I have planted. The apostle here compares the establishment of the church at Corinth to the planting of a vine, a tree, or of grain. The figure is taken from agriculture, and the meaning is obvious. Paul established the church. He was the first preacher in Corinth; and if any distinction was due to any one, it was rather to him than to the teachers who had laboured there subsequently; but he regarded himself as worthy of no such honour as to be the head of a party, for it was not himself, but God who had given the increase.
Apollos watered. This figure is taken from the practice of watering a tender plant, or of watering a garden or field. This was necessary in a special manner in eastern countries. Their fields became parched and dry from their long droughts, and it was necessary to irrigate them by artificial means. The sense here is, that Paul had laboured in establishing the church at Corinth; but that subsequently Apollos had laboured to increase it, and to build it up. It is certain that Apollos did not go to Corinth until after Paul had left it. See Ac 18:18,27.
God gave the increase. God caused the seed sown to take root and spring up; and God blessed the irrigation of the tender plants as they sprung up, and caused them to grow. This idea is still taken from the husbandman. It would be vain for the farmer to sow his seed unless God should give it life. There is no life in the seed, nor is there any inherent power in the earth to make it grow. God only, the giver of all life, can quicken the germ in the seed, and make it live. So it would be in vain for the farmer to water his plant unless God should bless it. There is no living principle in the water; no inherent power in the rains of heaven to make the plant grow. It is adapted, indeed, to this, and the seed would not germinate if it was not planted, nor grow if it was not watered; but the life is still from God. He arranged these means, and he gives life to the tender blade, and sustains it. And so it is with the word of life. It has no inherent power to produce effect by itself. The power is not in the naked word, nor in him that plants, nor in him that waters, nor in the heart where it is sown, but in God. But there is a fitness of the means to the end. The word is adapted to save the soul. The seed must be sown, or it will not germinate. The truth must be sown in the heart, and the heart must be prepared for it—as the earth must be ploughed and made mellow, or it will not spring up. It must be cultivated with assiduous care, or it will produce nothing. But still it is all of God mss much so as the yellow harvest of the field, after all the toils of the husbandman, is of God. And as the farmer who has just views, will take no praise to himself because his corn and his vine start up and grow after all his care, but will ascribe all to God's unceasing, beneficent agency; so will the minister of religion, and so will every Christian, after all their care, ascribe all to God.
{e} "God gave the increase" 1 Co 15:10
Verse 7. Any thing. This is to be taken comparatively. They are nothing ia comparison with God. Their agency is of no importance compared with his. See Barnes "1 Co 1:28".
It does mean that their agency ought not to be performed; that it is not important, and indispensable in its place; but that the honour is due to God. Their agency is indispensable. God could make seed or a tree grow if they were not planted in the earth. But he does not do it. The agency of the husbandman is indispensable in the ordinary operations of his providence. If he does not plant, God will not make the grain or the tree grow. God blesses his labours; he does not work a miracle. God attends effort with success; he does not interfere in a miraculous manner to accommodate the indolence of men. So in the matter of salvation. The efforts of ministers would be of no avail without God. They could do nothing in the salvation of the soul, unless he should give the increase. But their labours are as indispensable and as necessary, as are those of the farmer in the production of a harvest. And as every farmer could say, "my labours are nothing without God, who alone can give the increase," so it is with every minister of the gospel.
{a} "neither" Joh 15:5; 2 Co 12:9-11
Verse 8. Are one. en eisin. They are not the same person; but they are one in the following respects:
(1.) They are united in reference to the same work. Though they are engaged in different things—for planting and watering are different kinds of work—yet it is one in regard to the end to be gained. The employments do not at all clash, but tend to the same end. It is not as if one planted, and the other was engaged in pulling up.
(2.) Their work is one, because one is as necessary as the other. If the grain was not planted, there would be no use in pouring water there; if not watered, there would be no use in planting. The work of one is as needful, therefore, as the other; and the one should not undervalue the labours of the other.
(3.) They are one in regard to God. They are both engaged in performing one work; God is performing another. There are not three parties or portions of the work, but two. They two perform one part of the work; God alone performs the other. Theirs would be useless without him; he would not ordinarily perform his, without their performing their part. They could not do his part, if they would—as they cannot make a plant grow; he could perform their part—as he could plant and water without the farmer; but it is not in accordance with his arrangements to do it.
And every man. The argument of the apostle here has reference only to ministers; but it is equally true of all men, that they shall receive their proper reward.
Shall receive. In the day of judgment, when God decides the destiny of men. The decisions of that day will be simply determining what every moral agent ought to receive.
His own reward. His fit or proper ton idion reward; that which pertains to him, or which shall be a proper expression of the character and value of his labour. The word reward misyon denotes, properly, that which is given by contract for service rendered; an equivalent in value for services or for kindness. See Barnes "Ro 4:4".
In the Scriptures it denotes pay, wages, recompense given to day-labourers, to soldiers, etc. It is applied often, as here, to the retribution which God will make to men in the day of judgment; and is applied to the favours which he will then bestow on them, or to the punishment which he will inflict as the reward of their deeds. Instances of the former sense occur in Mt 5:12, Mt 6; Lu 6:23,35; Re 11:18; of the latter in 2 Pe 2:13,15. In regard to the righteous, it does not imply merit, or that they deserve heaven; but it means that God will render to them that which, according to the terms of his new covenant, he has promised, and which shall be a fit expression of his acceptance of their services. It is proper, according to these arrangements, that they should be blessed in heaven. It would not be proper that they should be cast down to hell. Their original and their sole title to eternal life is the grace of God through Jesus Christ; the measure, or amount of the favours bestowed on them there, shall be according to the services which they render on earth. A parent may resolve to divide his estate among his sons, and their title to anything may be derived from his mere favour; but he may determine that it shall be divided according to their expressions of attachment, and to their obedience to him.
{b} "every man" Ps 62:12; Re 22:12
Verse 9. For we are labourers together with God. yeou gar esmen sunergoi. We are God's co-workers. A similar expression occurs in 2 Co 6:1, "We then, as workers together with him," etc. This passage is capable of two significations: first, as in our translation, that they were co-workers with God; engaged with him in his work; that he and they co-operated in the production of the effect; or that it was a joint-work; as we speak of a partnercy, or of joint-effort among men. So many interpreters have understood this. If this is the sense of the passage, then it means that as a farmer may be said to be a co-worker with God when he plants and tills his field, or does that without which God would not work in that case, or without which a harvest would not be produced, so the Christian minister co-operates with God in producing the same result. He is engaged in performing that which is indispensable to the end; and God also, by his Spirit, co-operates with the same design. If this be the idea, it gives a peculiar sacredness to the work of the ministry, and indeed to the work of the farmer and the vine-dresser. There is no higher honour than for a man to be engaged in doing the same things which God does, and participating with him in accomplishing his glorious plans. But doubts have been suggested in regard to this interpretation.
(1.) The Greek does not of necessity imply this. It is literally, not we are his co-partners, but we are his fellow-labourers, i.e., fellow-labourers in his employ, under his direction—as we say of servants of the same rank they are fellow-labourers of the same master, not meaning that the master was engaged in working with them, but that they were fellow-labourers one with another in his employment.
(2.) There is no expression that is parallel to this. There is none that speaks of God's operating jointly with his creatures in producing the same result. They may be engaged in regard to the same end; but the sphere of God's operations and of their operations is distinct. God does one thing, and they do another, though they may contribute to the same result. The sphere of God's operations in the growth of a tree is totally distinct from that of the man who plants it. The man who planted it has no agency in causing the juices to circulate; in expanding the bud or the leaf; that is, in the proper work of God. In 3 Jo 1:8, Christians are indeed said to be "fellow-helpers to the truth"—sunergoi th alhyeia; that is, they operate with the truth, and contribute by their labours and influence to that effect. In Mark also, Mr 16:20, it is said that the apostles "went forth and preached everywhere, the Lord working with them"— tou kuriou sunergountov, —where the phrase means that the Lord co-operated with them by miracles, etc. The Lord, by his own proper energy, and in his own sphere, contributed to the success of the work in which they were engaged.
(3.) The main design and scope of this whole passage is to show that God is all—that the apostles are nothing; to represent the apostles not as joint-workers with God, but as working by themselves, and God as alone giving efficiency to all that was done. The idea is that of depressing or humbling the apostles, and of exalting God; and this idea would not be consistent with the interpretation that they were joint-labourers with him. While, therefore; the Greek would bear the interpretation conveyed in our translation, the sense may perhaps be, that the apostles were joint-labourers with each other in God's service; that they were united in their work, and that God was all in all; that they were like servants employed in the service of a master, without saying that the master participated with them in their work. This idea is conveyed in the translation of Doddridge, "We are the fellow-labourers of God." So Rosenmuller. Calvin, however, Grotius, Whitby, and Bloomfield, coincide with our version in the interpretation. The Syriac renders it, "We work with God." The Vulgate, "We are the aids of God."
Ye are God's husbandry. Gewrgion. Marg., tillage. This word occurs nowhere else in the New Testament. It properly denotes a tilled or cultivated field; and the idea is, that the church at Corinth was the field on which God had bestowed the labour of tillage, or culture, to produce fruit. The word is used by the Seventy in Ge 26:14, as the translation of, "For he had possession of flocks," etc.; in Jer 51:23, as the translation of a yoke; and in Pr 24:30; 31:16, as the translation of a field; "I went by the field of the slothful," etc. The sense here is, that all their culture was of God; that as a church they were under his care; and that all that had been produced in them was to be traced to his cultivation.
God's building. This is another metaphor. The object of Paul was to show that all that had been done for them had been really accomplished by God. For this purpose he first says that they were God's cultivated field; then he changes the figure; draws his illustration from architecture, and says, that they had been built by him, as an architect rears a house. It does not rear itself; but it is reared by another. So he says of the Corinthians, "Ye are the building which God erects." The same figure is used in 2 Co 6:16; Eph 2:21. See also Heb 3:6; 1 Pe 2:5. The idea is, that God is the supreme Agent in the founding and establishing of the church, in all its gifts and graces.
{c} "labourers together" 2 Co 12:9-11
{1} "husbandry" "tillage"
{a} "building" Heb 3:6
Verse 10. According to the grace of God. By the favour of God which is given to me. All that Paul had done had been by the mere favour of God. His appointment was from him; and all the skill which he had shown, and all the agency which he had employed, had been from him. The architectural figure is here continued with some striking additions and illustrations. By the "grace of God" here, Paul probably means his apostleship to the Gentiles, which had been conferred on him by the mere favour of God, and all the wisdom, and skill, and success which he had evinced in founding the church.
As a wise master-builder. Greek, Architect. The word does not imply that Paul had any pre-eminence over his brethren, but that he had proceeded in his work as a skilful architect, who secures first a firm foundation. Every builder begins with the foundation; and Paul had proceeded in this manner in laying first a firm foundation on which the church could be reared. The word wise here means skilful, judicious, Comp. Mt 7:24.
I have laid the foundation. What this foundation was he states in 1 Co 3:11. The meaning here is, that the church at Corinth had been at first established by Paul. See Ac 18:1, etc.
And another. Other teachers. I have communicated to the church the first elements of Christian knowledge. Others follow out this instruction, and edify the church. The discussion here undergoes a slight change. In the former part of the chapter, Christians are compared to a building; here the doctrines which are taught in the church are compared to various parts of a building.—Grotius. See similar instances of translation in Mt 13; Mr 4; Joh 10
But let every man, etc. Every man who is a professed teacher. Let him be careful what instructions he shall give to a church that has been founded by apostolic hands, and that is established on the only true foundation. This is designed to guard against false instruction, and the instructions of false teachers. Men should take heed what instruction they give to a church,
(1.) because of the fact that the church belongs to God, and they should be cautious what directions they give to it.
(2.) Because it is important that Christians should not only be on the true foundation, but that they should be fully instructed in the nature of their religion, and the church should be permitted to rise in its true beauty and loveliness.
(3.) Because of the evils which result from false instruction. Even when the foundation is firm, incalculable evils will result from the want of just and discriminating instruction. Error sanctifies no one. The effect of it even on the minds of true Christians is to mar their piety; to dim its lustre; and to darken their minds. No Christian can enjoy religion except under the full-orbed shining of the word of truth; and every man, therefore, who gives false instruction, is responsible for all the darkness he causes, and for all the want of comfort which true Christians under his teaching may experience.
(4.) Every man must give an account of the nature of his instructions; and he should therefore take heed unto himself, and unto his doctrine, (1 Ti 4:16,) and preach such doctrine as shall bear the test of the great day. And from this we learn, that it is important that the church should be built on the true foundation; and, that it is scarcely less important that it should be built up in the knowledge of the truth. Vast evils are constantly occurring in the church, for the want of proper instruction to young converts. Many seem to feel that provided the foundation be well laid, that is all that is needed. But the grand thing which is wanted at the present time is, that those who are converted should, as soon as possible, be instructed FULLY in the nature of the religion which they have embraced. What would be thought of a farmer who should plant a tree, and never water or trim it; who should plant his seed, and never cultivate the corn as it springs up; who should sow his fields, and then think that all is well, and leave it to be overrun with weeds and thorns? Piety is often stunted, its early shootings blighted, its rapid growth checked, for the want of early culture in the church. And, perhaps, there is no one thing in which pastors more frequently fail than in regard to the culture which ought to be bestowed on those who are converted—especially in early life. Our Saviour's views on this were expressed in the admonition to Peter, "Feed my lambs," Joh 21:15.
{b} "According" Ro 12:3
Verse 11. For other foundation. It is implied, by the course of the argument here, that this was the foundation which had been laid at Corinth, and on which the church there had been reared. And it is affirmed that no other foundation can be laid. A foundation is that on which a building is reared: the foundation of a church is the doctrine on which it is established; that is, the doctrines which its members hold—those truths which lie at the basis of their hopes, and by embracing which they have been converted to God.
Can no man lay. That is, there is no other true foundation.
Which is Jesus Christ. Christ is often called the foundation; the stone; the corner stone on which the church is reared, Isa 28:16; Mt 21:42; Ac 4:11; Eph 2:20; 2 Ti 2:19; 1 Pe 2:6.
The meaning is, that no true church can be reared which does not embrace and hold the true doctrines respecting him—those which pertain to his incarnation, his Divine nature, his instructions, his example, his atonement, his resurrection, and his ascension. The reason why no true church can be established without embracing the truth as it is in Christ, is, that it is by him only that men can be saved; and where this doctrine is wanting, all is wanting that enters into the essential idea of a church. The fundamental doctrines of the Christian religion must be embraced, or a church cannot exist; and where those doctrines axe denied, no association of men can be recognised as a church of God. Nor can the foundation be modified or shaped so as to suit the wishes of men. It must be laid as it is in the Scriptures; and the superstructure must be reared on that alone.
{c} "that is laid" Isa 28:16; Mt 16:18; Eph 2:20; 2 Ti 2:19
Verse 12. Now if any man. If any teacher in the doctrines which he inculcates; or any private Christian in the hopes which he cherishes. The main discussion, doubtless, has respect to the teachers of religion, Paul carries forward the metaphor in this and the following verses with respect to the building. He supposes that the foundation is laid; that it is a true foundation; that the essential doctrines in regard to the Messiah are the real basis on which the edifice is reared. But, he says, that even admitting that, it is a subject of vast importance to attend to the kind of structure which shall be reared on that; whether it shall be truly beautiful and valuable in itself, and such as shall abide the trial of the last great day, or whether it be mean, worthless, erroneous, and such as shall at last be destroyed. There has been some difference of opinion in regard to the interpretation of this passage, arising from the question whether the apostle designed to represent one or two buildings. The former has been the more common interpretation; and the sense according to that is, "The true foundation is laid; but on that it is improper to place vile and worthless materials. It would be absurd to work them in with those which are valuable; it would be absurd to work in, in rearing a building, wood, and hay, and stubbles with gold, and silver, and precious stones; there would be a want of continuity and beauty in this. So in the spiritual temple. There is an impropriety, an unfitness, in rearing the spiritual temple, to interweave truth with error, sound doctrine with false." See Calvin and Macknight. Grotius renders it, "Paul feigns to himself an edifice, partly regal, and partly rustic. He presents the image of a house, whose walls are of marble, whose columns are made partly of gold and partly of silver, whose beams are of wood, and whose roof thatched with straw." Others, among whom are Wetstein, Doddridge, Rosenmuller, suppose that he refers to two buildings that might be reared on this foundation—either one that should be magnificent and splendid, or one that should be a rustic cottage, or mean hovel, thatched with straw, and made of planks of wood. Doddridge paraphrases the passage, "If any man build, I say, upon this foundation, let him look to the materials and the nature of his work; whether he raise a stately and magnificent temple upon it, adorned as it were like the house of God at Jerusalem, with gold and silver, and large, beautiful, and costly stones; or a mean hovel, consisting of nothing better than planks of wood roughly put together, and thatched with hay and stubble. That is, let him look to it, whether he teach the substantial, vital truths of Christianity, and which it was intended to support and illustrate; or set himself to propagate vain subtilities and conceits on the one hand, or legal rites and Jewish traditions on the other; which, although they do not entirely destroy the foundation, disgrace it, as a mean edifice would do a grand and extensive foundation laid with great pomp and solemnity." This probably expresses the correct sense of the passage. The foundation may be well laid; yet on this foundation an edifice may be reared that shall be truly magnificent, or one that shall be mean and worthless. So the true foundation of a church may be laid, or of individual conversion to God, in the true doctrine respecting Christ. That church or that individual may be built up and adorned with all the graces which truth is fitted to produce; or there may be false principles and teachings superadded; doctrines that shall delude and lead astray; or views and feelings cultivated as piety, and believed to be piety, which may be no part of true religion, but which are mere delusion and fanaticism.
Gold, silver. On the meaning of these words it is not necessary to dwell, or to lay too much stress. Gold is the emblem of that which is valuable and precious, and may be the emblem of that truth and holiness which shall bear the trial of the great day. In relation to the figure which the apostle here uses, it may refer to the fact that columns or beams in an edifice might be gilded; or, perhaps, as in the temple, that they might be solid gold, so as to bear the action of intense heat, or so that fire would not destroy them. So the precious doctrines of truth, and all the feelings, views, opinions, habits, practices, which truth produces in an individual or a church, will bear the trial of the last great day.
Precious stones. By the stones here referred to, are not meant gems, which are esteemed of so much value for ornaments, but beautiful and valuable marbles. The word precious here timiouv means those which are obtained at a price, which are costly and valuable; and is particularly applicable, therefore, to the costly marbles which were used in building. The figurative sense here does not differ materially from that conveyed by the silver and gold. By this edifice thus reared on the true foundation, we are to understand,
(1.) the true doctrines which should be employed to build up a church—doctrines which would bear the test of the trial of the last day; and,
(2.) such views in regard to piety and to duty, such feelings and principles of action, as should be approved, and seen to be genuine piety in the day of judgment.
Wood. That might be easily burned. An edifice reared of wood instead of marble, or slight buildings, such as were often, put up for temporary purposes in the east—as cottages, places for watching their vineyards, etc. See Barnes "Isa 1:8".
Hay, stubble. Used for thatching the building, or for a roof. Perhaps, also, grass was sometimes employed in some way to make the walls of the building. Such an edifice would burn readily; would be constantly exposed to take fire. By this is meant,
(1.) errors and false doctrines, such as will not be found to be true in the day of judgment, and as will then be swept away.
(2.) Such practices and mistaken views of piety, as shall grow out of false doctrines and errors. The foundation may be firm. Those who are referred to may be building on the Lord Jesus, and may be true Christians. Yet there is much error among those who are not Christians. There are many things mistaken for piety which will yet be seen to be false. There is much enthusiasm, wildfire, fanaticism, bigotry; much affected humility; much that is supposed to be orthodoxy; much regard to forms and ceremonies; to "days, and months, and times, and years," Ga 4:10; much overheated zeal, and much precision, and solemn sanctimoniousness; much regard for external ordinances where the heart is wanting, that shah be found to be false, and that shall be swept away in the day of judgment.
{*} "hay" "grass"
Verse 13. Every man's work shall be made manifest. What every man has built on this foundation shall be seen. Whether he has held truth or error; whether he has had correct views of piety or false; whether what he has done has been what he should have done or not.
For the day. The day of judgment. The great day which shall reveal the secrets of all hearts, and the truth in regard to what every man has done. The event will show what edifices on the true foundation are firmly, and what are weakly built. Perhaps the word day here may mean time in general, as we say, "time will show;" and as the Latin adage says, dies doeebit; but it is more natural to refer it to the day of judgment.
Because it shall be revealed by fire. The work, the edifice which shah be built on the true foundation, shall be made known amidst the fire of the great day. The fire which is here referred to is, doubtless, that which shall attend the consummation of all things—the close of the world. That the world shall be destroyed by fire, and that the solemnities of the judgment shah be ushered in by a universal conflagration, is fully and frequently revealed. See Isa 66:15; 2 Th 1:8; 2 Pe 3:7,10,11.
The burning fires of that day, Paul says, shall reveal the character of every man's work, as fire sheds light on all around, and discloses the true nature of things. It may be observed, however, that many critics suppose this to refer to the fire of persecution, etc. (Macknight.) Whitby supposes that the apostle refers to the approaching destruction of Jerusalem. Others, as Grotius, Rosenmuller, etc., suppose that the reference is to time in general; it shall be declared ere long; it shall be seen whether those things which are built on the true foundation, are true by the test of time, etc. But the most natural interpretation is that which refers it to the day of judgment.
And the fire shall try every man's work. It is the property of fire to test the qualities of objects. Thus, gold and silver, so far from being destroyed by fire, are purified from dross. Wood, hay, stubble, are consumed. The power of fire to try or test the nature of metals, or other objects, is often referred to in the Scripture. Comp. Isa 4:4; Isa 24:15; Mal 3:2; 1 Pe 1:7.
It is not to be supposed here that the material fire of the last day shall have any tendency to purify the soul, or to remove that which is unsound; but that the investigations and trials of the judgment shall remove all that is evil, as fire acts with reference to gold and silver. As they are not burned, but purified; as they pass unhurt through the intense heat of the furnace, so shall all that is genuine pass through the trials of the last great day, of which trials the burning world shall be the antecedent and the emblem. That great day shall show what is genuine and what is not.
{1} "it" "is"
{a} "the fire" Zec 13:9; 1 Pe 1:7; 4:12
Verse 14. If any man's work abide, etc. If it shall appear that he has taught the true doctrines of Christianity, and inculcated right practices and views of piety, and himself cherished right feelings; if the trial of the great day, when the real qualities of all objects shall be known, shall show this;
He shall receive a reward. According to the nature of his work. See Barnes "1 Co 3:8".
This refers, I suppose, to the proper rewards on the day of judgment, and not to the honours and the recompense which he may receive in this world. If all that he has taught and done shall be proved to have been genuine and pure, then his reward shall be in proportion.
Verse 15. If any man's work shall be burned. If it shall not be found to bear the test of the investigation of that day—as a cottage of wood, hay, and stubble would not bear the application of fire. If his doctrines have not been true; if he has had mistaken views of piety; if he has nourished feelings which he thought were those of religion, and inculcated practices which, however well meant, are not such as the gospel produces; if he has fallen into error of opinion, feeling, practice, however conscientious, yet he shall suffer loss.
He shall suffer loss.
(1.) He shall not be elevated to as high a rank and to as high happiness as he otherwise would. That which he supposed would be regarded as acceptable by the Judge, and rewarded accordingly, shall be stripped away, and shown to be unfounded and false; and, in consequence, he shall not obtain those elevated rewards which he anticipated. This, compared with what he expected, may be regarded as a loss.
(2.) He shall be injuriously affected by this for ever. It shall be a detriment to him to all eternity. The effects shall be felt in all his residence in heaven; not producing misery, but attending him with the consciousness that he might have been raised to superior bliss in the eternal abode. The phrase here literally means, "he shall be mulcted," The word is a law term, and means that he shall be fined; i.e., he shall suffer detriment.
But he himself shall be saved. The apostle all along has supposed that the true foundation was laid, (1 Co 3:11;) and if that is laid, and the edifice is reared upon that, the person who does it shall be safe. There may be much error, and many false views of religion, and much imperfection; still the man that is building on the true foundation shall be safe. His errors and imperfections shall be removed, and he may occupy a lower place in heaven, but he shall be safe.
Yet so as by fire, wv dia purov. This passage has greatly perplexed commentators; but probably without any good reason. The apostle does not say that Christians will be doomed to the fires of purgatory; nor that they will pass through fire; nor that they will be exposed to pains and punishment at all; but he simply carries out the figure which he commenced, and says that they will be saved, as if the action of fire had been felt on the edifice on which he is speaking. That is, as fire would consume the wood, hay, and stubble, so on the great day everything that is erroneous and imperfect in Christians shall be removed, and that which is true and genuine shall be preserved, as if it had passed through fire. Their whole character and opinions shall be investigated; and that which is good shall be approved; and that which is false and erroneous be removed. The idea is not that of a man whose house is burnt over his head, and who escapes through the flames; nor that of a man who is subjected to the pains and fires of purgatory; but that of a man who had been spending his time and strength to little purpose; who had built, indeed, on the true foundation, but who had reared So much on it which was unsound, and erroneous, and false, that he himself would be saved with great difficulty, and with the loss of much of that reward which he had expected, as if the fire had passed over him and his works. The simple idea therefore is, that that which is genuine and valuable in his doctrines and works shall be rewarded, and the man shall be saved; that which is not sound and genuine shall be removed, and he shall suffer loss. Some of the Fathers, indeed, admitted that this passage taught that all men would be subjected to the action of fire in the great conflagration with which the world shall close; that the wicked shall be consumed; and that the righteous are to suffer, some more and some less, according to their character. On passages like the, the Romish doctrine of purgatory is based. But we may observe,
(1.) that this passage does not necessarily or naturally give any such idea. The interpretation stated above is the natural interpretation, and one which the passage will not only bear, but which it demands.
(2.) If this passage would give any countenance to the absurd and unscriptural idea that the souls of the righteous at the day of judgment are to be reunited to their bodies, in order to be subjected to the action of intense heat—to be brought from the abodes of bliss, and compelled to undergo the burning fires of the last conflagration—-still it would give no countenance to the still more absurd and unscriptural opinion that those fires have been and are still burning; that all souls are to be subjected to them; and that they can be removed only by masses offered for the dead, and by the prayers of the living. The idea of danger and peril is, indeed, in this text; but the idea of personal salvation is retained and conveyed.
{b} "so as by fire" Zec 3:2; Jude 1:23
Verse 16. Know ye not, etc. The apostle here carries forward and completes the figure which he had commenced in regard to Christians. His illustrations had been drawn from architecture; and he here proceeds to say that Christians are that building, 1 Co 3:9; that they were the sacred temple which God had reared; and that, therefore, they should be pure and holy. This is a practical application of what he had been before saying.
Ye are the temple of God. This is to be understood of the community of Christians, or of the church, as being the place where God dwells on the earth. The idea is derived from the mode of speaking among the Jews, where they are said often in the Old Testament to be the temple and the habitation of God. And the allusion is probably to the fact that God dwelt by a visible symbol—the Shechinah—-in the temple, and that his abode was there. As he dwelt there among the Jews—-as he had there a temple, a dwelling place—so he dwells among Christians. They are his temple, the place of his abode. His residence is with them; and he is in their midst. This figure the apostle Paul several times uses, 1 Co 6:19; 2 Co 6:16; Eph 2:20-22.
A great many passages have been quoted by Elsner and Wetstein, in which a virtuous mind is represented as the temple of God, and in which the obligation to preserve that inviolate and unpolluted is enforced. The figure is a beautiful one, and very impressive. A temple was an edifice erected to the service of God. The temple at Jerusalem was not only most magnificent, but was regarded as most sacred,
(1.) from the fact that it was devoted to his service; and,
(2.) from the fact that it was the peculiar residence of JEHOVAH. Among the heathen, also, temples were regarded as sacred. They were supposed to be inhabited by the divinity to whom they were dedicated. They were regarded as inviolable. Those who took refuge there were safe. It was a crime of the highest degree to violate a temple, or to tear a fugitive who had sought protection there from the altar. So the apostle says of the Christian community. They were regarded as his temple —God dwelt among them—and they should regard themselves as holy, and as consecrated to his service. And so it is regarded as a species of sacrilege to violate the temple, and to devote it to other uses, 1 Co 6:19. 1 Co 3:17.
And that the Spirit of God. The Holy Spirit, the third person of the Trinity. This is conclusively proved by 1 Co 6:19, where he is called "the Holy Ghost."
Dwelleth in you. As God dwelt formerly in the tabernacle, and afterwards in the temple, so his Spirit now dwells among Christians. This cannot mean
(1.) that the Holy Spirit is personally united to Christians, so as to form a personal union; or
(2.) that there is to Christians any communication of his nature or personal qualities; or
(3.) that there is any union of essence or nature with them, for God is present in all places, and can, as God, be no more present at one place than at another. The only sense in which he can be peculiarly present in any place is by his influence, or agency. And the idea is one which denotes agency, influence, favour, peculiar regard; and in that sense only can he be present with his church, The expression must mean,
(1.) that the church is the seat of his operations, the field or abode on which he acts on earth;
(2.) that his influences are there, producing the appropriate effects of his agency, "love, joy, peace, longsuffering," etc., Ga 5:22,23;
(3.) that he produces there consolations, that he sustains and guides his people;
(4.) that they are regarded as dedicated or consecrated to him;
(5.) that they are especially dear to him—that he loves them, and thus makes his abode with them. See Barnes "Joh 14:23".
{a} "ye are" 2 Co 6:16
{*} "in" "among"
Verse 17. If any man defile, etc. Or, destroy, corrupt, fyeirei. The Greek word is the same in both parts of the sentence. "If any man destroy the temple of God, God shall destroy him." This is presented in the form of an adage or proverb. And the truth here stated is based on the fact that the temple of God was inviolable; that temple was holy; and if any man subsequently destroyed it, it might be presumed that God would destroy him. The figurative sense is, "If any man by his doctrines or precepts shall pursue such a course as tends to destroy the church, God shall severely punish him."
For the temple of God is holy. The temple of God is to be regarded as sacred and inviolable. This was unquestionably the common opinion among the Jews respecting the temple at Jerusalem; and it was the common doctrine of the Gentiles respecting their temples. Sacred places were regarded as inviolable; and this general truth Paul applies to the Christian church in general. Locke supposes that Paul had particular reference here to the false teachers in Corinth. But the expression, "If any man," is equally applicable to all other false teachers as to him.
Which temple ye are. This proves that though Paul regarded them as lamentably corrupt in some respects, he still regarded them as a true church—as a part of the holy temple of God.
{1} "defile" "destroy"
Verse 18. Let no man deceive himself. The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavour to repress the broils and contentions into which they had fallen. Let no man be puffed up with vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, "See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves." "All human philosophy," says Grotius, "that is repugnant to the gospel, is but vain deceit." Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here,
(1.) the danger of self-deception—a danger that besets all on the subject of religion.
(2.) The fact that false philosophy is the most fruitful source of self-deception in the business of religion So it was among the Corinthians; and so it has been in all ages since.
If any man among you. Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.
Seemeth to be wise. Seems to himself, or is thought to be; has the credit or reputation of being wise. The word seems dokei implies this idea: If any one seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among men. See instances of this construction in Bloomfield.
In this world. In this age, or world en tw aiwni toutw. There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke, adopt the latter method, and understand it thus: "If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age, in order that he may be truly wise." But the interpretation conveyed in our translation is probably the correct one: "If any man has the reputation of wisdom among the men of this generation, and prides himself on it," etc. If he is esteemed wise in the sense in which the men of this world are—as a philosopher, a man of science, learning, etc.
Let him become a fool
.(1.) Let him be willing to be regarded as a fool.
(2.) Let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.
(3.) Let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.
That he may be wise. That he may have true wisdom—that which is of God. It is implied here,
(1.) that the wisdom of this world will not make a man truly wise.
(2.) That a reputation for wisdom may contribute nothing to a man's true wisdom, but may stand in the way of it.
(3.) That for such a man to embrace the gospel, it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.
(4.) That to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.
(5.) That true wisdom is found only in that science which teaches men to live unto God, and to be prepared for death and for heaven—and that science is found only in the gospel.
{b} "deceive himself" Pr 26:12
Verse 19. For the wisdom of this world. That which is esteemed to be wisdom by the men of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law—that the knowledge of his works—that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of men. God is the Friend of truth, on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Ps 92:4; 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves—their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of revelation. See Barnes "1 Co 1:20,21".
Is foolishness with God. Is esteemed by him to be folly. See Barnes "1 Co 1:20-24".
For it is written", etc. Job 5:13. The word rendered "taketh," here denotes to clench with the fist, gripe, grasp. And the sense is,
(1.) however crafty, or cunning, or skilful they may be, however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, mid foil them in their enterprises, Job 5:12.
(2.) He does it by their own cunning or craftiness. He allows them to involve themselves in difficulties, or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God; but he who attempts to carry his purposes by craft and intrigue— who depends on skill and cunning, instead of truth and honesty— will often find that he is the prey of his own cunning and duplicity.
{a} "it is written" Job 5:13
Verse 20. And again. Ps 94:11.
The Lord knoweth. God searches the heart. The particular thing which it is here said that he knows, is, that the thoughts of man are vain. They have this quality; and this is that which the psalmist here says that God sees. The affirmation is not one respecting the omniscience of God, but with respect to what God sees of the nature of the thoughts of the wise.
The thoughts of the wise. Their plans, purposes, designs.
That they are vain. That they lack real wisdom; they are foolish; they shall not be accomplished as they expect, or be seen to have that wisdom which they now suppose they possess.
{b} "again" Ps 94:11
Verse 21. Therefore, etc. Paul here proceeds to apply the principles which he had stated above. Since all were ministers or servants of God; since God was the Source of all good influences; since, whatever might be the pretensions to wisdom among men, it was all foolishness in the sight of God, the inference was clear, that no man should glory in man. They were all alike poor, frail, ignorant, erring, dependent beings. And hence, also, as all wisdom came from God, and as Christians partook alike of the benefits of the instruction of the most eminent apostles, they ought to regard this as belonging to them in common, and not to form parties with these names at the head.
Let no man glory in men. 1 Co 1:29. Comp. Jer 9:23,24. It was common among the Jews to range themselves under different leaders—as Hillel and Shammai; and for the Greeks, also, to boast themselves to be the followers of Pythagoras, Zeno, Plato, etc. The same thing began to be manifest in the Christian church; and Paul here rebukes and opposes it.
For all things are your's. This is a reason why they should not range themselves in parties or factions under different leaders. Paul specifies what he means by "all things" in the following verses. The sense is, that since they had an interest in all that could go to promote their welfare; as they were common partakers of the benefits of the talents and labours of the apostles; and as they belonged to Christ, and all to God, it was improper to be split up into factions, as if they derived any peculiar benefit from one set of men, or one set of objects. In Paul, in Apollos, in life, death, etc., they had a common interest, and no one should boast that he had any special proprietorship in any of these things.
{c} "let no man glory" Jer 9:23,24
Verse 22. Whether Paul, or Apollos. The sense of this is clear. Whatever advantages result from the piety, self-denials, and labours of Paul, Apollos, or any other preacher of the gospel, are yours—you have the benefit of them. One is as much entitled to the benefit as another; and all partake alike in the results of their ministration. You should therefore neither range yourselves into parties with their names given to the parties, nor suppose that one has any peculiar interest in Paul, or another in Apollos. Their labours belonged to the church in general. They had no partialities—no rivalship—no desire to make parties. They were united, and desirous of promoting the welfare of the whole church of God. The doctrine is, that ministers belong to the church, and should devote themselves to its welfare; and that the church enjoys, in common, the benefits of the learning, zeal, piety, eloquence, talents, example of the ministers of God. And it may be observed, that it is no small privilege thus to be permitted to regard all the labours of the most eminent servants of God as designed for our welfare; and for the humblest saint to feel that the labours of apostles, the self- denials and sufferings, the pains and dying agonies of martyrs, have been for his advantage.
Or Cephas. Or Peter. (Joh 1:42.)
Or the world. This word is doubtless used, in its common signification, to denote the things which God has made; the universe, the things which pertain to this life. And the meaning of the apostle probably is, that all things pertaining to this world which God has made—all the events which are occurring in his providence were so far theirs, that they would contribute to their advantage and their enjoyment. This general idea may be thus expressed:
(1.) The world was made by God, their common Father, and they have an interest in it as his children, regarding it as the work of his hand, and seeing him present in all his works. Nothing contributes so much to the true enjoyment of the world—to comfort in surveying the heavens, the earth, the ocean, hills, vales, plants, flowers, streams, in partaking of the gifts of Providence, as this feeling, that all are the works of the Christian's Father, and that they may all partake of these favours as his children.
(2.) The frame of the universe is sustained and upheld for their sake. The universe is kept by God; and one design of God in keeping it is to protect, preserve, and redeem his church and people. To this end he defends it by day and night; he orders all things; he keeps it from the storm and tempest, from flood and fire, and from annihilation. The sun, and moon, and stars, the times and seasons, are all thus ordered, that his church may be guarded, and brought to heaven.
(3.) The course of providential events are ordered for their welfare also, Ro 8:28. The revolutions of kingdoms, the various persecutions and trials, even the rage and fury of wicked men, are all overruled, to the advancement of the cause of truth, and the welfare of the church.
(4.) Christians have the promise of as much of this world as shall be needful for them; and in this sense "the world" is theirs. See Mt 6:33; Mr 10:29,30; 1 Ti 4:8, "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." And such was the result of the long experience and observation of David. Ps 37:25, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." Isa 33:16.
Or life. Life is theirs, because
(1.) they enjoy life. It is real life to them, and not a vain show. They live for a real object, and not for vanity. Others live for parade and ambition—Christians live for the great purposes of life; and life to them has reality, as being a state preparatory to another and a higher world. Their life is not an endless circle of unmeaning ceremonies— of false and hollow pretensions to friendship—of a vain pursuit of happiness, which is never found; but is passed in a manner that is rational, and sober, and that truly deserves to be called life.
(2.) The various events and occurrences of life shall all tend to promote their welfare, and advance their salvation.
Death. They have an interest, a property even in death, usually regarded as a calamity and a curse. But it is theirs,
(1.) because they shall have peace and support in the dying hour.
(2.) Because it has no terrors for them. It shall take away nothing which they are not willing to resign.
(3.) Because it is the avenue which leads to their rest; and it is theirs just in the same sense in which we say that "this is our road" when we have been long absent, and are inquiring the way to our homes.
(4.) Because they shall triumph over it. It is subdued by their Captain, and the grave has been subjected to a triumph by his rising from its chills and darkness.
(5.) Because death is the means—the occasion of introducing them to their rest. It is the advantageous circumstance in their history, by which they are removed from a world of ills, and translated to a world of glory. It is to them a source of inexpressible advantage, as it translates them to a world of light and eternal felicity; and it may truly be called theirs.
Or things present, or things to come. Events which are now happening, and all that can possibly occur to us. See Barnes "Ro 8:38".
All the calamities, trials, persecutions—all the prosperity, advantages, privileges of the present time, and all that shall yet take place, shall tend to promote our welfare, and advance the interests of our souls, and promote our salvation.
All are your's. All shall tend to promote your comfort and salvation.
Verse 23. And ye are Christ's. You belong to him; and should not, therefore, feel that you are devoted to any earthly leader, whether Paul, Apollos, or Peter. As you belong to Christ by redemption, and by solemn dedication to his service, so you should feel that you are his alone. You are his property, his people, his friends. You should regard yourselves as such, and feel that you all belong to the same family, and should not, therefore, be split up into contending factions and parties.
Christ is God's. Christ is the Mediator between God and man. He came to do the will of God. He was, and is still, devoted to the service of his Father; God has a proprietorship in all that he does, since Christ lived, and acted, and reigns to promote the glory of his Father. The argument here seems to be this: "You belong to Christ, and he to God. You are bound, therefore, not to devote yourselves to a man, whoever he may be; but to Christ, and to the service of that one true God, in whose service even Christ was employed. And as Christ sought to promote the glory of his Father, so should you in all things." This implies no inferiority of nature of Christ to God. It means only that he was employed in the service of his Father, and sought his glory—a doctrine everywhere taught in the New Testament. But this does not imply that he was inferior in his nature. A son may be employed in the service of his father, and may seek to advance his father's interests. But this does not prove that the son is inferior in nature to his father. It proves only that he is inferior in some respects—in office. So the Son of God consented to take an inferior office or rank; to become a Mediator, to assume the form of a servant, and to be a man of sorrows; but this proves nothing in regard to his original rank or dignity. That is to be learned from the numerous passages which affirm that in nature he was equal with God. See Barnes "Joh 1:1".
{a} "Ye are Christ's" Ro 14:8
(1.) Christians, when first converted, may be well compared to infants, 1 Co 3:1. They are in a new world. They just open their eyes on truth. They see new objects, and have new objects of attachment. They are feeble, weak, helpless, And though they often have high joy, and even great self-confidence, yet they are in themselves ignorant and weak, and in need of constant teaching. Christians should not only possess the spirit, but they should feel that they are like children. They are like them not only in their temper, but in their ignorance, and weakness, and helplessness.
(2.) The instructions which are imparted to Christians should be adapted to their capacity, 1 Co 3:2. Skill and care should be exercised to adapt that instruction to the wants of tender consciences, and to those who are feeble in the faith. It would be no more absurd to furnish strong food to the new-born babe, than it is to present some of the higher doctrines of religion to the tender minds of converts. The elements of knowledge must be first learned; the tenderest and most delicate food must first nourish the body. And perhaps in nothing is there more frequent error than in presenting the higher and more difficult doctrines of Christianity to young converts; and because they have a difficulty in regard to them, or because they even reject them, pronouncing them destitute of piety. Is the infant destitute of life because it cannot digest the solid food which nourishes the man of fifty years? Paul adapted his instructions to the delicacy and feebleness of infantile piety; and those who are like Paul will feed with great care the lambs of the flock. All young converts should be placed under a course of instruction adapted to their condition, and should secure the careful attention of the pastors of the churches.
(3.) Strife and contention in the church is proof that men are under the influence of carnal feelings. No matter what is the cause of the contention—the very fact of the existence of such strife is a proof of the existence of such feelings somewhere, 1 Co 3:3,4. On what side soever the original fault of the contention may be, yet its existence in the church is always proof that some—if not all— of those who are engaged in it are under the influence of carnal feelings. Christ's kingdom is designed to be a kingdom of peace and love; and divisions and contentions are always attended with evils, and with injury to the spirit of true religion.
(4.) We have here a rebuke to that spirit which has produced the existence of sects and parties, 1 Co 3:4. The practice of naming sects after certain men, we see, began early, and was as early rebuked by apostolic authority. Would not the same apostolic authority rebuke the spirit which now calls one division of the church after the name of Calvin, another after the name of Luther, another after the name of Arminius? Should not, and will not, all these divisions yet be merged in the high and holy name of Christian? Our Saviour evidently supposed it possible that his church should be one, Joh 17:21-23; and Paul certainly supposed that the church at Corinth might be so united. So the early churches were; and is it too much to hope that some way may yet be discovered which shall break down the divisions into sects, and unite Christians, both in feeling and in name, in spreading the gospel of the Redeemer everywhere? Does not every Christian sincerely desire it? And may there not yet await the church such a union as shall concentrate all its energies in saving the world? How much effort, how much talent, how much wealth and learning are now wasted in contending with other denominations of the great Christian family! How much would this wasted—and worse than wasted—wealth, and learning, and talent, and zeal do in diffusing the gospel around the world! Whose heart is not sickened at these contentions and strifes; and whose soul will not breathe forth a pure desire to heaven, that the time may soon come when all these contentions shall die away, and when the voice of strife shall be hushed; and when the united host of God's elect shall go forth to subdue the world to the gospel of the Saviour?
(5.) The proper honour should be paid to the ministers of the gospel, 1 Co 3:5-7. They should not be put in the place of God; nor should their services, however important, prevent the supreme recognition of God in the conversion of souls. God is to be all and in all. It is proper that the ministers of religion should be treated with respect, (1 Th 5:12,13;) and ministers have a right to expect and to desire the affectionate regards of those who are blessed by their instrumentality. But Paul—eminent and successful as he was—would do nothing that would diminish or obscure the singleness of view with which the agency of God should be regarded in the work of salvation. He regarded himself as nothing compared with God; and his highest desire was that God in all things might be honoured.
(6.) God is the Source of all good influence, and of all that is holy in the church. He only gives the increase. Whatever of humility, faith, love, joy, peace, or purity we may have, is all to be traced to him. No matter who plants, or who waters—God gives life to the seed; God rears the stalk; God expands the leaf; God opens the flower, and gives it its fragrance; and God forms, preserves, and ripens the fruit. So in religion. No matter who the minister may be; no matter how faithful, learned, pious, or devoted; yet if any success attends his labours, it is all to be traced to God. This truth is never to be forgotten; nor should any talents or zeal, however great, ever be allowed to dim or obscure its lustre in the minds of those who are converted.
(7.) Ministers are on a level, 1 Co 3:8,9. Whatever may be their qualifications or their success, yet they can claim no pre-eminence over one another. They are fellow-labourers— engaged in one work, accomplishing the same object, though they may be in different parts of the same field. The man who plants is as necessary as he that waters; and both are inferior to God, and neither could do anything without him.
(8.) Christians should regard themselves as a holy people, 1 Co 3:9. They are the cultivation of God. All that they have is from him. His own agency has been employed in their conversion; his own Spirit operates to sanctify and save them. Whatever they have is to be traced to God; and they should remember that they are, therefore, consecrated to him.
(9.) No other foundation can be laid in the church except that of Christ, 1 Co 3:10,11. Unless a church is founded on the true doctrine respecting the Messiah, it is a false church, and should not be recognised as belonging to him. There can be no other foundation, either for an individual sinner, or for a church. How important, then, to inquire whether we are building our hopes for eternity on this tried foundation! How faithfully should we examine this subject, lest our hopes should all be swept away in the storms of Divine wrath! Mt 7:26,27. How deep and awful will be the disappointment of those who suppose they have been building on the true foundation, and who find, in the great day of judgment, that all has been delusion!
(10.) We are to be tried at the day of judgment, 1 Co 3:13,14. All are to be arraigned, not only in regard to the foundation of our hopes for eternal life, but in regard to the superstructure—the nature of our opinions and practices in religion. Everything shall come into judgment.
(11.) The trial will be such as to test our character. All the trials through which we are to pass are designed to do this. Affliction, temptation, sickness, death, are all intended to produce this result, and all have a tendency to this end. But pre-eminently is this the case with regard to the trial at the great day of judgment. Amidst the light of the burning world, and the terrors of the judgment; under the blazing throne, and the eye of God, every man's character shall be seen, and a just judgment shall be pronounced.
(12.) The trial shall remove all that is impure in Christians, 1 Co 3:14. They shall then see the truth; and in that world of truth, all that was erroneous in their opinions shall be corrected. They shall be in a world where fanaticism cannot be mistaken for the love of truth, and where enthusiasm cannot be substituted for zeal. All true and real piety shall there abide; all which is false and erroneous shall be removed.
(13.) What a change will then take place in regard to Christians. All probably cherish some opinions which are unsound; all indulge in some things now supposed to be piety, which will not then bear the test. The great change will then take place from impurity to purity; from imperfection to perfection. The very passage from this world to heaven will secure this change; and what a vast revolution will it be, thus to be ushered into a world where all shall be pure in sentiment, all perfect in love.
(14.) Many Christians may be much disappointed in that day. Many who are now zealous for doctrines, and who pursue with vindictive spirit others who differ from them, shall then "suffer loss," and find that the persecuted had more real love of truth than the persecutor. Many who are now filled with zeal, and who denounce the comparatively leaden and tardy pace of others; many whose bosoms glow with rapturous feeling, and burn, as they suppose, with a seraph's love, shall find that all this was not piety—that animal feeling was mistaken for the love of God; and that a zeal for sect, or for the triumph of a party, was mistaken for love to the Saviour; and that the kindlings of an ardent imagination had been often substituted for the elevated emotions of pure and disinterested love.
(15.) Christians, teachers, and people should examine themselves, and see what is the building which they are rearing on the true foundation. Even where the foundation of a building is laid broad and deep, it is of much importance whether a stately and magnificent palace shall be reared on it, suited to the nature of the foundation, or whether a mud-walled and a thatched cottage shall be all. Between the foundation and the edifice in the one case, there is the beauty of proportion and fitness; in the other, there is incongruity and unfitness. Who would lay such a deep and broad foundation as the basis on which to rear the hut of the savage, or the mud cottage of the Hindoo? Thus in religion. The foundation to all who truly believe in the Lord Jesus is broad, deep, firm, magnificent. But the superstructure—the piety, the advancement in knowledge, the life—is often like the cottage that is reared on the firm basis, that every wind shakes, and that the fire would soon consume. As the basis of the Christian hope is firm, so should the superstructure be large, magnificent, and grand.
(16.) Christians are to regard themselves as holy and pure, 1 Co 3:16,17. They are the temple of the Lord—the dwelling-place of the Spirit. A temple is sacred and inviolable. So should Christians regard themselves. They are dedicated to God. He dwells among them. And they should deem themselves holy and pure; and should preserve their minds from impure thoughts, from unholy purposes, from selfish and sensual desires. They should be, in all respects, such as will be the fit abode for the Holy Spirit of God. How pure should men be in whom the Holy Spirit dwells! How single should be their aims! How constant their self-denials! How single their desire to devote all to his service, and to live always to his glory! How heavenly should they be in their feelings; and how should pride, sensuality, vanity, ambition, covetousness, and the love of gaiety, be banished from their bosoms! Assuredly, in God's world there should be one place where he will delight to dwell —one place that shall remind of heaven; and that place should be the church which has been purchased with the purest blood of the universe.
(17.) We see what is necessary if a man would become a Christian, 1 Co 3:18. He must be willing to be esteemed a feel; to be despised; to have his name cast out as evil; and to be regarded as even under delusion and deception. Whatever may be his rank, or his reputation for wisdom, and talent, and learning, he must be willing to be regarded as a fool by his former associates and companions; to cast off all reliance on his own wisdom; and to be associated with the poor, the persecuted, and the despised followers of Jesus. Christianity knows no distinctions of wealth, talent, learning. It points out no royal road to heaven. It describes but one way; and whatever contempt an effort to be saved may involve us in, it requires us to submit to that, and even to rejoice that our names are cast out as evil.
(18.) This is a point on which men should be especially careful that they are not deceived, 1 Co 3:18. There is nothing on which they are more likely to be than this. It is not an easy thing for a proud man to humble himself; it is not easy for men who boast of their wisdom to be willing that their names should be cast out as evil. And there is great danger of a man's flattering himself that he is willing to be a Christian, who would not be willing to be esteemed a fool by the great and the gay men of this world. He still intends to be a Christian and be saved, and yet to keep up his reputation for wisdom and prudence. Hence everything in religion which is not consistent with such a reputation for prudence and wisdom he rejects. Hence he takes sides with the world. As far as the world will admit that a man ought to attend to religion, he will go. Where the world would pronounce anything to be foolish, fanatical, or enthusiastic, he pauses. And his religion is not shaped by the New Testament, but by the opinions of the world. Such a man should be cautious that he is not deceived. All his hopes of heaven are probably built on the sand.
(19.) We should not overvalue the wisdom of this world, 1 Co 3:18,19. It is folly in the sight of God. And we, therefore, should not over-estimate it, or desire it, or be influenced by it. True wisdom on any subject we should not despise; but we should especially value that which is connected with salvation.
(20.) This admonition is of especial applicability to ministers of the gospel. They are in special danger on the subject; and it has been by their yielding themselves so much to the power of speculative philosophy that parties have been formed in the church, and that the gospel has been so much corrupted.
(21.) These considerations should lead us to live above contention, and the fondness of party. Sect and party in the church are not formed by the love of the pure and simple gospel, but by the love of some philosophical opinion, or by an admiration of the wisdom, talents, learning, eloquence, or success of some Christian teacher,.Against this the apostle would guard us; and the considerations presented in this chapter should elevate us above all the causes of contention and the love of sect, and teach us to love as brothers all who love our Lord Jesus Christ.
(22.) Christians have an interest in all things that can go to promote their happiness. Life and death, things present and things to come—all shall tend to advance their happiness, and promote their salvation, 1 Co 3:21-23.
(23.) Christians have nothing to fear in death. Death is theirs, and shall be a blessing to them. Its sting is taken away; and it shall introduce them to heaven. What have they to fear? Why should they be alarmed? Why afraid to die? Why unwilling to depart and to be with Christ?
(24.) Christians Should regard themselves as devoted to the Saviour. they are his, and he has the highest conceivable claim on their time, their talents, their influence, and their wealth. To him, therefore, let us be devoted, and to him let us consecrate all that we have.
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