1 Corinthians 1

1 Corinthians 1:1-9

In this chapter we have, 1. The preface or introduction to the whole epistle, ver. 1—10. 2. Our principal occasion of writing is hinted, viz. their divisions, and the original of them, ver. 10—13. 3. An account of Paul’s ministry among them, which was principally preaching the gospel, ver. 13—17. 4. The manner wherein he preached the gospel, and the different facets of it, with an account how admirably it was fitted to bring glory to God, and beat down the pride and vanity of man, ver. 17. ad finem.

1. PAUL called to be an apostle of Jesus Christ, through the will of God, and * Softhenes our brother, 2. Unto the church of God which is at Corinth, to them * that are sanctified in Christ Jesus, * called to be faints, with all that in every place * call upon the name of Jesus Christ our Lord, * both theirs and ours. 3. * Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ. 4. * I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5. That in every thing * ye are enriched by him, * in all utterance, and in all knowledge; 6. Even as * the testimony of Christ was confirmed in you. 7. So that ye come behind in no gift; * waiting for the * coming of our Lord Jesus Christ: 8. * Who shall also confirm you unto the end, * that ye may be blameless in the day of our Lord Jesus Christ. 9. * God is faithful, by whom ye were called unto * the fellowship of his Son Jesus Christ our Lord.

The apostle opens his epistle.

1. With an assertion of his apostolic character, which some among them affected to traduce and willy, as if he had assumed an honour to which he was in no wise entitled. He affirms therefore the divine authority upon which he acted; not self-constituted, but called of Jesus Christ to the high honour and important charge of apostleship. And Softhenes, a fellow-minister, joins him in affectionate salutations. Now, There are times when to vindicate our real character, and magnify our office, is not pride, but a debt we owe to the church of God.

2. He addresses himself to the church of God at Corinth, as to them that are sanctified in Christ Jesus, set apart by God’s eternal designation in Christ their head, separated by his grace from the word which fath in wickedness, incorporated in his name, and making open protection of their faith in him by baptism called to be joints, justly to denominated, and proving by their conduct the propriety of the name they bore; with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours, in whom we have a joint interct, and are all one in him. Note, (1.) All who profess the name of Jesus are called to prove their relation to him by the holiness of their walk. (2.) Since Christ is proposed to us as the object of our worship, he must needs be very God. (3.) The life of a Christian is an habitual course of calling upon God. To live without prayer is the fourth mark of a Christless soul.

3. He gives them his apostolical benediction. Grace be unto you, and peace from God our Father, and from the Lord Jesus Christ. Grace, the source of every blessing, and peace with a reconciled God through Jesus Christ. Note, (1.) Every mercy a sinner enjoys in time, or hopes for in eternity, flows purely from the sovereign, free, and boundless grace of God in Jesus Christ. (2.) All solid peace of conscience can only arise from a sense of God’s favour, and reconciliation through the Redeemer.

4. He thanks God, on their account, for the graces and gifts which were befriended upon them. I thank my God (and blessed and happy are they who can call him so) always on your behalf, (so constantly did he feel a tender concern for them upon his heart) for the grace of God which is given you by Jesus Christ, as the great Head of his people, to whom they are united, and from whom, as the fountain of vital influence, they draw continual supplies of strength and consolation. And as he charitably hoped the generality of them were partakers of the grace of God in truth, he had also another cause for thankfulness, because in every thing ye are enriched by him, in all utterance and in all knowledge, contend with clear views of that rich salvation which is in a crucified Jesus, and capable of expressing themselves on the subject with singular fluency of speech and energy of children, even as the testimony of Christ was confirmed in you, the Holy Ghost

giving the fallest demonstration to their consciences of the truth of that gospel which was preceded unto them; so that ye come behind in no gift, in nothing inferior to any church which had been planted, in these distinguished gifts of the Spirit; waiting for the coming of our Lord Jesus Christ, according to the declarations of his word, which they had heard and embraced, preparing to meet him, and, with patient but joyful expectation, looking for the day of his appearing. Note, They who are Christians indeed cannot but rejoice in the prospect, that, when Christ who is not hope shall appear, then shall we also appear with him in glory.

5. The apostle professes his confidence in them, that they will never be moved from the hope of the gospel. Who shall also confirm you unto the end, in faith and holiness, enabling you to persevere unthaken amidst all your trials, that ye may be blameless in the day of our Lord Jesus Christ, being found complete in him, and then transformed wholly into his image. And this his expectation Paul builds on the harsh foundation, even because God is faithful to all his promises, and never can or will fail his people; by whom ye were called unto the fellowship of his Son Jesus Christ our Lord; and the same almighty grace which brought you into this blessed estate is engaged to cement the union, till it shall be perfected in glory. Note, (1.) They who are Christ’s are sure finally to overcome: none can place them out of his hand. (2.) The faithfulness of God should be matter of our frequent meditation; since nothing enlivens the heart with hope, and quickens it to walk in holiness, as the assured confidence that nothing shall ever be able to separate us from the love of God which is in Christ Jesus our Lord.

6. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no * divisions among you; but that ye be perfectly joined together * in the same mind, and in the same judgment. 11. For it hath been declared unto me of you, my brethren, by them, which are of the house of Chloe, that * there are contentions among you. 12. Now this I say, * that every one of you saith, I am of Paul, and I of * Apollos, and I of * Cephas, and I of Christ. 13. * Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 14. I thank God that I baptized none of you, but * Crispus and * Gaius: 15. Left any should say, that I had baptized in mine own name. 16. And I baptized also the household of * Stephanas: besides, I know not whether I baptized any other.

1 Corinthians 1:10-16

One chief end of writing this epistle appears to be the healing those divisions of which Paul had been informed. He therefore,

1. Exhorts them to union among themselves; in sentiment and affection to have their hearts knit together, avoiding, as the most dangerous rock, those disputes and divisions, which must be the base of Christian charity, and could not but end in the ruin of the church. And he urges this by the most powerful motive, even by the name of our Lord Jesus Christ; not only as one authorized to enjoin this upon them, but suggesting that the very mention of the endearing name of Jesus should silence every jar, and fill their souls with love to him and one another. Note, Internal divisions among the members of Christ have more wounded his cause than all the external attacks of earth or hell.

2. He informs them whence he received his information of those evils which he so justly condemns; and solemnly remonstrates against their making so ill a use of his name, as well as of his brethren, to range themselves in different parties; whilst some said, I am of Paul, and I of Apollos, and I am of Cephas, or Peter, depreciating the one and exalting the other; as if it mattered ought by which infirmemability they were converted to the faith: whilst others, as if above all means and instruments, boasted, I am of Christ, and so immediately under the teachings of his Spirit as to need no other instructor. But how absurd were these pretensions, and how dangerous these didactic? Is Christ divided? so as to act separately from the means of his own appointment? or can there be the least sort of division between him and those who act by his authority? and with whom he hath promised to be to the end of the world? or can his church, which is his body, and one with him, be disjointed, and his members subside separately from each other? surely no.

And

And as for those ministers, under whose names you range yourselves, let me ask, applying it to myself, Was Paul coupled for you? Did I, or my brethren, ever pretend that we were your saviours? or were ye baptized in the name of Paul, by my authority, as my disciples, professing your faith in me, or obedience to my service? God forbid. Neither I, nor my fellow labourers, ever taught you to hope for any other atonement but in a crucified Jesus, nor baptized you in any other name but his. I thank God, since this matter hath been so abused by many of you, that I baptized none of you but Crispus and Gaius, half any should say, that I had baptized in my own name, and sought to set myself at the head of a party. I baptized also the haulhold of Scythema: before, I knew not whether I baptized any other. Now, A faithful minister of Christ rejects with abhorrence all attempts to for him at the head of a party, solicitous only that his master should be glorified, and jealous above all things never to rob him of his peculiar honours.

17. For Christ sent me not to baptize, but to preach the gospel: ’not with wisdom of words, lest the cross of Christ should be made of none effect. 18. For the preaching of the cross is to them that perish, ‘foolishness: but unto us which are saved,’ it is the power of God. 19. For it is written, ‘I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20. ‘Where is the wife? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 21. For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 22. For the Jews require a sign, and the Greeks seek after wisdom: 24. But we preach Christ crucified, ‘unto the Jews a stumbling-block, and ‘unto the Greeks foolishness; 25. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 26. Because the foolishness of God is wider than men; and the weakness of God is stronger than men. 27. For ye see your calling, brethren, how that not many wise men after the flesh, ’not many mighty, not many noble, are called. 28. But God hath chosen the foolish things of the world, ’to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; 29. And ‘baie things of the world, and things which are despised, hath God chosen, yea, ‘and things which are not, to bring to nought the things that are: 30. ‘That no flesh should glory in his pretence. 31. But of him are ye in Christ Jesus, who of God is made unto us ‘widom, and ‘righteousness, and ‘sacrification, ‘and redemption: 32. That according as is written, ‘He that glorieth, let him glory in the Lord.

1 Corinthians 1:17-31

Having vindicated himself from every insinuation that he designed to form a party by baptizing disciples, he disclaims here every attempt to aggravate himself in the manner in which he preached the gospel unto them. For, hath he, Christ, from whom immediately I received my commission, but me not to baptize as my principal business, but to preach the gospel, according to the revelation made known unto me; and he informs them.

1. Of the manner in which he preached, not with wisdom of words, with affected flourishes of oratory, or to gratify philosophic pride, least the cross of Christ should be made of none effect, the simple truth of a crucified Jesus should be obscured, its efficacy declared, its honour tarnished, and the success he accrued not to the divine simplicity and native force of the truth, but to the art and eloquence of those who preached the gospel. Now, Though eloquence, without ostentation, is both lawful and laudable, yet, as Luther says, he is the best preacher that can speak the most familiarity, and suits his discourse best to the capacity and understanding of the hearer, more solicitous to be understood than to be admired.

2. Of the effects of his preaching. For the preaching of the cross, and the great salvation obtained by the blood-ibedding of the Redeemer on the ignominious tree, is to them that perish, foolishness. They who are puffed up in pride on their own sufficiency, or ignorant of their guilt and foolishness, and their need of the redemption which is in Christ, reject the gospel as nonsense and absurdity, and perish in their impenitence and unbelief. 1. The doctrine of the cross was to the Jews a stumbling-block, v. 23. They could not bear to receive him for their Messiah, who made so mean an appearance in his life, and died as a malefactor on a tree. Rejecting all the amazing miracles which he wrought, they required a sign from heaven, Man xii. 23. exceeding he should appear in all worldly pomp and gracious, as their temporal, instead of a spiritual, Redeemer. (2.) To the

Greeks this doctrine was foolishness. They fought after wisdom, v. 22. they received nothing but what was demonstrated; on what they termed the principles of reason; and since their philosophic minds could perceive no connection between a man who was crucified, and the redemption of sinners; nor esteemed it possible, on their principles, that he who could not, as they conceived, save himself from the cross, should be able to save others from death and hell; they humped the declaration with folly, and rejected it as absurd. But, (3.) Goto us who are called, and saved by grace, however proud Greeks or self-righteous Jews may think of it, Christ, and the doctrine of salvation through his cross, appears to be the power of God, and the wisdom of God. The power of God is seen to be most gloriously displayed in the Medieval’s undertaking and subscribing; in his miracles, reformation, ascension; and especially in the mighty efficacy with which his gospel is attended, through the influences of his Spirit, effectually quickening the dead in scribbles and sins, turning them from darkness to light, and from the power of Satan unto God. The wisdom of God is astonishingly displayed in the stupendous scheme of man’s redemption, wherein the sinner, consistent with the glory of every divine perfection, can be received into the bosom of mercy; and pardon, righteousness, and glory, be betrowed on him, without dishonour to God’s government or law, and this through the substitution of the second Adam, the Lord from heaven, in our stead.

3. He shows the triumph of this doctrine of a crucified Jesus over all the inventions of the world (ages; their schemes and systems could never relieve a guilty conscience, or lay a solid foundation for the sinner’s hope. The Lord therefore, according to his word, Ibid. xxix. 14. Stamps all human wisdom as folly. Where is the twig abhorrent? Where is the learned scribe, deep read in traditions? Where is the disputer of this world, whether Jew or Gentile? Can the one or the other give the least satisfactory account, how a guilty sinner can be reconciled to an offended God? Hath not God made foolish the wisdom of this world? and left philosophers and Rabbins to grope for the wall as blind? For after that, or since, in the wisdom of God, it was so ordered, that the world by wisdom knew not God, but their most learned sages were permitted to become vain in their imaginations, see Rom. i. 21. 22. ignorant of God, his worship, and ways; it passed God, in his infinite grace and love, to make a more transcendent display of his own glory, by the foolishness of preaching, (for so would a wise world call the doctrine of the cross) to save them that believe, making it effectual to their eternal peace and joy. This contrivance of divine wisdom, to save flesh souls by the incarnation of Jesus, is deemed the greatest folly; but the foolishness of God is wider than men, infinitely excelling all their heartless researches, and ingenious systems; and the weakness of God is stronger than men, however inadequate the gospel method in their eyes may appear; and however weak the instruments are, which are chiefly employed in the work, yet it was clear to demonstration, that what all the precepts of philosophy, and the power of oratory, never produced, the doctrine of the cross effected, destroying the kingdom of sin and Satan in the hearts of men, and causing such an evident change in their tempera and conduct, to spoke the finger of God. Now, Wherever the gospel is truly preached, however weak the instrument may be, God will bear testimony to his own word, that the excellency of the power may appear to be of God and not of us.

4. He appeals to them for the truth of what he had advanced, as verified by experience. For ye see your calling, brethren, and cannot but observe who are the partakers of the gospel salvation; hear that not many wise men after the flesh, not many mighty, not many noble are called; some new singular instances of these may be observed, whom the sovereign grace of God hath effectually wrought upon: but, in general, the proud philosopher, the self-righteous scribes, and the men of high birth and affluence, reside to submit to the humbling and self-denying doctrines of the cross; and, leaving them to their folly and ruin, God hath chosen the foolish things of the world to confound the wise, that an illiterate Christian should shame the proud philosopher, and shew the surpassing influence of the doctrine of Jesus, above all his learned precepts. And God hath chosen the weak things of this world, men in the meanest outward circumstances, to confound the things which are mighty, to flamp vanity on human grandeur, and to shew that his kingdom stands without any earthly supports, nay, in defiance of all worldly power and influence; and have things of the world, and things which are despised, even the poor Gentiles, whom the self-righteous Jews would scarce deign to put among the dogs of their flock, there hath God chosen, yea, and things which are not, who never had a name or place in the church of God before, to bring to nothing (calling now) to abide, the things that are, putting a period to the covenant of peculiarity, under which the Jewish people formerly stood, and through themselves, exclusive of all others, the only favourites of heaven. But now all difference ceases, that no flesh should glory in his presence, on account of any imagined superiority in wisdom, wealth, nobility, or any external privileges; but that, as it is written, he that glorieth should glory in the Lord, ascribing the whole of their salvation to his sovereign, rich, and honorable grace, as revealed in the gospel of Jesus to the miserable and the desperate.

5. He

under their preaching should be united also, nor think of setting up one against another: and every one shall receive his own reward, according to his own labour; when the great Master comes, he will give to every man according to his work (a), to secure his approbation must therefore be our great design, and not the empty honour which cometh from man only, which some of you affect. For we are labourers together with God, united in the same service, and honoured abundantly by the very work committed to us: whilst ye are God’s husband, your hearts the field wherein he sows the seed of eternal life; ye are God’s building, the spiritual temple which he erects, and where he is well pleased to take up his abode; for ye are the habitation of God through the Spirit. Of this building we may observe,

1. The foundation is Jesus Christ. According to the grace of God which is given unto me, who hath appointed me to the office, and qualified me for the service, as a wise master-dealer I have led the foundation of your faith and hope in a crucified Jesus; and another buildeth therein, succeeding ministers have carried on the blessed work begun in your hearts: but, it is a needful and important caution, let every man take heed how he buildeth thereupon. For other foundation can we men lay that at least, which is Jesus Christ, the rock of ages, the only hope of the miserable and desperate, and out of whom there is no salvation.

2. The superstructure must correspond with the foundation. Now if any man build upon this foundation, yield, fitter, precious flame, incalculating the holy doctrines of the gospel, and reaburning men to a heavenly conversation which may adorn them, such labourer’s work will bear the feverish scrutiny, and thine gloriously before the eyes of men; but if they build usual, boy, fiddle, urging their own conceits and fancies, and zealous about things insignificant and unselfiest all, whilst the weighter matters are neglected, every man’s work shall be made manifest; for the day of judgment shall shortly declare it, because it shall be revealed by fire; and, as the retainer tries the me all in the humour, the fire shall try every man’s work, of what just it is; the exact scrutiny of that day shall prove whether every man’s opinion and practices correspond with the scripture standard or not; and the consequence of the trial will be awful. (1.) If any man’s work abide which he hath built thereupon, and it appears before the great Judge that he hath followed his plan, and corresponded with his designs, in building up men’s foals in the doctrines of grace and holiness, he shall receive a reward, eminent and distinguished, according to his labours and fidelity. (2.) If any man’s work shall be lawed, and his opinions and practices be found unscrupulous and erroneous, however highly he may have valued himself upon his abilities, he shall suffer less, and for his fine-spun conceits all destroyed; but, if he hath himself been founded upon Christ, and, though weak or mistaken, yet was not allowed, he will be found in the hands of the people, and, though weak or mistaken, yet was not allowed, he will be found in the hands of the people, and, though weak or mistaken, yet was not allowed, he will be found in the hands of the people, and, though weak or mistaken, yet was not allowed, he will be found in the hands of the people, and, though weak or mistaken, yet was not allowed, he will be found in the hands of the people, and, though weak or mistaken, yet was not allowed, he will be found in the hands of the people.