1 Corinthians 1:17–1:25

1 Corinthians 1:14-20 14. I thank God that I baptized none of you, but Crispus and Gaius; 14. Gratias ago Deo meo, quod neminem baptizaverim vestrum, nisi Crispurn et Gaium: 15. Lest any should say that I had baptized in mine own name. 15. Ne quis dieat, quod in meum nomen baptizaverim. 16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. 16. Baptizavi autem et Stephanae familiam; praeteterea nescio, num quem alium baptizaverim. 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. 17. Non enim misit me Christus ut baptizarem, sed ut evangelizarem: non in sapientia sermonis, ne inanis reddatur crux Christi. 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. 18. Nam sermo erucis iis, qui pereunt, stultitia est; at nobis qui salutem consequimur, potentia Dei est. 19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 19. Scriptum est enim; (Ies. 29:14): perdam sapientiam sapientum, et intelligentiam intelligentum auferam e medio. 20. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? 20. Ubi sapiens? ubi scriba? ubi disputator hujus saeculi? nonne infatuavit Deus sapientiam mundi hujus? 14. I thank my God. In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a thing so sacred and honorable as that of the administration of baptism. Paul, indeed, would have acted with propriety, and in accordance with the nature of his office, though he had baptized ever so many. He rejoices, however, that it had happened otherwise, and acknowledges it as having been so ordered, in the providence of God, that they might not take occasion from that to glory in him, or that he might not bear any resemblance to those ambitious men who endeavored in this way to catch followers. But what if he had baptized many? There would have been no harm in it, but (as I have said) there is couched under this a heavy reproach against the Corinthians and their false apostles, inasmuch as a servant of the Lord found occasion to rejoice that he had refrained from a work, otherwise good and commendable, lest it should become an occasion of harm to them. 17. For Christ sent me not. He anticipates an objection that might, perhaps, be brought against him -- that he had not discharged his duty, inasmuch as Christ commands his Apostles to baptize as well as teach. Accordingly he replies, that this was not the principal department of his office, for the duty of teaching had been principally enjoined upon him as that to which he should apply himself. For when Christ says to the Apostles, ( Matthew 28:19 , Mark 16:15 ,) Go, preach and baptize, he connects baptism with teaching simply as an addition or appendage, so that teaching always holds the first place. Two things, however, must be noticed here. The first is, that the Apostle does not here absolutely deny that he had a command to baptize, for this is applicable to all the Apostles: Go and baptize; and he would have acted rashly in baptizing even one, had he not been furnished with authority, but simply points out what was the chief thing in his calling. The second thing is, that he does not by any means detract here, as some think, from the dignity or utility of the sacrament. For the question here is, not as to the efficacy of baptism, and Paul does not institute this comparison with the view of detracting in any degree from that; but because it was given to few to teach, while many could baptize; and farther, as many could be taught at the same time, while baptism could only be administered to individuals successively, one by one, Paul, who excelled in the gift of teaching, applied himself to the work that was more especially needful for him, and left to others what they could more conveniently accomplish. Nay farther, if the reader considers minutely all the circumstances of the case, he will see that there is irony [71] tacitly conveyed here, dexterously contrived for making those feel acutely, who, under color of administering a ceremony, endeavor to catch a little glory at the expense of another's labor. Paul's labors in building up that Church had been incredible. There had come after him certain effeminate masters, who had drawn over followers to their party by the sprinkling of water; [72] Paul, then, giving up to them the title of honor, declares himself contented with having had the burden. [73] Not with wisdom of words There is here an instance of anticipation, by which a twofold objection is refuted. For these pretended teachers might reply that it was ludicrous to hear Paul, who was not endowed with eloquence, making it his boast that the department of teaching had been assigned to him. Hence he says, by way of concession, that he had not been formed to be an orator, [74] to set himself off by elegance of speech: but a minister of the Spirit, that he might, by plain and homely speech, bring to nothing the wisdom of the world. Now, lest any one should object that he hunted after glory by his preaching, as much as others did by baptism, he briefly replies, that as the method of teaching that he pursued was the farthest removed from show, and breathed nothing of ambition, it could give no ground of suspicion on that head. Hence, too, if I mistake not, it may readily be inferred what was the chief ground of the controversy that Paul had with the wicked and unfaithful ministers of the Corinthians. It was that, being puffed up with ambition, that they might secure for themselves the admiration of the people, they recommended themselves to them by a show of words and mask of human wisdom. From this main evil two others necessarily followed -- that by these disguises (so to speak) the simplicity of the gospel was disfigured, and Christ was, as it were, clothed in a new and foreign garb, so that the pure and unadulterated knowledge of him was not to be found. Farther, as men's minds were turned aside to neatness and elegance of expression, to ingenious speculations, and to an empty show of superior sublimity of doctrine, the efficacy of the Spirit vanished, and nothing remained but the dead letter. The majesty of God, as it shines forth in the gospel, was not to be seen, but mere disguise and useless show. Paul, accordingly, with the view of exposing these corruptions of the gospel, makes a transition here to the manner of his preaching. This he declares to be right and proper, while at the same time it was diametrically opposed to the ambitious ostentation of those men. [75] It is as though he had said -- "I am well aware how much your fastidious teachers delight themselves in their high-sounding phrases. As for myself, I do not simply confess that my preaching has been conducted in a rude, coarse, and unpolished style, but I even glory in it. For it was right that it should be so, and this was the method that was divinely prescribed to me." By the wisdom of words, he does not mean logodaidalia, [76] which is mere empty talk, but true eloquence, which consists in skillful contrivance of subjects, ingenious arrangement, and elegance of expression. He declares that he had nothing of this: nay more, that it was neither suitable to his preaching nor advantageous. Lest the cross of Christ should be made of none effect As he had so often previously presented the name of Christ in contrast with the arrogant wisdom of the flesh, so now, with the view of bringing down thereby all its pride and loftiness, he brings forward to view the cross of Christ. For all the wisdom of believers is comprehended in the cross of Christ, and what more contemptible than a cross? Whoever, therefore, would desire to be truly wise in God's account, must of necessity stoop to this abasement of the cross, and this will not be accomplished otherwise than by his first of all renouncing his own judgment and all the wisdom of the world. Paul, however, shows here not merely what sort of persons Christ's disciples ought to be, and what path of learning they ought to pursue, but also what is the method of teaching in Christ's school. "The cross of Christ (says he) would have been made of none effect, if my preaching had been adorned with eloquence and show." The cross of Christ he has put here for the benefit of redemption, which must be sought from Christ crucified. Now the doctrine of the gospel which calls us to this, should savor of the nature of the Cross, so as to be despised and contemptible, rather than glorious, in the eyes of the world. The meaning, therefore, is, that if Paul had made use of philosophical acuteness and studied address in the presence of the Corinthians, the efficacy of the cross of Christ, in which the salvation of men consists, would have been buried, because it cannot come to us in that way. Here two questions are proposed: first, whether Paul here condemns in every respect the wisdom of words, as opposed to Christ; and secondly, whether he means that eloquence and the doctrine of the gospel are invariably opposed, so they cannot agree together, and that the preaching of the gospel is vitiated, if the slightest tincture of eloquence [77] is made use of for adorning it. To the first of these I answer -- that it were quite unreasonable to suppose, that Paul would utterly condemn those arts which, it is manifest, are excellent gifts of God, and which serve as instruments, as it were, to assist men in the accomplishment of important purposes. As for those arts, then, that have nothing of superstition, but contain solid learning, [78] and are founded on just principles, as they are useful and suited to the common transactions of human life, so there can be no doubt that they have come forth from the Holy Spirit; and the advantage which is derived and experienced from them, ought to be ascribed exclusively to God. What Paul says here, therefore, ought not to be taken as throwing any disparagement upon the arts, as if they were unfavorable to piety. The second question is somewhat more difficult, for he says, that the cross of Christ is made of none effect if there be any admixture of the wisdom of words I answer, that we must consider who they are that Paul here addresses. The ears of the Corinthians were tickled with a silly fondness for high sounding style. [79] Hence they needed more than others to be brought back to the abasement of the cross, that they might learn to embrace Christ as he is, unadorned, and the gospel in its simplicity, without any false ornament. I acknowledge, at the same time, that this sentiment in some respects holds invariably, that the cross of Christ is made of none effect, not merely by the wisdom of the world, but also by elegance of address. For the preaching of Christ crucified is simple and unadorned, and hence it ought not to be obscured by false ornaments of speech. It is the prerogative of the gospel to bring down the wisdom of the world in such a way that, stripped of our own understanding, we show ourselves to be simply docile, and do not think or even desire to know anything, but what the Lord himself teaches. As to the wisdom of the flesh, we shall have occasion to consider more at large ere long, in what respects it is opposed to Christ. As to eloquence, I shall advert to it here in a few words, in so far as the passage calls for. We see that God from the beginning ordered matters so, that, the gospel should be administered in simplicity, without any aid from eloquence. Could not he who fashions the tongues of men for eloquence, be himself eloquent if he chose to be so? While he could be so, he did not choose to be so. Why it was that he did not choose this, I find two reasons more particularly. The first is, that in a plain and unpolished manner of address, the majesty of the truth might shine forth more conspicuously, and the simple efficacy of his Spirit, without external aids, might make its way into the hearts of men. The second is, that he might more effectually try our obedience and docility, and train us at the same time to true humility. For the Lord admits none into his school but little children. [80] Hence those alone are capable of heavenly wisdom who, contenting themselves with the preaching of the cross, however contemptible it may be in appearance, feel no desire whatever to have Christ under a mask. Hence the doctrine of the gospel required to be regulated with this view, that believers should be drawn off from all pride and haughtiness. But what if any one should at the present day, by discoursing with some degree of elegance, adorn the doctrine of the gospel by eloquence? Would he deserve to be on that account rejected, as though he either polluted it or obscured Christ's glory. I answer in the first place, that eloquence is not at all at variance with the simplicity of the gospel, when it does not merely not disdain to give way to it, and be in subjection to it, but also yields service to it, as a handmaid to her mistress. For as Augustine says, "He who gave Peter a fisherman, gave also Cyprian an orator." By this he means, that both are from God, notwithstanding that the one, who is much the superior of the other as to dignity, is utterly devoid of gracefulness of speech; while the other, who sits at his feet, is distinguished by the fame of his eloquence. That eloquence, therefore, is neither to be condemned nor despised, which has no tendency to lead Christians to be taken up with an outward glitter of words, or intoxicate them with empty delight, or tickle their ears with its tinkling sound, or cover over the cross of Christ with its empty show as with a veil; [81] but, on the contrary, tends to call us back to the native simplicity of the gospel, tends to exalt the simple preaching of the cross by voluntarily abasing itself, and, in fine, acts the part of a herald [82] to procure a hearing for those fishermen and illiterate persons, who have nothing to recommend them but the energy of the Spirit. I answer secondly, that the Spirit of God, also, has an eloquence of his own, but of such a nature as to shine forth with a native luster peculiar to itself, or rather (as they say) intrinsic, more than with any adventitious ornaments. Such is the eloquence that the Prophets have, more particularly Isaiah, David, and Solomon. Moses, too, has a sprinkling of it. Nay farther, even in the writings of the Apostles, though they are more unpolished, there are notwithstanding some sparks of it occasionally emitted. Hence the eloquence that is suited to the Spirit of God is of such a nature that it does not swell with empty show, or spend itself in empty sound, but is solid and efficacious, and has more of substance than elegance. 18. For the preaching of the cross, etc. In this first clause a concession is made. For as it might very readily be objected, that the gospel is commonly held in contempt, if it be presented in so bare and abject a form, Paul of his own accord concedes this, but when he adds, that it is so in the estimation of them that perish, he intimates that no regard must be paid to their judgment. For who would choose to despise the gospel at the expense of perishing? This statement, therefore, must be understood in this way: "However the preaching of the cross, as having nothing of human wisdom to recommend it to esteem, is reckoned foolishness by them that perish; in our view, notwithstanding, the wisdom of God clearly shines forth in it." He indirectly reproves, however, the perverted judgment of the Corinthians, who, while they were, through seduction of words, too easily allured by ambitious teachers, regarded with disdain an Apostle who was endowed with the power of God for their salvation, and that simply because he devoted himself to the preaching of Christ. In what way the preaching of the cross is the power of God unto salvation, we have explained in commenting upon Romans 1:16 19. For it is written, etc. He shows still farther, from the testimony of Isaiah, how unreasonable a thing it is that the truth of the gospel should be regarded with prejudice on the ground that the wise of this world hold it in contempt, not to say derision. For it is evident from the words of the Prophet, that their opinion is regarded as nothing in the account of God. The passage is taken from Isaiah 29:14 , where the Lord threatens that he will avenge himself upon the hypocrisy of the people by this kind of punishment, that wisdom will perish from the wise, etc. Now the application of this to the subject in hand is this: "It is nothing new or unusual for men to form utterly absurd judgments, who appear in other respects to be distinguished for wisdom. For in this manner the Lord has been wont to punish the arrogance of those who, depending on their own judgment, think to be leaders to themselves and others. In this manner did He, among the Israelitish people of old, destroy the wisdom of those who were the leaders of the people. If this happened among a people, whose wisdom the other nations had occasion to admire, what will become of others?" It is proper, however, to compare the words of the Prophet with those of Paul, and to examine the whole matter still more closely. The Prophet, indeed, makes use of neuter verbs when he says, Wisdom will perish and prudence will vanish, while Paul turns them into the active form, by making them have a reference to God. They are, however, perfectly the same in meaning. For this is a great prodigy which God declares he will exhibit, so that all will be filled with astonishment. Wisdom, therefore, perishes, but it is by the Lord's destroying it: wisdom vanishes, but it is by the Lord's covering it over and effacing it. As to the second term athetein, (which Erasmus renders reject,) as it is ambiguous, and is sometimes taken to mean efface, or expunge, or obliterate, I prefer to understand it in this sense here, so as to correspond with the Prophet's word vanish, or be hid. At the same time, there is another reason that has weighed more with me, [83] -- that the word reject was not in accordance with the subject, as will appear ere long. Let us see, then, as to the meaning. The Prophet's meaning, without doubt, is precisely this, that they would no longer have governors that would rule well, because the Lord will deprive them of sound judgment and intelligence. For as he elsewhere threatens to send blindness upon the whole nation ( Isaiah 6:10 ,) so here, upon the leaders; which is just as though he were plucking the eyes out of the body. However this may be, a great difficulty arises from the circumstance, that the term wisdom or prudence was taken by Isaiah in a good sense, while Paul quotes it for an opposite purpose, as though the wisdom of men were condemned by God, as being perverted, and their prudence set aside as being mere vanity. I confess that it is commonly expounded in this way; but as it is certain that the oracles of the Holy Spirit are not perverted by the Apostles to meanings foreign to their real design, I choose rather to depart from the common opinion of interpreters than to charge Paul with falsehood. In other respects, too, the natural meaning of the Prophet's words accords not ill with Paul's intention; for if even the wisest become fools, when the Lord takes away a right spirit, what confidence is to be placed in the wisdom of men? Farther, as it is God's usual way of punishing, to strike blind those who, following implicitly their own judgment, are wise in their own esteem, it is not to be wondered if carnal men, when they rise up against God, with the view of subjecting His eternal truth to their rashness, are turned into fools, and become vain in their imaginations. We now see with what appropriateness Paul makes use of this testimony. Isaiah declares that the vengeance of God upon all those that served God with their own inventions would be, that wisdom would vanish from their wise men. Paul, with the view of proving that the wisdom of this world is vain and worthless, when it exalts itself against God, adduces this testimony from Isaiah. 20. Where is the wise? where is the scribe? This expression of triumph is added for the purpose of illustrating the Prophet's testimony. Paul has not taken this sentiment from Isaiah, as is commonly thought, but speaks in his own person. For the passage which they point to ( Isaiah 33:18 ) has nothing corresponding to the subject in hand, or nearly approaching to it. For in that passage, while he promises to the Jews deliverance from the yoke of Sennacherib, that he may magnify the more this great blessing from God, he shows how miserable is the condition of those that are oppressed by the tyranny of foreigners. He says, that they are in a constant fever of anxiety, from thinking themselves beset with scribes or questors, treasurers, and counters of towers. Nay more, he says, that the Jews were involved in such difficulties, that they were stirred up to gratitude by the very remembrance of them. [84] It is a mistake, therefore, to suppose that this sentence is taken from the Prophet. [85] The term world, ought not to be taken in connection with the last term merely, but also with the other two. Now, by the wise of this world, he means those who do not derive their wisdom from illumination by the Spirit through means of the word of God, but, endowed with mere worldly sagacity, rest on the assurance which it affords. It is generally agreed, that by the term scribes is meant teachers. For as sphr, saphar, among the Hebrews, means to relate or recount, and the noun derived from it, sphr, sepher,, is used by them to signify a book or volume, they employ the term svphrym, sopherim, to denote learned men, and those that are conversant with books; and, for the same reason, too, sopher regis is often used to denote a chancellor or secretary The Greeks, following the etymology of the Hebrew term, have translated it grammateis, scribes [86] He appropriately gives the name of investigators [87] to those that show off their acuteness by starting difficult points and involved questions. Thus in a general way he brings to nothing man's entire intellect, so as to give it no standing in the kingdom of God. Nor is it without good reason that he inveighs so vehemently against the wisdom of men, for it is impossible to express how difficult a thing it is to eradicate from men's minds a misdirected confidence in the flesh, that they may not claim for themselves more than is reasonable. Now there is more than ought to be, if, depending even in the slightest degree upon their own wisdom, they venture of themselves to form a judgment. Hath not God made foolish, etc By wisdom here he means everything that man can comprehend either by the natural powers of his understanding, or as deriving aid from practice, from learning, or from a knowledge of the arts. For he contrasts the wisdom of the world with the wisdom of the Spirit. Hence, whatever knowledge a man may come to have without the illumination of the Holy Spirit, is included in the expression, the wisdom of this world This he says God has utterly made foolish, that is, He has convicted it of folly. This you may understand to be effected in two ways; for whatever a man knows and understands, is mere vanity, if it is not grounded in true wisdom; and it is in no degree better fitted for the apprehension of spiritual doctrine than the eye of a blind man is for discriminating colors. We must carefully notice these two things -- that a knowledge of all the sciences is mere smoke, where the heavenly science of Christ is wanting; and man, with all his acuteness, is as stupid for obtaining of himself a knowledge of the mysteries of God, as an ass is unqualified for understanding musical harmonies. For in this way he reproves the destructive pride of those who glory in the wisdom of the world so as to despise Christ, and the entire doctrine of salvation, thinking themselves happy when they are taken up with creatures; and he beats down the arrogance of those who, trusting to their own understanding, attempt to scale heaven itself. There is also a solution furnished at the same time to the question, how it happens that Paul in this way throws down upon the ground every kind of knowledge that is apart from Christ, and tramples, as it were, under foot what is manifestly one of the chief gifts of God in this world. For what is more noble than man's reason, in which man excels the other animals? How richly deserving of honor are the liberal sciences, which polish man, so as to give him the dignity of true humanity! Besides this, what distinguished and choice fruits they produce! Who would not extol with the highest commendations civil prudence [88] (not to speak of other things,) by which governments, principalities, and kingdoms are maintained? A solution of this question, I say, is opened up to view from the circumstance, that Paul does not expressly condemn either man's natural perspicacity, or wisdom acquired from practice and experience, or cultivation of mind attained by learning; but declares that all this is of no avail for acquiring spiritual wisdom. And, certainly, it is madness for any one, confiding either in his own acuteness, or the assistance of learning, to attempt to fly up to heaven, or, in other words, to judge of the secret mysteries of the kingdom of God, [89] or to break through ( Exodus 19:21 ) to a discovery of them, for they are hid from human view. Let us, then, take notice, that we must restrict to the specialities of the case in hand what Paul here teaches respecting the vanity of the wisdom of this world -- that it rests in the mere elements of the world, and does not reach to heaven. In other respects, too, it holds true, that without Christ sciences in every department are vain, and that the man who knows not God is vain, though he should be conversant with every branch of learning. Nay more, we may affirm this, too, with truth, that these choice gifts of God -- expertness of mind, acuteness of judgment, liberal sciences, and acquaintance with languages, are in a manner profaned in every instance in which they fall to the lot of wicked men. Footnotes: [71] "Ironie, c'est a dire, mocquerie;" -- "Irony, that is to say, mockery." [72] "Seulement en les arrousant d'eau: c'est a dire, baptizant;" -- "Simply by sprinkling them with water, that is to say, baptizing." [73] "Toute la charge et la pesanteur du fardeau;" -- "The whole charge and weight of the burden." [74] "Vn Rhetoricien ou harangueur;" -- "A Rhetorician, or declaimer." [75] "Ces vaillans docteurs;" -- "Those valiant teachers." [76] The term logodaidalia properly denotes speech ingeniously contrived. It is compounded of logos (speech) and Daidalos (Daedalus,) an ingenious artist of Athens, celebrated for his skill in statuary and architecture. Hence everything that was skilfully contrived was called Daedalean. See Lucr. 4. 555, and 5. 235; Virg. G. 4. 179; and Aen. 7. 282. -- Ed [77] "Eloquence et rhetorique;" -- "Eloquence and rhetoric." [78] "Vne bonne erudition, et scauoir solide;" -- "Good learning, and solid wisdom." [79] "Les Corinthiens auoyent les oreilles chatouilleuses, et estoyent transportez d'vn fol appetit d'auoir des gens qui eussent vn beau parler;" -- "The Corinthians had itching ears, ( 2 Timothy 4:3 ,) and were carried away with a silly eagerness to have persons that had a good manner of address." [80] "Les humbles;" -- "The humble." [81] "Ni a offusquer de sa pompe la croix de Christ, comme qui mettroit vne nuee au denant;" -- "Nor to darken the cross of Christ with its empty show, as if one were drawing a cloud over it." [82] "Brief, a seruir comme de trompette;" -- "In short, to serve as a trumpet." [83] "Combien que j'aye vne raison encore plus valable, qui m'a induit a changer ceste translation;" -- "At the same time, I have a still more forcible reason, which has induced me to alter this translation." [84] The passage referred to in Isaiah is happily rendered by Lowth:-Thine heart shall reflect on the past terror: Where is now the accomptant? where the weigher of tribute? where is he that numbered the towers? The last of these expressions Lowth explains to mean, "the commander of the enemy's forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers, that he might know where to make the assault with the greatest advantage." -- Ed. [85] "The words of Paul, 1 Corinthians 1:20 , pou sophos; pou grammateus; pou suzetetes k.t.l., are not, as some have imagined, a quotation of the words of this verse," ( Isaiah 33:18 ;) "the only points of agreement between them being merely the occurrence of grammateus, and the repetition of the interrogative tou. It is not impossible, however, that the structure of the one passage may have suggested the other." -- Henderson on Isaiah. -- Ed [86] The Hebrew phrase referred to occurs in 2 Kings 12:10 sphr hmlk (the king's scribe.) It is rendered by the Septuagint, ho grammateus tou basileos The corresponding Greek term, grammateis is employed by the classical writers to denote a clerk or secretary, (Demosth. 269.19.) The grammateis (notaries) "had the custody of the laws and the public records, which it was their business to write, and to repeat to the people and senate when so required." -- Potter's Grecian Antiquities, volume 1.--- Ed [87] Calvin, here has manifestly in his eye the original meaning of suzetetes, which is derived from sun and zeteo (to inquire together,) and comes very naturally to mean one that indulges in arguments or disputes. The term was applied to the subtle Sophists, or disputants in the Greek academies. -- Ed [88] "La prudence civile, c'est a dire la science des lois;" -- "Civil prudence, that is to say, the science of laws." [89] See Institutes, volume 1.--- Ed.

{19} For Christ sent me not to baptize, but to preach the gospel: {20} not with {l} wisdom of words, lest the {21} cross of Christ should be made of none effect. (19) The taking away of an objection: that he gave not himself to baptize many amongst them: not for the contempt of baptism, but because he was mainly occupied in delivering the doctrine, and committed those that received his doctrine to others to be baptized. And so he declared sufficiently how far he was from all ambition: whereas on the other hand they, whom he reprehends, as though they gathered disciples to themselves and not to Christ, bragged most ambitiously of numbers, which they had baptized. (20) Now he turns himself to the teachers themselves, who pleased themselves in brave and glory-seeking eloquence, to the end that they might draw more disciples after them. He openly confesses that he was not similar to them, opposing gravely, as it became an apostle, his example against their perverse judgments: so that this is another place in this epistle with regard to the observing of a godly simplicity both in words and sentences in teaching the Gospel. (l) With eloquence: which Paul casts off from himself not only as unnecessary, but also as completely contrary to the office of his apostleship: and yet Paul had this kind of eloquence, but it was heavenly, not of man, and void of fancy words. (21) The reason why he did not use the pomp of words and fancy speech: because it was God's will to bring the world to his obedience by that way, by which the most foolish among men might understand that this work was done by God himself, without the skill of man. Therefore as salvation is set forth to us in the Gospel by the cross of Christ, which nothing is more contemptible than, and more far from life, so God would have the manner of the preaching of the cross, most different from those means with which men do use to draw and entice others, either to hear or believe: therefore it pleased him by a certain kind of most wise folly, to triumph over the most foolish wisdom of the world, as he had said before by Isaiah that he would. And by this we may gather that both these teachers who were puffed up with ambitious eloquence, and also their hearers, strayed far away from the goal and mark of their calling.

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. Not to baptize — As my chief work, so Jeremiah 7:22 but to preach and plant Churches, wherein he had a very happy hand; as had likewise Farellus among our late reformers, Qui Mompelgardenses, Aquileienses, Lausanneuses, Genevenses, Novocomenses Ghristo lucrifecit, he gained five cities with their territories to Christ. (Melch. Adam. in Vii. xi.) Not with wisdom of words — Which yet St Paul could have done as well as another; witness his artificial unstarching of the orator’s speech, Acts 24:10-21 ; Acts 24:10-21 . But he liked not to put the sword of the Spirit into a velvet scabbard, that it could not pierce, to speak floride plus quam solide, as those self-seekers at Corinth did, that sought more to tickle the ear than to affect the heart. It repented Augustine (and well it might) that when he was young he had preached more ut placeret, quam ut doceret, to please than to profit. And Luther was wont to say, he is the best preacher that preacheth vulgiter, trivialiter, maximeque ad populi captum. Not but that there is a lawful use of rhetoric in sermons, so it be free from ostentation. See the Preface to my God’s Love Tokens.

For Christ sent me not to baptize, but to preach the Gospel; baptism was not his principal work, not the main business for which Paul was sent; it was his work, otherwise he would not have baptized Crispus, or Gaius, or the household of Stephanas, but preaching was his principal work. It is very probable others (besides the apostles) baptized. It is hard to conceive how three thousand should in a day be added to the church, if Peter had baptized them all, Acts 2:41 . The apostle goes on, telling us how he preached the gospel, and thereby instructing all faithful ministers how they ought to preach. Not with wisdom of words, or speech. Wisdom of words must signify either what we call rhetoric, or logic, delivering the mysteries of the gospel in lofty, tunable expressions, or going about to evidence them from rational demonstrations and arguments. This was the way (he saith) to have taken away all authority from the doctrine of the cross of Christ: Divine faith being nothing else but the soul’s assent to the Divine revelation because it is such, is not furthered, but hindered, by the arguing the object of it from the principles of reason, and the colouring of it with high-flown words and trim phrases. There is a decent expression to be used in the communicating the will of God unto men; but we must take heed that we do not diminish the authority of God’s revealed will, either by puerile flourishings of words, or philosophical argumentation.

For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Acts 26:16 in which no mention is made of his administering the ordinance of baptism; but no doubt he had the same mission the rest of the apostles had, which was to baptize as well as preach; and indeed, if he had not been sent at all to baptize, it would have been unlawful for him to have administered baptism to any person whatever; but his sense is, that baptism was not the chief and principal business he was sent about; this was to be done mostly by those preachers of the word who travelled with him, or followed after him: he was not sent so much about this work, but to preach the Gospel; for which he was most eminently qualified, had peculiar gifts for the discharge of it, and was greatly useful in it. This was what he was rather sent to do than the other, and this "not with wisdom of words". Scholastic divinity, or the art of disputation, is by the (f) Karaites, a sect among the Jews, called , "wisdom of words": this the apostle seems to refer to, and signifies he was not sent with, or to preach, with words of man's wisdom, with human eloquence and oratory, with great swelling words of vanity, but in a plain, humble, modest manner; on which account the false teachers despised him, and endeavoured to bring his ministry into contempt with others: but this way and manner of preaching he chose for this reason, lest the cross of Christ should be made of none effect; that is, either lest men's ears and fancies should be so tickled and pleased with the eloquence of speech, the elegancy of diction, and accuracy of expression, the cadency of words, and beauty of the oration, with the manner, and not with the matter of preaching, and so the true use, end, and design of the doctrine of a crucified Christ be defeated; or lest the success of the ministry should be attributed to the force of enticing words, and the strength and persuasion of oratory, and not to the energy of divine power attending the doctrine of the cross, (f) Sepher Cosri Orat. 5. Sign. 15, 16. fol. 277. 2. 278. 1.

Paul had been bred up in Jewish learning; but the plain preaching of a crucified Jesus, was more powerful than all the oratory and philosophy of the heathen world. This is the sum and substance of the gospel. Christ crucified is the foundation of all our hopes, the fountain of all our joys. And by his death we live. The preaching of salvation for lost sinners by the sufferings and death of the Son of God, if explained and faithfully applied, appears foolishness to those in the way to destruction. The sensual, the covetous, the proud, and ambitious, alike see that the gospel opposes their favourite pursuits. But those who receive the gospel, and are enlightened by the Spirit of God, see more of God's wisdom and power in the doctrine of Christ crucified, than in all his other works. God left a great part of the world to follow the dictates of man's boasted reason, and the event has shown that human wisdom is folly, and is unable to find or retain the knowledge of God as the Creator. It pleased him, by the foolishness of preaching, to save them that believe. By the foolishness of preaching; not by what could justly be called foolish preaching. But the thing preached was foolishness to wordly-wise men. The gospel ever was, and ever will be, foolishness to all in the road to destruction. The message of Christ, plainly delivered, ever has been a sure touchstone by which men may learn what road they are travelling. But the despised doctrine of salvation by faith in a crucified Saviour, God in human nature, purchasing the church with his own blood, to save multitudes, even all that believe, from ignorance, delusion, and vice, has been blessed in every age. And the weakest instruments God uses, are stronger in their effects, than the strongest men can use. Not that there is foolishness or weakness in God, but what men consider as such, overcomes all their admired wisdom and strength.

17. Paul says this not to depreciate baptism; for he exalts it most highly (Ro 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general. sent me—literally, "as an apostle." not to baptize—even in Christ's name, much less in my own. not with wisdom of words—or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (1Co 1:5; 2:1, 4) in Apollos, and the want of which in Paul they were dissatisfied with (2Co 10:10). cross of Christ—the sum and substance of the Gospel (1Co 1:23; 2:2), Christ crucified. be made of none effect—literally, "be made void" (Ro 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.

For Christ sent me not to baptize - That is, not to baptize as my main business. Baptism was not his principal employment, though be had a commission in common with others to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize, John 4:2 . It is probable that the business of baptism was entrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in traveling from place to place. The reasons of this may have been: (1) That which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who had been baptized by the apostles might claim some superiority over those who were not. (2) it is probable that the rite of baptism was preceded or followed by a course of instruction adapted to it, and as the apostles were traveling from place to place, this could be better entrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance. (3) it is not improbable, as Doddridge supposes, that the administration of this ordinance was entrusted to inferiors, because it was commonly practiced by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their main work. But to preach the gospel - As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call people to repentance and to God. Not with wisdom of words - (οὐκ ἐν σοφίᾳ λόγου ouk en sophia logou). Not in wisdom of speech, margin. The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective, and means "not in wise words or discourse." The wisdom mentioned here, refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things: (1) Their subtle and learned mode of disputation, or that which was practiced in their schools of philosophy. (2) a graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves, and this, probably, the false teachers endeavored to imitate. (3) that which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued themselves, as the Jews did on miracles and wonders; compare 1 Corinthians 1:22 . The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks; and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among people distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner (compare 2 Corinthians 10:1 , 2 Corinthians 10:10 ), so much as the strength and power of his reasoning. Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters - the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such a length, are not perfectly apparent. They are supposed to have been the following: (1) He had incidentally mentioned his own preaching, and his having been set apart particularly to that; 1 Corinthians 1:17 . (2) his authority, it is probable, had been called in question by the false teachers at Corinth. (3) the ground of this, or the reason why they undervalued him, had been probably, that he had not, evinced the eloquence of manner and the graces of oratory on which they so much valued themselves. (4) they had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation. continued...

Paul’s Defense of His Manner of Preaching — 1 Corinthians 1:17-31 The apostle having been led to mention incidentally that he had baptized very few persons in Corinth, assigns as the reason of that fact that his great official duty was to preach the gospel. This naturally led him to speak of the manner of preaching. It was one of the objections urged against him that he did not preach “with the wisdom of words,” that is, that he did not preach the doctrines taught by human reason, which he calls the wisdom of the world. Through the remainder of this, and the whole of the following chapter, he assigns his reasons for thus renouncing the wisdom of the world, — and resumes the subject of the divisions existing in the church of Corinth at the beginning of the third chapter. 1. His first reason for not teaching human wisdom is that God had pronounced all such wisdom to be folly, 1 Corinthians 1:19 , 1 Corinthians 1:20 . 2. Expedience had proved the insufficiency of human wisdom to lead men to a saving knowledge of God, 1 Corinthians 1:21 . 3. God had ordained the gospel to be the great means of salvation, 1 Corinthians 1:21-25 . 4. The expedience of the Corinthians themselves showed that it was not wisdom nor any other human distinction that secured the salvation of men. Human wisdom could neither discover the method of salvation, nor secure compliance with its terms when revealed. They were in Christ (i.e. converted), not because they were wiser, better, or more distinguished than others, but simply because God had chosen or called them, 1 Corinthians 1:26-30 . The design of God in all this was to humble then so that he who glories should glory in the Lord. 1 Corinthians 1:31 . 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. For indicates the connection. ‘I baptized few, for I was not sent to baptize, but to preach.’ The commission was, “Go ye into all the world, and preach the gospel to every creature.” This does not mean that baptism was not included, but it does mean that baptizing was very inferior to preaching. It is subordinated in the very form of the commission, “Go ye therefore, make disciples of all nations, baptizing them,” etc. The main thing was to make disciples; recognizing them as such by baptism was subordinate, though commanded. Baptism was a work which the apostles seem to have generally left to others, Acts 10:48 . During the apostolic age, and in the apostolic form of religion, truth stood immeasurably above external rites. The apostasy of the church consisted in making rites more important than truth. The apostle’s manner of speaking of baptism in this connection as subordinate to preaching is, therefore, a wonder to those who are disposed unduly to exalt the sacraments, as may be seen in Olshausen’s remarks on 1 Corinthians 1:13-16 . We must not infer from this that baptism is of little importance, or that it may be safely neglected. Although Paul controverted the Jewish doctrine that circumcision secured salvation and was necessary to its attainment, he nevertheless admitted that its advantages were great every way, Romans 3:2 . And in the Old Testament it is expressly said that the uncircumcised man-child should be cut off from the people, i.e. deprived of the benefits of the theocracy. While therefore it is unscriptural to make baptism essential to salvation or a certain means of regeneration, it is nevertheless a dangerous act of disobedience to undervalue or neglect it. His preaching Paul describes by saying it was “not with the wisdom of words,” ( οὐκ ἐν σοφίᾳ λόγου ). So far as the signification of these words is concerned, the meaning may be, 1. Not with skillful discourse, that is, eloquence. 2. Or, not with philosophical discourse, that is, not in an abstract or speculative manner, so that the truth taught should be presented in a philosophical form. According to this view the doctrine taught would still be the gospel, but the thing rejected and condemned would be merely the philosophical mode of exhibiting it. 3. The meaning may be, not with a discourse characterized by wisdom; that is, the contents of which was human wisdom, instead of truths revealed by God. The context is in favor of the interpretation last mentioned. In this whole connection the apostle contrasts two kinds of wisdom. The one he describes as the wisdom of the world, the wisdom of men, or of the rulers of the world. By this he means human wisdom, that which has a human origin. This he pronounces to be folly, and declares it to be entirely inefficacious in the salvation of men. The other kind of wisdom, he calls the wisdom of God, i.e. derived from God; the hidden wisdom, consisting in truths which human reason never could discover. The former he repudiates. He says, he did not come to preach the teachings of human reason, but the testimony of God. He was among them in the character, not of a philosopher, but of a witness. As in what follows the apostle argues to prove that human wisdom is folly and cannot save men, and gives that as the reason why he came preaching the doctrine of the cross, it seems plain that this is the meaning of the passage before us. ‘Christ sent the to preach, not with wise discourse, that is, not with human wisdom — not as a philosopher, but as a witness.’ His preaching therefore was the simple exhibition of the truth which God had revealed. Lest the cross of Christ should be made of none effect , i.e. rendered powerless and inoperative. If Paul in preaching had either substituted human wisdom for the doctrine of the cross, or had so presented that doctrine as to turn it into a philosophy, his preaching would have been powerless. It would lose its divine element and become nothing more than human wisdom. Whatever obscures the cross deprives the gospel of its power.