1Cor 1:17, 2:1, 13 | Barnes | STEP | Verse 17. For Christ sent me not to baptize . That is, not to baptize as my main business. Baptism was not his principal employment, though he 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, . 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 travelling 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 ravelling 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 practised 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 men to repentance and to God. Not with wisdom of words . ουκενσοφιαλογου. 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 here mentioned 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 practised 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 endeavoured 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. Comp. . 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 men distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner , (comp. ) 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 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, . (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. (5.) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value. Lest the cross of Christ . The simple doctrine that Christ was crucified to make atonement for the sins of men. This was the peculiarity of the gospel; and on this doctrine the gospel depended for success in the world. Should be made of none effect . Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of men; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning, and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart, that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defence of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit. (*) "not to baptize" "no so much to baptize" (+) "but to" "As to"

1 Corinthians 1:17

Verse 17. For Christ sent me not to baptize. That is, not to baptize as my main business. Baptism was not his principal employment, though he 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, Jn 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 travelling 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 ravelling 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 practised 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 men to repentance and to God.

Not with wisdom of words. ουκενσοφιαλογου. 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 here mentioned 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 practised 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 endeavoured 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. Comp. 1Cor 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 men distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner, (comp. 2Cor 10:1,10) 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 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, 1Cor 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.

(5.) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value.

Lest the cross of Christ. The simple doctrine that Christ was crucified to make atonement for the sins of men. This was the peculiarity of the gospel; and on this doctrine the gospel depended for success in the world.

Should be made of none effect. Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of men; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning, and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart, that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defence of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit.

(*) "not to baptize" "no so much to baptize" (+) "but to" "As to"

1 Corinthians 2:1

1st Corinthians Chapter II

THE design of this chapter is the same as the concluding part of 1Cor 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.) 1Cor 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, 1Cor 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, 1Cor 2:5-16.

The first division of the chapter 1Cor 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, 1Cor 2:1.

(2.) This was in accordance with his purpose, not designing to attempt anything like that, but having another object, 1Cor 1:2.

(3.) In fact, he had not evinced that, but the contrary, 1Cor 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, 1Cor 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, Acts 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. 2Cor 10:10) and it is certain he never made them an object of intense study and solicitude. Comp. 1Cor 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 1Cor 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" 1Cor 2:4,13

1 Corinthians 2:13

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. πνευματικοιςπνευματικα συγκρινοντες. 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," συγκρινοντες, 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 Gen 40:8,16,22, 41:12,15;) also of to explain, (Nu 15:34;) and of the Chaldee, , (Dan 5:15,17.) See also Dan 2:4-7,9,16,24,26,30,36,45 Dan 4:3,4,6,16,17, 5:7,8,13,16,18,20, 7:16; in all which places the noun, συγκρισις 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. (πνευματικα.) 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. (πνευματικοις.) This is an adjective; and may be either masculine or neuter. It is evident that some noun is understood. That may be either,

(1.) ανθρωποις 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 λογοις, 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 λογοις (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" 1Cor 1:17