--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 708 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/708/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 708. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/708/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 708. 1 Corinthians · 3 of 26 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/708/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/708/#p-N [¶0] power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe. [¶1] wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom ([Col 2:3]). [¶2] 25. foolishness of God--that is, God's plan of salvation which men deem "foolishness." [¶3] weakness of God--Christ "crucified through weakness" ([2Co 13:4], the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants ([1Co 2:3]; [2Co 12:9]). [¶4] 26. ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus]. [¶5] your calling ... are called--Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare [1Co 1:27], ) is the weakness of the instrumentality which the Lord employed to convert the world [Hinds and Whately; so Anselm]. However, English Version accords well with [1Co 1:24]. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [Olshausen]. [¶6] wise ... after the flesh--the wisdom of this world acquired by human study without the Spirit. (Contrast [Mt 16:17]). [¶7] 27. the foolish things--a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine. [¶8] to confound--The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation. [¶9] chosen ... chosen--The repetition indicates the gracious deliberateness of God's purpose ([Jas 2:5]). [¶10] 28. yea, and things which are not--Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish ... weak ... base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are. [¶11] 29. no flesh ... glory--For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame ([1Co 1:27]). Flesh, like "the flower of the field," is beautiful, but frail ([Is 40:6]). [¶12] in his presence--We are to glory not before Him, but in Him [Bengel]. [¶13] 30. But ... ye--in contrast to them that "glory" in worldly wisdom and greatness. [¶14] of him are--not of yourselves ([Ep 2:8]), but of Him ([Ro 11:36]). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." [1Co 1:28]). [¶15] in Christ--by living union with Him. Not "in the flesh" ([1Co 1:26], ). [¶16] of God--from God; emanating from Him and sent by Him. [¶17] is made unto us--has been made to us, to our eternal gain. [¶18] wisdom--unattainable by the worldly mode of seeking it ([1Co 1:19], ; contrast [Col 2:3]; [Pr 8:1-36]; [Is 9:6]). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools." [¶19] righteousness--the ground of our justification ([Jr 23:5], ; [Ro 4:25]; [2Co 5:21]); whereas once we were "weak" ([Ro 5:6]). [Is 42:21]; . [¶20] sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," [Ep 1:8]), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). [Lu 21:28]; [Ro 8:23]; [Ep 1:14]; 4:30. [¶21] redemption--whereas once we were "despised." [¶22] 31. glory in ... Lord--([Jr 9:23], )--in opposition to "flesh glorying in His presence" ([1Co 1:29]). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world. ### Chapter 2 [¶24] [1Co 2:1-16]. Paul's Subject of Preaching, Christ Crucified, Not in Worldly, but in Heavenly, Wisdom among the Perfect. [¶25] 1. And I--"So I" [Conybeare] as one of the "foolish, weak, and despised" instruments employed by God ([1Co 1:27], ); "glorying in the Lord," not in man's wisdom ([1Co 1:31]). Compare [1Co 1:23], "We." [¶26] when I came--([Ac 18:1], &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, [Ac 17:28]), and Epimenides ([Tit 1:12]), and Menander ([1Co 15:33]). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity ([Lu 2:1]), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [Conybeare and Howson]. [¶27] testimony of God--"the testimony of Christ" ([1Co 1:6]); therefore Christ is God. [¶28] 2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [Alford], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel. [¶29] 3. I--the preacher: as [1Co 2:2] describes the subject, "Christ crucified," and [1Co 2:4] the mode of preaching: "my speech ... not with enticing words," "but in demonstration of the Spirit." [¶30] weakness--personal and bodily ([2Co 10:10]; , ; [Ga 4:13]). [¶31] trembling--(compare [Php 2:12]). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" ([Ep 6:5]) [Conybeare and Howson]. [¶32] 4. my speech--in private. [¶33] preaching--in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts. [¶34] enticing--rather, "persuasive." [¶35] man's wisdom--man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom. [¶36] in demonstration of ... Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, [Mt 7:29]; [Ac 6:10]; [He 4:12]; compare also [Ro 15:19]). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it. [¶37] 5. stand in ... wisdom of men--rest on it, owe its origin and continuance to it. [¶38] 6-7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world. [¶39] we speak--resuming "we" (preachers, I, Apollos, &c.) from "we preach" ([1Co 1:28]), only that here, "we speak" refers to something less public (compare [1Co 2:7], , "mystery ... hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. [¶40] perfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" ([1Co 3:1], ), and cannot therefore understand the deeper truths of Christianity ([1Co 14:20]; [Php 3:15]; [He 5:14]). Paul does not mean by the "mystery" or "hidden wisdom" ([1Co 2:7]) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements ([1Co 2:2]), but now spoken to the "perfect" ([1Co 15:51]; [Ro 11:25]; [Ep 3:5], ). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare [Php 3:12], , with [1Jo 2:12-14]). "God" ([1Co 2:7]) is opposed to the world, the apostles to "the princes [great and learned men] of this world" ([1Co 2:8]; compare [1Co 1:20]) [Bengel]. [¶41] come to naught--nothingness ([1Co 1:28]). They are transient, not immortal. Therefore, their wisdom is not real [Bengel]. Rather, translate with Alford, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" ([1Co 1:28]). [¶42] 8. Which--wisdom. The strongest proof of the natural man's destitution of heavenly wisdom. [¶43] crucified ... Lord of glory--implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, [Joh 17:4], ) was crucified. [¶44] 9. But--(it has happened) as it is written.