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? |
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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 irony1 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;2 Paul, then, giving up to them the title of honor, declares himself contented with having had the burden.3
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.5 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
Here two questions are proposed: first, whether Paul here condemns in
The second question is somewhat more difficult, for he says,
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.10 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;11 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 herald12 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.
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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.
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
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It is generally agreed, that by the term scribes is meant teachers. For as
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 prudence18 (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,19 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.
1 "Ironie, c'est a dire, mocquerie;" -- "Irony, that is to say, mockery."
2 "Seulement en les arrousant d'eau: c'est a dire, baptizant;" -- "Simply by sprinkling them with water, that is to say, baptizing."
3 "Toute la charge et la pesanteur du fardeau;" -- "The whole charge and weight of the burden."
4 "Vn Rhetoricien ou harangueur;" -- "A Rhetorician, or declaimer."
5 "Ces vaillans docteurs;" -- "Those valiant teachers."
6 The term
7 "Eloquence et rhetorique;" -- "Eloquence and rhetoric."
8 "Vne bonne erudition, et scauoir solide;" -- "Good learning, and solid wisdom."
9 "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."
10 "Les humbles;" -- "The humble."
11 "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."
12 "Brief, a seruir comme de trompette;" -- "In short, to serve as a trumpet."
13 "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."
14 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.
15 "The words of Paul, 1 Corinthians 1:20,
16 The Hebrew phrase referred to occurs in 2 Kings 12:10.
17 Calvin, here has manifestly in his eye the original meaning of
18 "La prudence civile, c'est a dire la science des lois;" -- "Civil prudence, that is to say, the science of laws."
19 See Institutes, volume 1. -- Ed.