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• TE X T.. PARAPHRAS E. • 13 Hath Christ been divided ? this? 13 Is Christ divided? are was Paul crucified upon your ac- there any true followers of his, count? or were ye baptized into that preach contrary one to anothe name of Paul ?
ther? or why mull you be deno14 I thank God that I baptized minated from apoities only? for none of you, except Crispus and was it Paul who was crucified for Gaius :
you? or were you baptized into 15 (I) So that no one can say, the name of Paul? no, whoever that ye were baptized into my of you were baptized, and who. name:
ever baptized you, ye were bap-
Corinthians had heard Christ prcach, and therefore professed to follow him only: all which they learned concerning Christ, they learned from the Apostles and other teachers; and they therefore followed some 'teacher or other, and called themselves Followers of that their Teacher. Besides, in the following verse it is said, is Christ divided? which supposes Christ the common subject, that all the several teachers went upon, and instructed the Corinthians in: it would not therefore have been proper to say (is Cbrift divided ?) if Christ had been one particular, from which a party among them pretended to take their name and doctrine. Again, in ch.ji. 22. Sr. Paul, alluding to these words, has there only, Whether Paul, or Apollos, or Cepbas, &c. without mentioning Christ, unless in the next verle, as the coininon leffon, which all the teachers whatsoever , 'rofessed to instruct them in. Lastly, to strengthen this suspicion of mine, it may be proper to produce a passage of Clement in his first epiftle to the Corinth. ch. xlvii. which in Archbishop Wake's translation runs thus, Take the Epiple of the blejed Paul into your bands : what was it that be wrote to you in the very beginning of bis instructions to you? Verily be did by the Spirit admonish you concerning himself, and Cephas, and Apollos, forasmucbas even tben ye had begun to fall into parties and factions. These words seem to refer to this place of St. Paul, and take no manner of notice of any, who called themselves (feparately from the rest) followers of Christ.
(1) So that no one of you can say, 'Iva un TIS 17T9] Which our Eng. version renders left any fould say. But I think it is not rightly rendered ; because the reason, why St. Paul baptized no more, seems to have been founded upon the commission which Christ gave him (lee ver. 17.) and not upon a foresight of any ill use which his baptizing them should occasion : I have therefore rendered ina hañ tis &? Ty, so that no one can fay: it expresses not the design, but merely the event. This sense of ivæ is often mentioned by commentators upon the Gospels, where a prophesy is said to be fulfilled by some action of our Saviour: and there cannot be a fuller proof of the use of this particle in this sente, than in Rev, xiii. 13. xai tovõ cmuesīce payána, ένα και πύρ ποιη καταβαίνειν εκ τ8 Ουρανό, and be doth great αυonders,
TE X T. PARA PHR AS E. 16 And I baptized also the nerality of you at all. : 16 I re. house of Stephanas; as for the member likewise that I baptized relt, I know not, whether I bap- the family of Stephanas: I do not tized any other :
recollect, whether I baptized any . 17 For Christ sent me (K) not others or no: 17 and the realon so much to baptize, as to preach indeed why I baptized so few, is, the Gospel : to preach it, I say; but that Christ sent me rather to teach (L) not with the doctrine of wis- than to baptize; there being many dom, left the cross of Christ should more qualified for the latter office be made of none effect.
than for the furmer. I say that I was sent to teach the Gospel, but not with the doctrine of huinan wisdom, nor with human art and eloquence, left by that means our preaching the cross of Christ should be in vain; it being natural for those who are perfuaded of any thing by oratory, to quit that opinion again soon, when once the thort etlect of that artful and fo
N o T E S. that he maketh, 8c. In this light the following texts may be considered ; John v. 20. and 2 Cor. i. 17. and vii. 9. and Galat. v. 17. and Rev. ville 12. To this note let me add, that I prefer (and have accordingly translated) the reading of the Alex. MS. and many other MSS. and Versions which have Corlia Orla instead of Sánlıca: which last is not so clear a reading, without juās or some limitation of it.
(K) Not so much to baptize, as to preach] The Greek is 8 Barker, ana' ivoryeni seolar: the writers of the O. and N. Test, do almost every where (agreeably to their Hebrew idiom) express a preference given to one thing before another, by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here; for if St. Paul was not at all sent to baptize, those few whom he did baptize, he baptized without a commission : but, if he was sent not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright. The abovementioned observation concerning the Jewith way of speaking, may give light into the following texts : in the N. Tell. Matthew vi. 19, 20. and ix. 13. compared with Hosca vi. 6. and also Mato thew X. 20. and xii. 7. Luke xxiii. 28. Mark ix. 37. John vi. 27. and ville 16. and ix. 4. and xii. 44. Aêts v. 4. Rom. ix. 13. and in 1 Cor, vii. 4. and iä. 8. and x. 24. and xv. 10. Ephef. vi. 12. Col. ji. 2. Heb. xiii. 9. and 1 Feter iii. 3, 4. 1 John ii. 15. As also in the 0. Teft. Gen. xxxii. 28. and Prov. xxx. 8, 9. And thus Josephus in his Antiq. ii. 9. 2. 8 xalo naidwy OLT Esepgolo a nade xai, &c. not only, or not so much, that thereby they were to lose their children -as, e'c. Ib. iv. 8. 2. å méxpo tô drüpa izin shoes tão autá apóyosay, and, &c. God will not only bitberto be your Prom tector, but, &C.
(L) Not with the doctrine of wisdom] The Greek words are år lo oogia aére, and our translation has, not witb the wisdom of words; the Syr.
fecms TE X T. ' PARA PHRAS E. 18 For the doctrine of the cross phistical discourse is over: 18 I is foolishness to those indeed who say, left the preaching tbe cross of perish, but it is the power of God Chrift should be in vain, because the to us who are saved.
account and doctrine of the cross - 19 For it is written, “ I will is looked upon by unbelievers, o destroy the wisdom of the wise, who are in a perishing state, as a " and will bring to nothing the foolish doctrine: human eloquence “ prudence of the prudent." cannot move and convince them
20 Where is the wise man? to it: but they who are saved, i.e. where is the scribe? where is the the Christian converts, those who disputant of this age? hath not profefs Christianity, know and see God made foolish the wisdom of 'that our preaching, both by reason this world?
of the wide spreading of it, and • 21 For, whereas mankind by its because of the miracles which acwisdom did not know God in the company it, is no less than the wisdom of God, God was pleased power of God. 19 For, God says
to save those, who believe, (M) in Scripture, Il. xxix. 14. I will - by the preaching of foolishness : destroy the wisdom of the wife, and
bring to nothing (Lxx, make to difappear) the understanding of the prudent: 20 Ler me then ask you these questions; where is the wise man? where is the Jewish scribe? where is the disputing philosopher of this age? hath not Gou in this inttance of the cross shewed, that the pretended wisdom of this world is folly? 21 for, fince mankind did not rightly discover the nature and the will of God by the natural reason and wisdom which he had implanted in them, it pleased God to make these things known to men, and save the believers by the preaching of that doctrine which
is esteemed foolishness among N
T E S. seems to have read abywy; and in ch. ii. 4. we have hóyou copias, the words of wisdom. But, though I have no countenance from any MSS. I am inclined to read åx in dogo copias, or on in two copias Cómw : for copia dógo is no where else found in the whole N. Teft. but 7.6yos copias is found in ch. xii. 8. According to this new reading, which I propote, it must be rendered, not with the doctrine of wisdom, i.e. human wisdom, to which is opposed foolisness in ver. 18. Nor do the French versions of Mons and L'Enfant differ much from this : for they have non avec discours de la fagelle bumaine. But after all, perhaps Wolfius's opinion is right, who thinks, that St. Paul ufes here εν σοφία λόγs for εν λόγω σοφω, or εν λόγους Copãoso
(M) By tbe preaching of foolishness] The Greek is dod rñs uapias tā ampulucklos, which in our Eng. version is rendered by tbe foolifbness of preach
T EX T... PA RA PHRAS E. 22 Since both the Jews ask for thein ; 22 since both the Jews re(N) signs, and the Greeks seek for quire signs to induce them to bewisdom;
· lieve, and the Greeks require wis. 23 But we preach Christ cruci- dom; 1. e, fome nice refined points. fied, which is unto the Jews a of reasoning, some touches of phiftumbling-block, and unto the losophy agreeable to their systems; Greeks foolishness;
23 But, to the great disappointer 24 But unto them who are the ment of both of them, I preach called, both Jews and Greeks, Christ crucified, which doctrine is Christ the power of God and the an offence to the Jews, because wisdom of God:
they expect that he should have 25 For the foolishness of God is given signs and instances of his wiler than the wisdom of men, and divine power, but his dying seems the weakness of God is stronger (they think) an instance of weakthan the Arength of men:
ness: and as for the Greeks, they 26 (O) For ye fee, brethren, 'look upon the doctrine of the cross your calling, that not many among as ridiculous, because they look you are wise men after the flesh, upon it as impossible, or at least not many powerful, not many beneath a God, to die: 24 but the noble...
true Christian converts, both Jews 27 But God hath chosen the and Greeks, know and perceive it foolish things of the world, that to be a doctrine manifesting both
the poi er of God and his wisdom. I call it the wisdom of God, 25 for even that which appears to men to be folly in God, is wiser than the highest wisdom of men ; and what is reputed weak in God, is stronger than all human strength: 26 Ye see then, brethren, I asked, Where is the wise man, ver. 20. because ye see, brethren, who they are that are called to be Christians among you; not many wise men, not many men of power, not inany men of birth: 27 but God has chosen those who were reputed
N o T E S, ing : instead of which Clemens Alex. (according to Dr. Mills) has dia të xrcbluceros tūs rewpíocs, by the preaching of foolishness: and this order of the words seems to be confirmed by ver. 23. and is followed in the French verfions of Mons and L'Enfant. The apostle here may have put uwcía κηρύγματος for μωρών κήρυγμα, 1. 2. fuch preaching as was accounted foolish; as in ver. 17. cocice hóys may have bċen put for copos 26yos.
(N) The MSS. Alex. Boern. with many other MSS. ancient Versions and Fathers, have not onueñor, but oneīce, as in John iv. 48.
(0) Ye see then] I read gy and not yag, by the authority of MSS. Augi. Boern, Gr. and Lat. Clar. Gr. Ger. Gr. and the Æthiop. version.
(P) Even TE X T.
PARAPHR AS E. he may put to shame the wise fools (as it were) and men of none men; and God hath chosen the but ordinary sense, unimproved by weak things of the world, that he education and converse, to put to may put to shame the things that shame in dispute the wise philosoare strong:
phical men; and he hath chosen 28 And God hath chosen the the weak and impotent part of ignoble things of the world, and mankind, to put to shame the the things which are despised, (P) powerful and mighty part of it: even the things which are not, that 28 Nay, what more especially rehe may bring to nought the things gards the Jews, God hath chosen that are ;
the heathens, who were reputed 29 To the end that no flesh may by the Jews to be men of base boast in his presence:
birth, who were despised by them, 30 But ye are of him in Christ and even said not to exist, (Rom. Jesus, who is made wisdom unto iv. 17.) not to have lite in them, us from God, and (2) justifica- I say, God hath chosen even these tion, and sanctification, and re- men, fo contemned and ill-thought demption:
of by the Jews, to confound the Jews who boatted that they alone exifted, that they only were God's favourite, and covenanted people. 29 This has God done on purpose to fhew us, that no man Thould boast of his own ability and fufficiency before him.' 30 But ye, Chriftians, have dependance upon Gop by means of your faith in Christ; by whom according to God's appointment, we have been made wile, ver. 24. have been justified, vi. 11. fanctified, ib.
and redeemed, Eph. i. 7. from N O T...E S. (P) Even the things which are not] The word sai is wanting in the Alex. and other good MSS. If xai be preserved in the text as copulative, the words ayevñ and Erlernuévou will have no words to answer them in the end of the sentence : but if xas be left out (in which sense our Eng. verfion uses it) or rendered by the word even (as in ch. ii. 10.), the words Tà orla will comprehend the sense both of yarn and itzbernuéva ; and confequently ta hand ovla in the latter end of the verse will answer to the whole firit part of the verse.
(Q) Juftification] The word doxalocúrn in this and many other places of St. Paul's writings signifies, not righteousness, but that by which we are ac. counted righteous, viz. juftification, or (if I may be allowed to coin a new word), juftifyingness: so it is well known that doxaišy fignifies to justify, te look upon as just and righteous. When cinquocúrn is applied to man, it lige nifies righteousness, or alms, as in 2 Cor. ix. 9 or mercifulness : but when It is laid of God or Christ, as a quality belonging to them with relation to Man, it generally fignifes in St. Paul's writings justifyingness; and fo !