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7 9 God is faithful, by 9 Πιςος ο Θεος, δι' και εκ

whom ye were called un- ληθητε εις κοινωνιαν του υιου to the fellowship of his αυτου Ιησου Χριςου, του Κυρίου Son Jesus Christ our

ur ημων. Lord.

10 Now I beseech you, 10 Παρακαλω δε υμας, brethren, by the name of αδελφοι, δια του ονοματος του our Lord Jesus Christ, that Kοιος ειν Ιησού Χριςου. ye all speak the same ?

ένα το αυτο λεγητε παντες, thing, and that there be no divisions among you ; but και

και μη η εν υμιν σχισματα, that ye be perfectly joined ητε δε κατηρτισμενοι εν τω togetherin the same mind, αυτω νοι και εν τη αυτη and in the same judgment. γνωμη.

11 For it hath been de- Π Εδηλωθη γαρ μοι περι clared unto me of you, my υμων, αδελφοι μου, υπο των brethren, by them which

* Χλοης, ότι εριδες εν υμιν εισι,

i are of the house of Chloe, that there are contentions among you.

12 Now this I say, that 12 Λεγω δε τουτο, οτι εκασevery one of you saith, I τος εμων λεγει: Εγω μεν am of Paul, and I of Apol- ειμι Παυλου, εγω δε Απολλω, Ios, and I of Cephas, and εγω δε Κηφα, εγω δε Χριςου. I of Christ.

Ver. 10.-1. By the name of our Lord Jesus Christ. This may signify the person and authority of our Lord Jesus Christ. See Ess. iv. 51. Locke is of opinion, that the apostle, intending to abolish the names of the leaders whereby the parties distinguished themselves, besought them by the name of Christ. The same author mentions this as an instance, that the apostle scarcely makes use of a word or expression, which hath not some relation to his main purpose.

2. le be compactly joined, ev TO QUTQ you, by the same mind; that is, by mutual good affection : for the same mind, in the sense of the same opinion, is not to be expected in any numerous society. We have the same direction, Rom. xv. 5. thus expressed, the same disposition towards one another. See also 1 Pet. iii. 8.

3. By the same, gown, judgment. This word denotes that practical judgment which precedes volition. The meaning is, that in our deliberations we should yield to each other from mutual affection, and from a love of peace. Accordingly, the heathen moralists described true friendship, as cemented by the same inclinations and aversions : Idem velle, et idem nolle, &c.

Ver 11.-1. My brethren. Locke observes that brethren is a name of union and friendship, and that it is twice used by the apostle, in this exhor, tation to union and friendship.

9 Faithful is God, by 9 Faithful is God, by whom ye have whom ye have been called been called to partake of the benefits into the fellowship (1 John of the fellowship of his Son Jesus Christ i. 3. note 2.) of his Son our Lord. He will, therefore, perJesus Christ our Lord. form his promise concerning your

acquittal at the judgment. 10 Now brethren, I be- 10 Now brethren, since ye are seech you by the name? called into the fellowship of Christ, of our Lord Jesus Christ, I beseech you, by every consideration that ye all speak the same implied in the name of our Lord Jesus thing, and that there be Christ, that ye all agree in the same no (xionatel, see chap. measures for promoting the interests xi. 18. note 2.) divisions of that fellowsbip, that there be no diamong you; but that ye visions among you, but that ye be firmly be compactly joined (EY) by joined (See 2 Cor. xiii. 9. note) as the same mind, and by the members of one body, by the same same judgment. 3

good affection towards each other,

and by the same practical judgment. 11 For it hath been de. 11 I give you this exhortation, clared to me concerning because it hath been told me, concernyou, my brethren, ? bying you, my brethren, by some of the (tws, 70.) some of THE FA family of Chloe, with whom I have MILr of Chloe,2 that there conversed in this place, that there are contentions among are (egides) violent contentions among you.

you. 12 And I mention this, 12 And, I mention this as an inthat each of you saith, I, stance, that each of you saith, peculiar indeed, am of Paul, and I respect is due to me, because I inof Apollos, and I of Ce- deed am a disciple of Paul, and I of phas, and I of Christ. 2 Apollos, and I of Peter, and I of

Christ himself.

2. By some of the family of Cbloe. According to Grotius, these were Stephanas, Fortunatus, and Acbaicus, mentioned chap. xvi. 17. who, he thinks, were Chloe's sons, and the bearers of the letter which the Corinthians sent to the apostle, chap. vii. 1. That they were the bearers of the letter, may be admitted. But I am of opinion, that the apostle had heard of the divi. sions at Corinth before these messengers arrived. If so, the persons mentioned were not the members of the family of Chloe here spoken of.

Ver. 12.-1. And I of Cephas. This seems to have been the boast of the false teacher. For as he came recommended by letters from Judea, he may have been converted by Peter.

2. And I of Christ. There were now in the church at Corinth, some Jews, who baving heard Christ preach, had been converted by him, and who 2. Was Paul crucified for you? This question implies, that the sufferings of Christ have an influence in saving the world, which the sufferings of no other man have, nor can have.

· 13 Is Christ divided ? . 13 Meuspisa, ó Xpisos; un was Paul crucified for you? Hlavãos egaupa án üntep viwy, or were ye baptized in the n ELS TO ovoua Ilavnou ebanname of Paul ?

TIO SYTE. · 14 I thank God, that I 14 Evyapısw TQ Eq. ÓTI baptized none of you, but ovdeva juwv ebantioa, el un Crispus and Gaius :

Kpionov xai Talov 15 Lest any should say, 15 'Iva un Tis Elnn ÓTI ELS that I had baptized in to euov ovoua abantiga. mine own name.

16 And I baptized also 16 Ebantioa de xai TOV the household of Stepha- Etedava Olxov. 2ouTtov oux nas : besides, I know notada. fltiva aaaov baniTioC. whether I baptized any other.

17 For Christ sent me 17 Ou yap ATESELE ue

claimed great respect on that account. Chrysostome thought this was said by Paul himself, to shew the Corinthians that all ought to consider themselves as the disciples of Christ, and of no other master ; otherwise they derogated from the honour due to Christ.

The Greeks valued themselves greatly on the fame of their masters in philosophy, and in the arts. This humour the Corinthians brought with them into the church. For some, especially the heads of the faction, claimed an authority over others, on account of the dignity of the persons who had converted them, and to whom they had attached themselves as their masters in the gospel. But others, who reckoned themselves equally bo. nourable on account of the reputation of their teachers, opposed their pretensions. Hence arose those envyings, strifes, and divisions, which prevailed in the Corinthian church, and which the apostle termed, a walking after the manner of men, chap. iii. 3.

Ver. 13.-1. Is Christ divided ? In this passage, as in chap. xii. 12. Christ signifies the Christian church. By asking, Is Cbrist divided ? the apostle insinuated that the whole body of Christians have him as their only master, and that to consider ourselves as the disciples of any other master, is to rob him of his honour as our Master and Saviour. Others by Cbrist, understand the ministers of Christ. Are the faithful ministers of Christ divided ? Do they not all preach the same doctrine, and labour for the same end ? But according to others, Christ in this passage means Christ himself. Is he divided ? Did one Christ send Paul, and another Apollos?

3. Baptized into the name of Paul. To be baptized into the name of any person, or into a person, is solemnly, as Locke observes, to enter one's self a

13 Is Christ divided ?i 13 İs Christ's church divided into Was Paul crucified 2 for parties under different leaders ? Wus you ? or were ye baptized Paul crucified for you to make atone(els) into the name of ment for your sins ? Or were ye bapPaul ?

tized into the name of Paul, as his

disciples ? 14 I give thanks to God, 14 Since ye reckon yourselves that I baptized none of the disciples of the persons who bapyou, except Crispus and tized you, rather than of Christ, I Caius: 1

· give thanks to God, that I baptized

none of you excepi Crispus and Caius: 15 Lest any one should 15 Lest my enemies should say, that say, that into mine own into mine own name I had baptized, name I had baptized. making you my disciples, and not

Christ's; a thought which I utterly

detest. 16 And I baptized also 16 And I baptized also the family the family of Stephanas :' of Stephanas, my first converts in besides I know not whe- Achaia. (chap. xvi. 15.) Besides, I do ther I baptized any other.2 not recollect whether I baptized any

other person among you. 17 For Christ hath not 17 For Christ hath not sent me to

disciple of him into whose name he is baptized, and to profess that he sub. mits himself implicitly to his authority, and receives his doctrines and rules. In this sense, the Israelites are said, chap. x. 2. to have been baptized into Moses, in the cloud, and in the sea.

Ver. 14.-1. Except Crispus and Caius. Crispus was the ruler of the synagogue at Corinth ; and among the first of the Corinthians who were converted by Paul, Acts xviii. 8. Gaius or Caius, was the person with whom the apostle lodged, when he wrote his epistle to the Romans, ch. xvi. 23. Both of them were persons of eminence. The other Corinthians may have been baptized by the apostle's assistants, Silas, Titus, and Timothy.

Ver. 16.-1. Stepbanas. Theophylact says, Stephanas was a person of note among the Corinthians. The family of Stephanas seem all to have been adults when they were baptized. For they are said, chap. xvi. 15. to have devoted themselves to the ministry to the saints.

2. I know not whether I baptized any other. Here the apostle insinuates that he is speaking, not by inspiration, but from memory. He did not remember whether he baptized any other of the Corinthians. The Spirit was given to the apostles indeed, to lead them into all truth ; but it was truth relative to the plan of man's salvation which was thus made known to them, and not truth like the fact here mentioned, the certain knowledge of which was of no use whatever to the world.

not to baptize, but to Xpisos Bantišelv, all'evpreach the gospel : not αγγελιζεσθαι with wisdom of words, Oux ev dobią noyov, iva un lest the cross of Christ XEvwSn ó otavpos Tou Episov. should be made of none effect.

18 For the preaching of 18 O doyos yap Ô TOV the cross is to them that otaVPOU TOIS MEV ano22vueperish, foolishness : but

vois uwpia egi, Tois de ousqueunto us which are saved,

", vous ruiv duvauis Okov €51. it is the power of God.

19 For it is written, I 19 ['ɛypantai yap' Antowill destroy the wisdom of 2w inv coolav Tov Oopwv, the wise, and will bring to και την συνεσιν των συνετων nothing the understanding aget now. of thc prudent.

20 IIov dopos; nov.ypalwhere is the scribe ? where MATEUS; nov OUTTATNS TOU is the disputerof this world? alvos TOUTOU ; ovx! euwpavev

Ver. 17.-1 Hath not sent me to baptize, but to preach. The apostles being cndued with the highest degree of inspiration and miraculous powers, had the office of preaching committed to them, rather than that of baptizing, because they were best qualified for converting the world, and had not time to give the converted, either before or after their baptism, such particular instruction as their former ignorance rendered necessary. These offices, therefore, were committed to the inferior ministers of the word.

2. Not bowever with wisdom of speech. Wisdom of speech, gooit no78 for 209.00000", means learned speech. The observation, that the apostles were sent forth to convert mankind, not by the powers of philosophy and elo. quence, was intended to shew the Corinthians, how ill founded the boasting of the faction was, who valued themselves on the learning and eloquence of their teachers. To shew that this is a declaration of the subject which the apostle is going to handle, I have separated it from the clause which goes before it.

3. Be deprived of its efficacy. To have adorned the gospel with the paint of the Grecian rhetoric, would have obscured its wisdom and simplicity, just as the gilding of a diamond would destroy its brilliancy. Besides, it would have marred its operation as a revelation from God. For the evi. dence and efficacy of the gospel arises, not from its being proved by philo. sophical arguments, and recommended by the charms of human eloquence, but from its being proved by miracles, and founded on the testimony of God.

Ver. 18.-1. For the preaching which is concerning the cross. noge, Word, in scripture, is often used to denote the preaching of doctrine : Acts vi. 2. It is not reason, that we should leave the word of God and serve tables.

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