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he as nothing when compared with the feeblest office, from rank, from wealth, &c. Not many putting forth of divine power, how mighty must noble.-Not many of illustrious birth, or debe his arm! How vast that strength which made, scended from illustrious families--Evye veis, welland which upholds the rolling worlds! How | born.-In respect to each of these classes, the sıfe are his people in his hand! And how easy | apostle does not say that there were no men of for him to crush all his foes in death!

wealth, and power, and birth, but that the mass

or body of Christians was not composed of such. VER. 26. For ye see your calling, brethren, how

They were made up of those who were in humthat not * many wise men after the flesh, not ble life. There were a few, indeed, of rank and many mighty, not many noble, are called : | property, as there are now; but then, as now.

the great mass was composed of those who were h Zeph. iii. 12. Jno. vii. 48.

from the lower conditions of society. The reaFor ye see your calling. - You know the

son why God had chosen his people from that general character and condition of those who

rank is stated in ver. 29.--The character of are Christians among you, that they have not

many of those who composed the church at Cobeen generally taken from the wise, the rich, and

rinth before the conversion, is stated in chap. vi. the learned, but from humble life. The design

9-11, which see. of the apostle here is, to show that the gospel did not depend for its success on human wisdom,

VER. 27. But God hath chosen the foolish His argument is, that in fact those who were things of the world, to confound the wise: and blessed by it had not been of the elevated ranks God hath chosen the weak things of the world, of life mainly, but that God had shown his power by choosing those who were ignorant, and vi

to confound the things which are mighty ; cious, and abandoned, and by reforming and pu

i Ps. viii. 2. Matt. xi. 25. rifying their lives. The verb "ye see" (3XÉTTETE),

But God hath chosen. — The fact of their is ambiguous, and may be either in the indicative mood, as our translators have rendered it, “ye do

being in the church at all was the result of his see; you are well apprised of it, and know it," or

choice. It was owing entirely to his grace. The

foolish things. The things esteemed foolish among it may be in the imperative, “see ; contemplate Joons Fonr condition;" but the sense is substantially the

| men. The expression here refers to those who same. - Your calling (1) KAñouv) means “those

were destitute of learning, rank, wealth, and who are called,” (ver. 9); as “the circumcision"

ion power, and who were esteemed as fools, and were means those who are circumcised. (Rom. iii. 30.)

despised by the rich and the great. To con found. The sense is, “look upon the condition of those

- To bring to shame; or that he might make who are Christians.” “Not many wise men.- Not

them ashamed ; i. e. bumble them by showing many who are regarded as wise; or who are

them how little he regarded their wisdom; and ranked with philosophers. This supposes that

how little their wisdom contributed to the success

of his cause. By thus overlooking them, and there were some of that description, though the mass of Christians were then, as now, from more

bestowing his favours on the humble, and the hamble ranks of life. That there were some of

of poor; by choosing his people from the ranks high rank and wealth at Corinth who became

which they despised, and bestowing on them the Christians, is well known. Crispus and Sos

exalted privilege of being called the sons of God, thenes, rulers of the synagogue there, (Acts xviii.

he had poured dishonour on the rich and the great, 8-17, comp. I Co. i. 1 ;) Gaius, a rich, hospitable

and overwhelmed them, and their schemes of man, (Rom. xvi. 23;) and Erastus, the chancellor

wisdom, with shame. It is also true, that those of the city of Corinth. (Rom. xvi. 23,) had been

who are regarded as fools by the wise men of the coagrerted, and were members of the church.

world are able often to confound those who boast Some have supposed (Macknight) that this should

of their wisdom; and that the arguments of plain be rendered - not many mighty, wise, &c. call

men, though unlearned, except in the school of i pou; that is, God has not employed the wise and

Christ; of men of sound common sense under the learned to call you into his kingdom.” But

the influence of Christian principles, have a force , the sense in our translation is evidently the cor

which the learning and talent of the men of this 'l rect interpretation. It is the obvious sense; and

world cannot gainsay or resist. They have truth it agrees with the design of the apostle, which

on their side; and truth, though dressed in a was to show that God had not consulted the wis

humble garb, is more mighty than error, though dom, and power, and wealth of men in the esta

clothed with the brilliancy of imagination, the blishment of his church. So the Syriac and

pomp of declamation, and the cunning of sophisthe Vulgate render it. According to the flesh.

try. And the weak things.— Those esteemed weak - According to the maxims and principles of

by the men of the world. The mighty.The a sensual and worldly policy; according to the

great; the noble; the learned. Wews of men when under the influence of those principles; i. e. who are unrenewed. The

VER. 28. And base things of the world, and besh here stands opposed to the spirit; the views things which are despised, hath God chosen, of the men of this world in contradistinction yea, and things which are not, to bring to from the wisdom that is from above. Not many mighty.-- Not many men of power; or men sus

nought things that are; taining important offices in the state. Comp. And base things of the world.Those things Rev. vi. 15. The word may refer to those who which by the world are esteemed ignoble. wield power of any kind, whether derived from Literally, those which are not of noble, or illustrious birth (tù ayevii). Things which are des- | VER. 29. That no filesh* should glory in his pised. --Those which the world regards as objects

| presence. of contempt.-Comp. Mark ix. 12; Luke xviii.

* Rom. iii. 27. 19; Acts iv. 11. Yea.- The introduction of this

That no flesh. That no men; no class of word by the translators does nothing to illustrate

men. The word flesh is often thus used to denote the sense, but rather enfeebles it. The language

men. (Matt. xxiv. 22. Luke iii. 6. John xvii. here is a striking instance of Paul's manner of

2. Acts ii. 17. 1 Pet. i. 24, &c.) Should olury. expressing himself with great strength. He

-Should boast. (Rom. ii. 27.) In his presence. desires to convey in the strongest terms, the fact,

- Before him. That man should really hare that God had illustrated his plan by choosing the

nothing of which to boast ; but that the whole objects of least esteem among men. He is will

scheme should be adapted to bumble and subdue ing to admit all that could be said on this point,

him. On these verses we may observe, (1.) He says, therefore, that he had chosen the things

That it is to be expected that the great mass of of ignoble birth and rank-- the base things of the world ; but this did not fully express his mean

Christian converts will be found among those ing. He had chosen objects of contempt among

who are of humble life--and it may be observed inen ; but this was not strong enough to express

also, that true virtue and excellence; sincerity his idea. He adds, therefore, that he had chosen

and amiableness; honesty and sincerity, are those things which were absolutely nothing, which

usually found there also. (2.) That while the had no existence; which could not be supposed

mass of Christians are found there, there are

also those of noble birth, and rank, and wealth, to influence him in his choice. And things

who become Christians. which are not (to ur) orta).—That which is

The aggregate of those

who from elevated ranks and distinguished talents nothing, which is worthless; which has no ex

have become Christians, has not been small. It istence; those things which were below con

is sufficient to refer to such names as Pascal, and tempt itself; and which, in the estimation of the

Bacon, and Boyle, and Newton, and Locke, and ! world, were passed by as having no existence;

Hale, and Wilberforce, to show that religion can as not having sufficient importance to be esteemed

command the homage of the most illustrious worthy even of the slight notice which is implied in contempt. For a man who despises a thing

genius and rank. (3.) The reasons why those must at least notice it, and esteem it worth some

of rank and wealth do not become Christians, attention. But the apostle here speaks of things

are many and obvious. (a) They are beset with beneath even that slight notice; as completely

peculiar temptations. (b) They are usually! and totally disregarded, as having no existence.

satisfied with rank and wealth, and do not feel The language here is evidently that of hyperbole.

their need of a hope of heaven. (c) 'They are Comp. Note John xxi. 25. It was a figure of

surrounded with objects which tlatter their vanity, i speech common in the East, and not unusual in

which minister to their pride, and which throw the sacred writings. Comp. Isa. xl. 17.

them into the circle of alluring and tempting

pleasures. (d) They are drawn away from the " All nations before him are as nothing,

means of grace and the places of prayer, by And they are counted to him less than nothing a

fashion, by business, by temptation. (e) There vanity." | See also Rom. iv. 17, “God, who-calleth those

is something about the pride of learning and things which be not, as though they were.” This

philosophy, which usually makes those who poslanguage was strongly expressive of the estimate

sess it unwilling to sit at the feet of Christ; to I which the Jews fixed on the Gentiles, as being

acknowledge their dependence on any power:

and to confess that they are poor, and needy, and | a despised people, as being in fact no people; a

blind, and naked before God. (4.) The gospel people without laws, and organization, and religion, and privileges. See Hos. i. 10; ii. 23.

is designed to produce humility, and to place all Rom. ix. 25. 1 Pet. ii. 10. “When a man of

. | men on a level in regard to salvation. There is rank among the Hindoos speaks of low-caste

po royal way to the favour of God. No moparch persons, of notorious profligates, or of those

is saved because he is a monarch; no philost). ! whom he despises, he calls them alla-tha-varkal,

I pher because he is a philosopher; no rich man j.e. those who are not. The term does not refer

| because he is rich; no poor man because he is to life or existence, but to a quality or disposi

poor. All are placed on a level. All are to be tion, and is applied to those who are vile and

saved in the same way. All are to become willo i abominable in all things. “My son, my son, go

ing to give the entire glory to God. All are to not among them who are not,' • Alas! alas!

acknowledge him as providing the plan, and as those people are all alla-thu-varkul.' When

furnishing the grace that is needful for salvation. ! wicked men prosper, it is said, this is the time

God's design is to bring down the pride of man. for those who are not,' Have you heard that

and to produce every where a will ngness to those who are not are now acting righteously?

acknowledge him as the fountain of blessings Vulgar and indecent expressions are also called,

and the God of all. • words that are not. To address men in the phrase are not, is provoking beyond measure."—

VER. 30. But of him are ye in? Christ Jesus, Roberts, as quoted in Bush's Illustrations of Scrip

who of God is made upto us wisdom," and ture. To bring to nought.--To show them how righteousness," sanctification, and redempo vain and impotent they were. Things that are. tion :P – Those who on account of their noble birth, high attainments, wealth, and rank, placed a

1 2 ('or. v. 17. Eph. i. 3, 10. m Eph. i 17. l.ii...] high estimate on themselves and despised others.

u Isa. xlv. 4. Jer. xxiii. 5, 6. Ramis, 25. o John xvii. 19.

p Eph. i. i.

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But of him.—That is, by his agency and And righteousness.—By whom we become rightpower. It is not by philosophy; not from our- eous in the sight of God. This declaration simply selves; but by his mercy. 'l'he apostle keeps it affirms that we become righteous through him, prominently in view, that it was not of their | as it is affirmed that we become wise, sanctified, philosophy, wealth, or rank, that they had been | and redeemed through him. But neither of the raised to these privileges, but of God as the expressions determine any thing as to the mode 20thor. Are ye.-Ye are what you are by the by which it is done. The leading idea of the mercy of God. (1 Cor. xv. 10.) You owe your apostle, which should never be lost sight of, is, hopes to him. The emphasis in this verse is to that the Greeks by their philosophy did not be

he placed on this expression, “are ye." You are come truly wise, righteous, sanctified, and re1. Christians, not by the agency of man, but by the deemed ; but that this was accomplished through

a zener of God. In Christ Jesus.-Note, ver. 4. Jesus Christ. But in what way this was done, Be the inedium, or through the work of Christ, or by what process or mode, is not here stated ; this mercy has been conferred on you. Who of and it should be no more assumed from this text Go-From God (at). Christ is given that we became righteous by the imputation of to us by God, or appointed by him to be our Christ's righteousness, than it should be that we Fisdom, &c. God originated the scheme, and became wise by the imputation of his wisdom, God gave him for this end. Wisdom.- That is, and sanctified by the imputation of his holiness. be is to us the source of wisdom ; it is by him If this passage would prove one of these points, that we are made wise. This cannot mean that it would prove all. But as it is absurd to say his wisdom becomes strictly and properly ours; that we became wise by the imputation of the that it is set over to us, and reckoned as our own, personal wisdom of Christ, so this passage should for that is not true. But it must mean simply, not be brought to prove that we became righteous that Christians have become truly wise by the by the imputation of his righteousness. Whatagency, the teaching, and the work of Christ. ever may be the truth of that doctrine, this pasPhilosophers had attempted to become wise by sage does not prove it. By turning to other parts their own investigations and inquiries. But of the New Testament to learn in what way we Christians had become wise by the work of are made righteous through Christ, or in what Christ; that is, it had been by his instructions way he is made into us righteousness; we learn that they had been made acquainted with the that it is in two modes, (1.) Because it is by his true character of God; with his law; with their merit alone that our sins are pardoned, and we own condition; and with the great truth that there are justified, and treated as righteous; see Note, Tas a glorious immortality beyond the grave. Rom. iii. 26, 27; and (2.) Because by his inNone of these truths had been obtained by the fluence, and work, and Spirit, and truth, we are iniesuigations of philosophers, but by the in made personally holy in the sight of God. The structions of Christ. In like manner it was that former is doubtless the thing intended here, as through him they had been made practically wise sanctification is specified after. The apostle here anto salvation. Comp. Col. ii. 3, “ In whom are refers simply to the fact, without specifying the bid all the treasures of wisdom and knowledge.” | mode in which it is done. That is to be learned He is the great agent by which we become truly from other parts of the New Testament. Comp. Tise. Christ is often represented as eminently Note, Rom. iv. 25. The doctrine of justification wise, and as the source of all true wisdom to his is, that God regards and treats those as righteous Deople. (Isa. xi. 1. Matt. xiii. 54. Luke ii. 40, who believe on his Son, and who are pardoned 52. I Cor. i. 24; iii. 10.) “ Ye are wise in on account of what he has done and suffered. Christ." Many commentators have supposed | The several steps in the process may be thus that the beautiful description of wisdom, in Prov. / stated: (1.) The sinner is by nature exposed to viii, is applicable to the Messiah. Christ may the wrath of God. He is lost and ruined. He be said to be made wisdom to us, or to com- | has no merit of his own. He has violated a holy municate wisdom, (1.) Because he has in his | law, and that law condemns him, and he has no own ministry instructed us in the true knowledge | power to make an atonement or reparation. He of God, and of those great truths which pertain can never be pronounced a just man on his own to our salvation. (2.) Because he has by his merits. He can never vindicate his conduct, as Ford and Spirit led us to see our true situation, a man can do in a court of justice, where he is and made us “ wise unto salvation.” He has unjustly accused, and so be pronounced just. turned us from the ways of' folly, and inclined us (2.) Jesus Christ has taken the sinner's place, to walk in the path of true wisdom. (3.) Because and died in his stead. He has honoured a broken he is to his people now the source of wisdom. | law; he has rendered it consistent for God to He enlightens their mind in the time of per- / pardon. By his dreadful sufferings, endured in plexity; guides them in the way of truth; and the sinner's place, God has shown his hatred of Itals them in the path of real knowledge. It sin, and his willingness to forgive. His truth often happens that obscure and ignorant men, / will be vindicated, and his law honoured, and his who have been taught in the school of Christ, government secured, if now he shall pardon the have more true and real knowledge of that which offender when penitent. As he endured these concerns their welfare, and evince more real sorrows for others, and not for himself, they can practical wisdom, than can he learned in all the be so reckoned, and are so judged by God. All ubels of philosophy and learning on the earth. the benefits or results of that atonement, thereIt is wise for a sinful and dying creature to pre- fore, as it was made for others, can be applied to pare for et rnity. But none but those who are them, and all the advantage of such substitution instructed by the Son of God become thus wise. in their place, can be made over to them, as really as when a man pays a note of hand for a to everlasting life.” Thus the whole work de friend ; or when he pays for another a ransom. I pends on him; and in no part of it is to be The price is reckoned as paid for them, and the ascribed to the philosophy, the talent, or the wis. benefits flow to the debtor and the captive. It is dom of men. He does not merely aid us: he not reckoned that they paid it, for that is not does not complete that which is imperfect; be true ; but that it was done for them, and the be does not come in to do a part of the work, or nefit may be theirs, which is true. (3.) God has to supply our defects : but it is all to be traced been pleased to promise that these benefits may to him. See Col. ii. 10, “ And ye are complete be conferred on him who believes in the Saviour. | in him."

The sioner is united by faith to the Lord Jesus, and is so adjudged or reckoned. God esteems

VER. 31. That, according as it is written, He' or judges him to be a believer, according to the

that glorieth, let him glory in the Lord. promise. And so believing, and so repenting, he deems it consistent to pardon and justify him

9 Jer. ix. 23, 24. who is so united to his Son by faith. He is justi As it is uritten.- This is evidently a quofied, not by the act of faith ; not by any merits tation made from Jer. ix. 23, 24. It is not made of his own, but by the merits of Christ. He has literally ; but the apostle has condensed the sense no other ground, and no other hope. Thus he is of the prophet into a few words, and has retained in fact a pardoned and justified man; and God essentially his idea. He that glorieth-He that so reckons and judges. God's law is honoured, boasts or exults. In the Lord.-Not ascribing and the sinner is pardoned and saved ; and it is his salvation to human abilities, or learning, or now as consistent for God to treat him as a rank, but entirely to God. And from this we

ghteous man, as it would be if he had never see, (1.) That the design of the plan of salvation sinned-since there is as high honour shown is to exalt God in view of the mind. (2.) That to the law of God, as there would have been the design is to make us humble; and this is tbe had he been personally obedient, or had he design also of all his works no less than of the personally suffered its penalty. And as, through plan of salvation. All just views of the creation the death of Christ, the same results are se tend to produce true humility. (3.) It is an evicured in upholding God's moral government dence of piety, when we are thus disposed to as would be by his condemnation, it is consistent exalt God, and to be humble. It shows that the and proper for God to forgive him and treat | heart is changed, and that we are truly disposed him as a righteous man; and to do so accords to honour him. (4.) We may rejoice in God. with the infinite benevolence of his heart. And We have no strength, and no righteousness of sanctification.-By him we are sanctified or made which to boast; but we may rejoice in him. He holy. This does not mean, evidently, that his / is full of goodness and mercy. He is able to personal holiness is reckoned to us, but that by save us. He can redeem us out of the band of his work applied to our hearts, we become per all our enemies. And when we are conscious sonally sanctified or holy. Compare Eph. iv. 24. that we are poor, and feeble, and helpless; when This is done by the agency of his Spirit applying oppressed with a sense of sin, we may rejoice in truth to the mind, (John xvii. 19,) by the aid him as our God, and exult in him as our Saviour which he furnishes in trials, temptations, and and Redeemer. True piety will delight to con conflicts, and by the influence of hope in sus- | and lay every thing at his feet; and whatever taining, elevating, and purifying the soul. All may be our rank, or talent, or learning, we shall the truth that is employed to sanctify, was taught rejoice to come, with the temper of the humblest i primarily by him; and all the means that may be child of poverty and sorrow and want, and to ! used are the purchase of his death, and are un say, “ Not unto us, not unto us, but unto thy der his direction ; and the Spirit by whose agency | name give glory, for thy mercy, and for t Christians are sanctified, was sent into the world truth's sake.” (Ps. cxv. I.) by him, and in answer to his prayers. (John xiv.

"Not to our names, thou only just and true, 16 ; xv. 26.) And redemption, (urolútpuois.) Not to our worthless names is glory due ; -For the meaning of this word, see Note, Rom. Thy power and grace, thy truth and justice claim iii. 24. Here it is evidently used in a larger

Immortal honours to thy sovereign name."- aita. sense than it is commonly in the New Testament. The things which are specified above, “justification and sanctification," are a part of the work of redemption. Probably the word is used here

CHAPTER II. in a wide sense, as denoting the whole group or class of influences by which we are brought at

Ver. 1. And I, brethren, when I came to you! last to heaven; so that the apostle refers not only came not " with excellency of speech or of visto his atonement, but to the work by which we

dom, declaring unto you the testimony of God are in fact redeemed from death, and made happy in heaven. Thus in Rom. viii, 23, the word

a Ver. 4, 13. is applied to the resurrection, “ the redemption of The design of this chapter is the same as the the body.” The sense is, “it is by Christ that concluding part of chap. i. (ver. 17–31,) to show we are redeemed; by him that an atonement is that the gospel does not depend for its success made; by him that we are pardoned; by him on human wisdom, or the philosophy of men. that we are delivered from the dominion of sin, This position the apostle further confirms, (1.) and the power of our enemies; and by him that (ver. 1--5,) By a reference to his own example, we shall be rescued from the grave, and raised as having been successful among them, and yet

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not endowed with the graces of elocution, or by came there. It was not a matter of accident, or a commanding address; yet (2.) Lest it should chance, that I made Christ my great and conbe thought that the gospel was real folly, and stant theme, but it was my deliberate purpose. should be contemned, he shows in the remainder | It is to be recollected that Paul made this resoof the chapter, (ver. 6-16,) that it contained | lution, knowing the peculiar fondness of the true wisdom ; that it was a profound scheme Greeks for subtle disquisitions, and for graceful rejected, indeed, by the men of the world, but and finished elocution ; that he formed it when seen to be wise by those who were made ac- his own mind, as we may judge from his writquainted with its real nature and value. (Ver. 5 ings, was strongly inclined by nature to an ab---16.)

struse and metaphysical kind of discussion, which The first division of the chapter (ver. 1-5,) could not have failed to attract the attention of is a continuation of the argument to show that the acute and subtle reasoners of Greece; and the success of the gospel does not depend on that he made it when he must have been fully human wisdom or philosophy. This he proves, I aware that the theme which he had chosen to (1.) By the fact, that when he was among them,

would be certain to excite derision though his preaching was attended with success, and contempt. Yet he formed, and adhered to yet he did not come with the attractions of hu- this resolution, though it might expose him to man eloquence, (ver. I.) (2.) This was in ac- | contempt ; and though they might reject and cordance with his purpose, not designing to despise his message. Not to know.—The word attempt any thing like that, but having another “know” here (riöévai) is used probably in the object. (Ver. 2.) (3.) In fact, he had not evinced sense of “attend to be engaged in," or "regard.” that, but the contrary. (Ver. 3, 4.) (4.) His de- | I resolved not to give my time and attention sign was, that their conversion should not appear while among you to the laws and traditions of ! to have been wrought by human wisdom or elo the Jews; to your orators, philosophers, and

quence, but to have been manifestly the work of poets ; to the beauty of your architecture or staGod. (Ver. 5.)

tuary ; to a contemplation of your customs and And I, brethren.-Keeping up the tender and laws, but to attend to this only-making known affectionate style of address. When I came the cross of Christ. The word (cïów) to know, unto you.- When I came at first to preach the is sometimes thus used. Paul says that he degospel at Corinth. (Acts xviii. 1, &c.) Came | signed that this should be the only thing on not with excellency of speech.-Came not with which his mind should be fixed; the only object graceful and attractive eloquence. The apostle of his attention; the only object on which he here evidently alludes to that nice and studied there sought that knowledge should be diffused. choice of language, to those gracefully formed Doddridge renders it “appear to know.” Any sentences, and to that skill of arrangement in thing among you.-- Any thing while I was with discourse and argument, which was so much an you. Or, any thing that may exist among you, object of regard with the Greek rhetoricians. It and that may be objects of interest to you. I reis probable that Paul was never much distin solved to know nothing of it, whatever it might

guished for these ; (comp. 2 Cor. x. 10;) and it be. The former is, probably, the correct inter• is certain he never made them an object of intense pretation. Save Jesus Christ.-Except Jesus

study and solicitude. Comp. ver. 4, 13. Or of Christ. This is the only thing of which I purvislom.-Of the wisdom of this world; of that posed to have any knowledge among you. And kind of wisdom which was sought and cultivated him crucified.Or, 'even (xal) him that was cruin Greece. The testimony of God.—The testi cified.' He resolved not only to make the Mesmony or the witnessing which God has borne tosiah the grand object of his knowledge and atthe gospel of Christ by miracles, and by attend tention there, but even a crucified Messiah ; to

ing it every where with his presence and bless maintain the doctrine that the Messiah was to be : ing. In ver. 6, the gospel is called “the testi crucified for the sins of the world ; and that he

mony of Christ;" and here it may either mean who had been crucified was in fact the Messiah. the witness which the gospel bears to the true See Note, chap. i. 23. We may remark here, character and plans of God, or the witnessing (1.) That this should be the resolution of every which God had borne to the gospel by miracles, minister of the gospel. This is his business. It &c. The gospel contains the testimony of God is not to be a politician ; not to engage in the in regard to his own character and plans, espe- strifes and controversies of men ; it is not to be cially in regard to the great plan of redemption a good farmer, or scholar merely ; not to mingle through Jesus Christ. Severa! MSS., instead of with his people in festive circles and enjoy** testimony of God," here read “ the mystery of ments; not to be a man of taste and philosophy, God.” This would accord well with the scope and distinguished mainly for refinement of manof the argument, but the present reading is pro-ners ; not to be a profound philosopher or metabably the correct one. See Mill. The Syriac | physician, but to make Christ crucified the grand version has also mystery.

object of his attention, and seek always and

every where to make him known. (2.) He is not VER. 2. For I determined not to know any to be ashamed any where of the humbling docthing among you, save •Jesus Christ, and him

trine that Christ was crucified. In this he is to

glory. Though the world may ridicule ; though crucified. & Gal. vi. 14.

philosophers may sneer; though the rich and the

gay may deride it, yet this is to be the grand For I determined. - I made a resolution. object of interest to him, and at no time, and in This was my fixed, deliberate purpose when I no society is he to be ashamed of it. (3.) It mat

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