1 Corinthians 1:24 But to them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. God will always so ordain it in His providence that some shall at all times welcome His gospel. First, for the accomplishment of His own elect. Secondly, God will also have it for the honour of His own truth, and the doctrine itself which is delivered. Thirdly, for the encouragement of the labours of His own servants and ministers which are employed in preaching the gospel. This observation should accordingly be improved by those which are ministers to quicken them in their work; forasmuch as there where God calls them, He will more or less be assistant to them. Secondly, observe this, that a minister for the success of his doctrine is especially to consider how it takes with those which are most godly and religious; thus does the apostle Paul here, he does not so much trouble himself to think how it was accepted of those Jews and Greeks, but how it was to them which were "called." The ground hereof is this: First, because such as these they have best skill and judgment in the work; every one studies rather to approve himself in any business which he undertakes to workmen rather than to bunglers. Secondly, such as these they come to the Word freest from prejudice and carnal affection. A drunkard will never like that preacher that presses sobriety, nor an adulterer him that preaches for chastity. Thirdly, those which are godly and effectually called are most to be regarded for their entertainment of the work, because they are most intended in the work itself. This condemns the contrary disposition and practice of many who more consider how their doctrine takes and is accepted of those which are great and wise and mighty in the world, than how it takes with those which are good and pious. We come now to the words more closely in themselves, "But unto them which are called," &c., where we have these two parts chiefly considerable. First, the success of the gospel considered simply in itself, "Christ the power of God," &c. Secondly, the parties to whom it is thus laid down two manner of ways. First, in their personal qualification, "To them which are called." Secondly, in their national qualification, "both Jews and Greeks." To these it is thus effectual and successful. We begin first of all with the parties; and that first of all in their personal qualifications. "To them which are called." For the further opening of it to you there are these three things especially considerable of us in it. First, the Author of it who it is that calls. That is no other than God himself. Thus in verse 9 of this present chapter, "God is faithful by whom ye were called," &c, And 2 Thessalonians 2:14 — "Whereunto He called you by our gospel," speaking of God. And 2 Peter 1:3 — "Through the knowledge of Him that hath called us"; he speaks of God still. It is God and He alone that is the Author of our effectual calling. Therefore let us learn to give Him the praise and glory of all, "and show forth the virtues of Him that hath called us." And let us look upon His call as the spring and fountain of all the good which comes from us. First, freely of His own accord, none moving or persuading Him hereunto. And secondly, sweetly in the preservation of the natural liberty of the will in the exercise of it. And thirdly, yet strongly in an irresistible drawing of the heart to the embracing of His heavenly motions. Secondly, for the subjects of this calling, who they are which are called; this we have from God to be only the elect (Romans 8:30). This now accordingly takes it off from any personal qualification in ourselves as to be the original and cause hereof unto us. And this for the subjects of this calling, who they are; for the general, they are the elect. The third is the terms from whence, and to which. This the Scripture sets forth unto us in sundry expressions, as first from darkness to light (Colossians 1:12, 13). From the power of Satan to God (Acts 26:18). From the world to the fellowship of Christ and the saints (1 Corinthians 1:9). From a state of hell, and wrath, and death, to a state of life, and peace, and salvation (1 Thessalonians 5:9; 2 Thessalonians 2:14). These are the terms from whence and to which. And this sets forth unto us the excellency and dignity of our calling considered in itself. I come now to them in the second place, in their natural qualification both Jews and Greeks; this must be taken in connection with the former reference. The apostle had in the verse before laid a disparagement upon such, as concerning their rejection and ill entertainment of the gospel, affirming it to be to the Jews a stumbling-block and to the Greeks foolishness. Now that he might not be here mistaken as condemning these whole nations at large, he here qualifies this censure. "But unto them which are called both Jews and Greeks," &c. In the laying of censures at any time upon a community of persons, whether nations or societies of men, we must take heed while we find fault with some, that we do not indefinitely condemn all. This restriction is requisite, first, to prevent discouragement in the condemned, that so we may not trouble the minds of those which are innocent. Not break the bruised reed, &c. Secondly, to prevent scandal in the standers by, and that others may not be offended at them for it. Thirdly, to prevent injustice in ourselves, and that we may not give wrong judgment. This does, therefore, meet with the rashness or malice of many persons in this particular; ye shall have some people so to condemn an whole company, as that they spare none at all in it. But to speak more particularly to the words, "To them which are called both Jews and Greeks." We see here that God has His numbers, and portion, more or less in all people and nations without any difference. This may be made good unto us from these considerations. First, both Jew and Gentiles they are the subjects of God's election. Secondly, Christ died for both. They have both alike interest in Christ. Thirdly, they have both alike interest in the gospel and means of salvation; this was cleared by Peter's going to Cornelius (Acts 11:17, 18). The consideration of this present point is thus far useful unto us, as it teaches us two things — First, to pray for the calling and conversion of the Jews. And secondly, to pray for the accomplishment and fulness of the Gentiles. But then again a little further, these words may be here taken, not only in an historical sense, but in a moral; not only as spoken particularly of these two nations, the Jews and the Greeks, but likewise as spoken of such persons as were noted either for simplicity or wisdom — the Jews being notorious for their stupidity, and the Greeks famous for their learning. And so there is this in it, that God has His lot and portion amongst learned and unlearned both; there is no exception in point of conversion. The ground hereof still is this, the good pleasure and will of God, who is no respecter of persons. Therefore let those which are unlearned not here excuse themselves. Again for those which are learned, let them not rest themselves in their human learning. Now the second is the success of this preaching itself, "Christ the power of God and the wisdom of God"; where we may observe how as the apostle crossed these Jews and Greeks in what they desired, so also he did in a sort comply with them. Christ is to them which are called both the wisdom and power of God. First, He is so absolutely, and considered simply in Himself in the whole office of His mediatorship. For the power of God, first, this showed itself — First, in His incarnation, when He was born of a pure virgin. Secondly, in His crucifixion and death. Thirdly, in His resurrection (Romans 1:4; 2 Corinthians 13:4). Fourthly, in His ascension and coming to judgment (Mark 14:62; Matthew 24:30). Lastly, as in that which was done upon Him, so also which was done by Him (Matthew 28:18). Thus was Christ the power of God. Secondly, He was the wisdom of God; as God in Him did show forth His wisdom, and as in Him were hid all the treasures both of wisdom and knowledge (Colossians 2:3). And here Christ was the wisdom of God in divers explications. As — First, in choosing such a fit and accommodate means for the reconciling of His justice and mercy both. Secondly, in choosing such an unlikely and unexpected means, and thereby confounding the wisdom of the world. Thirdly, in furnishing of Christ with all such gifts as were fitting Him to perform that office which He had laid upon Him. And thus was Christ both God's power and wisdom considered absolutely in His own office. Secondly, He was so also relatively, in order and reference to believers, "To them which were called" He was the power and wisdom of God. First, I say He was so estimatively, in the apprehensions and opinions which they had of Him; they counted Him to be both the wisdom and the power of God. The reason of this is this, because that now after conversion men have a new understanding put into them, and see things with other eyes than they did before. Secondly, He is so to them which are called effectively, in that He has an answerable influence upon their persons, and that in each particular. First, He is the power of God to them (2 Corinthians 13:3), "Mighty in you." And that again in sundry respects. First, in His death, the mortifying of their lusts (Galatians 2:20; Romans 6:6). Secondly, in His resurrection, for the raising them up again. First, corporally in their bodies (1 Corinthians 6:14). Secondly, spiritually in their souls (Colossians 2:12). Thirdly, Christ is powerful in believers for the conquering and overcoming of temptations, and fighting against principalities and powers (Ephesians 6:10, 11). Fourthly, in enduring of afflictions, which without this power they could never sustain. Lastly, in final perseverance (1 Peter 1:5; Jude 1:24). Thus is Christ the power of God to them. Secondly, He is the wisdom of God to them also in sundry respects likewise. First, in revealing to them the mind and will of God in those things which concern their salvation (1 Corinthians 1:30). Secondly, in giving them discretion to walk worthy of their heavenly calling, and to honour religion by their conversation. Thirdly, in giving them a spirit of discerning, to judge aright of persons, and times, and things. Lastly, in teaching them to number their days, and to consider their latter end (Deuteronomy 32:29; Psalm 90:12). (T. Horton, D. D.) Parallel Verses KJV: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.WEB: but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. |
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