1 Corinthians 1:22-24 For the Jews require a sign, and the Greeks seek after wisdom:… First, the apostle's carriage, as concerning the ordering of his ministry; and secondly, the apostle's doctrine, as concerning the nature of those points and truths which were delivered in it. First, for his carriage; this is very much hinted unto us in the adversative particle "but," where there are these things further considerable: first, his contrariety of spirit; we see plainly that Paul and the rest of the apostles with him went a quite contrary way to that which was both required by Jews and Gentiles; the one required a sign, and the other sought after wisdom; but they accommodated neither, but instead they preach Christ crucified. What do we learn from hence? That it is the duty and wisdom of a minister to cross men's carnal humours; when people shall affect such kind of preaching as is unprofitable for them, especially to make them fail of their expectation. Physicians, when their patients are immoderate in thirsting after drink, keep it from them the rather. And the reason of it is this, because satisfying of such humours feeds them, and adds strength unto them. This then meets with all such whose carriage is quite contrary hereunto, who make not their hearers' necessities, but their affections, to be the rule of their teaching; and if there be any crotchet or humour more than other, which does prevail and abound in them, they will be sure to apply themselves to that in the course of their ministry. Secondly, we have here in this passage the apostle's humility and self-denial, in that he did here lay aside those things wherein he might otherwise have gloried and set out himself; he here denied his own wisdom, and learning, and eloquence, and such accomplishments as these are, that so he might the better advance the gospel of Christ. Paul had been caught up into paradise, and been made partaker of such admirable mysteries as were there revealed unto him, that he now should condescend to the preaching of such familiar points, and that after such a familiar manner, as he does here intimate unto us. This I say was a business which was very much to be taken notice of in him. "We preach Christ crucified." There was a great matter in that, for such poor creatures as we are. What does this now teach us but this much, that plain and familiar kind of teaching and laying down the mysteries of religion in an easy and perspicuous manner, is that which may well become the greatest and learnedest that are; it is no shame nor disparagement for any teacher. And truly why not, if indeed we consider all? for first, there is a great deal more of art and skill sometimes in it, than otherwise; to preach Christ crucified, and such fundamental truths of religion as these are, and in that manner as they ought to be preached, requires a great deal more of wisdom as belonging unto it than many other points besides, which it may be to some vain kind of minds seem far above them. It is an easier matter to preach fancies and notions, than it is to preach solid truths; it is an easier matter to preach in the enticing words of man's wisdom, than to preach in the powerful evidence and demonstration of the Spirit of God. Secondly, as there is more skill in it, so there is likewise more modesty, and less temptation and danger of miscarriage; the venting of strange speculations, and the preaching plausibly to men's humours and affections in this respect, is not without some hazard of pride and self-applause in those that shall do it. Thirdly, there is also profit and advantage hereby to our hearers, as concerning the good of their souls. Besides, if we speak of human learning and eloquence itself, we must know that this does not cross nor contradict plain kind of preaching. There may be a great deal of learning sometimes in a plain sermon, and in the opening of a plain truth in that sermon. Thirdly, here is his faithfulness and impartiality to either part in the indefiniteness of the subjects which this his doctrine extends unto, to Jew and Gentile both alike; he preaches Christ crucified to either, as a doctrine which might well fit them both. And in particular not only the Jews, which were a people of more low capacities, but likewise as well to the Greeks, which were a people of more raised apprehensions. And a minister does not wrong his hearers with such points whosoever they are. First, because they are such points which are indeed of a very deep reach in religion. Secondly, the wisest and learnedest that are, such points as these may very well become them, forasmuch as they are necessary points, and such as tend to salvation itself. If wise men will be saved they must be glad to hear of saving truths: there being but one way to salvation for them, and all others besides. Those who have the greatest skill in physic, they are glad to take the same potions for their health which others take. Thirdly, again, there is this besides considerable in it, that there is an infinite depth in these matters, which we can never sufficiently reach, or dive into, and those that knew never so much of them, yet they are still capable of knowing more. Besides, further, that we need affections even there where we need not information. This is a special ground for the preaching of plain truths to great wits, thereby to work upon their hearts, and to draw their love and affection to them. Let us not disdain the common doctrines of religion, nor think them too low for us; which as no man is too good to preach of, so no man is too good to hear, nor to have imparted and communicated unto them. Fourthly, there is here one thing more in his practice, and that is this, namely, his wisdom and discretion in the course which he here took for the curing and removing of the distempers of these Jews and Gentiles in reference to preaching; and that is by the very exercise of preaching itself. They counted it the foolishness of preaching. Well, how does the apostle now go about to free them from this mistake? why, he does it no other way than indeed by preaching to them. And this there is good cause for: first, because a great occasion of people's prejudice against preaching is because indeed they are unacquainted with it. Secondly, because there is an authority in preaching, and an efficacy which goes along with it, which does command respect unto it. But so much of the first particular, viz., the apostle's carriage as concerning the ordering of his ministry, which we have seen in four several instances. The second is the apostle's doctrine for the points delivered by him, and that is Christ crucified. This was the string which the apostle here harped upon, and the lesson which he principally taught; from whence we may observe this much, that Christ crucified is the main object and matter of our preaching. But why Christ crucified, rather than Christ exhibited in some other consideration? why not rather Christ incarnate, forasmuch as that was the first news of Him? or why not Christ risen again, or Christ ascended, which was a great deal more glorious? Surely there is very good reason to be given for it: first, because he would give them the worst of Christ at first, that he might show he was not ashamed of Him, nor of that gospel which made Him known, but that hereby he might the better prepare them for other truths, and make them the welcomer to them. Christ's Cross is the first letter of all in a Christian's alphabet. God's beginnings with us are commonly most tedious. His conclusions and closings are for the most part very sweet and comfortable. Secondly, because Christ crucified, it is virtually and implicitly all the rest; for why was Christ incarnate? it was for this end that He might be crucified. Thirdly, this was that mystery which did most concern us for the good and benefit which comes by it; His death was that which pacified God's wrath, and paid the debt which was due for our sins. Lastly, Christ crucified, because this was that which these people had a particular hand in as instrumental hereunto; they had been active in the crucifying of Christ themselves. Therefore accordingly we shall find that this was the practice of the apostles in the whole course and way of their ministry. And so it is that which is the chief work of ours, it is the doctrine which is to be chiefly preached by us; and that upon these following considerations. First, as it is a doctrine of the greatest humiliation, it is an humbling and convincing doctrine. If we ask how this is done, I answer by an act of reflection and special consideration to this purpose, namely, as from hence taking notice of this grievous and odious nature of sin; those which make nothing of sin, they may here see what it is now, in the price which was paid for it, and the pain which was endured to expiate it in Christ crucified. This doctrine of Christ's Passion, it is thus in this way of proceeding a doctrine of humiliation, and therefore fittest to be urged in the course of our ministry. And that because this is a main part of our ministry, to humble men and convince them of sin. Secondly, this doctrine of Christ crucified, as it has cause to be the chief work of our ministry, forasmuch as it is an humbling doctrine; so it has cause likewise to be so too, because it is a comforting doctrine, and a doctrine of the greatest comfort that can be. First, as Christ's death keeps us from the wrath of God and purchases peace to us with God the Father; for that it does, as we may see in (Thomas Horton, D. D.) Parallel Verses KJV: For the Jews require a sign, and the Greeks seek after wisdom: |
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