1 Corinthians 1:22-24 For the Jews require a sign, and the Greeks seek after wisdom:… In this verse the apostle illustrates and confirms that expression which had passed from him in the verse before, concerning the foolishness of preaching. First, in the demand of the Jews; and secondly in the pursuit of the Gentiles. The Jews require a sign, and the Greeks seek after wisdom. First, we will speak of them jointly, as they agree in one notion, and then severally in what is proper to each. First, jointly, where we must know thus much, the demand of the Jews, "The Jews require a sign." Here was an error in both, as concerning their receiving the gospel of Christ: whence we may observe in general then, first this: that the corruption of nature does act and improve itself differently in different ranks and conditions of persons. Here are Jews and Gentiles both, people of a several temper and frame, yet both of them have their censure; the one in the requiring of a sign, and the other in the seeking after wisdom; both of them in a several kind of nature had their weaknesses and failings. This various working of corruption according to the subject wherein it is, may be variously accounted unto us as proceeding from various causes. As first, sometimes from the difference of age and constitution of body: there are some sins which are more proper to one age and temper, and others which are more proper to another. Again, secondly, sometimes it proceeds from a difference of assault and temptation; as there are several tempers and constitutions in regard of men themselves, so there are several drawing out of these constitutions in regard of Satan's improving of them. Thirdly, it proceeds from a difference of employment and education, and particular calling, wherein men are set. First, that we should not from hence at any time be secure and presumptuous in ourselves from our freedom from any particular sin or infirmity whatsoever; though thou art not guilty of such a sin, yet it may be thou mayest be guilty of another, which in its kind may be as bad. Again, secondly, observe this: that all men by nature have some quarrel or exception or other against the Word of God, and some pretence to put it off from them. "The Jews require a sign, and the Greeks seek after wisdom"; neither of them were every way right, and so as they should be. This is that which has always been in all ages and times of the Church. Thirdly, observe in general this: that it is a great matter for the entertainment of any ministry what people have been formerly used and accustomed unto; that has commonly a great sway with them. For see here in this present Scripture how it was now with these two sorts of people, the Jews and the Gentiles. The Jews, they had been used to signs heretofore under Moses and the prophets, and therefore nothing would serve their turn now but signs still. And the Gentiles, they had been used to their philosophy and rhetoric. This shows us what cause we have therefore, as to be careful of what principles we admit at any time of ourselves, so to bless God that He has any time in His providence heretofore so well ordered it to us. I come now to them more distinctly in particular, to look upon them in their several propositions, to wit, the demand of the Jews by itself, and the pursuit of the Gentiles again by itself. First, for the demand of the Jews — "The Jews require a sign." This the apostle speaks of as some kind of weakness and viciousness in them: and so indeed it was, as may appear in these particulars. First, it does denote unto us that sottishness and stupidity which was in them. A sign it is a thing which is accommodated to the outward sense, and ordained for the teaching of those which are of low understandings, and which cannot attain to the spirituality of Divine mysteries; now thus it was here with these Jews. And this is the disposition of most men else by nature to be thus affected in themselves. Thus it was with the apostle Thomas at Christ's resurrection (John 20:25). That the more carnal any people are, the more they are carried away after such matters, and do not rest themselves satisfied in that evidence which the Scripture holds out unto them; and it proceeds from hence, because they have not their senses exercised to discern of things that differ. Secondly, here was also their infidelity and unbelief, that is likewise implied in this, that they asked a sign. Signs, says the apostle Paul (1 Corinthians 14:22) they are not for them that believe, but for them which believe not; and accordingly they have been still used (as we shall find) upon such occasions as these are, either to begin faith where it has been wanting, or to strengthen it where it has been weak; they are an argument of unbelief where they are given, but especially they are so where they are required. Whilst the Jews demand a sign, they show their infidelity indeed, that they are as yet in a state of unbelieving (John 1:11), "He came to His own, and His own received Him not." Thus it was with this people: and if we would know whence it came to be so, the apostle tells us, "Because the god of this world had blinded their eyes, lest the light of the glorious gospel of Jesus Christ should shine unto them" (2 Corinthians 4:3, 4). Well, let it teach us all for our particulars to take heed "lest there be in any of us an heart of unbelief to depart from the living God"; yea, let us take heed of admitting any scruples and doubts in the main points of Christianity; for if we begin once, we shall never have done. And that is the second evil in this demand of the Jews in asking for a sign, to wit, their infidelity. The third is their hypocrisy; there was a great deal of false-heartedness and double-dealing in this request of theirs; for why, they intended no such thing as to receive the truth. This is the manner of hypocrites to pretend an unsatisfiableness in the means when they do not relish the thing; when they favour not the conclusion, they call in question the argument. Fourthly, here was their insolency and unworthy behaviour in the laying of this demand; and that as expressing itself also in sundry particulars, which we may briefly take notice of. As first, here was their preposterousness and presumption, in that they would prescribe and limit God to a way of their own — they ask a sign. But here was the miscarriage in these Jews, that they would teach God, and set Him a rule, and point which they would determine Him unto; that when as He would have it done by preaching, they would have it done by miracle. And when the apostles brought them a sermon, they would needs have a sign. This is a sure rule — that in the things of God especially, as in all other things, we must be ruled by God Himself. To ask a sign was here a presumption. Again, as there may be a fault in asking one, so there may be a fault likewise in refusing one, when God offers one to us: observe that this was the miscarriage of Ahaz (Isaiah 7:11). But now where God sets up a sign, there they pull the sign, down. As for example now in the sacrament of the Lord's Supper. Here they throw the sign away. Thus those which are so much for signs at another time, as with the Jews themselves, to require them when themselves please; here, when God offers one to them, they will not have one. Secondly, here was their peremptoriness and importunity, they require a sign; that is, there is no remedy, but have one they must in all haste. If they had asked it modestly and soberly, though they had asked it, there might not perhaps have been so much in it: there have been those of the servants of God which have asked signs, and they have not been blamed for it; Gideon asked one and had it in his wet and dry fleece (Judges 6:37). Hezekiah, again, asked one (2 Kings 20:8, 9). Thirdly, here was their malice and perverseness, "they require a sign," as if hitherto they had never had any. The Jews had signs of Christ exhibited unto them, both by Himself in His own particular Person, and likewise in His servants the apostles; they had wonders in heaven above, and they had signs in the earth beneath; as it is in Acts 2:19, and in ver. 22 of the same chapter — "Ye men of Israel hear these words, Jesus of Nazareth, a man approved of God among you by miracles, wonders and signs which God did by Him in the midst of you," &c. And again (ver. 43), "Many wonders and signs were done by the apostles." And (Mark 16:20), "The Lord confirmed the Word by signs following." So we see then they wanted not signs, and yet as if they had been altogether destitute, they here require them; this was now an horrible perverseness and maliciousness in them, and a slighting both of the power and goodness of God Himself. The second is the inquiry or pursuit of the Gentiles, "The Greeks seek after wisdom." By Greeks here we are to understand all other nations besides the Jews. Now the great learning and eloquence of the Greeks was occasionally and accidently through their corruption, not in the nature of the thing itself, a great hindrance to them for their embracing of the saving knowledge of Christ; they were so taken with the conceits and apprehensions of their own wit and excellent parts, that the preaching of the Cross it seemed no better than foolishness to them; they would believe nothing now in religion without an argument and a demonstration. In brief, there are two things especially which are here by this passage of the apostles prohibited to us. First, a restraining of the truths and doctrines of religion to the apprehensions of carnal reason, the wisdom of the flesh. This was the fault of these Greeks, and we are to take heed it be not ours. And the reason of it is this, because indeed religion is a mystery, and the things which are propounded in the gospel they are above the reach of human wit. Why but then must we lay aside all kind of reason in matters of religion? is Christianity an unreasonable business? and does the gospel deprive us of our wits and ordinary understandings? No, no such matter; religion it is not against reason but it is above it. The sum of all is this, that reason it may be improved in religion, but religion is not to be limited to reason; faith and right reason do not cross, though indeed they do not always meet; nay, indeed, religion is upon the point the greatest reason and wisdom of all, because it is the reason and wisdom of God Himself, who is the highest intelligence. And that is the first thing which was here taxed in these Greeks in the text, their seeking after wisdom, namely, the wisdom of the flesh, in restraining religion to reason, which is a thing here prohibited to us. The second is, the wisdom of words in adulterating the ordinance of preaching with the affectation of human eloquence; this is not to be done by us neither, either in preachers or hearers. This was another thing in these Greeks seeking after wisdom, they refused the doctrine of Christ, because it was not brought to them with the excellency of speech and human wisdom, which the Apostle Paul did of purpose decline, as he tells us (1 Corinthians 1:17; 1 Corinthians 2:1). For the right understanding of this point, that we may not be mistaken, we do not here prohibit all use of human learning or eloquence in reference to preaching; but — First, that this be not the chief business which is intended by us: we may use these things by the by, but this is not the main to be looked after by us, like children that more regard the cover of the book than they do that which is contained in it. Secondly, we must consider the nature of this eloquence and wisdom, what it is; there is a comeliness of expression suitable to the nature of the matter and argument which is spoken unto, which may very well become a preacher of the gospel; but strong lines and bombast is such as is very uncomely and improper. Thirdly, for the measure of doing it, it must be done very sparingly and moderately; I mean the mixture of wit and human learning in preaching; as sauce, but not as meat. Lastly, a regard is to be had to the nature of the auditory itself, which we have to deal withal, that they be such as are capable of it, and where it may serve as an advantage to the conveyance of the doctrine itself. With these and the like explications there may be a good use of human eloquence and speech; but otherwise in the excess and failing in the manner of it, it is very dangerous and inconvenient. And that especially, as first, it oftentimes takes off the efficacy of the ordinances and makes the Word of God of none effect. Secondly, besides this, it is that which is not so acceptable for the most part to a spiritual heart. Thirdly, God Himself does not commonly so work by them — "By the foolishness of preaching He saves them that believe." (Thomas Horton, D. D.) Parallel Verses KJV: For the Jews require a sign, and the Greeks seek after wisdom: |
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