1 Corinthians 1:21 For after that in the wisdom of God the world by wisdom knew not God… First, the order of working, After that, &c. Secondly, the affection to the work, "It pleased God." Thirdly, the means by which the work is wrought, "the foolishness of preaching"; and fourthly, the work or design itself, "To save them that believe." We begin with the first, viz., the order of working, "After that," where we must note that this word "after," it carries a double force and emphasis with it, either first of all as a restraining word; "after," that is, not before: or secondly, as a resolving word, "after," i.e., to be sure then. First, take it in the restraining sense. First, that so by this means He might the more fully and palpably convince the world of their neglect; let them first alone and see what they will do of their own accord, and then come in upon their miscarriage. Secondly, that He might the more discover the insufficiency of mere natural and carnal wisdom, which did not yet reach to the knowledge of God. Thirdly, that He might gain to Himself the greater glory. He that does anything after another which misses, he has from hence so much the more honour to himself; especially if he that misses be one that pretends to any great matters, as here it was. The second is the affection to the work, "It pleased God." And this again carries a twofold intimation in it. First, it is a word of freedom and spontaneity, it pleased God, that is, He did it of His own accord and inclination, being not moved thereunto by anything out of Himself. Secondly, it is a word of delight and complacency, "it pleased God," that is, it was very acceptable to Him; He took a great deal of pleasure and contentment and satisfaction in the doing of it, as in nothing more. The third is the means by which the work is wrought, and that is here expressed to us to be by the foolishness of preaching. Where again there are two particulars considerable of us. First, the means itself considered in its own nature, and that is preaching, by preaching to save believers. Secondly, the qualification of this means as the denomination which is put upon it, and that is mean and contemptible. It is here called the foolishness of preaching. We will begin first of all with the second, to wit, the means in its denomination, the foolishness of preaching, blot as it is, indeed, but as it is rather in men's apprehension. Now there is a double account which may be given hereof unto us. First, occasionally from others in regard of their carriage: for truly as many men order the business, it is the foolishness of preaching indeed; there are some kind of persons in the world which have a great deal to answer to God for the offence which they give in this respect, and the scandal and ill report which they bring upon God's own ordinance by their unworthy managing of it. But then again secondly, there is an occasion given to think preaching foolishness from too much niceness and affectation. When we shall make preaching a mere business of wit, and a thing to tickle the fancy, an airy and empty discourse, carried with some high-flown language, but never touching or coming near the heart, nor uttering anything which may be profitable to the soul. Secondly, originally from themselves in regard of their own perverse reasonings. And here there are sundry things which they falsely reason upon. At first, they think meanly of preaching, from the nature and condition of the instruments which are employed and improved in it; poor, frail, and weak men like themselves. If an angel might be the dispenser of it, then it may be they would have some high thoughts of it. Secondly, in regard of the matter of it, and the subject which it is conversant about. And that is, Christ crucified, this is the foolishness of preaching, that is not only the ordinance, but the doctrine; and not only the preaching, but the thing preached about. And so not only in the narrative, but in the hortatory part of it; when it persuades men to deny themselves, to cross their sweetest lusts. Thirdly, in regard of the manner of it, and way of proceeding in it. That it comes not so much with reason and demonstration, as rather simple propositions. Fourth, from defect mingled with pride. And so much of that first, viz., the denomination of the ordinance, as it is here styled, the foolishness of preaching. The second is the means and ordinance itself simply considered, and that is preaching; this is the means of working salvation; God saves believers by preaching. First, by preaching He makes them believers; and then being believers, He bestows salvation upon them. This is the order and method that God uses. That poor and mean ordinance which the world thinks so scornfully of, and counts no better than foolishness; yet it has this excellency that it is a means to bring men to heaven; and God is pleased to use it to this purpose. If it be foolishness, it is a saving foolishness, and that's a great deal better than a destructive wisdom. For the better handling of this present point, there are two particulars which may here profitably be considered by us. For the first, what preaching is: it is not merely to speak somewhat of religion, to make a rambling and roving discourse, and nothing to the purpose. But preaching is a ministerial and authoritative improvement of the truths and doctrines of the Scriptures, to the good and benefit of men's souls, and the procurement of their eternal salvation. The showing men of their misery by nature, and the benefit which they may have by Christ, with the appurtenances thereunto, this in a word is preaching, blow further, for the efficacy of this ordinance, and whence it comes to be thus powerful, this is merely from the ordinance of God. As it is His institution who has ordained and appointed it to be so. "It pleased Him," there is an account of the business indeed. Alas! preaching considered in itself is a poor and empty voice, and were able to do no great matter at all. It is not the gifts of the preacher, it is not the nature of the argument, it is not the strength of the matter, it is not the sweetness of the expression, it is none of all these things in themselves which makes preaching so powerful a conveyance; no, but the ordinance of God which has appointed to work by these means, and the Spirit of God who is pleased to concur with it in working. The improvement of this point to ourselves for application may be twofold. First, as it concerns ministers, there is a very good item for them to quicken us and encourage us in our work, and the conscionable discharge of it without fainting and giving out. Again, let us also hence learn so much the more faithfully to discharge, and make that our chief end in undertaking it, which was God's chief end in ordaining it. Secondly, here is somewhat also for the people, and that is so much the more carefully to attend upon this ordinance of preaching, and to take heed of the despising of it as a weak and foolish thing; they which despise preaching, they do in effect despise believing. And further let this teach us with what affections to come to the ordinances, the preaching and hearing of the Word, namely, as those which expect and desire salvation from it as the end whereunto it is intended. Let us not come to a sermon as to a prize, or a mere trial of wits. Now the fourth is the work or design itself which we have in the last words — "To save them that believe." Where among many other things which might be profitably observed by us concerning salvation, in the nature of it, and the causes of it, and the means of it, and the like, I shall at this time only fasten upon that which is here especially presented unto us, and that is the subjects of it — believers. And here there are two things again which this restraint does extend itself to. First, here is a restraint of the benefit of preaching to faith. And secondly, here is a restraint of the benefit of salvation to faith. There are none which have benefit by preaching any further than they believe; and there are none which do partake of salvation, but those only which do believe neither. And for saving faith has it here attributed to itself. First, as the radical and fundamental grace, and that which puts a life and vigour into all the rest. Secondly, faith has it attributed to it, because it is that whereby we please God (Hebrews 6:6). Thirdly, it is faith which lays hold upon Christ, who is the Author of eternal salvation (Galatians 2:20). Fourthly, it is faith which gives most glory to God (Romans 4:20; 2 Thessalonians 1:10). Fifthly, faith is that which does most conquer temptations, and subdue all the enemies of our salvation (Ephesians 6:16). Lastly, faith is said to save as the condition which God requires and will have in them which shall be saved; and this were enough, though nothing else, to give account of it. In all these respects is salvation attributed hereunto. But what is this faith which we speak of all this while, and wherein does it consist? Sure it is not a mere assent to the truth revealed; though that be somewhat which belongs thereunto, yet this is not all. But saving faith is quieting faith too: "Being justified by faith, we have peace with God" (Romans 5.). For the rise of faith, it comes by preaching, and is suitable to the doctrine of the Word. Those who contemn the ordinance, they have none of the grace. For the fruits of it, it works by love. 1. It makes us afraid to displease God. 2. It makes us courageous for God. 3. It makes us love the children of God. 4. It quite changes and alters our converse from evil to good. (Thomas Horton, D. D.) Parallel Verses KJV: For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. |
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