[268] 1 Cor. i. 1. “Paul, called to be an apostle of Jesus Christ, through the will of God.” St. Paul, when he calls himself an apostle, does commonly add some such clause as this, “through the will of God;” so 2 Cor. i. 1. “Paul, an apostle of Jesus Christ, by the will of God;” and the very same words, Eph. i. 1. and Col. i. 1. and 2 Tim. i. 1. and 1 Tim. i. 1. “Paul, an apostle of Jesus Christ, by the commandment of God our Saviour, and Lord Jesus Christ;” and Rom. i. 1. “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.” Ver. 5. “By whom we have received grace and apostleship;” which was because he continually carried a deep sense of his unworthiness to be an apostle, who before was so great a sinner. And how it was not owing to any thing in him that he was promoted to such dignity, but only to the sovereign will and pleasure and free grace of God, which, of a persecutor of the church, made him an apostle in the church. Therefore, when he takes the honour of the name of an apostle, he ascribes it to God’s sovereign pleasure and grace. The cause of it is a sense of what he expresses in 1 Cor. xv. 9, 10. “For I am the least of the apostles, and am not meet to be called an apostle, because I persecuted the church of God. But, by the grace of God, I am what I am;” and Eph. iii. 8. ’‘Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.”
[155] 1 Cor. i. 24. “But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” The power of God answers to a sign or miracle, which the Jews sought after; and the wisdom of God, to the wisdom which the Greeks sought after, mentioned in the last verse but one preceding.
[156] 1 Cor. ii. 15, 16. “For he that is spiritual judgeth all things; but he himself is judged of no man.” He that has the Spirit of God to teach him truth, he is not in those things subject to the judgment or correction of any of the wise men of this world. The instruction, and judgment, and correction of a human master, of what he understands or believes by the Spirit of God, is what he needs not. In this case it does not take place, it will not alter him, for, says the apostle, “Who hath known the mind of the Lord, that he may instruct him? for we hare the mind of Christ.” A man that has the mind of Christ, is taught by his Spirit; if he should be subject to the judgment and correction of men, that would argue that the mind of the Lord itself was subject to human correction.
[157] 1 Cor. iv. 6. “And these things, brethren, I have in a figure transferred to myself and to Apollos, for your sakes, that ye might learn not to think of men above that which is written, that no one of you be puffed up for one against another.” It seems that it was not Paul and Apollos particularly that the Corinthians were divided about; but what the apostle means, when he says, “some say they are of Paul, and others of Apollos,” is, that some were for one teacher, others for another; they over-valued their teachers, and built their faith upon them. He mentions his own name, and that of Apollos, personating any human teachers whatsoever; he transferred it in a figure to himself and Apollos, that they might not be apt to suspect that he reproved them for being for this and that man, out of respect to himself; he would not have them set too much by men, though it were himself.
[152] 1 Cor. ix. 16. “For though I preach the gospel, I have nothing to glory of.” That is, In case I had a dependence upon preaching the gospel for a livelihood, then might it be said that necessity is laid upon me. Yea, woe is unto me if I preach not the gospel. That this is what the apostle means, I think is evident by the context.
[49] 1 Corinth. xi. 14. “Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?” Having the head covered by long custom, had been used to denote subjection; and as a mark of subjection in man, it was plainly against nature itself. The plain light of nature had taught all nations the superiority of man to woman, and his rights to rule over her. The apostle had been pleading against man’s wearing long hair, or his covering the head, only on this score, that it was a debasing of man below the place that God had put him in, that it was unnatural and a shame, a debasing of man, and confusion of the order of nature, and in this sense against nature. In this nature teaches the contrary, it is a disgrace to him, Greek or Hebrew, to appear below the woman, a debasing of him below his nature, and therefore nature teaches the contrary; not but that, if having the head uncovered were a sign of subjection, it would have been as much against nature for the man to have his head uncovered. And that which is against nature in this sense, is against it in a proper sense. It is against nature in a proper sense, to bow down before an idol, because it is against nature to adore an idol; and bowing down, by universal custom, is used to denote adoration; but if bowing down by universal custom were used to denote contempt, it would not be against nature.