{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1CO","commentaryId":"jamieson-fausset-brown","name":"1 Corinthians","commonName":"1 Corinthians","introduction":"The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that \"to Corinthianize\" was a proverbial phrase for \"to play the wanton\"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).\n\nHe had been the instrument of converting many Gentiles (Co1 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (Co1 1:26, &c.). Crispus (Co1 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in Co1 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (Co1 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of \"letters of commendation\" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (Co1 9:1-2; Co2 10:1, Co2 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (Co1 1:12; Co2 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (Co2 11:5, Co2 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (Co1 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, \"Let us eat and drink, for to-morrow we die\" (Co1 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (Co1 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.\n\nIn Co1 5:9, \"I wrote unto you in an Epistle not to company with fornicators,\" it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (Co1 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (Co2 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (Co1 16:5-7), for which he was charged with (Co2 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in Co2 12:4; Co2 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on Co2 2:1; Co2 13:2; also see on Co2 1:15; Co2 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare Co1 16:7); and attended with pain and humiliation (Co2 2:1; Co2 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them \"not to company with fornicators.\" On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (Co1 5:9, Co1 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).\n\nThe PLACE OF WRITING is fixed to be Ephesus (Co1 16:8). The subscription in English Version, \"From Philippi,\" has no authority whatever, and probably arose from a mistaken translation of Co1 16:5, \"For I am passing through Macedonia.\" At the time of writing Paul implies (Co1 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (Co1 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.\n\nThe Epistle is written in the name of Sosthenes \"[our] brother.\" BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (Co1 1:4, &c.) using the first person: so Timothy is introduced, Co2 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, Co1 16:24), whom he mentions (Co1 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians. \n\n\n\nNext: 1 Corinthians Chapter 1\n\n","order":46,"numberOfChapters":16,"sha256":"9bf5da45bfa8b3ebeb897bb227e19d039c2c950176364829d04b3dcc496cb600","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":1},"lastChapterNumber":16,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/16.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":16},"totalNumberOfVerses":416},"chapter":{"number":2,"content":[{"type":"verse","number":2,"content":["The Greek implies, \"The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)\" [ALFORD], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.\n\n"]},{"type":"verse","number":3,"content":["I--the preacher: as Co1 2:2 describes the subject, \"Christ crucified,\" and Co1 2:4 the mode of preaching: \"my speech . . . not with enticing words,\" \"but in demonstration of the Spirit.\" \n\nweakness--personal and bodily (Co2 10:10; Co2 12:7, Co2 12:9; Gal 4:13). \n\ntrembling--(compare Phi 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to \"eye service\" (Eph 6:5) [CONYBEARE and HOWSON].\n\n"]},{"type":"verse","number":4,"content":["my speech--in private. \n\npreaching--in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts. \n\nenticing--rather, \"persuasive.\" \n\nman's wisdom--man's is omitted in the oldest authorities. Still \"wisdom\" does refer to \"man's\" wisdom. \n\nin demonstration of . . . Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mat 7:29; Act 6:10; Heb 4:12; compare also Rom 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.\n\n"]},{"type":"verse","number":5,"content":["stand in . . . wisdom of men--rest on it, owe its origin and continuance to it.\n\n"]},{"type":"verse","number":6,"content":["Yet the Gospel preaching, so far from being at variance with true \"wisdom,\" is a wisdom infinitely higher than that of the wise of the world. \n\nwe speak--resuming \"we\" (preachers, I, Apollos, &c.) from \"we preach\" (Co1 1:28), only that here, \"we speak\" refers to something less public (compare Co1 2:7, Co1 2:13, \"mystery . . . hidden\") than \"we preach,\" which is public. For \"wisdom\" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. \n\nperfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though \"in Christ\" retain much that is \"carnal\" (Co1 3:1-2), and cannot therefore understand the deeper truths of Christianity (Co1 14:20; Phi 3:15; Heb 5:14). Paul does not mean by the \"mystery\" or \"hidden wisdom\" (Co1 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such \"mysteries,\" that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (Co1 2:2), but now spoken to the \"perfect\" (Co1 15:51; Rom 11:25; Eph 3:5-6). \"Perfect\" is used not of absolute perfection, but relatively to \"babes,\" or those less ripe in Christian growth (compare Phi 3:12, Phi 3:15, with Jo1 2:12-14). \"God\" (Co1 2:7) is opposed to the world, the apostles to \"the princes [great and learned men] of this world\" (Co1 2:8; compare Co1 1:20) [BENGEL]. \n\ncome to naught--nothingness (Co1 1:28). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL]. Rather, translate with ALFORD, \"Which are being brought to naught,\" namely, by God's choosing the \"things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are\" (Co1 1:28).\n\n"]},{"type":"verse","number":7,"content":["wisdom of God--emphatically contrasted with the wisdom of men and of this world (Co1 2:5-6). \n\nin a mystery--connected in construction with \"we speak\": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. \"If our Gospel be hid, it is hid to them that are lost\" (Co2 4:3), \"whom the God of this world hath blinded.\" Ordinarily we use \"mystery\" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [WHATELY]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [BENGEL]. \n\nordained--literally, \"foreordained\" (compare Co1 2:9), \"prepared for them that love Him.\" \n\nbefore the world--rather, \"before the ages\" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages. \n\nto our glory--ours both now and hereafter, from \"the Lord of glory\" (Co1 2:8), who brings to naught \"the princes of this world.\"\n\n"]},{"type":"verse","number":8,"content":["Which--wisdom. The strongest proof of the natural man's destitution of heavenly wisdom. \n\ncrucified . . . Lord of glory--implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Joh 17:4, Joh 17:24) was crucified.\n\n"]},{"type":"verse","number":9,"content":["But--(it has happened) as it is written. \n\nEye hath not seen, &c.--ALFORD translates, \"The things which eye saw not . . . the things which God prepared . . . to us God revealed through His Spirit.\" Thus, however, the \"but\" of Co1 2:10 is ignored. Rather construe, as ESTIUS, \"('We speak,' supplied from Co1 2:8), things which eye saw not (heretofore), . . . things which God prepared . . . But God revealed them to us,\" &c. The quotation is not a verbatim one, but an inspired exposition of the \"wisdom\" (Co1 2:6, from Isa 64:4). The exceptive words, \"O God, beside (that is, except) Thee,\" are not quoted directly, but are virtually expressed in the exposition of them (Co1 2:10), \"None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit.\" \n\nentered--literally, \"come up into the heart.\" A Hebraism (compare, Jer 3:16, Margin). In Isa 64:4 it is \"Prepared (literally, 'will do') for him that waiteth for Him\"; here, \"for them that love Him.\" For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (Jo1 4:19); compare Co1 2:12, \"the things that are freely given to us of God\"\n\n"]},{"type":"verse","number":10,"content":["revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (Co1 3:16; Co1 12:3; Mat 16:17; Joh 16:13; Jo1 2:20, Jo1 2:27); that of words, the PROPHET (Sa2 23:1-2; Kg1 13:1, Kg1 13:5), \"by the word of the Lord\" (Co1 2:13; Joh 20:30-31; Pe2 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psa 25:14; Pro 3:32; Joh 7:17; Joh 15:15). \n\nunto us--the \"perfect\" or fully matured in Christian experience (Co1 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [WHATLEY, Cautions for the Times, 14], (Luk 10:21). \n\nthe Spirit searcheth--working in us and with our spirits (compare Rom 8:16, Rom 8:26-27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], (Gal 3:14). \n\ndeep things of God-- (Psa 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (Deu 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].\n\n"]},{"type":"verse","number":11,"content":["what man, &c.--literally, \"who of men knoweth the things of a man, save the spirit of that man?\" \n\nthings of God knoweth no man--rather, \"none knoweth,\" not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).\n\n"]},{"type":"verse","number":12,"content":["we . . . received, not . . . spirit of . . . world--the personal evil \"spirit that now worketh in the children of disobedience\" (Eph 2:2). This spirit is natural in the unregenerate, and needs not to be received. \n\nSpirit which is of God--that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (Co1 2:11). \n\nthat we might know . . . things . . . freely given . . . of God--present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good \"things which God hath prepared for them that love Him\" (Co1 2:9).\n\n"]},{"type":"verse","number":13,"content":["also--We not only know by the Holy Ghost, but we also speak the \"things freely given to us of God\" (Co1 2:12). \n\nwhich the Holy Ghost teacheth--The old manuscripts read \"the Spirit\" simply, without \"Holy.\" \n\ncomparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, \"comparing\" (Co2 10:12). WAHL (Key of the New Testament) translates, \"explaining (as the Greek is translated, Gen 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit).\" Spirit-taught men alone can comprehend spiritual truths. This accords with Co1 2:6, Co1 2:9-10, Co1 2:14-15; Co1 3:1. ALFORD translates, \"Putting together (combining) spirituals with spirituals\"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so Co1 2:1, Co1 2:4; Pe1 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so \"things\" comprehended persons, Co1 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly \"wisdom,\" or natural perceptions (Co1 1:21-22; Co1 2:1, Co1 2:4-9; compare Psa 119:18).\n\n"]},{"type":"verse","number":14,"content":["natural man--literally, \"a man of animal soul.\" As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jde 1:19). So the animal (English Version, \"natural\") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (Co1 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the \"earthly.\" \"Devilish,\" or \"demon-like\"; \"led by an evil spirit,\" is the awful character of such a one, in its worst type (Jam 3:15). \n\nreceiveth not--though they are offered to him, and are \"worthy of being received by all men\" (Ti1 1:15). \n\nthey are foolishness unto him--whereas he seeks \"wisdom\" (Co1 1:22). \n\nneither can he--Not only does he not, but he cannot know them, and therefore has no wish to \"receive\" them (Rom 8:7).\n\n"]},{"type":"verse","number":15,"content":["He that is spiritual--literally, \"the spiritual (man).\" In Co1 2:14, it is \"A [not 'the,' as English Version] natural man.\" The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called \"spiritual.\" \n\njudgeth all things--and persons, by their true standard (compare Co1 6:2-4; Jo1 4:1), in so far as he is spiritual. \"Discerneth . . . is discerned,\" would better accord with the translation of the same Greek (Co1 2:14). Otherwise for \"discerned,\" in Co1 2:14, translate, \"judged of,\" to accord with the translation, \"judgeth . . . is judged\" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mat 28:20; Joh 16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (Joh 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (Pro 28:5; Jo1 2:27).\n\n"]},{"type":"verse","number":16,"content":["For--proof of Co1 2:15, that the spiritual man \"is judged of no man.\" In order to judge the spiritual man, the ordinary man must \"know the mind of the Lord.\" But \"who of ordinary men knows\" that? \n\nthat he may instruct him--that is, so as to be able to set Him right as His counsellor (quoted from Isa 40:13-14). So the Septuagint translates the Greek verb, which means to \"prove,\" in Act 9:22. Natural men who judge spiritual men, living according to the mind of God (\"We have the mind of Christ\"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king. \n\nwe have the mind of Christ--in our degree of capability to apprehend it. Isa 40:13-14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah.\n\n\n\n\nNext: 1 Corinthians Chapter 3\n\n"]}],"introduction":"PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)\n\nAnd I--\"So I\" [CONYBEARE] as one of the \"foolish, weak, and despised\" instruments employed by God (Co1 1:27-28); \"glorying in the Lord,\" not in man's wisdom (Co1 1:31). Compare Co1 1:23, \"We.\" \n\nwhen I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Act 17:28), and Epimenides (Tit 1:12), and Menander (Co1 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Luk 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON]. \n\ntestimony of God--\"the testimony of Christ\" (Co1 1:6); therefore Christ is God.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1CO/2.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":2},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/3.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":3},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1CO/1.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1CO","chapter":1},"numberOfVerses":15}