1 Corinthians 1:17

Contextual Overview

¹⁷For Christ did not send me to baptize, but to preach the gospel—not with words of human wisdom, lest the cross of Christ be emptied of its power.¹⁷ For Christ did not send me to baptize, but to preach the gospel—not with wisdom and eloquence, lest the cross of Christ be emptied of its power. ¹⁷ For Christ did not send me to baptize, but to evangelize—not with clever words, so that the cross of Christ will not be emptied of its effect. ¹⁷ For Christ sent me not to baptize, but to preach the gospel -- not in wisdom of words, so that the cross of Christ wouldn't be made void. ¹⁷ I know not that I baptized any other. For Christ did not send me to baptize, but to preach the gospel; but not with wisdom of words, lest the cross of Christ should be made of none effect. ¹⁷ Christ did not send me to baptize, but to proclaim the Good News; and not in merely wise words--lest the Cross of Christ should be deprived of its power. ¹⁷ For Christ sent me not to baptize, but to preach the Gospel: not with wisedome of words, lest the Crosse of Christ should be made of none effect. ¹⁷ For Christ did not send me to baptize, but to announce the gospel, not in wisdom of words, lest the cross of Christ be made of no effect. ¹⁷ For Christ sent me not to baptyse, but to preach the Gospell, not with wyssdome of wordes, lest ye crosse of Christ shulde haue bene made of none effecte. ¹⁷ for Christ did not send me to baptize: but to preach the gospel: tho' not with the preaching of the wise, lest the cross of Christ should have been hinder'd in its efficacy.

Bible Verse Review
  from Treasury of Scripure Knowledge

not to: John 4:2, Acts 10:48, Acts 26:17, Acts 26:18

not: 1 Corinthians 2:1, 1 Corinthians 2:4, 1 Corinthians 2:13, 2 Corinthians 4:2, 2 Corinthians 10:3, 2 Corinthians 10:4, 2 Corinthians 10:10, 2 Peter 1:16

words: or, speech, 1 Corinthians 2:5

Reciprocal: Judges 3:31 - an ox goad 2 Corinthians 11:6 - rude Galatians 3:17 - none

Cross-References

Genesis 9:13
I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.

Genesis 9:13
I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.

Genesis 9:13
I set my bow in the cloud, and it shall be a sign of the covenant between me and the earth.

Genesis 9:13
Y schal sette my bowe in the cloudis, and it schal be a signe of boond of pees bitwixe me and erthe;

Genesis 9:13
I doe set my bow in the cloud, and it shall be for a token of a couenant, betweene me and the earth.

Genesis 9:13
I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.

Genesis 9:13
My bowe will I set in the cloudes, and it shal be the token of my couenaunt betwene me and ye earth:

Genesis 9:13
I have set My rainbow in the cloud, and it shall serve as a sign of a covenant between Me and the earth.

Genesis 9:13
I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.

Genesis 9:13
I will put my bow in the cloud and it will be for a sign of the agreement between me and the earth.

Gill's Notes on the Bible

For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Acts 26:16 in which no mention is made of his administering the ordinance of baptism; but no doubt he had the same mission the rest of the apostles had, which was to baptize as well as preach; and indeed, if he had not been sent at all to baptize, it would have been unlawful for him to have administered baptism to any person whatever; but his sense is, that baptism was not the chief and principal business he was sent about; this was to be done mostly by those preachers of the word who travelled with him, or followed after him: he was not sent so much about this work,

but to preach the Gospel; for which he was most eminently qualified, had peculiar gifts for the discharge of it, and was greatly useful in it. This was what he was rather sent to do than the other, and this "not with wisdom of words". Scholastic divinity, or the art of disputation, is by the f Karaites, a sect among the Jews, called

חכמת הדברים, "wisdom of words": this the apostle seems to refer to, and signifies he was not sent with, or to preach, with words of man's wisdom, with human eloquence and oratory, with great swelling words of vanity, but in a plain, humble, modest manner; on which account the false teachers despised him, and endeavoured to bring his ministry into contempt with others: but this way and manner of preaching he chose for this reason,

lest the cross of Christ should be made of none effect; that is, either lest men's ears and fancies should be so tickled and pleased with the eloquence of speech, the elegancy of diction, and accuracy of expression, the cadency of words, and beauty of the oration, with the manner, and not with the matter of preaching, and so the true use, end, and design of the doctrine of a crucified Christ be defeated; or lest the success of the ministry should be attributed to the force of enticing words, and the strength and persuasion of oratory, and not to the energy of divine power attending the doctrine of the cross.

f Sepher Cosri Orat. 5. Sign. 15, 16. fol. 277. 2. 278. 1.

Barnes' Notes on the Bible

For Christ sent me not to baptize - That is, not to baptize as my main business. Baptism was not his principal employment, though be had a commission in common with others to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize, John 4:2. It is probable that the business of baptism was entrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in traveling from place to place. The reasons of this may have been:

(1) That which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who had been baptized by the apostles might claim some superiority over those who were not.

(2) It is probable that the rite of baptism was preceded or followed by a course of instruction adapted to it, and as the apostles were traveling from place to place, this could be better entrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance.

(3) It is not improbable, as Doddridge supposes, that the administration of this ordinance was entrusted to inferiors, because it was commonly practiced by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their main work.

But to preach the gospel - As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call people to repentance and to God.

Not with wisdom of words - (οὐκ ἐν σοφίᾳ λόγου ouk en sophia logou). Not in wisdom of speech, margin. The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective, and means “not in wise words or discourse.” The wisdom mentioned here, refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things:

(1) Their subtle and learned mode of disputation, or that which was practiced in their schools of philosophy.

(2) A graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves, and this, probably, the false teachers endeavored to imitate.

(3) That which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued themselves, as the Jews did on miracles and wonders; compare 1 Corinthians 1:22. The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks; and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among people distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner (compare 2 Corinthians 10:1, 2 Corinthians 10:10), so much as the strength and power of his reasoning.

Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters - the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such a length, are not perfectly apparent. They are supposed to have been the following:

(1) He had incidentally mentioned his own preaching, and his having been set apart particularly to that; 1 Corinthians 1:17.

(2) His authority, it is probable, had been called in question by the false teachers at Corinth.

(3) The ground of this, or the reason why they undervalued him, had been probably, that he had not, evinced the eloquence of manner and the graces of oratory on which they so much valued themselves.

(4) They had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation.

(5) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value.

Lest the cross of Christ - The simple doctrine that Christ was crucified to make atonement for the sins of people. This was the speciality of the gospel; and on this doctrine the gospel depended for success in the world.

Should be made of none effect - Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of people; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defense of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit.

Clarke's Notes on the Bible

Verse 17. For Christ sent me not to baptize — Bp. Pearce translates thus: For Christ sent me, not so much to baptize as to preach the Gospel: and he supports his version thus-"The writers of the Old and New Testaments do, almost every where (agreeably to the Hebrew idiom) express a preference given to one thing beyond another by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here, for if St. Paul was not sent at all to baptize, he baptized without a commission; but if he was sent, not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright." It appears sufficiently evident that baptizing was considered to be an inferior office, and though every minister of Christ might administer it, yet apostles had more important work. Preparing these adult heathens for baptism by the continual preaching of the word was of much greater consequence than baptizing them when thus prepared to receive and profit by it.

Not with wisdom of words — ουκ εν σοφια λογου. In several places in the New Testament the term λογος is taken not only to express a word, a speech, a saying, c., but doctrine, or the matter of teaching. Here, and in 1 Thessalonians 1:5, and in several other places, it seems to signify reason, or that mode of rhetorical argumentation so highly prized among the Greeks. The apostle was sent not to pursue this mode of conduct, but simply to announce the truth to proclaim Christ crucified for the sin of the world; and to do this in the plainest and simplest manner possible, lest the numerous conversions which followed might be attributed to the power of the apostle's eloquence, and not to the demonstration of the Spirit of God. It is worthy of remark that, in all the revivals of religion with which we are acquainted, God appears to have made very little use of human eloquence, even when possessed by pious men. His own nervous truths, announced by plain common sense, though in homely phrase, have been the general means of the conviction and conversion of sinners. Human eloquence and learning have often been successfully employed in defending the outworks of Christianity; but simplicity and truth have preserved the citadel.

It is farther worthy of remark, that when God was about to promulgate his laws he chose Moses as the instrument, who appears to have laboured under some natural impediment in his speech, so that Aaron his brother was obliged to be his spokesman to Pharaoh; and that, when God had purposed to publish the Gospel to the Gentile world-to Athens, Ephesus, Corinth, and Rome, he was pleased to use Saul of Tarsus as the principal instrument; a man whose bodily presence was weak, and his speech contemptible, 2 Corinthians 10:1; 2 Corinthians 10:10. And thus it was proved that God sent him to preach, not with human eloquence, lest the cross of Christ should be made of none effect but with the demonstration and power of his own Spirit; and thus the excellence of the power appeared to be of God, and not of man.