ALLEN & SPIEH, 
 Union Book Store, 
 
 148 Clay st. 
 San Francisco. 
 
 LIBRARY 
 
 ' OF THK 
 
 UNIVERSITY OF CALIFORNIA. 
 
 OF" 
 
 Mrs. SARAH P. WALS WORTH. 
 
 Received October, 1894. 
 Accessions No.^L % I %~ Clems No._ 
 
 

 
 - 
 
 
 
 
NOTES, 
 
 EXPLANATORY AND PRACTICAL, 
 
 ON THE 
 
 FIRST EPISTLE OP PAUL 
 
 TO THE 
 
 CORINTHIANS. 
 
 BY ALBERT BARNES. 
 
 NEW YORK: 
 
 HARPER & BROTHERS, PUBLISHERS, 
 
 329 <fe 331 PEARL STREET, 
 FRANKLIN SQUARE. 
 
 i 853. 
 
ENTERED according to Act of Congress, in the year S37, by 
 
 /^.BEIIT BARNES, 
 
 in the Office of the Clerk of the District Court of the Eastern District 
 of Pennsylvania. 
 
INTRODUCTION. 
 
 I. The Situation of Corinth, and the Character of its Inhabitants. 
 
 was properly a small dynasty, or territory in Greece, bounded on 
 the east by the gulf of Saron ; on the south by the kingdom of Argos ; on the 
 west by Sicyon ; and on the north by the kingdom of Megaris, and upper part 
 of the isthmus and bay of Corinth, the latter of which is now called the Golfo 
 de Lepanto, or the gulf of Lepanto. This tract, or region, not large in size, pos- 
 sessed a few rich plains, but was in general uneven, and the soil of an indif 
 ferent quality. The city of Corinth was the capital of this region. It stood near 
 the middle of the isthmus, which in the narrowest part was about six miles 
 wide, though somewhat wider where Corinth stood. Here was the natural 
 tarrying place, or portage from the Ionian sea on the west, to the ^Egean on 
 the east. Many efforts were made by the Greeks, and afterwards by the Ro- 
 mans, to effect a communication between the ^Egean and Adriatic seas by cut- 
 ting across this isthmus ; and traces still remain of these attempts. Means 
 were even contrived for transporting vessels across. This isthmus was also par- 
 ticularly important as it was the key of the Peloponnesus, and attempts were 
 often made to fortify it. The city had two harbours, Lechseum on the gulf of 
 Corinth, or sea of Crissa on the west, to which it was joined by a double wall, 
 twelve stadia, or about a mile and a half in length ; and Cenchrea on the sea 
 of Saron on the east, distant about seventy stadia, or nearly nine miles, fl was, 
 u situation therefore peculiarly favourable for commerce, and highly important, in 
 the defence of Greece. 
 
 The city is said to hafre been founded by Sisyphus, long before the siege of 
 Troy, and was then called Ephyra. The time when it was founded is, howevc-r, 
 unknown. The name Corinth, was supposed to have been given to it from 
 Corinthus, who, by different authors, is said to have been the son of Jupiter, 01 
 of Marathon, or of Pelops, who is said to have rebuilt and adorned the city. 
 
 The city of Corinth was built at the foot of a high hill, on the top of which 
 stood a citadel. This hill, which stood on the south of the city, was its defence 
 in that quarter, as its sides were extremely steep. On the three other sides it 
 was protected by strong and lofty ramparts. The circumference of the city 
 proper was about forty stadia, or five miles. Its situation gave it great com- 
 mercial advantages. As the whole of that region was mountainous and rather 
 barren, and as the situation gave the city extraordinary commercial advantages, 
 the inhabitants early turned their attention to commerce, and amassed great 
 wealth. This fact was, to no inconsiderable extent, the foundation of the 
 luxury, effeminacy, and vices for which the city afterwards became so much 
 distinguished. 
 
 The merchandise of Italy, Sicily, and the western nations, was landed at Lech- 
 seum on the west ; and that of the islands of the ^Egean sea, of Asia Minor, and 
 of the Phoenicians, and other oriental nations, at Cenchrea on the east. The city 
 of Corinth thus became the mart of Asia and Europe ; covered the sea with its 
 ships, and formed a navy to protect i|s commerce. It was distingf* *hed by build- 
 
IV INTRODUCTION. 
 
 ing galleys and ships ot a new and improved form ; and its naval force procured 
 it respect from other nations. Its population and its wealth was thus increased 
 by the influx of foreigners. It became a city rather distinguished by its wealth 
 and naval force, and commerce, than by its military achievements, though it 
 produced a few of the most valiant and distinguished leaders in the armies of 
 Greece. 
 
 Its population was increased and its character somewhat formed from another 
 circumstance. In the neighbourhood of the city the Isthmian games were cele 
 brated, which attracted so much attention, and which drew so mauy strangers 
 from distant parts of the world. To those games, the apostle Paul not infre- 
 quently refers, when recommending Christian energy and activity. See note, 
 1 Cor. ix. 24. 26, 27. Comp. Heb. xii. 1. 
 
 From these causes, the city of Corinth became eminent among all ancient 
 cities for wealth, and luxury, and dissipation. It was the mart of the world. 
 Wealth flowed into it from all quarters. Luxury, amusement, and dissipation 
 were the natural consequents, until it became the most gay and dissolute city of 
 its times, the Paris of antiquity. 
 
 There was another cause which contributed to its character of dissoluteness 
 and corruption. I refer to its religion. The principal deity worshipped in the 
 city wae- Venus; as Diana was the principal deity worshipped at Ephesus - 
 Minerva at Athens, &c. Ancient cities were devoted usually to some particulai 
 god or goddess, and were supposed to be under their peculiar protection. Sec 
 note, Acts xiv. 13. Corinth was devoted, or dedicated thus to the goddess of 
 love, or licentious passion ; and the effect may be easily conceived. The temple 
 of Venus was erected on the north side or slope of the Acrocurinthus, a moun- 
 tain about half a mile in height on the south of the city, and from the summit of 
 which a magnificent prospect opened on the north to Parnassus and Helicon, 
 to the eastward the island of ^Egina and the citadel of Athens, and to the west 
 the rich and beautiful plains of Sicyon. This mountain was covered with 
 temples and splendid houses ; but was especially devoted to Venus, and was the 
 place of her worship. Her shrine appeared above those of the other gods ; and 
 it was enjoined by law, that one thousand beautiful females should officiate as 
 courtesans, or public prostitutes, before the altar of the goddess of love. In a 
 time of public calamity and imminent danger, these women attended at the 
 sacrifices, and walked with the other citizens singing sacred hymns. When 
 Xerxes invaded Greece, recourse was had to their intercession to avert the im- 
 pending calamity. They were supported chiefly by foreigners ; and from the 
 avails of their vice a copious revenue was derived to the city. Individuals, 
 in order to ensure success in their undertakings, vowed to present to Venus a 
 certain number of courtesans, which they obtained by sending to distant coun- 
 tries. Foreign merchants were attracted in this way to Corinth ; and in a few 
 days would be stripped of all their property. It thus became a proverb, "It is 
 not for every one to go to Corinth," (bv Trwrl? fatten si; Ko'^vS-ov \<rviv 
 
 The effect of this on the morals of the city can be easily understood. It became 
 the most gay, dissipated, corrupt, and ultimately the most effeminate and feeble 
 portion of Greece. It is necessary to make these statements because they go to 
 show the exceeding grace of God in collecting a church in such a city, the 
 power of the gospel in overcoming the strongest and most polluted passions of 
 our nature ; and because no small part of the irregularities which arose in the 
 church at Corinth, and which gave the apostle occasion to write this epistle. 
 were produced by this prevailing licentiousness of the people ; and by the fact 
 that gross and licentious passions had received the countenance of law anc 
 the patronage of public opinion. See ch. v. vii. See article Lais in the Biogra- 
 phical Dictionaries 
 
INTRODUCTION. V 
 
 Though Corinth was thus dissipated and licentious in its character, yet il 
 was also distinguished for its refinement and learning. Every part of literature 
 was cultivated there, so that before its destruction by the Romans, Cicero (pro 
 lege Man. cap. ->.) scrupled not to call it totius Graecae lumen the light of all 
 Greece. 
 
 Corinth was, of course, exposed to all the changes and disasters which occurred 
 to the other cities of Greece. After a variety of revolutions in its government, 
 which it is not necessary here to repeat, it was taken by the Roman consul L. 
 Mummius, 147 years before Christ. The riches which were found in the city were 
 immense. During the conflagration, it is said that all the metals which were 
 there were melted and run together, and formed that valuable compound which 
 was so much celebrated as Corinthian brass. Others, however, with more pro- 
 bability, say that the Corinthian artists were accustomed to form a metal, by ,1 
 mixture of brass with small quantities of gold and silver, which was so brilliant 
 as to cause the extraordinary estimate in which this metal was held. Corinth, 
 however, was again rebuilt. In the time of Julius Cesar, it was colonized by his 
 order, and soon again resumed something of its former magnificence. By the 
 Romans the whole of Greece was divided into two provinces, Macedonia and 
 Achaia. Of I'ae latter, Corinth was the capital ; and this was its condition 
 when it was visited by Paul. With its ancient splendour, it also soon relapsed 
 into its former dissipation and licentiousness ; and when Paul visited it, it was 
 perhaps as dissolute as at any former period of its history. The subsequent his- 
 tory of Corinth it is not necessary to trace. On the division of the Roman em- 
 pire, it fell, of course, to the eastern empire, and when this was overthrown b} 
 the Turks, it came into their hands, and it remained under their dominion until 
 the recent revolution in Greece. It still retains its ancient name ; but with 
 nothing of its ancient grandeur. A single temple, itself dismantled, it is said, is 
 all that remains, except the ruins, to mark the site of one of the most splendid 
 cities of antiquity. For the authorities for these statements, see Travels of 
 Anacharsis, vol. iii. pp. 369 388 ; Edin. Ency. art. Corinth ; Lempriere's Clas- 
 sical Dictionary, and Bayle's Dictionary, art. Corinth. 
 
 2. The Establishment of the Church at Corinth. 
 
 THE apostle Paul first visited Corinth about A. D. 52. (Lardner.) See Acts 
 xviii. 1. He was then on his way from Macedonia to Jerusalem He had 
 passed some time at Athens, where he had preached the gospel, but not with 
 such success as to warrant him to remain, or to organize a church. See Notes on 
 Acts xvii. He was alone at Athens, having expected to have been joined there 
 by Silas and Timothy, but in that he was disappointed. Acts xvii. 15. Comp. 
 xviii. 5. He came to Corinth alone, but found Aquila and Priscilla there who 
 had lately come from Rome, and with them he waited the arrival of Silas and 
 Timothy. When they arrived, Paul entered on the great work of preaching the 
 gospel in that splendid and dissipated city, first to the Jews, and when it was 
 rejected by them, then to the Greeks. Acts xviii. 5, 6. His feelings when he 
 engaged in this work, he has himself stated in 1 Cor. xvi. 2 5. (See note on that 
 place.) His embarrassments and discouragements were met by a gracious pro- 
 mise of the Lord that he would be with him, and would not leave him ; and that 
 it was his purpose to collect a church there. See Note on Acts xviii. 9, 10. la 
 the city, Paul remained eighteen months, (Actsxviii.il,) preaching without mo- 
 lestation, until he was opposed by the Jews under Sosthenes their leader, and 
 brought before Gallic. When Gallio refused to hear the cause, and Paul was 
 discharged, it is said, that he remained there yet " a good while," (Acts xviii, 
 IS,) and then sailed into Syria. 
 
VI INTRODUCTION. 
 
 Of the size of the church that was first organized there, and of the genera 
 character of the converts, we have no other knowledge than that which is con- 
 tained in the epistle. There is reason to think that Sosthenes, who was the prin- 
 cipal agent of the Jews in arraigning Paul before Gallio, was converted, (see 
 1 Cor. i. 1,) and perhaps some other persons of distinction ; bat it is evident that 
 the church was chiefly composed of those who were in the more humble walks 
 of life See Notes on 1 Cor. i. 26 29. It was a signal illustration of the grace of 
 God, and the power of the gospel, that a church was organized in that city of 
 gayety, fashion, luxury, and licentiousness ; and it shows that the gospel i* 
 adapted to meet and overcome all forms of wickedness, and to subdue all classes of 
 jeople to itself. If a church was established in the gay and dissolute capital ot 
 Achaia, then there is not now a city on earth so gay and so profligate that the 
 same gospel may not meet its corruptions, and subdue it to the cross of Christ. 
 Paul subsequently visited Corinth about A. D. 58, or six years after the establish- 
 ment of the church there. He passed the winter in Greece doubtless in Corinth 
 and its neighbourhood, on his journey from Macedonia to Jerusalem, the fiftfi 
 time in which he visited the latter city. During this stay at Corinth, he wrote 
 the epistle to the Romans. See the Introduction to the Epistle to the Romans. 
 
 3. The Time and Place of Writing the First Epistle to the Corinthians. 
 
 IT has been uniformly supposed that this epistle was written at Ephesus. The 
 circumstances which are mentioned incidentally in the epistle itself, place this 
 beyond a doubt. The epistle purports to have been written, not like that to the 
 Romans, without having been at the place to which it was written, but after 
 Paul had been at Corinth. " I, brethren, when I came unto you, came not with 
 excellency of speech," &c. ch. ii. 1. It also purports to have been written when 
 he was about to make another visit to- that church. Ch. iv. 19, " But I will 
 come to you shortly, if the Lord will." Ch. xvi. 5, " Now I will come to you 
 when I pass through Macedonia, for I do pass through Macedonia." Now the 
 history in the Acts of the Apostles informs us, that Paul did in fact visit Achaia, 
 and doubtless Corinth twice. See Acts xviii. 1, &c. and xx. 1 3. The same 
 history also informs us that it was from Ephesus that Paul went into Greece ; and 
 as the epistle purports to have been written a short time before that journey, it 
 follows, to be consistent with the history, that the epistle must have been 
 written while he was at Ephesus. The narrative in the Acts also informs us, 
 that Paul had passed two years in Ephesus before he set out on hit; second journey 
 into Greece. 
 
 With this supposition, all the circumstances relating to the place where the 
 apostle then was which are mentioned in this epistle agree. " If after the man- 
 ner of men, I have fought with beasts at Ephesus, what advantageth it me, if the 
 dead rise not?" ch. xv. 32. It is true, as Dr. Paley remarks, (Horse Paulinas,) 
 that the apostle might say this wherever he was ; but it was much more natural, 
 and much more to the purpose to say it, if he was at Ephesus at the time, and 
 in the midst of those conflicts to which the expression relates. " The churches 
 of Asia salute you," ch. xvi. 19. It is evident from this, that Paul was near 
 those churches, and that he had intercourse with them. But Asia, throughout 
 the Acts of the Apostles, and in the epistles of Paul, does not mean commonly 
 the whole of Asia, nor the whole of Asia Minor, but a district in the interior of 
 Asia Minor, of which Ephesus was the capital. See Note, Acts ii. 9, also Acts 
 vi. 9, xvi. 6, xx. 16. " Aquila and Priscilla salute you," ch. xvi. 19. Aquila 
 and Priscilla were at Ephesus during the time in which I shall endeavour to show 
 this epistle was written, Acts xviii. 26. It is evident, if this were so, that the 
 epistle was written at Ephesus. " But I will tarry at Ephesus until Pentecost/' 
 
INTRODUCTION. Vll 
 
 ch xvi. 8. This is almost an express declaration that he was at Ephesus when 
 the epistle was written. " A great and effectual door is opened to me, and there 
 are many adversaries," ch. xvi. 9. How well this agrees with the history, may 
 be seen by comparing it with the account in Acts, when Paul was at Ephesus. 
 Acts xix. 20, " So mightily grew the word of (jJod and prevailed." That there 
 were " many adversaries," may be seen from the account of the same period in 
 Acts xix. 9, " But when divers were hardened, and believed not, but spake evil 
 of that way before the multitude, he departed from them, and separated the dis- 
 ciples." Comp. Acts xix. 23 41. From these circumstances, it is put beyond 
 controversy, that the epistle was written from Ephesus. These circumstantial, 
 and undesigned coincidences, between a letter written by Paul and an indepen- 
 dent history by Luke, is one of those strong evidences so common in genuine 
 wntings, which go to show that neither is a forgery. An impostor in forging a 
 history like that of the Acts, and then writing an epistle, would not have thought 
 of these coincidences, or introduced them in the manner in which they occur 
 here. It is perfectly manifest that the notes of the time, and place, and circum- 
 stances in the history, and in the epistle, were not introduced to correspond with 
 each other, but have every appearance of genuinenes? <ind truth. See Paley's 
 Horse Paulinas, on this epistle. 
 
 The circumstances which have been referred to in regard to the place where 
 this epistle was written, serve also to fix the date of its composition. It is evi- 
 dent, from ch. xvi. 8, that Paul purposed to tarry at Ephesus until Pentecost. 
 But this must have been written and sent away before the idiot which was raised 
 by Demetrius (Acts xix. 23 41), for immediately after that Paul left Ephesus 
 and went to Macedonia. Acts xx. 1, 2. The reason why Paul purposed to 
 remain in Ephesus until Pentecost, was, the success which he had met with in 
 preaching the gospel. Ch. xvi. 9. But after the riot excited by Demetrius, this 
 hope was in a measure defeated, and he soon left the city. These circumstances 
 serve to fix the time when this epistle was written to the interval which elapsed 
 between what is recorded in Acts xix. 22 and 23. This occurred about A. D. 
 56 or 57. Pearson and Mill place the date in the year 57 ; Lardnsr, in the 
 spring of the year 56. 
 
 It has never been doubted that Paul was the author of this epistle. It bears 
 his name ; has internal evidence of having been written by him, and is ascribed 
 to him by the unanimous voice of antiquity. It has been made a question, how- 
 ever, whether this was the first letter which Paul wrote to them ; or whether he 
 had previously written an epistle to them which is now lost. This inquiry has 
 been caused by what Paul says in 1 Cor. v. 9, " I wrote unto you in an epistle," 
 &c. Whether he there refers to another epistle, which he wrote to them before 
 this, and which they had disregarded ; or whether to the previous chapters of this 
 epistle ; or whether to a letter to some other church which they had been expected 
 to read, has been made a question. This question will be considered in the rote 
 on that verse. 
 
 4. The Occasion on which this Epistk was written. 
 
 IT is evident that this epistle was written in reply to one which had beer, ad- 
 dressed by the church at Corinth to Paul ; 1 Cor. vii. 1, " Now concerning the 
 things whereof ye wrote unto me," &c. That letter had been sent to Paul while 
 at Ephesus by the hands of Stephanas, and Fortunatus, and Achaicus, who had 
 come to consult with him respecting the state of the church at Corinth. 1 Cor. 
 xvi. 17, 18. In addition to this, Paul had heard various reports of certain disor- 
 ders which had been introduced into the church at Corinth, and which required 
 Ui3 attention and correction. Those disorders, it seems, as was natural, had no* 
 
Vlll INTRODUCTION. 
 
 been mentioned in the letter which they sent to him, but he had heard o 
 them incidentally by some members of the family of Chloe. 1 Cor. i. 11. Thej 
 pertained to the following subjects. (1.) The divisions which had arisen in the 
 church by the popularity of a teacher who had excited great disturbance. (1 
 Cor. i. 12, 13.) Probably this teacher was a Jew by birth, and not improbably 
 of the sect of the Sadducees (2 Cor. xi. 22), and his teaching might have been 
 the occasion why in the epistle Paul entered so largely into the proof of the doctrine 
 of the resurrection from the dead. 1 Cor. xv. (2.) The Corinthians, like all 
 other Greeks, were greatly in danger of being deluded, and carried away by a 
 subtle philosophy, and by a dazzling eloquence, and it is not improbable that the 
 false teacher there had taken advantage of this, and made it the occasion of ex- 
 citing parties, and of creating a prejudice against Paul, and of undervaluing his 
 authority because he had made no pretensions to these endowments. It was of 
 importance, therefore, for Paul to show the true nature and value of their phi- 
 losophy, and the spirit which should prevail in receiving the gospel. Ch. i. 18 
 31. ii. iii. (3.) Paul's authority had been called in question as an apostle, and 
 not improbably by the false teacher, or teachers, that had caused the parties 
 which had been originated there. It became necessary, therefore, for him to vin- 
 dicate his authority, and show by what right he had acted in organizing the 
 church, and in the directions which he had given for its discipline awd purity. 
 Ch. iv. ix. (4.) A case of incest had occurred in the church which had not 
 been made the subject of discipline. Ch. v. This case was a flagrant violation 
 of the gospel ; and yet it is not improbable that it had been palliated, or vindi 
 cated by the false teachers ; and it is certain that it excited no shame in ihe 
 church itself. Such cases were not regarded by the dissolute Corinthians as 
 criminal. In a city dedicated to Venus, the crimes of licentiousness had been 
 openly indulged, and this was one of the sins to which they were particularly 
 exposed. It became necessary, therefore, for Paul to exert his apostolic autho- 
 rity, and to remove the offender in this case from the communion of the church, 
 and to make him an example of the severity of Christian discipline. (5.) The 
 Corinthians had evinced a litigious spirit, a fondness for going to law, and for 
 bringing their causes before heathen tribunals, to the great scandal of religion, in- 
 stead of endeavouring to settle their difficulties among themselves. Of this the 
 apostle had been informed, and this called also for his authoritative interposition, 
 ch. vi. 1 8. (6.) Erroneous views and practices had arisen, perhaps, under the 
 influence of the false teachers, on the subject of temperance, chastity, &c. To 
 the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians 
 from their former habits, and from the customs of their countrymen, were par- 
 ticularly exposed. Those vices had been judged harmless, and had been freely 
 indulged in, and it is not improbable that the views of the apostle had been ridi- 
 culed as unnecessarily stern, and severe, and rigid. It became necessary, there- 
 fore, to correct their views, and to state the true nature of the Christian require- 
 ments. Ch. vi. 8 20. (7.) The apostle having thus discussed those things 
 of which he had incidentally heard, proceeds to notice particularly the things 
 respecting which they had consulted him by letter. Those were, (a.) Marriage, 
 and the duties in regard to it in their circumstances, ch. vii. (6.) The eating 
 of things offered to idols, ch. viii. In order to enforce his views of what he had 
 said on the duty of abstaining from the use of certain food, if it was the occasion 
 of giving offence, he shows them (ch. ix.) that it was the great principle on 
 which he had acted in his ministry , that he was not imposing on them any thing 
 which he did not observe himself ; that though he had full authority as an apostle 
 to insist on a support in preaching, yet for the sake of peace, and the prosperity 
 of the church, he had voluntarily relinquished his rights, and endeavoured by 
 I means to save some. Ch. ix. By this example, he seeks to persuade them tJ 
 
INTRODUCTION. 1* 
 
 ft course of life as far as possible from a life of gluttony, and fornication, and self- 
 indulgence, and to assure them that although they had ben highly favoured, as 
 the Jews had been also, yet like them, they might also fall,ch. x. 1 12. These 
 principles he illustrates by a reference to their joining in feasts, and celebrations 
 with idols, and the dangers to which they would subject themselves by so doing; 
 and concludes that it would be proper in those circumstances wholly to abstain 
 from partaking of the meat offered in sacrifice to idols if it were known to be 
 such. This was to be done on the principle that no ofl'ence was to be given. 
 And thus the second question referred to him was disposed of, ch. x. 13 33. In 
 connexion with this, and as an illustration of the principle on which he acted, 
 and on which he wishes them to act, that of promoting mutual edification, and 
 avoiding offence, he refers (ch. xi.) to two other subjects, the one, the proper 
 relation of the woman to the man, and the general duty of her being in subjec- 
 tion to him, (ch. xi. 1 16 ;) and the othe'r, a far more important matter, the 
 proper mode of celebrating the Lord's supper, ch. xi. 17 34. He had been led 
 to speak of this, probably, by the discussion to which he had been invited on the 
 subject of their feasts, and the discussion of that subject naturally led to the con- 
 sideration of the much more important subject of their mode of celebrating the 
 Lord's supper. That had been greatly abused to purposes of riot, and disorder, 
 and abuse, which had grown directly out of their former views and habits in 
 public festivals. Those views and habits they had transferred to the celebration 
 of the eucharist. It became necessary, therefore, for the apostle to correct those 
 views, to state the true design of the ordinance, to show the consequences of an 
 improper mode of celebration, and to endeavour to reform them in their mode of 
 observing it, ch. xi. 17 34. (c.) Another subject which had probably been 
 submitted to him in the letter was, the nature of spiritual gifts ; the design of 
 the power of speaking with tongues, and the proper order to be observed in the 
 church on this subject. These powers seem to have been imparted to the Corinth- 
 ians in a remarkable degree ; and like most other things had been abused to the 
 promotion of strife, and ambition ; to pride in their possession, and to irregularity 
 and disorder in their public assemblies. This whole subject the apostle discusses, 
 (ch. xii. xiii. xiv.) He states the design of imparting this gift ; the use which 
 should be made of it in the church, the necessity of due subordination in all the 
 members and officers ; and in a chapter unequalled in beauty in any language, 
 (ch. xiii.) shows the inferiority of the highest of these endowments to a kind, 
 catholic spirit to. the prevalence of charity, and thus endeavours to allay all 
 contentions and strifes for ascendency, by the prevalence of the spirit of LOVE. 
 In connexion with this (ch. xiv.) he reproves the abuses which had arisen 
 on this subject, as he had done on others, and seeks to repress all disorders. 
 (8.) A veryimportant subject, the apostle reserved to the close of the epistle 
 the resurrection of the dead. (ch. xv.) Why he chose to discuss it in this place, 
 is not known. It is quite probable that he had not been consulted on this sub- 
 ject in the letter which had been sent to him. It is evident, however, that erro- 
 neous opinions had been entertained on the subject, and probably inculcated by 
 the religious teachers at Corinth. The philosophic minds of the Greeks we 
 know were much disposed to deride this doctrine (Acts yvii. 32), and in the 
 Corinthian church it had been either called in question, or greatly perverted, 
 ch. xv. 12. That the same body would be raised up had been denied, and 
 the doctrine that came to be believed was, probably, simply that there would 
 be a future state, and that the only resurrection was the resurrection of the soul 
 from sin, and that this was past. Comp. 2 Tim. ii. !8. This subject the apostle 
 had not before taken up, probably because he had not been consulted on it, and 
 because it would find a more appropriate place after he had reproved their di 
 orders, and answered their questions. After all those discussions, after exan**^ 
 
X INTRODUCTION. 
 
 ing all the opinions and practices that prevailed among them, it was proper to 
 place the great argument for the truth of the religion which they all professed 
 on a permanent foundation, and to close the epistle by reminding them, and 
 vroving to them that the religion which they professed, and which they had so 
 much abused, was from heaven. The proof of this was the resurrection of the 
 Saviour from the dead. It was indispensable to hold that in its obvious sense, 
 and holding that, the truth of their own resurrection -was demonstrated, and the 
 error of those who dor:ied it was apparent. (9.) Having finished this demon- 
 stration, the apostle closes the epistle (ch. xvi.) with some miscellaneous direc- 
 tions and salutations. 
 
 5. Divisions of the Epistle. 
 
 THE divisions of this epistle, as of the other books of the Bible, into chapters 
 and verses, is arbitrary, and often not happily made. See the Introduction to the 
 Notes on the Gospels. Various divisions of the epistle have been proposed in 
 order to present a proper analysis to the mind. The division which is submitted 
 here is one that arises from the previous statement of the scope and design of the 
 epistle, and will furnish the basis of my analysis. According to this view, thr 
 body of this epistle may be divided into three parts, viz. 
 
 I. The discussion of irregularities and abuses prevailing in the church a 
 Corinth, of which the apostle had incidentally learned by report, ch. 
 i. vi. 
 
 II. The discussion of various subjects which had been submitted to him in a 
 letter from the church, and of points which grew oul of those inqui- 
 ries, ch. vii. xiv. 
 
 III. The discussion of the great doctrine of the resurrection of Christ the 
 foundation of the hope of man and the demonstration arising from that 
 that the Christian religion is true, and the hopes of Christians well 
 founded, ch. xv. (See the " Analysis" prefixed to the Notes.) 
 
 6. Tlie Messengers by whom this Epistle was sent to the Church at Corinth, 
 and its success. 
 
 IT is evident that Paul felt the deepest solicitude in regard to the state of 
 things in the church at Corinth. Apparently as soon as he had heard of their 
 irregularities and disorders through the members of the family of Chloe (ch. i. ii.), 
 he had sent Timothy to them, if possible, to repress the growing dissensions and 
 irregularities. 1 Cor. iv. 17. In the mean time the church at Corinth wrote to 
 him to ascertain his views on certain matters submitted to him (1 Cor. vii. 1), 
 and the reception cf this letter gave him occasion to enter at length into the 
 . subject of their disorders and difficulties. Yet he wrote the letter under the 
 deepest solicitude about the manner of its reception, and its effect on the church, 
 2 Cor. ii. 4, " For out of much affliction and anguish of heart I wrote unto 
 you with many tears," &c. Paul had another object in view which was dear to 
 his heart, and which he was labouring with all diligence to promote, which was 
 the collection which he proposed to take up for the poor and afflicted saints at 
 Jerusalem. See Notes, Rom. xv. 25, 26. This object he wished to press at this 
 time on the church at Corinth. 1 Cor. xvi. 1 4. In order, therefore, to ensure 
 the success of his letter, and to facilitate the collection, he sent Titus with the 
 ,etter to the church at Corinth, with instructions to have the collection ready. 
 2 Cor. vii. 7, 8. 13. 15. This collection, Titus was requested to finish. 2 Cor. 
 viii. 6. With Titus, Paul sent another brother, perhaps a member of the church 
 at Ephesus (2 Cor. xii. 18), a man whose praise, Paul says, was in all the 
 
INTRODUCTION. XI 
 
 churches, and who had been already designated by the churches to bear the con 
 tribution to Jerusalem. 2 Cor. viii. 18, 19. By turning to Acts xxi. 29, we 
 find it incidentally mentioned that " Trophimus an Ephesian" was with Paul 
 in Jerusalem, and undoubtedly this was the person here designated. This is one 
 of the undesigned coincidences between Paul's epistle and the Acts of the Apostles, 
 of which Dr. Paley has made so much use in his Horns Paulinse in proving the 
 genuineness of these writings. Paul did not deem it necessary or prudent for 
 him to go himself to Corinth, but chose to remain in Ephesus. The letter to 
 Paul (1 Cor. vii. 1) had been brought to him by Stephanas, Fortunatus, 
 and Achaicus (I Cor. xvi. 17), and it is probable that they accompanied TituM 
 and the other brother with him who bore Paul's reply to their inquiries. 
 
 The success of this letter was all that Paul could desire. It had the effect to 
 repress their growing strifes, to restrain their disorders, to produce true repent- 
 ance, and to remove the person who had been guilty of incest in the church. 
 The whole church was deeply affected with his reproofs, and engaged in hearty 
 zeal in the work of reform. 2 Cor. vii. 9 11. The authority of the apostle was 
 recognised, and his epistle read with fear and trembling. 2 Cor. vii. 15. The 
 act of discipline which he had required on the incestuous person was inflicted by 
 the whole church. 2 Cor. ii. 6. The collection which he had desired (1 Cor. 
 xvi. 1 4). and in regard to which he had boasted of their liberality to others, 
 and expressed the utmost confidence that it would be liberal (2 Cor. ix. 2, 3), 
 was taken up agreeably to his wishes, and their disposition on the subject was 
 such as to furnish the highest satisfaction to his mind. 2 Cor. vii. 13, 14. Of 
 the success of his letter, however, and of their disposition to take up the collec- 
 tion, Paul was not apprized until he had gone into Macedonia, where Titus came 
 to him, and gave him information of the happy state of things in the church at 
 Corinth. 2 Cor. vii. 4 7. 13. Never was a letter more effectual than this was, 
 and never was authority in discipline exercised in a more happy and successful 
 way. 
 
 7. General Character and Structure of the Epistle. 
 
 THE general style and character of this epistle is the same as in the otner 
 writings of Paul. See Introduction to the Epistle to the Romans. It evinces 
 the same strong and manly style of 'argument and language, the same structure 
 of sentences, the same rapidity of conception, the same overpowering force of 
 language and thought, and the same characteristics of temper and spirit in the 
 author. The main difference between the style and manner of this epistle, and 
 the other epistles of Paul, arises from the scope and design of the argument. In 
 the epistle to the Romans, his object led him to pursue a close and connected 
 train of argumentation. In this, a large portion of the epistle is occupied with / 
 reproof, and it gives occasion for calling into view at once the authority of an 
 apostle, and the spirit and manner in which reproof is to be administered. The 
 reader of this epistle cannot -but be struck with the fact, that it was no part of 
 Paul's character to show indulgence to sin ; that he had no design to flatter : that 
 he neither " cloaked nor concealed transgression ;" that in the most open, firm, 
 and manly manner possible, it was his purpose to rebuke them for their disor- 
 ders, and to repress their growing irregularities. At the same time, however, there 
 is full opportunity for the display of tenderness, kindness, love, charity, and for 
 Christian instruction an opportunity for pouring forth the deepest feelings of 
 the human heart an opportunity which Paul never allowed to escape urim 
 proved. Amidst all the severity of reproof, there is the love of friendship ; amidst 
 the rebukes of an apostle, the entreaties and tears of a father. And we here 
 Contemplate Paul, not merely as the profound reasoner, not simply as a man af 
 
All INTRODUCTION. 
 
 high intellectual endowments, but as evincing the feelings of the man, and th 
 sympathies of the Christian. 
 
 Perhaps there is less difficulty in understanding this epistle than the epistle 
 to the Romans. A few passages indeed have perplexed all commentators, and 
 are to this day not understood. See ch. v. 9 ; xi. 1C ; xv. 29. But the general 
 meaning of the epistle has been much less the subject of difference of interpreta- 
 tion. The reasons have probably been the following. (1.) The subjects here 
 are more numerous, and the discussions more brief. There is, therefore, 
 less difficulty in following the author than where the discussion is protracted, 
 and the manner of his reasoning more complicated. (2.) The subjects them- 
 selves are far less abstruse and profound than those introduced into the epistle to 
 the Romans. There is, therefore, less liability to misconception. (3.) The epistle 
 has never been made the subject of theological warfare. No system of theology 
 has been built on it, and no attempt made to press it into the service of abstract 
 dogmas. It is mostly of a practical character, and there has been, therefore, less 
 room for contention in regard to its meaning. (4.) No false and unfounded 
 theories of philosophy have been attached to this epistle, as have been to the epistle 
 to the Romans. Its simple sense, therefore, has been more obvious, and no 
 small part of the difficulties in the interpretation of that epistle are wanting in 
 this. (5.) The apostle's design has somewhat varied his style. There are fewer 
 complicated sentences, and fewer parentheses, less that is abrupt and broken, and 
 elliptical, less that is rapid, mighty, and overpowering in argument. We see the 
 point of a reproof at once, but we are often greatly embarrassed in a complicated 
 argument. The xvth chapter, however, for closeness and strength of argumen- 
 tation, for beauty of diction, for tenderness of pathos, and for commanding and 
 overpowering eloquence, is probably unsurpassed by any other part of the writ- 
 ings of Paul, and unequalled by any other composition. (6.) It may be added, 
 that there is less in this epistle that opposes the nafive feelings of the human heart, 
 and that humbles the pride of the human intellect, than in the epistle to the Ro- 
 mans. One great difficulty in interpreting that epistle has been that the doc- 
 trines relate to those high subjects that rebuke the pride of man, demand pros- 
 tration before his sovereign, require the submission of the understanding and the 
 heart to God's high claims, and throw down every form of self-righteousness. 
 While substantially the same features will be found in all the writings of Paul, 
 yet his purpose in this epistle led him less to dwell on those topics than in the 
 epistle to the Romans. The result is, that the heart more readily acquiesces in 
 these doctrines and reproofs, and the general strain of this epistle ; and as the 
 heart of man has usually more agency in the interpretation of the Bible than the 
 understanding, the obstacles in the way of a correct exposition of this epistle are 
 proportionably fewer than in the epistle to the Romans. 
 
 The same spirit, however, which is requisite in understanding the epistle to 
 the Romans, is demanded here. In all Paul's epistles, as in all the Bible, a spirit 
 of candour, humility, prayer, and industry is required. The knowledge of God's 
 truth is to be acquired only by toil, and candid investigation. The mind that is 
 filled with prejudice is rarely enlightened. The proud, unhumbled spirit seldom 
 receives benefit from reading the Bible, or any other book. He acquires the 
 most complete, and the most profound knowledge of the doctrines of Paul, and 
 of the Book of God in general, who comes to the work of interpretation with 
 the most humble heart ; and the deepest sense of his dependence in the aid of 
 that Spirit by whom originally the Bible was inspired. For " the meek will he 
 Sjuide in judgment, and the meek will he teach his way." Ps; xxv. 9. 
 
THE FIRST 
 
 EPISTLE TO THE CORINTHIANS. 
 
 CHAPTER I. 
 >AUL, called a to be an apos- 
 tle of Jesus Christ through 
 
 a Rom. I.I. 
 
 the will of God, and Sosthenes b 
 our brother, 
 
 2 Unto the church of God 
 
 6 Mat. 12.38 
 
 CHAPTER I. 
 
 1. Paul, called'to be an apostle. See 
 Notes, Rom. i. 1. 1 Through the will 
 yf God. Not by human appointment, or 
 authority, but in accordance with the 
 will of God, and his command. That 
 will was made known to him by the 
 special revelation granted to him at his 
 conversion, and call to the apostleship. 
 Acts ix. Paul often refers to the fact 
 that he had received a direct commission 
 from God, and that he did not act on his 
 own authority. Comp. Gal. i. 11, 12. 
 I Cor. ix. 16. 2 Cor. xi. 2233 ; xii. 
 1 12. There was a special reason why 
 he commenced this epistle by referring 
 to the fact that he was divinely called to 
 the apostleship. It arose from the fact 
 that his apostolic authority had been 
 called in question by the false teachers 
 at Corinth. That this was the case is 
 apparent from the general strain of the 
 epistle, from some particular expressions 
 (2 Cor. x. 8 10); and from the fact that 
 he is at so much pains throughout the two 
 epistles to establish his divine commis- 
 sion. ^ And Sosthenes. Sgsthenes is 
 mentioned in Acts xviii. 1 7, as " the chief 
 ruler of the synagogue " at Corinth. 
 He is there said to have been beaten 
 by the Greeks before the judgment seat 
 of Gallio because he was a Jew, and be- j 
 cause he had joined with the other Jews 
 in arraigning Paul, and had thus pro- j 
 duced disturbance in the city. See Note j 
 on this place. It is evident that at that 
 dme he was not a Christian. When 
 J he was conveited, or why he left Corinth 
 2 
 
 and was now with Paul at Epbjsus, ia 
 unknown. Why Paul associated him 
 with himself in writing this epistle ia 
 not known. It is evident that Sosthenes 
 was not an apostle, nor is there any 
 reason to think that he was inspired. 
 Some circumstances are known to have 
 existed respecting Paul's manner of 
 writing to the churches, which may ex- 
 plain it. (1.) He was accustomed to 
 employ an amanuensis or scribe in wri- 
 ting his epistles, and the amanuensis 
 frequently expressed his concurrence or 
 approbation in what the apostle had in- 
 dicted. See Note, Rom. xvi. 22. Comp. 
 Col. iv. 18. " The salutation by the 
 hand of Paul," 2Thess. iii. 17. 1 Cor. 
 xvi. 21. It is possible that Sosthenes 
 might have been employed by Paul for 
 this purpose. (2.) Paul not unfrequent- 
 ly associated others with "Himself in wri- 
 ting his letters to the churches, himself 
 claiming authority as an apostle ; and 
 the others expressing their concurrence. 
 2 Cor. i. 1. Thus in Gal. i. 1, " all 
 the brethren " which were with him, 
 are mentioned as united with him in 
 addressing the churches of Galatia. Phil, 
 i. 1. Col. i. 1. 1 Thess. i. 1. (3.) Sos- 
 thenes was well known at Corinth. He 
 had been the chief ruler of the syna- 
 gogue there. His conversion would, 
 therefore, excite a deep interest, and it 
 is not improbable that he had been con- 
 spicious as a preacher. All these cir- 
 cumstances would render it proper that 
 Paul should associate him with himself 
 in writing this letter. It would be bring- 
 13 
 
14 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 which is at Corinth, a to them b 
 that are sanctified c in Christ 
 Jesus, called d to be saints, with 
 
 aActslS.l. ftJudel. cJohn!7.19. d 2Tim. 
 1.9. IPet. 1.15. 
 
 ing in the testimony of one well known 
 as concurring with the views of the 
 apostle, and tend much to conciliate 
 those who were disaffected towards him. 
 2. Unto the church of God which is 
 at Corinth. For an account of the time 
 and manner in which the church was 
 established in Corinth, see the Intro- 
 duction, and Notes on Acts xviii. 1 
 17. The church is called " the church 
 of God," because it has been founded by 
 his agency, and was devoted to his ser- 
 vice. It is worthy of remark, that al- 
 though great disorders had been intro- 
 duced into that church; though there 
 were separations and erroneous doc- 
 trines ; though there were some who 
 gave evidence that they were not sin- 
 cere Christians, yet the apostle had no 
 hesitation in applying to them the name 
 of a church of God. f To them that 
 are sanctified. To those who are 
 made holy. This does not refer to the 
 profession of holiness, but implies that 
 they were in fact holy. The word 
 means that they were separated from 
 the mass of heathens around them, and 
 devoted to God and his cause. Though 
 the word used here (jj^/st^svo/f) has 
 this idea of separation from the mass 
 around them, yet it is separation on ac- 
 count of their being in fact and not in 
 profession merely, different from others, 
 and truly devoted to God. See Note, 
 Rom. i. 7. 1 In Christ Jesus. That 
 is, by (gy) the agency of Christ. It 
 was by his authority, his power, and his 
 spirit, that they had been separated from 
 the mass of heathens around them, and 
 devoted to God. Comp. John xvii. 19. 
 1J Called to be saints. The word 
 saints does not differ materially from 
 the word sanctified in the fqrmer part 
 of the verse. It means those who are 
 separated from the world, and set apart 
 to God as holy. The idea which Paul 
 introduces here is, that they became 
 
 all that in every place call ' upon 
 the name of Jesus Christ our 
 Lord, both theirs and ours : 
 
 e 2Tim.2.22. 
 
 such because they were called to DC 
 such. The idea in the former part of 
 the verse is, that this was done " by 
 Christ Jesus ;" here he says that it was 
 because they were called to this privi- 
 lege. He doubtless means to say that 
 it was not by any native tendency in 
 themselves to holiness, but because 
 God had called them to it. And this call- 
 ing does not refer merely to an external 
 invitation, but it was that which was 
 made effectual in their case, or that 
 on which the fact of their being saints 
 could be predicated. Comp. ver. 9. See 
 2 Tim. i. 9. " Who hath saved us, and 
 called us with an holy calling, not ac- 
 cording to our works, but according to 
 his own purpose and grace," &c. 1 
 Pet. i. 15. Note, Rom. i. 6, 7; viii. 28. 
 Eph. iv. 1. 1 Tim. vi. 12. 1 Pet. ii. 9. 
 T With all, &c. This expression shows 
 (1.) That Paul had the same feelings of 
 attachment to all Christians in every 
 place ; and (2.) That he expected that 
 this epistle would be read, not only by 
 the church at Corinth, but also by other 
 churches. That this was the uniform 
 intention of the apostle in regard to 
 his epistles, is apparent from other 
 places. Comp. 1 Thess. v. 27. " I 
 charge you by the Lord that this epistle 
 be read unto all the holy brethren." 
 Col. iv. 16. "And when this epistle 
 is read among you, cause that it be read 
 also in the church of the Laodiceans." 
 It is evident that Paul expected that his 
 epistles would obtain circulation among 
 the churches ; and it was morally cer 
 tain that they would be soon transcribed, 
 and be extensively read. The ardent 
 feelings of Paul embraced all Christians 
 in every nation. He knew nothing of 
 the narriwness of exclusive attachment 
 to sect. His heart was full of love, and 
 he loved, as we should, all who bore the 
 Christian name, and who evinced the 
 Christian spirit. Tf Call upon the 
 
A.E.59.J 
 
 3 Grace e 
 peace from 
 
 CHAPTER i. 
 
 15 
 
 be unto 
 
 you, 
 
 and 
 
 God our Father, 
 
 the Lord Jesus Christ. 
 4 I thank * my God always 
 
 alPet.1.2. b Rom. 1.8. 
 
 name of Jesus Christ. To call upon 
 the name of any person, in Scripture 
 language, is to call on the person him- 
 self. Coinp. Notes on Acts iii. 6, iv. 
 12. The expression ' to call upon the 
 name ' (ftr/jctxcu/uliro/;), to invoke the 
 name, implies worship, and prayer ; and 
 proves, (1.) That the Lord Jesus is an 
 object of worship ; and (2.) That one 
 characteristic of the early Christians, by 
 which they were known and distin- 
 tinguished, was their calling upon the 
 name of the Lord Jesus, or their ofFerin 
 worship to him. That it implies wor- 
 ship, see Note on Acts vii. 59 ; and that 
 the early Christians called on Christ by 
 prayer, and were distinguished by that, 
 see the Note on Acts vii. 59, and com- 
 pare Note, Acts i. 24, also Acts ii. 21 ; 
 ix. 13 ; xxii. 16. 2 Tim. ii. 22. [ Both 
 theirs and ours. The Lord of all both 
 Jews and Gentiles of all who pro- 
 fess themselves Christians, of whatever 
 country or name they might have origi- 
 nally been. Difference of nation or 
 birth gives no pre-eminence in the 
 kingdom of Christ, but all are on a 
 level, having a common Lord and 
 Saviour. Comp. Eph. iv. 5. 
 
 3. Grace \e unto you, &c. See Note, 
 Rom. i. 7. 
 
 4. / thann, my God, &c. No small 
 part of this epistle is occupied with 
 reproofs for the disorders which had 
 arisen in the church at Corinth. Before 
 proceeding, however, to the specific 
 statement of those disorders (ver. 10, 
 eeq.),the apostle commends them for the 
 attainments which they had really made 
 in divine knowledge, and thus shows 
 that he was disposed to concede to them 
 all that he could. It was no part of the 
 disposition of Paul to withhold com- 
 mendation where it was due. On the 
 contrary, as he was disposed to be faith- 
 ful in reproving the errors of Christians, 
 he was no less disposed to commend 
 
 on your behalf, for the grace of 
 God which is given you by Jesus 
 Christ; 
 
 5 That in every thing ye are 
 
 them when it could be done. Comp. 
 Note, Rom. i. 8. A willingness to 
 commend those who do well is as much 
 in accordance with the gospel, as a dis- 
 position to reprove where it is deserved , 
 and a minister, or a parent, may fre- 
 quently do as decided good by judicious 
 commendation as by reproof, and much 
 more than by fault-finding and harsh 
 crimination. 1 On your behalf. In 
 respect to you ; that God has conferred 
 these favours on you. 1 For the grace 
 of God. On account of the favours 
 which God has bestowed on you through 
 the Lord Jesus. Those favours are 
 specified in the following verses. For 
 the meaning of the word grace, seo 
 Note, Rom. i. 7. 
 
 5. That in every thing. In every 
 respect, or in regard to all the favours 
 conferred on any of his people. You 
 have been distinguished by him in all 
 those respects in which he blesses Ida 
 own children. t Ye are enriched by 
 him. Comp. Note, Rom. ii. 4. The 
 meaning of this expression is, ' you 
 abound in these things ; they are con- 
 ferred abundantly upon you.' By the use 
 of this word, the apostle intends doubt- 
 less to denote the fact that these bless- 
 ings had been conferred on them abun- 
 dantly ; and also that this was a valua- 
 ble endowment, so as to be properly 
 called a treasure. The mercies of God 
 are not only conferred abundantly on his 
 aeople, but they are a bestowment of 
 nestimable value. Comp. 2 Cor. vi. 
 10. If In all utterance. With the 
 lower of speaking various languages 
 v TTCLVT} xo'^). That this power was 
 conferred on the church at Corinth, and 
 that it was highly valued by them, is 
 evident from ch. xiv. Comp. 2 Cor. 
 viii. 7. The power of speaking those 
 anguages the apostle regarded as a 
 subject of thanksgiving, as it was a 
 proof of the divine favour to tttem. See 
 
16 
 
 I. CORINTHIANS. 
 
 LA.D 59 
 
 enriched by him, in all utterance, 
 and in all knowledge ; 
 
 a2Cor.8.7. 
 
 ch. xiv. 5 22. 39. 1 And in all know- 
 ledge. In the knowledge of divine 
 truth. They had understood the doc- 
 trines which they had heard, and had 
 intelligently embraced them. This was 
 not true of all of them, but it was of the 
 body of the church; and the hearty 
 commendation and thanksgiving of the 
 apostle for these favours, laid the 
 foundation for the remarks which he 
 had subsequently to make, and would 
 tend to conciliate their minds, and dis- 
 pose them to listen attentively, even to 
 the language of reproof. 
 
 6. Even as. K*3-~c. The force of 
 this expression seems to be this, ' The 
 gospel of Christ was at first established 
 among you by means of the miraculous 
 endowments of the Holy Ghost. Those 
 same endowments are still continued 
 among you, and now furnish evidence 
 of the divine favour, and of the truth of 
 the gospel to you, even as i. e. in the 
 same measure as they did when the 
 gospel was first preached.' The power 
 to speak with tongues, &c. (ch. xiv.) 
 would be a continued miracle, and 
 would be a demonstration to them then 
 of the truth of Christianity as it was at 
 first. 1 The testimony of Christ. The 
 gospel. It is here called " the testi- 
 mony of Christ," because it bore witness 
 to Christ to his divine nature, his 
 miracles, his messiahship, his character, 
 his death, &c. The message of the 
 gospel consists in bearing witness to 
 Christ and his work. See ch. xv. 1 4. 
 2 Tim. i. 8. f Was confirmed. Was 
 established, or proved. It was proved 
 to be divine, by the miraculous attesta- 
 tions of the Holy Spirit. It was con- 
 firmed, or made certain to their souls 
 by the agency of the Holy Spirit, sealing 
 it on their hearts. The word translated 
 confirmed (t@t@atl&'), is used in the 
 sense of establishing, confirming, or 
 demonstrating by miracles, &c. in Mark 
 xvi. 20. Comp. Heb. xiii. 9. Phil. i. 7. 
 H In you (tv vp.lv). Among you as a 
 
 6 Even as the testimony of 
 Christ was confirmed in you. 
 
 7 So that ye come behind in 
 
 people, or in your hearts. Perhaps the 
 apostle intends to include both. The 
 gospel had been established among them 
 by the demonstrations of the agency of 
 the Spirit in the gift of tongues, and 
 had at the same time taken deep root 
 in their hearts, and was exerting a 
 practical influence on their lives. 
 
 7. t So that. God has so abundantly 
 endowed you with his favours. ^ Ye 
 come behind (Co-r^tlrS-xi'). You are 
 not wanting, or deficient. The word is 
 usually applied to destitution, want, or 
 poverty ; and the declaration here is 
 synonymous with what he had said, ver. 
 5, that they abounded in every thing. 
 ^f In no gift. In no favour, or gracious 
 endowment. The word used here 
 (^srgifT^t:*), does not refer necessarily 
 to extraordinary and miraculous endow 
 ments, but includes also all the kind- 
 nesses of God towards them in producing 
 peace of mind, constancy, humility. &c. 
 And the apostle meant evidently to say 
 that they possessed, in rich abundance, 
 all those endowments which were be- 
 stowed on Christians, f Waiting for. 
 Expecting, or looking for this coming 
 with glad and anxious desire. This 
 was, certainly, one of the endowments 
 to which he referred, to wit, that they 
 had grace given them earnestly to desire, 
 and to v ait for the second appearing of 
 the Lord Jesus. An earnest wish to 
 see him, and a confident expectation 
 and firm belief that he will return, is an 
 evidence of a high state of piety. If 
 demands strong faith, and it will dc 
 much to elevate the feelings above tin 
 world, and to keep the mind in a stati 
 of peace. 1 The coming, &c. Gi 
 The revelation (TJJP dwcKetxy^/F) 
 the manifestation of the Son of God. 
 That is, waiting for his return to judge 
 the world, and for his approbation of his 
 people in that day. The earnest 
 expectation of the Lord Jesus became 
 one of the marks of eaily Christian 
 piety. This return was promised by 
 
A. D. 59.] 
 
 CHAPTER I. 
 
 17 
 
 no gift ; waiting for the * com- 
 ing of our Lord Jesus Christ: 
 8 Who shall also confirm b you 
 
 a Tit.2.13. 
 i3 ; 5.2-3,24. 
 
 revelation. b iThess.3. 
 
 unto the end, that ye may be 
 blameless in the day of our Lord 
 Jesus Christ : 
 
 9 God is faithful, by whom 
 
 the Saviour to his anxious disciples, 
 when he was about to leave them. John 
 xiv. 3. The promise was renewed when 
 he ascended to heaven. Acts i. 11. It 
 became the settled hope and expectation 
 of Christians that he would return. 
 Tit ii. 13. 2 Pet. iii. 12. Heb. ix. 28. 
 And with the earnest prayer that he 
 would quickly come, John closes the 
 volume of inspiration. Rev. xxii. 20, 
 21. 
 
 8. Who shall also confirm you. Who 
 shall establish you in the hopes of 
 the gospel.' He shall make you firm \ 
 (jbfiiu*fm) amidst all your trials, and ; 
 all the efforts which may be made to | 
 shake your faith, and to remove you 
 from that firm foundation on which you 
 now rest. ^ Unto the end. That is, to 
 the coming of the Lord Jesus Christ. 
 He would keep them to the end of life 
 in the path of holiness, so that at the 
 coming of the Lord Jesus they might 
 be found blameless. Comp. John xiii. 
 1. The sense is, that they should be 
 kept, and should not be suffered to fall 
 away and perish ; and this is one of 
 the many places which express the 
 strong confidence of Paul that those 
 who are true Christians shall be pre- 
 served unto everlasting life. Comp. 
 Phil. i. 6. 1 That ye may be blame- 
 less. The word rendered blameless 
 (jli^KAHT&v?) does not mean perfect, 
 but properly denotes those against whom 
 there is no charge of crime ; who are 
 unaccused, and against whom there is 
 no ground of accusation. Here it does 
 not mean that they were personally per- 
 fect, but that God would so keep them, 
 and enable them to evince a Christian 
 character, as to give evidence that they 
 were his friends, and completely escape 
 condemnation in the last day. See 
 Notes on Rom. viii. 33. 34. There is 
 no man who has not his faults ; no 
 Christian who is not conscious of im- 
 perfection * but it is the design of God 
 2* 
 
 so to keep his people, and so to justify 
 and sanctify them through the Lord 
 Jesus, that the church may be presented 
 " a glorious church, without spot or 
 wrinkle" (Eph. v. 27) in the day of 
 judgment, f In the day, &c. In the 
 day when the Lord Jesus shall come 
 to judge the world ; and which will be 
 called his day, because it will be the 
 day in which he will be the great and 
 conspicuous object, and which is espe- 
 cially appointed to glorify him. See 
 2Thess. i. 10, "Who shall come to 
 be glorified in his saints, and to be ad- 
 mired in all them that believe." 
 
 9. God is faithful. That is, God is 
 true, and constant, and will adhere to 
 his promises. He will not deceive. He 
 will not promise, and then fail to per- 
 form ; he will not commence any thing 
 which he will not perfect and finish. 
 The object of Paul in introducing the 
 idea of the faithfulness of God here, is, 
 to show the reason for believing that 
 the Christians at Corinth would be kept 
 unto everlasting life. The evidence 
 that they will persevere depends on the 
 fidelity of God ; and the argument of 
 the apostle is, that as they had been 
 called by him into the fellowship of his 
 Son, his faithfulness of character would 
 render it certain that they would be 
 kept to eternal life. The same idea hi. 
 has presented in Phil. i. 6, " Being 
 confident of this very thing, that he 
 which hath begun a good work in you, 
 will also perform it until the day of 
 Jesus Christ." 1 Ye were called. The 
 word " called " here does not refer 
 merely to an invitation or an offer of 
 life, but to the effectual influence which 
 had been put forth ; which had inclined 
 them to embrace the gospel. Note, 
 Rom. viii. 30; ix. 12. See Mark ii. 17. 
 Luke v. 32. Gal. i. 6 ; v. 8. 13. Eph. i. 
 4. Col. iii. 15. In this sense the word 
 often occurs in the Scriptures, and is 
 designed to denote a power, or influence 
 
18 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 ye were called unto the fellow- 
 
 ship " of his 
 our Lord. 
 
 Son Jesus Christ 
 
 a Uno.1.3. 
 
 that goes forth with the external invita- 
 tion, and that makes it effectual. That 
 power is the agency of the Holy Spirit. 
 1 Unto the fellowship of his Son. To 
 participate with his Son Jesus Cr.rist; 
 to be partakers with him. See Notes, 
 John xv. 1 8. Christians participate 
 with Christ, (1.) In his feelings and 
 views. Rom. viii. 9. (2.) In his 
 trials and sufferings, being subjected to 
 temptations and trials similar to his. 
 1 Pet. iv. 13, " But rejoice, inas- 
 much as ye are partakers of Christ's 
 sufferings." Col. i. 24. Phil. iii. 10. 
 (3.) In his heirship to the inheritance 
 and glory which awaits him. Rom. viii. 
 17, "And if children, then heirs, heirs 
 of God, and joint-heirs with Christ." 
 1 Pet. i. 4. (4.) In his triumph in the 
 resurrection and future glory. Matt. 
 xix. 28, " Ye which have followed me, 
 in the regeneration when the Son of 
 man shall sit on the throne of his glory, 
 ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel." 
 John xiv. 19, " Because I live, ye shall 
 live also." Rev. iii. 21, " To him that 
 overcometh will I grant to sit with me 
 in my throne, even as I also overcame, 
 and am set down with my Father in 
 his throne." From all this, the argu- 
 ment of the apostle is, that as they 
 partake with Christ in these high pri- 
 vileges, and hopes, and promises, they 
 mil be kept by a faithful God unto 
 eternal life. God is faithful to his 
 Son ; and will be faithful to all who 
 are united to him. The argument for 
 the perseverance of the saints is, there- 
 fore, sure. 
 
 10. Now I beseech you, brethren. 
 In this verse the apostle enters on the 
 discussion -especting the irregularities 
 and disorders in the church at Corinth, 
 of which he had incidentally heard. 
 See ver. 1 1. The first of which he had 
 incidentally learned, was that which 
 pertained to the divisions and strifes 
 
 10 Now I beseech you, bre- 
 thren, by the name of our Lord 
 Jesus Christ, * that ye all speak 
 
 b Jno.17.19. 
 
 which had arisen in the church. The 
 consideration of this subject occupies 
 him to ver. 1 7 ; and as those division* 
 had been caused by the influence of 
 philosophy, and the ambition for dis 
 tinction, and the exhibition of popula 
 eloquence among the Corinthian teach 
 ers, this fact gives occasion to him U 
 discuss that subject at length (ch. i 
 17 31 ; xi.) ; in which he shows that 
 the gospel did not depend for its suc- 
 cess on the reasonings of philosophy, 
 or the persuasions of eloquence. This 
 part of the subject he commences with 
 the language of entreaty. " I beseech 
 you, brethren" the language of affec- 
 tionate exhortation rather than of stern 
 command. Addressing them as his bre- 
 thren, as members of the same family 
 with himself, he conjures them to take 
 all proper measures to avoid the evils of 
 schism and of strife. ^ By the name. 
 By the authority of his name ; or from 
 reverence for him as the common Lord 
 of all. t Of our Lord Jesus Christ. 
 The reasons why Paul thus appeals to 
 his name and authority here, may be 
 the following. (1.) Christ should be 
 regarded as the supreme head and lead 
 er of all his church. It was improper, 
 therefore, that the church should be 
 divided into portions, and its different 
 parts enlisted under different banners. 
 (2.) " The whole family in heaven and 
 earth should be named" after him 
 (Eph. iii. 15), and should not be 
 named after inferior and subordinate 
 teachers. The reference to " the vene- 
 rable and endearing name of Christ here, 
 stands beautifully and properly opposec 
 to the various human names under 
 which they were so ready to enlist them- 
 selves." Doddridge. "There is scarce a 
 word or expression that he [Paul] makes 
 use of, but with relation and tendency 
 to his present main purpose ; as here, 
 intending to abolish ihe names of leaders 
 they had distinguished themselves by, he 
 
A. D. 59.] 
 
 CHAPTER 1. 
 
 19 
 
 the same thing, and that there 
 be no ' divisions among you ; but 
 
 schisms. 
 
 that ye be perfectly joined toge- 
 ther in the same mind and in the 
 same judgment. 
 
 beseeches them by the name of Christ, 
 a form that I do not remember he 
 elsewhere uses." Locke. (3.) The 
 prime and leading thing which Christ 
 had enjoined on his church was union 
 and mutual love (John xiii. 34 ; xv. 1 7), 
 and for this he had most earnestly 
 prayed in his memorable prayer. John 
 xvii. 21 23. It was well for Paul 
 thus to appeal to the name of Christ 
 the sole head and Lord of his church, 
 and the friend of union, and thus to 
 rebuke the divisions and strifes which 
 had arisen at Corinth. 1 That ye. all 
 speak the same thing. " That ye hold 
 the same doctrine." Locke. This ex- 
 hortation evidently refers to their hold- 
 ing and expressing the same religious 
 sentiments, and is designed to rebuke 
 that kind of contention and strife which 
 is evinced where different opinions are 
 held and expressed. To " speak the 
 same thing" stands opposed to speak- 
 ing different and conflicting things ; or 
 to controversy, and although perfect 
 uniformity of opinion cannot be ex- 
 pected among men on the subject of 
 religion any more than on other sub- 
 jects, yet on the great and fundamental 
 doctrines of Christianity, Christians 
 may be agreed ; on all points in which 
 they differ they may evince a good 
 spirit ; and on all subjects they may 
 express their sentiments in the lan- 
 guage of the Bible, and thus "speak 
 the same thing." t And that there be 
 no divisions among you. Greek, 
 ir%tT/ui'j.rx., schisms. No divisions into 
 contending parties and sects. The 
 church was to be regarded as one and 
 indivisible, and not to be rent into 
 different factions, and ranged under the 
 banners of different leaders. Comp. 
 John ix. 16. ICor. xi.18; xii. 25. 1 But 
 that y& be perfectly joined together 
 (HTS Ji K*rgTW,ivs<). The word here 
 used and rendered " perfectly joined 
 together," denotes properly to restore, 
 mend, or repair that which is rent or 
 
 disordered (Matt. iv. 21. Mark i. 19), 
 to amend or correct that which is 
 morally evil and erroneous (Gal. vi. 1), 
 to render perfect or complete (Luke vi. 
 40), to fit or adapt any thing to its 
 proper place so that it shall be com- 
 plete in all its parts, and harmonious, 
 (Heb. xi. 5) ; and thence to compose 
 and settle controversies, to produce har- 
 mony and order. The apostle here 
 evidently desires that they should be 
 united in feeling ; that every member 
 of the church should occupy his appro- 
 priate place, as every member of a well 
 proportioned body, or part of a ma- 
 chine has its appropriate place and use. 
 See his wishes more fully expressed in 
 chap. xii. 1231. [ In the same 
 mind (voi). See Rom. xv. 5. This 
 cannot mean that they were to be 
 united in precisely the same shades of 
 opinion, which is impossible but that 
 their minds were to be disposed to- 
 wards each other with mutual good 
 will, and that they should live in har- 
 mony. The word here rendered mind, 
 denotes not merely the intellect itself, 
 but that which is in the mind the 
 thoughts, counsels, plans. Rom. xi. 
 34; xiv. 5. 1 Cor. ii. 16. Col. ii. 
 18. Bretschneider. ^ And in tht 
 same judgment (^v^). This word 
 properly denotes science, or know- 
 ledge ; opinion, or sentiment ; and 
 sometimes, as here, the purpose of the 
 mind, or will. The sentiment of the 
 whole is, that in their understandings 
 and their volitions, they should be 
 united and kindly disposed towards 
 each other. Union of feeling is possi- 
 sle even where men differ much in 
 heir views of things. They may love 
 ;ach other much, even where they do 
 not see alike. They may give each other 
 credit for honesty and sincerity, and 
 may be willing to suppose that others 
 may be right, and are honest even 
 where their own views differ. The 
 bundation of Christian union is not so 
 
1. CORINTHIANS. 
 
 [A. D. 59. 
 
 11 For it hath been declared 
 .into me of you, my Brethren, by 
 them which are of the house of 
 Chloe, that there are contentions 
 among you. 
 
 much laid in uniformity of intellectual 
 perception as in right feelings of the 
 heart. And the proper way to produce 
 union in the church of God, is not to 
 begin by attempting to equalize all 
 intellects on the bed of Procrustes, but 
 to produce supreme love to God, and 
 elevated and pure Christian love to all 
 who bear the image and the name of 
 the Redeemer. 
 
 11. For it hath been declared 
 unto me. Of the contentions exist- 
 ing in the church at Corinth, it is 
 evident that they had not informed him 
 in the letter which they had sent. See 
 ch. vii. 1, comp. the Introduction. 
 He had incidentally heard of their con- 
 tentions, f My brethren. A token 
 of affectionate regard, evincing his love 
 for them, and his deep interest in their 
 welfare, even when he administered a 
 needed rebuke. 1 Of the house of 
 Chloe. Of the family of Chloe. It 
 is most probable that Chloe was a 
 member of the church at Corinth, 
 some of whose family had been at 
 Ephesus when Paul was, and had given 
 him information of the state of things 
 there. Who those members of her 
 family were, is unknown. Grotius 
 conjectures that they were Stephanas, 
 Fortunatus, and Achaicus, mentioned 
 in ch. xvi. 17, who brought the letter 
 of the church at Corinth to Paul. 
 But of this there is no certain evi- 
 dence ; perhaps not much probability. 
 If the information had been obtained 
 from them, it is probable that it would 
 have been put in the letter which they 
 bore. The probability is that Paul had 
 received this information before they 
 arrived. 
 
 12. Now this I say. This is what 
 I mean ; or, I give this as an in- 
 stance of the contentions to which I 
 r efer. ^ That every one of you saith. 
 That you are divided into different fac- 
 
 12 Now this 1 say, that every 
 one of you saith, I am of Paul , 
 and I of Apollos ; a and I of Ce- 
 phas ; b and I of Christ. 
 
 a Acts 19.1. 6Jno.l.42. 
 
 tions, and ranged under different lead- 
 ers. The word translated " that" (cr<) 
 might be translated here, because, or 
 since, as giving a reason for his affirm- 
 ing (ver. 11) that there were conten- 
 tions there. ' Now I say that there 
 are contentions, because you are ranged 
 under different leaders,' &c. Calvin. 
 Tf lam of Paul. It has been doubted 
 whether Paul meant to affirm that the 
 parties had actually taken the names 
 which he here specifies, or whether he 
 uses these names as illustrations, or 
 suppositions, to show the absurdity of 
 their ranging themselves under differ- 
 ent leaders. Many of the ancient in- 
 terpreters supposed that Paul was un- 
 willing to specify the real names of the 
 false teachers and leaders of the par- 
 ties, and that he used these names 
 simply by way of illustration. This 
 opinion was grounded chiefly on what 
 he says in ch. iv. 6, " And these things, 
 brethren, I have in a figure transferred 
 to myself and to Apollos for your 
 sakes," &c. But in this place Paul is 
 not referring so particularly to the fac- 
 tions or parties existing in the church, 
 as he is to the necessity of modesty 
 and humility ; and in order to enforce 
 this, he refers to himself and Apollos 
 to show that even those most highly 
 favoured should have a low estimate of 
 their importance, since all their success 
 depends on God. See ch. iii. 4 6. 
 It can scarcely be doubted that Paul 
 here meant to say that there were par- 
 ties existing in the church at Corinth, 
 who were called by the names of him- 
 self, of Apollos, of Cephas, and of 
 Christ. This is the natural construc- 
 tion ; and this was evidently the in- 
 formation which he had received by 
 those who were of the family of Chloe, 
 Why the parties were ranged under 
 these leaders, however, can be only a 
 matter of conjecture. Lightfoot sug 
 
A.D. 59] 
 
 CHAPTER J. 
 
 21 
 
 13 Is Christ divided? was ye baptized in the nam ol 
 
 Paul crucified for you, or were 
 
 Paul? 
 
 gests that the church at Corinth was 
 composed partly of Jews and partly of 
 Gentiles. See Acts xviii. The Gen- 
 tile converts, he supposes, would range 
 themselves under Paul and Apollos as 
 
 their leaders ; and 
 Peter and Christ. 
 
 the Jewish under 
 
 Paul was the a 
 
 pos- 
 
 Chrlst. Why this sect professed to be 
 the followers of Christ, is not certainly 
 known. It probably arose from one of 
 the two following causes. (1.) Either 
 that they had been in Judea and had 
 seen the Lord Jesus, and thus regarded 
 themselves as particularly favoured and 
 distinguished ; or, (2.) More probably 
 because they refused to call themselves 
 by any inferior leader, and wished to 
 regard Christ alone as their head, and 
 possibly prided themselves on the 
 belief that they were more conformed 
 to him than the other sects. 
 
 13. Is Christ divided ? Paul, in this 
 verse, proceeds to show the impropriety 
 of their divisions and strifes. His 
 general argument is, that Christ alone 
 ought to be regarded as their head and 
 leader, and that his claims, arising from 
 his crucifixion, and acknowledged by 
 their baptism, were so pre-eminent tha* 
 they could not be divided, and the 
 honours due to him should not be ren- 
 dered to any other. The apostle, 
 therefore, asks, with strong emphasis, 
 whether Christ was to be regarded as 
 divided 1 Whether this single su- 
 premo head and leader of the church, 
 
 popular elocution, t And I of Cephas, had become the head of different con- 
 Peter. Comp. John i. 42. He was I tending factions ? The strong absurd- 
 regarded particularly as the apostle to ity of supposing that, showed the im- 
 the Jews. Gal. ii. 7. He had his own 
 peculiarity of views in teaching, and it 
 is probable that his teaching was not 
 regarded as entirely harmonious with 
 that of Paul. See Gal. ii. 1117. 
 Paul had everywhere among the Gen- 
 
 tle tothe Gentiles, and Peter particu- 
 larly the apostle to the Jews (Gal. ii. 
 7) ; and this circumstance might give 
 rise to the division. Apollos succeeded 
 Paul in Achaia, and laboured success- 
 fully there. See Acts xviii. 27*,28. These 
 two original parties might be again sub- 
 divided. A part of those who adhered 
 to Paul and Apollos might regard Saul 
 with chief veneration, as being the found- 
 er of the church, as the instrument of 
 their conversion, as the chief apostle, as 
 signally pure in his doctrine and man- 
 ner ; and a part might regard Apollos 
 as the instrument of their conversion, 
 and as being distingushed for eloquence. 
 It is evident that the main reason why 
 Apollos was regarded as the head of a 
 faction was on account of his extra- 
 ordinary eloquence, and it is probable 
 that his followers might seek particu- 
 larly to imitate him in the graces of 
 
 propriety of their ranging themselves 
 under different banners and leaders. 
 1 Was Paul crucified for you ? This 
 question implies t*hat the crucifixion of 
 Christ had an influence in saving them 
 which the sufferings of no other one 
 
 tiles taught that it was not necessary to ! could have, and that those sufferings 
 observe the ceremonial laws of Moses ; | were in fact the peculiarity which dis- 
 and, it is probable, that Peter was re- j tinguished the work of Christ, and 
 garded by the Jews as the advocate of rendered it of so much value. The 
 the contrary doctrine. Whether Peter I atonement was the grand, crowning 
 had been at Corinth is unknown. If j work of the Lord Jesus. It was 
 not, they had heard of his name, and through this that all the Corinthian 
 character ; and those who had come I Christians had been renewed and par- 
 from Judea had probably reported him | doned. That work was so pre-eminent 
 as teaching a doctrine on the subject ; that it could not have been perfoimed 
 of the observance of Jewish ceremo- j by another. And as they had all been 
 nies unlike that of Paul. ^ And I of i saved by that alone ; as they wer* 
 
I. CORINTHIANS. 
 
 14 I thank God that I bap- 
 tized none of you but Crispus a 
 arid Gains ; b 
 
 a Acts 18.8. b Rom.16.23. 3Jno.l,&c. 
 
 [A.D. 59. 
 
 15 Lest any should say that 1 
 had baptized in mine own name. 
 
 16 And I baptized also the 
 
 alike dependent on his merits for salva- 
 tion, it was improper that they should 
 be rent into contending factions, and 
 ranged under different leaders. If 
 there is any thing that will recall 
 Christians of different names and of 
 contending sects from the heat of strife, 
 it is the recollection of the fact that 
 they have been purchased by the same 
 blood, and that the same Saviour died 
 to redeem them all. If this fact could 
 be kept before their minds, it would put 
 an end to angry strife everywhere in 
 the church, and produce universal 
 Christian love. ^ Or were ye bap- 
 tized in the name of Paul. Or into, 
 or unto the name of Paul. See Note, 
 Matt, xxviii. 19. To be baptized into, 
 or unto any one is to be devoted to 
 him, to receive and acknowledge him 
 as a teacher, professing to receive his 
 rules, and to be governed by his autho- 
 rity. Locke. Paul here solemnly re- 
 minds them that their baptism was an 
 argument why they should not range 
 themselves under different leaders. By 
 that, they had been solemnly and en- 
 tirely devoted to the service of the only 
 Saviour. ' Did I ever,' was the im- 
 plied language of Paul, ' baptize in 
 my own name ? Did I ever pretend to 
 organize a sect, announcing myself as 
 a leader ? Have not I always directed 
 you to that Saviour into whose name 
 and service you have been baptized"?' 
 It is remarkable here, that Paul refers 
 to himself, and not to Apollos or Peter. 
 He does not insinuate that the claims 
 of Apollos or Peter were to be dispa- 
 raged, or their talents and influence to 
 be undervalued, as a jealous rival 
 would have done; but he numbers 
 himself first, and alone, as having no 
 claims to be regarded as a religious 
 leader among them, or the founder of 
 a sect. Even he, the founder of the 
 church, and their spiritual father, had 
 never desired 3r intended that they 
 
 should call themselves by his name; 
 and he thus showed the impropriety of 
 their adopting the name of any man 
 as the leader of a sect. 
 
 14. I thank God, &c. Why Paul 
 did not himself baptize, see in ver .17. 
 To him it was now a subject of grateful 
 reflection that he had not done it. He 
 had not given any occasion for the sus- 
 picion that he had intended to set him- 
 self up a a leader of a sect or party. 
 t But Crispus. Crispus had been the 
 chief ruler of the synagogue at Corinth. 
 Acts xviii. 8. If And Gaius. Gaius 
 resided at Corinth, and at his house 
 Paul resided when he wrote the epistle 
 to the Romans. Rom. xvi. 23. It is 
 also possible that the third epistle of 
 John was directed to this man. See 
 3 John 1. And if so, then probably 
 Diotrephes (3 John 9), who is men- 
 tioned as one who loved "to have the 
 pre-eminence," had been one cause of 
 the difficulties at Corinth. The other 
 persons at Corinth had been probably 
 baptized by Silas and Timothy. 
 
 15. Lest any should say. Lest any 
 of those who had been baptized should 
 pervert his design, and say that Paul 
 had baptized them unto himself; or, 
 lest any others should, with any appear- 
 ance of truth, say that he had sought 
 to make disciples to himself. The 
 Ethiopic version renders this, 'that ye 
 should not say we were baptized in his 
 name.' Many of the ancient MSS. 
 read this, ' lest any should say that ye 
 were baptized into my name.' Mill. 
 
 16. And I baptized also the house- 
 hold. The family. Whether there 
 were any infants in the family, doe* 
 not appear. It is certain that the fa- 
 mily was among the first converts to 
 Christianity in Achaia, and that it had 
 evinced great zeal in aiding those who 
 were Christians. See chap. xvi. 15. 
 From the manner in which Paul men- 
 tion? this, it is probable that Stephanas 
 
A.D. 5 .J 
 
 CHAPTER I. 
 
 household of Stephanas ; a be- 
 sides, I know not whether I 
 baptized any other. 
 
 ac.16.15,17. 
 
 did not reside at Corinth when he was 
 baptized, though he might have subse- 
 quently removed there. ' I baptized 
 none of you (ver. 14) i. e. none of 
 those who permanently dwelt at Co- 
 rinth, or who were members of the 
 original church there, but Crisp us and 
 Gaius but I baptized also the family 
 of Stephanas, now of your number.' 
 Or it may mean, ' I baptized none of you 
 who are adult members of the church, 
 but Crispus and Gaius, though I also 
 baptized the family of Stephanas.' If 
 this be the true interpretation, then it 
 forms an argument to prove that Paul 
 practised household baptism, or the bap- 
 tism of the families of those who were 
 themselves believers. Or the expression 
 may simply indicate a recollection of 
 the true circumstances of the case a 
 species of correction of the statement 
 in ver. 14, 'I recollect now also that I 
 baptized the family of Stephanas.' 
 f Household, (OMOV). The house; the 
 family. The word comprises the whole 
 family, including adults, domestics, 
 slaves, and children. It includes, (1.) 
 The men in a house, (Acts vii. 10. 
 1 Tim. iii. 4, 5. 12 ;) (2.) Domestics, 
 (Acts x. 2 ; xi. 14; xvi. 15. 31. 1 Tim. 
 iii. 4 ;) (3.) The family in general. 
 Luke x. 5 ; xvi. 27. Bretschneider. It 
 was the custom, doubtless, for the apos- 
 tles to baptize the entire household, 
 whatever might be the age, including 
 domestics, slaves, and children. The 
 head of a family gave up the entire 
 household to God. 1 Of Stephanas. 
 Who Stephanas was, is not known. 
 The Greek commentators say that he 
 was the jailer of Philippi, who, after 
 he had been baptized (Acts xvi. 33), 
 removed with his family to Corinth. 
 But of this there is no certain evi- 
 dence. ^ Besides. Besides these. ^ / 
 know not, &c. I do not know whe- 
 ther I baptized any others who are now 
 members of that church. Paul would, 
 
 17 For Christ pent me noi 
 to baptize, but to preach the 
 gospel: not with wisdom 6 of 
 
 b c.2.1,4,13. 
 
 doubtless, recollect that he had baptized 
 others in other places, but he is speak- 
 ing here particularly of Corinth. This 
 is not to be urged as an argument 
 against the inspiration of Paul, for 
 (1.) It was not the design of inspira- 
 tion to free the memory from defect in 
 ordinary transactions, or in those things 
 which were not to be received for the 
 instruction of the chwch; (2.) The 
 meaning of Paul may simply be, ' I 
 know not who of the original members 
 of the church at Corinth may have re- 
 moved, or who may have died ; I know 
 not who may have removed to Corinth 
 from other places where I have preach- 
 ed and baptized, and consequently I 
 cannot know whether I may not have 
 baptized some others of your present 
 number.' It is evident, however, that 
 if he had baptized any others, the num- 
 ber was small. 
 
 17. For Christ sent me not to bap* 
 tize. That is, not to baptize as my 
 main business. Baptism was not his 
 principal employment, though he had a 
 commission in common with others to 
 administer the ordinance, and occasion- 
 ally did it. The same thing was true 
 of the Saviour, that he did not person- 
 ally baptize. John iv. 2. It is pro- 
 bable that the business of baptism was 
 intrusted to the ministers of the church 
 of inferior talents, or to those who were 
 connected with the churches perma- 
 nently, and not to those who were en- 
 gaged, .chiefly in travelling from place 
 to place. The reasons of this may 
 have been, (1.) That which Paul here 
 suggests, that if the apostles had them- 
 selves baptized, it might have given oc- 
 casion to strifes, and the formation of 
 parties, as those who had been baptized 
 by the apostles might claim some supe- 
 riority over those who were not. (2.) 
 It is probable that the rite of baptism 
 was preceded or followed by a course 
 of instruction adapted t j it, and as the 
 
24 
 
 1. CORINTHIANS. 
 
 [A. D. 59 
 
 1 words, lest the cross of Christ 
 
 1 or, speech. 
 
 apostles were travelling from place to 
 place, this could be better intrusted to 
 those who were to be with them as 
 their ordinary religious teachers. It 
 was ai. advantage that those who im- 
 parted this instruction should also ad- 
 minister this ordinance. (3.) It is not 
 improbable, as Doddridge supposes, that 
 the administration of this ordinance 
 was intrusted to inferiors, because it 
 was commonly practised by immersion, 
 and was attended with some trouble 
 and inconvenience, while the time of 
 the apostles might be more directly oc- 
 cupied in their main work, ^ But to 
 preach the gospel. As his main busi- 
 ness ; 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 sim- 
 ply the baptism of people in this or 
 that communion ; it is to make known 
 the glad tidings of salvation, and call 
 men to repentance and to God. | Not 
 with wisdom of words (it/* tv o-oqia. 
 xo^cu). Not in wisdom of speech. 
 Margin. The expression here is a 
 Hebraism, or a form- of speech com- 
 mon 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 here 
 mentioned, refers, doubtless, to that 
 which was common among the Greeks, 
 and which was so highly valued. It 
 included the following things :(!.) 
 Their subtle and learned mode of dis- 
 putation, or that which was practised 
 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 
 endeavoured to imitate. (3.) That 
 which is elegant and finished in litera- 
 ture, in style and composition. On 
 this the Greeks greatly valued them- 
 selves, as the Jews did on miracles and 
 wonders. Comp. ver. 22. The apostle 
 
 should be made of none effect. 
 
 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 suc- 
 cess. Longinus (on the Sublime) 
 enumerates Paul among men distin- 
 guished for eloquence ; but it is pro- 
 bable that he was not distinguished for 
 the graces of manner (comp. 2 Cor. x. 
 I. 10), so much as the strength and 
 power of his reasoning. 
 
 Paul here introduces a new subject of 
 discourse, which he pursues through thia 
 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 in- 
 troduces this topic, and dwells upon it 
 at such length, are not perfectly ap- 
 parent. They are supposed to have 
 been the following. (1.) He had inci- 
 dentally mentioned his own preaching, 
 and his having been set apart particu- 
 larly to that ; ver.l 7. (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 pro- 
 bably, that he had not evinced the elo- 
 quence 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 rhe- 
 toric and the refinements of subtle ar- 
 gumentation. (5.) In every way, there- 
 fore, the deference paid to rhetoric ana 
 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 neces- 
 sary, therefore, thoroughly to examine 
 the subject, and to expose the real in- 
 fluence of the philosophy on which 
 they placed so high a value. ^ Lest 
 the cross of Christ. The simple doc- 
 trine that Christ was crucified to make 
 
L). 59.] 
 
 CHAPTER I. 
 
 25 
 
 18 For the preaching of the 
 cross is to them a that perish 
 
 a 2Cor.2.15. 
 
 foolishness ; but unto us which 
 are saved it is the power b of God. 
 
 b Rom. 1.16. 
 
 atonement for the sins of men. This 
 was the peculiarity of the gospel ; and 
 on this doctrine the gospel depended 
 for success in the world. ^ Should be 
 made of none effect. Should be render- 
 ed vain and ineffectual. That is, lest the 
 success which might attend the preach- 
 ing of the gospel should be attributed 
 to the graces of eloquence, the charms 
 of language, or the force of human ar- 
 gumentation, 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 de- 
 pends for its success on the simple 
 power of its truths, borne by the Holy 
 Spirit to the hearts of men ; 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 convic- 
 tion on the heart that this system is the 
 power of God. The design of Paul 
 here cannot be to condemn true elo- 
 quence and just reasoning, but to re- 
 buke the vain parade, and the glitter- 
 ing ornaments, and dazzling rhetoric 
 which were objects of so much esteem 
 W 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 pow- 
 ers of mind, and the most varied learn- 
 ing, may find ample scope for the illus- 
 tration and the defence of the sim- 
 ple doctrines of the gospel of Christ. 
 But it does not depend for its success 
 on these, but on its pure and heavenly 
 3 
 
 truths, borne to the mind by the agency 
 of the Holy Spirit. 
 
 18. For the preaching of the cross. 
 Greek, ' the word (o xd^cc) of the 
 cross ;' i. e. the doctrine of the cross , 
 or the doctrine which proclaims salva- 
 tion only through the atonement which 
 the Lord Jesus Christ made on the 
 cross. This cannot mean that the 
 statement that Christ died as a martyr 
 on a cross, appears to be foolishness to 
 men ; because, if that was all, there 
 would be nothing that would appear 
 contemptible, or that would excite their 
 opposition more than in the death of 
 any other martyr. The statement that 
 Polycarp, and Ignatius, and Paul, and 
 Cranmer died as martyrs, does not ap- 
 pear to men to be foolishness, for it is 
 a statement of an historical truth, and 
 their death excites the high admiration 
 of all men. And if, in the death of 
 Jesus on the cross, there had been 
 nothing more than a mere martyr's 
 death, it would have been equally the 
 object of admiration to all men. But 
 the "preaching of the cross" must denote 
 more than that; and must mean, (1.) 
 That Christ died as an atoning sacrifice 
 for the sins of men, and that it was this 
 which gave its peculiarity to his suffer- 
 ings on the cross. (2.) That men can 
 be reconciled to God, pardoned, and 
 saved only by the merits and influence 
 of this atoning sacrifice, f To them 
 that perish (TJ<? jutv ata-oxxw^svo/c) . To 
 those who are about to perish, or to 
 those who have a character fitting 
 them for destruction ; i. e. to the wick- 
 ed. The expression stands in contrast 
 with those who are " saved," i. e. those 
 who have seen the beauty of the cross 
 of Christ, and who have fled to it for 
 salvation, f Foolishness. Folly. That 
 is, it appears to them to be contempti- 
 ble and foolish, or unworthy of belief. 
 To the great mass of the Jews, and to 
 the heathen philosophers, and indeed, 
 to the majority of the men of this 
 world, it has ever appeared foolishness^ 
 
I. CORINTHIANS. 
 
 A. D. 59 
 
 for the following reasons. (1.) The 
 humble origin of the Lord Jesus. They 
 despise him that lived in Nazareth ; 
 that was poor ; that had no home, and 
 few friends, and no wealth, and little 
 honour among his own countrymen. 
 (2.) They despise him who was put to 
 death, as an impostor, at the instigation 
 of his own countrymen, in an igno- 
 minious manner on the cross the 
 usual punishment of slaves. (3.) They 
 see not why there should be any parti- 
 cular efficacy in his death. They deem 
 it incredible that he who could not save 
 himself should be able to save them ; 
 and that glory should come from the 
 ignominy of the cross. (4.) They are 
 blind to the true beauty of his personal 
 character; to the true dignity of his 
 nature ; to his power over the sick, the 
 lame, the dying, and the dead ; they 
 see not the bearing of the work of 
 atonement on the law and government 
 of God ; they believe not in his resur- 
 rection, and his present state of exalted 
 glory. The world looks only at the 
 fact, that the despised man of Nazareth 
 was put to death on a cross, and smiles 
 at the idea that such a death could have 
 any important influence on the salvation 
 of man. It is worthy of remark, also, 
 that to the ancient philosophers this 
 doctrine would appear still more con- 
 temptible than it does to the men of 
 these times. Every thing that came 
 from Judea, they looked upon with 
 contempt and scorn ; and they would 
 spurn above all things else the doctrine 
 that they were to expect salvation only 
 by the crucifixion of a Jew. Besides, 
 the account of the crucifixion has now 
 lost to us no small part of its reputa- 
 tion of ignominy. Even around the 
 cross there is conceived to be no small 
 amount of honour and glory. There 
 is now a sacredness about it from reli- 
 gious associations ; and a reverence 
 which men in Christian lands can 
 scarcely help feeling when they think 
 of it. But t? the ancients it was con- 
 nected with every idea of ignominy. 
 It was the punishment of slaves, im- 
 postors, and vagabonds ; and had even 
 a greater degree of disgrace attached to 
 
 it than the gallows has with us. With 
 them, therefore, the death on the cross 
 was associated with the idea of all tha. 
 is shameful and dishonourable ; and to 
 speak of salvation only by the suffer- 
 ings and death of a crucified man, was 
 fitted to excite in their bosoms only un 
 mingled scorn. ^ But unto us which 
 are saved. This stands opposed to 
 " them that perish." It refers, doubt- 
 less, to Christians, as being saved from 
 the power and condemnation of sin , 
 and as having a prospect of eternal 
 salvation in the world to come. 1 It 
 is the power of God. See Note, Rom. 
 i. 16. This may either mean that the 
 gospel is called " the power of God," 
 because it is the medium through 
 which God exerts his power in the sal- 
 vation of sinners; or, the gospel is 
 adapted to the condition of man, and 
 is efficacious in renewing him and 
 sanctifying him. It is not an inert, 
 inactive letter, but is so fitted to the 
 understanding, the heart, the hopes, 
 the fears of men, and all their great 
 constitutional principles of action, that 
 it actually overcomes their sin, and dif- 
 fuses peace through the soul. This 
 efficacy is not unfrequently attributed 
 to the gospel. John xvii. 17. Heb. iv. 
 12. James i. 18. 1 Pet. i. 22, 23. When 
 the gospel, however, or the preaching 
 of the cross, is spoken of as effectual 
 or powerful, it must be understood of 
 all the agencies which are connected 
 with it ; and does not refer to simple, 
 abstract propositions, but to the truth 
 as it comes attended with the influences 
 which God sends down to accompany 
 it. It includes, therefore, the promised 
 agency of the Holy Spirit, without 
 which it would not be effectual. But 
 the agency of the Spirit is designed to 
 give efficacy to that which is really 
 adapted to produce the effects, and not 
 to act in an arbitrary manner. All the 
 effects of the gospel on the soul in 
 regeneration, repentance, faith, sanctifi 
 cation ; in hope, love, joy, peace, 
 patience, temperance, purity, and de- 
 votedness to God, arc only such as the 
 gospel is Jilted to produce. It has & 
 set of truths and promises iust adavtec. 
 
A. D. 59.] 
 
 CHAPTER I. 
 
 19 For it is written, a I will 
 destroy the wisdom of the wise, 
 
 a Isa.29.14. Jer.8.9. 
 
 to each of these effects ; just fitted to 
 the soul by him who knows it ; and 
 adapted to produce just these results. 
 The Holy Spirit secures their influence 
 on the mind ; and is the grand living 
 fcgent of accomplishing just what the 
 truth of God is fitted originally to 
 produce. Thus the preaching of the 
 cross is " the power of God ;" and 
 every minister may present it with the 
 assurance that he is presenting, not " a 
 cunningly devised fable," but a system 
 really Jilted to save men; and yet, that 
 its reception by the human mind de- 
 pends on the promised presence of the 
 Holy Spirit. 
 
 19. For it is written. This passage 
 is quoted from Isa. xxix. 14. The He- 
 brew of the passage, as rendered in the 
 English version is, " the wisdom of 
 their wise men shall perish, and the 
 understanding of their prudent men 
 shall be hid." The version of the 
 LXX. is, " I will destroy the wisdom 
 of the wise, and the understanding of 
 the prudent 1 will hide" (^t/'^a.), cor- 
 responding substantially with the quo- 
 tation by Paul. The sense in the He- 
 brew is not materially different. The 
 meaning of the passage as used by 
 Isaiah is, that such was the iniquity 
 and stupidity of "Ariel" (Isa.xxix. 1), 
 that is, Jerusalem, that God would so 
 execute his judgments as to confound 
 their wise men, and overwhelm those 
 who boasted of their understanding. 
 Those in whom they had confided, and 
 on whom they relied, should appear to 
 be bereft of their wisdom ; and they 
 should be made conscious of their own 
 want of counsel to meet and remove 
 the impending calamities. The apostle 
 does not affirm that this passage in 
 Isaiah refers to the times of the gospel. 
 The contrary is manifestly true. But 
 it expresses a general principle of the 
 divine administration that the coming 
 forth of God is often such as to con- 
 found human prudence ; in a man- 
 
 2-5 
 
 and will bring to nothing the 
 understanding of the prudent. 
 
 ner which human wisdom would not 
 have devised ; and in such a way as to 
 show that he is not dependent on the 
 wisdom of man. As such, the senti- 
 ment is applicable to the gospel ; and 
 expresses just the idea which the apos- 
 tle wished to convey that the wisdom 
 of the wise should be confounded by the 
 plan of God ; and the schemes of human 
 devising be set at naught. ^ / will 
 destroy. That is, I will abolish ; or 
 will not be dependent on it ; or will 
 show that my plans are not derived 
 from the counsels of men. ^ The 
 wisdom of the wise. The professed 
 wisdom of philosophers. ^ And will 
 bring to nothing. WilJ show it to be 
 of no value in this matter. ^ The 
 prudent. The men professing under- 
 standing ; the sages of the world. We 
 may remark, (1.) That the plan of sal 
 vation was not the contrivance of hu- 
 man wisdom. (2.) It is unlike what 
 men have themselves devised as sys- 
 tems of religion. It did not occur to 
 the ancient philosophers ; nor has it 
 occurred to the modern. (3.) It may 
 be expected to excite the opposition, 
 the contempt, and the scorn of the wise 
 men of this world ; and the gospel 
 makes its way usually, not with their 
 friendship, but in the face of their op- 
 position. (4.) Its success is such as 
 to confound and perplex them. They 
 despise it, and they see not its secret 
 power ; they witness its effects, but are 
 unable to account for them. It has al- 
 ways been a question with philosophers 
 why the gospel met with such success , 
 and the various accounts which have 
 been given of it by its enemies, show 
 how much they have been embarrassed. 
 The most elaborate part of Gibbon's 
 " Decline and Fall of the Roman Em- 
 pire," is contained in his attempt to 
 state the causes of the early propaga- 
 tion of Christianity, in ch. xv. xvi.; 
 and the obvious failure of the account 
 shows how much the mind of the phi- 
 
2H 
 
 ,. CORINTHIANS. 
 
 [A.D. 59. 
 
 20 Where a is the wise? 
 
 a Isa.33.ltf. 
 
 iosophic skeptic was embarrassed by 
 the fact of the spread of Christianity. 
 (5.) The reception of the gospel de- 
 mands an humble mind. Mark x. 15. 
 Men of good sense, of humble hearts, 
 of childlike temper, embrace it; and 
 they sec its beauty, and are won by its 
 loveliness, and controlled by its power. 
 They give themselves to it ; and find 
 that it is fitted to save their souls. (6.) 
 In this, Christianity is like all science. 
 The discoveries in science are such as 
 to confound the wise in their own con- 
 ceits, and overthrow the opinions of 
 the prudent, just as much as the gospel 
 does, and thus show that both are 
 from the same God the God who de- 
 lights to pour such a flood of truth on 
 the mind as to overwhelm it in admi- 
 ration of himself, and with the convic- 
 tion of its own littleness. The pro- 
 foundest theories in science, and the 
 most subtle speculations of men of 
 genius, in regard to the causes of 
 things, are often overthrown by a few 
 simple discoveries and discoveries 
 which are at first despised as much as 
 the gospel is. The invention of the 
 telescope by Galileo was to the theories 
 of philosophers and astronomers, what 
 the revelation of the gospel was to the 
 systems of ancient learning, and the 
 deductions of human wisdom. The 
 one confounded the world as much as 
 the other; and both were at first equally 
 the object of opposition or contempt. 
 
 20. Where is the wise ? Language 
 similar to this occurs in Isa. xxxiii. 18, 
 " Where is the scribe I where is the 
 receiver 1 where is he that counted the 
 towers ?" Without designing to quote 
 these words as having an original re- 
 ference to the subject now under con- 
 sideration, Paul uses them as any man 
 does language where he finds words 
 with which he or his readers are fami- 
 liar, that will convey his meaning. A 
 man familiar with the Bible, will natu- 
 rally often make use of Scripture ex- 
 pressions in conveying his ideas. In 
 Uaiah the passage refers to the deliver- 
 
 where is the scribe ? where 
 
 ance of the people from the threatened 
 invasion of Sennacherib. The 18th 
 verse represents the people as medi- 
 tating on the threatened terror of the 
 invasion ; and then in the language of 
 exultation and thanksgiving at their 
 deliverance, saying, ' where is the wise 
 man that laid the plan of destroying 
 the nation 1 Where the Inspector Ge- 
 neral (see my Note en the passage in 
 Isaiah), employed in arranging the 
 forces ] Where the receiver (marg. 
 the weigher), the paymaster of the 
 forces 1 Where the man that counted 
 the towers of Jerusalem, and calculated 
 on their speedy overthrow ? All baf- 
 fled and defeated ; and their schemes 
 have all come to naught.' So the apos- 
 tle uses the same language in regard to 
 the boasted wisdom of the world in re- 
 ference to salvation. It is all baffled, 
 and is all shown to be of no value. 
 f The wise (<rcpo?). The sage. At 
 first the Greek men of learning were 
 called wise men (<np), like the ma- 
 gians of the East. They afterwards 
 assumed a more modest appellation 
 and called themselves the lovers of wis* 
 dom (p/A&Tcpc./), or philosophers. This 
 was the name by which they were com- 
 monly known in Greece, in the time 
 of Paul, t Where is the scribe ? 
 (\f*ftfiuvnty. The scribe among the 
 Jews was a learned man, originally em- 
 ployed in transcribing the law, but sub- 
 sequently the term came to denote a 
 learned man in general. Among the 
 Greeks the word was used to denote a 
 public notary ; or a transcriber of the 
 laws ; or a secretary. It was a term, 
 therefore, nearly synonymous with a 
 man of learning ; and the apostle evi- 
 dently uses it in this sense in this 
 place. Some have supposed that he 
 referred to the Jewish men of learning 
 here ; but he probably had reference to 
 the Greeks, t Where is the difputcr 
 of this world ? The acute and subtle 
 sophist of this age. The wjrd dis- 
 putcr (J-VTT?), properly denotes one 
 who inouires carefully into the caused 
 
A.. D 59.] CHAPTER 1. 
 
 the disputer of this world ? hath 
 
 not God made foolish 
 dom of this world ? 
 
 a Isa.44.25. 
 
 the wis- 
 
 ahd relations of things ; one who is a 
 subtle and abstruse investigator. It was 
 applied to the ancient sophists and dis- 
 putants in the Greek academies ; and 
 the apostle refers, doubtless, to them. 
 The meaning is, that in all their pro- 
 fessed investigations, in all their subtle 
 and abstruse inquiries, they had failed 
 of ascertaining the way in which man 
 could be saved ; and that God had de- 
 vised a plan which had baffled all their 
 wisdom, and in which their philosophy 
 was disregarded. The term world, here 
 ci/wKoc), refers, probably, not to the world 
 as a physical structure though Grotius 
 supposes that it does but to that age 
 the disputer of that age, or genera- 
 tion an age eminently wise and learn- 
 ed. 1 Hath not God made foolish, 
 &c. That is, has he not by the origin- 
 ality and superior efficacy of his plan 
 of salvation, poured contempt on all the 
 schemes of philosophers, and evinced 
 their folly 1 Not only without the aid 
 of those schemes of men, but in oppo- 
 sition to them, he has devised a plan 
 for human salvation that evinces its 
 efficacy and its wisdom in the conver- 
 sion of sinners, and in destroying the 
 power of wickedness. Paul here, pos- 
 sibly, had reference to the language in 
 Isa. xliv. 25. God " turneth wise men 
 backward, and maketh their knowledge 
 foolish." 
 
 21. For after that (sTa<M). Since ; 
 or seeing that it is true that the world 
 by wisdom knew not God. After all 
 the experience of the world it was 
 ascertained that men would never by 
 their own wisdom come to the true 
 knowledge of God, and it pleased him 
 to devise another plan for salvation. 
 ^ In the wisdom of God. This phrase 
 is susceptible of two interpretations. 
 (1.) The first makes it refer to " the 
 wisdom of God" evinced in the works 
 of creation the demonstration of his 
 3 
 
 21 For* after that, in the wiu- 
 dom of God, the world by wis- 
 dom knew not God, it pleased 
 
 b Luke 10.21. Rom.l. 20,22,23. 
 
 existence and attributes found there, 
 and, according to that, the apostle means 
 to say, that the world by a survey of 
 the works of God did not know him ; 
 or were, notwithstanding those works, 
 in deep darkness. This interpretation 
 is adopted by most commentators by 
 Lightfoot, Rosenmiiller, Grotius, Calvin, 
 &c. According to this interpretation, 
 the word \v (t/z) is to be translated by a 
 through. (2.) A second interpreta- 
 tion makes it refer to the wise arrange- 
 ment or government of God, by which 
 this was permitted. ' For when, by 
 the wise arrangement or government 
 of God ; after a full and fair trial 
 of the native, unaided powers of 
 man, it was ascertained that the 
 true knowledge of God would not be 
 arrived at by man, it pleased him,' 
 &c. This appears to be the correct 
 interpretation, because it is the most 
 obvious one, and because it suits the 
 connexion best. It is, according to 
 this, a reason why God introduced a 
 new method of saving men. This 
 may be said to have been accomplished 
 by a plan of God, which was wise, 
 because, (1.) It was desirable that the 
 powers of man should be fully tried 
 before the new plan was introduced, in 
 order to show that it was not depend- 
 ent on human wisdom, that it was not 
 originated by man, and that there was 
 really need of such an interposition. 
 (2.) Because sufficient time had been 
 furnished to make the experiment. 
 An opportunity had been given for four 
 thousand years, and still it had failed. 
 (3.) Because the experiment had been 
 made in the most favourable circum- 
 stances. The human faculties had had 
 time to ripen and expand ; one genera- 
 tion had had an opportunity of profit- 
 ing by the observation i<f its predeces- 
 sor; and the most mighty min.ds had 
 been brought to bear on the subject 
 
30 
 
 L CORINTHIANS. 
 
 . D. 59. 
 
 God by the foolishness of preach- 
 ing to save them that believe. 
 22 For the Jews require a 
 
 If the sages of the east, and the pro- 
 found philosophers of the west, had not 
 been able to come to the true knowledge 
 of God, it was in vain to hope that more 
 profound minds could be brought to 
 bear on it, or that more careful in- 
 vestigation would be bestowed on it. 
 The experiment had been fairly made, 
 and the result was before the world. 
 See Notes on Rom. i. ^ The world. 
 The men of the world ; particular!" 
 the philosophers of the world. 1 By 
 wisdom. By their own wisdom, or by 
 the united investigations of the works 
 of nature. ^ Knew not God. Ob- 
 tained not a true knowledge of him. 
 Some denied his existence ; some re- 
 presented him under the false and 
 abominable forms of idol worship; 
 some ascribed to him horrid attributes ; 
 all showed that they had no true ac- 
 quaintance with a God of purity, with 
 a God who could pardon sin, or whose 
 worship conduced to holiness of life. 
 See Notes, Rom. i. Tf It pleased God. 
 God was disposed, or well pleased. The 
 plan of salvation originated in his good 
 pleasure, and was such as his wisdom 
 approved. God chose this plan, so un- 
 .ike all the plans of men. f By the 
 foolishness of preaching. Not " by 
 foolish preaching," but by the preach- 
 ing of the cross, which was regarded 
 as foolish and absurd by the men of the 
 world. The plan is wise, but it has 
 been esteemed by the mass of men, 
 and was particularly so esteemed by 
 the Greek philosophers, to be egregi- 
 ously foolish and ridiculous. See 
 Note, ver. 18. 1 To save them that be- 
 lieve. That believe in the Lord Jesus 
 Christ. See Note, Mark xvi. 16. This 
 was the peculiarity and essence of the 
 plan of God, and this has appeared to 
 the mass of men to be a plan devoid 
 of wisdom and unworthy of God. 
 The preaching of the cross which is 
 thus esteemed foolishness, is made the , 
 
 sign, tt and the Greeks seek aftei 
 wisdom : 
 
 a Matt.l2.38,&c. 
 
 means of saving them, because it seta 
 forth God's only plan of mercy, and 
 states the way in which lost sinners 
 may become reconciled to God. 
 
 22. For the Jeius require a sign. 
 A miracle, a prodigy, an evidence of 
 divine interposition. This was the cha- 
 racteristic of the Jewish people. God 
 had manifested himself to them by 
 miracles and wonders in a remarkable 
 manner in past times, and they greatly 
 I Tided themselves on that fact, and 
 always demanded it when any new 
 messenger came to them, professing to 
 be sent from God. This propensity 
 they often evinced in their intercourse 
 with the Lord Jesus. Matt. xii. 38; 
 xvi. 1. Mark viii. 11. Luke xi. 16; 
 xii. 5456. Many MSS., instead of 
 " sign" here in the singular, read signs 
 in the plural ; and Griesbach has intro- 
 duced that reading into the text. The 
 sense is nearly the same, and it means 
 that it was a characteristic of the Jews 
 to demand the constant exhibition of 
 miracles and wonders; and it is also 
 implied here, I think, by the reasoning 
 of the apostle, that they believed that 
 the communication of such signs to 
 them as a people, would secure their 
 salvation, and they therefore despised 
 the simple preaching of a crucified 
 Messiah. They expected a Messiah that 
 should come with the exhibition of some 
 stupendous signs and wonders from 
 heaven (Matt. xii. 38, &c. as above), 
 they looked for the displays of amaz- 
 ing power in his coming, and they an- 
 ticipated that he would deliver them 
 from their enemies by mere power; 
 and they, therefore, were greatly offend- 
 ed (ver. 23) by the simple doctrine of 
 a crucified Messiah. T And the Greeks, 
 &c. Perhaps this means the heathen 
 in general, in opposition to the Jews. 
 Note, Rom. i. 16. It was, however, 
 peculiarly the characteristic of the 
 Greek philosophers. They seek fot 
 
A D. 59.] 
 
 CHAPTER I. 
 
 3. 
 
 23 But we preach Christ cru- 
 cified, unto the Jews a stumbling- 
 
 schemes of philosophy and religion that 
 shall depend on human wisdom, and 
 they therefore despise the gospel. 
 
 23. But we. We who are Chris- 
 tian preachers make Christ crucified 
 the grand subject of our instructions 
 and our aims in contradistinction from 
 the Jew and the Grek. They seek, 
 the one miracles, the other wisdom, 
 we glory only in the cross. ^ Christ 
 crucified. The word Christ, the an- 
 ointed, is the same as the Hebrew 
 name Messiah. The emphasis in this 
 expression is on the word crucified. 
 The Jews would make the Messiah 
 whom they expected no less an object 
 of glorifying than the apostles, but 
 they spurned the doctrine that he was 
 to be crucified. Yet in that the apos- 
 tles boasted ; proclaiming him crucified, 
 or having been crucified as the only 
 hope of man. This must mean more 
 than that Christ was distinguished for 
 moral worth, more than that he died as 
 a martyr ; because if that were all, no 
 reason could be given why the cross 
 should be made $-, p/ominent an object. 
 It must m^an thxtt Christ was crucified 
 for the sins of men, as an atoning 
 sacrifice in the place of sinners. ' We 
 proclaim a crucified Messiah as the only 
 redeemer of lost men.' T To the Jews 
 a stumbling-block. The word stumb- 
 ling-block (rxaWWov) means properly 
 any thing in the way over which one 
 may fall ; then any thing that gives 
 offence, or that causes one to fall into 
 sin. Here it means that to the Jews, 
 the doctrine that the Messiah was to 
 be crucified gave great offence ; ex- 
 cited, irritated, and exasperated them ; 
 that they could not endure the doctrine, 
 and treated it with scorn. Comp. 
 Note, Rom. ix. 33. 1 Pet ii. 8. It is 
 well known that to the Jews no doc- 
 trine was more offensive than this, that 
 the Messiah was to be put to death, 
 and that there was to be salvation in no 
 other way. It was so in the times of 
 the apostles, and it has' been so since. 
 
 block, * and unto the Greeks 
 foolishness ; 
 
 a Isa 8.14. iPeL2.a 
 
 They have, therefore, usually called the 
 Lord Jesus, by way of derision ^"?n 
 Tolvi, the man that was hanged, that 
 is, on a cross; and Christians they 
 have usually denominated, for the 
 same reason, M^n naj? Abdai Tolvi 
 servants of the man that was hanged. 
 The reasons of this feeling are obvious. 
 (1.) They had looked for a magnificent 
 temporal prince ; but the doctrine that 
 their Messiah was crucified, dashed all 
 their expectations. And they regarded 
 it with contempt and scorn, just in pro- 
 portion as their hopes had been elevated, 
 and these high expectations cherished. 
 (2.) They had the common feelings 
 of ail men, the native feelings of pride, 
 and self-righteousness, by which they 
 rejected the doctrine that we are de- 
 pendent for salvation on one who was 
 crucified. (3.) They regarded Jesus 
 as one given over by God for an enor- 
 mous attempt at imposition, as having 
 been justly put to death; and the 
 object of the curse of the Almighty. 
 Isa. liii. 4, "We did esteem him stricken, 
 smitten of GOD." They endeavoured to 
 convince themselves that he was the ob- 
 ject of the divine dereliction and abhor- 
 rence ; and they, therefore, rejected the 
 doctrine of the cross with the deepest 
 feelings of detestation. ^ To the 
 Greeks. To the Gentiles in general. 
 So the Syriac, the Vulgate, the 
 Arabic, and the jEthiopic versions all 
 read it. The teim Greek denotes all 
 who were not Jews ; thus the phrase, 
 " the Jews and the Greeks" com- 
 prehended the whole human family, 
 ver. 22. ^ Foolishness. See Note on 
 ver. 18. They regarded it as folly, 
 (1.) Because they esteemed the whole 
 account a fable, and an imposition; 
 (2.) It did not accord with their own 
 views of the way of elevating the con- 
 dition of man ; (3.) They saw no 
 efficacy in the doctrine, no tendency 
 in the statement that a man of humble 
 birth was put to death in an ignomini- 
 ous manner in Judea, to make men 
 
I. CORINTHIANS. 
 
 24 But unto them which are 
 called, both Jews and Greeks, 
 
 better, or to receive pardon. (4.) They 
 had the common feelings of unrenewed 
 human nature ; blind to the beauty of 
 the character of Christ, and blind to the 
 design of his death ; and they therefore 
 regarded the whole statement as folly. 
 We may remark here, that the feel- 
 ings of the Jews and of the Greeks on 
 this subject, are the common feelings 
 of men. Everywhere sinners have 
 the same views of the cross ; and every- 
 where the human heart, if left to itself, 
 rejects it, as either a stumbling-block, 
 or as folly. But the doctrine should 
 be preached, though it is an offence, 
 and though it appears to be folly. It 
 js the only hope of man; and by the 
 preaching of the cross alone can sinners 
 be saved. 
 
 24. But unto them which are called. 
 To all true Christians. Note, ver. 9. 
 1 Both Jews and Greelts. Whether 
 originally of Jewish or Gentile extrac- 
 tion, they have here a common, similar 
 view of the crucified Saviour. ^ Christ 
 the power of God. Christ appears to 
 them as the power of God ; or it is 
 through him that the power of salva- 
 tion is communicated to them. Note, 
 ver. 18. 1 And the wisdom of God. 
 The way in which God evinces his 
 wisdom in the salvation of men. They 
 see the plan to be wise. They see that 
 it is adapted to the end. They see it 
 to be fitted to procure pardon, and 
 sanctification, and eternal life. It is 
 God's wise plan for the salvation of 
 men ; and it is seen by those who are 
 Christians, to be adapted to this end. 
 They see that there is a beauty in his 
 character; an excellency in his doc- 
 trines ; and an efficacy in his atone- 
 ment, to secure their salvation. We 
 may remark on this verse, (1.) That 
 when men become Christians, their 
 hearts are changed. The views of 
 Christians are here represented as dia- 
 metrically opposite to those of other 
 men. To one class, Christ is a stum- 
 bling-block ; to others, folly ; to Chris- 
 
 [A.D. 59 
 
 Christ the power of God, and 
 the wisdom of God. 
 
 a ver.13. 
 
 tians he is full of beauty. But those 
 views of the Christian, can be obtain- 
 ed only by a change of heart. And 
 the change from regarding an object or 
 being as foolishness to regarding it as 
 full of beauty, must be a radical and 
 a mighty change. (2.) All Christians 
 have similar views of the Saviour. It 
 matters not whether they were Jew or 
 Greek; it matters not whether they 
 were born in a northern or southern 
 clime " whether an Indian or an 
 African sun has burned upon them ;" 
 whether they speak the same or differ- 
 ent languages ; whether they were born 
 amidst the same or different denomina- 
 tions of Christians ; whether in the 
 same or different countries; or whether 
 they are men in the same or different 
 Christian communities, they have the 
 same views of the Saviour. They see 
 him to be the power and the wisdom 
 of God. They are united in him, and 
 therefore united to each other; and 
 should regard themselves as belonging 
 to the same family, and as bound to 
 the same eternal home. (3.) There is 
 real efficacy in the plan of salvation. 
 It is a scheme of power. It is adapted 
 to the end, and is admirably fitted to 
 accomplish the great effects which God 
 designs to accomplish. It is not a 
 scheme intended to show its own im- 
 becility, and the need of another and 
 an independent agent to accomplish 
 the work. All the effects which the 
 Holy Ghost produces on the soul, are 
 such, and only such, as the truth of 
 the gospel is adapted to produce in the 
 mind. The gospel is God's plan of 
 putting forth power to save men. It 
 seizes upon great elements in human 
 nature ; and is adapted to enlist them 
 in the service of God. It is just fitttd 
 to man as a being capable of reason- 
 ing and susceptible of emotion ; as a 
 being who may be influenced by hopo 
 and fear ; who may be excited and im- 
 pelled to duty by conscience, and who 
 may be roused from a sUte of lethargy 
 
D. 59.J 
 
 CHAPTER I. 
 
 25 Because the foolishness of 
 God is wiser than men ; and the 
 
 weakness of 
 than men. 
 
 God is stronger 
 
 26 For ye see your calling, 
 brethren, how that not a many 
 
 wise men after the flesh, 
 
 aZeph.3.12. Jno.7.48. 
 
 not 
 
 and sin by the prospect of eternal life, 
 and the apprehension of eternal death. 
 As such it should always be preached 
 as a system wise, and adapted to the 
 great end in view as a system most 
 powerful, and " mighty to the pulling 
 Jown of strong holds. 1 ' 
 
 25. Because the foolishness of God. 
 That which God appoints, requires, 
 commands, does, &c., which appears to 
 men to be foolish. The passage is not 
 to be understood as affirming that it is 
 really foolish or unwise ; but that it 
 appears so to men. Perhaps the apos- 
 tle here refers to those parts of the di- 
 vine administration where the wisdom 
 of the plan is not seen ; or where the 
 reason of what God does is concealed. 
 1 Is wiser than men. Is better adapted 
 to accomplish important ends, and more 
 certainly effectual than the schemes of 
 human wisdom. This is especially true 
 of the plan of salvation a plan appa- 
 rently foolish to the mass of men yet 
 indubitably accomplishing more for the 
 renewing of men, and for their purity 
 and happiness, than all the schemes of 
 human contrivance. They have ac- 
 complished nothing towards men's sal- 
 vation ; this accomplishes every thing. 
 They have always failed ; this never 
 ails. 1 The weakness of God. There 
 .s really no weakness in God, any more 
 than there is folly. This must mean, 
 therefore, the things of his appointment 
 which appear weak and insufficient to 
 accomplish the end. Such are these 
 facts that God should seek to save the 
 world by Jesus of Nazareth, who was 
 supposed unable to save himself (Matt, 
 xxvii. 40 43) ; and that he should 
 expect to save men by the gospel, by 
 its being preached by men who were 
 without learning, eloquence, wealth, 
 fame, or power. The instruments were 
 feeble ; and men judged that this was 
 owing to the weakness or want of 
 the God who appointed them. 
 
 Tf Is stronger than men. Is able to 
 accomplish more than the utmost might 
 of man. The feeblest agency that God 
 puts forth so feeble as to be esteemed 
 weakness is able to effect more than 
 the utmost might of man. The apos- 
 tle here refers particularly to the work 
 of redemption ; but it is true every- 
 where. We may remark, (1.) Thai 
 God often effects his mightiest plans by 
 that which seems to men to be weak 
 and even foolish. The most mighty 
 revolutions arise often from the slightest 
 causes ; his most vast operations are 
 often connected with very feeble means. 
 The revolution of empires ; the mighty 
 effects of the pestilence ; the advance- 
 ment in the sciences, and arts, and the 
 operations of nature, are often brought 
 about by means apparently as little 
 fitted to accomplish the work as those 
 which are employed in the plan of re- 
 demption. (2.) God is great. If his 
 feeblest powers put forth, surpass the 
 mightiest powers of man, how great 
 must be his might. If the powers of 
 man who rears works of art; who 
 levels mountains and elevates vales , 
 if the power which reared the pyra- 
 mids, be as nothing when compared 
 with the feeblest putting forth of divine 
 power, how mighty must be his arm ! 
 How vast that strength which made, 
 and which upholds the rolling worlds ! 
 How safe are his people in his hand ! 
 And how easy for him to crush all his 
 foes in death ! 
 
 26. For ye. see. your calling. You 
 know the general character and condi- 
 tion of those who are Christians among 
 you, that they have not been generally 
 taken from the wise, the rich, and the 
 learned, but from humble life. The 
 design of the apostle here is, to show 
 that the gospel did not depend for its 
 success on human wisdom. His argu- 
 ment is, that in fact those who were 
 blessed by it had not been of the ele 
 
54 
 
 I. CORINTHIANS. 
 
 many mighty, not many noble, 
 are called: 
 
 [A. D. 59 
 
 27 But God " hath chosen the 
 foolish things of the world, to 
 
 aPs.8.2. Matt.11.25. 
 
 vated ranks of life mainly, but that God 
 had shown his power by choosing those 
 who were ignorant, and vicious, and 
 abandoned, and by reforming and pu- 
 rifying their lives. The verb " ye see" 
 (/3Arm), is ambiguous, and may be 
 either in the indicative mood, as our 
 translators have rendered it, ' ye do see ; 
 you are well apprised of it, and know 
 it,' or it may be in the imperative, ' see ; 
 contemplate your condition ;' but the 
 sense is substantially the same. Your 
 calling (TM X.MITIV*) means ' those who 
 are called' (ver. 9) ; as " the circum- 
 cision" means those who are circum- 
 cised. Rom. iii. 30. The sense is, 
 ' look upon the condition of those who 
 are Christians.' ^ Not many wise 
 men. Not many who are regarded as 
 wise ; or who are ranked with philoso- 
 phers. This supposes that there were 
 some of that description, though the 
 mass of Christians were then, as now, 
 from more humble ranks of life. That 
 there were some of high rank and 
 wealth at Corinth who became Cnris- 
 tians, is well known. Crispus and 
 Sosthenes, rulers of the synagogue 
 there (Acts xviii. 8. 17, comp. 1 Cor. 
 i. 1) ; Gaius, a rich, hospitable man 
 (Rom. xvi. 23) ; and Erastus the chan- 
 cellor of the city of Corinth (Rom. xvi. 
 23), had been converted and were 
 members of the church. Some have 
 supposed (Macknighf) that this should 
 be rendered ' not many mighty, wise, 
 &c. call you ; that is, God has not 
 employed the wise and the learned to 
 call you into his kingdom.' But the 
 sense in our translation is evidently the 
 correct interpretation. It is the ob- 
 vious sense ; and it agrees with the de- 
 sign of the apostle, which was to show 
 that God had not consulted the wis- 
 dom, and power, and wealth of men in 
 the establishment of his church. So 
 the Syriac and the Vulgate render it. 
 ^ According to the flesh. According 
 to the maxim? and principles of a sen- 
 sual and wor) Uy policy ; according to 
 
 the views of men when under the in- 
 fluence of those principles ; i. e. who 
 are unrenewed. The flesh here stands 
 opposed to the spirit ; the views of the 
 men of this world in contradistinction 
 from the wisdom that is from above. 
 1 Not many mighty. Not many men 
 of power ; or men sustaining import- 
 ant offices in the state. Comp. Rev. vi. 
 15. The word may refer to those who 
 wield power of any kind, whether de- 
 rived from office, from rank, from 
 wealth, &c. ^ Not many noble. Not 
 many of illustrious birth, or descended 
 from illustrious families \vywiis, well- 
 born. In respect to each of these 
 classes, the apostle does not say that 
 there were no men of wealth, and 
 power, and birth, but that the mass or 
 body of Christians was not composed 
 of such. They were made up of those 
 who were in humble life. There were 
 a few, indeed, of rank and property, as 
 there are now ; but then, as now, the 
 great mass was composed of those who 
 were from the lower conditions of socie- 
 ty. The reason why God had chosen his 
 people from that rank is stated in ver. 
 29. The character of many of those 
 who composed the church at Corinth 
 before the conversion, is stated in ch. 
 vi. 9 11, which see. 
 
 27. But God hath chosen. The fact 
 of their being in the church at all was 
 the result of his choice. It was owing 
 entirely to his grace. 1 The foolish 
 things. The things esteemed foolish 
 among men. The expression here re- 
 fers to those who were destitute of 
 learning, rank, wealth, and power, 
 and who were esteemed as fools, and 
 were despised by the rich and the great. 
 t To confound. To bring to shame ; 
 or that he might make them ashamed ; 
 i. e. humble them by showing them 
 how little he regarded their wisdom ; 
 and how little their wisdom contributed 
 to the success of his cause. By thus 
 overlooking them, and bestowing his 
 favours on the humble, and the poor 
 
. D. 59.] 
 
 CHAPTER I. 
 
 35 
 
 confound the wise ; and God 
 hath chosen the weak things 
 of the world, to confound the 
 
 by choosing his people from the ranks 
 which they despised, and bestowing 
 on them the exalted privilege of 
 being called the sons of God, he had 
 poured dishonour on the rich and the 
 great, and overwhelmed them, and 
 their schemes of wisdom, with shame. 
 It is also true, that those who are re- 
 garded as fools by the wise men of the 
 world are able often to confound those 
 who boast of their wisdom ; and that 
 the arguments of plain men, though 
 unlearned except in the school, of 
 Christ; of men of sound common 
 sense under the influence of Christian 
 principles, have a force which the 
 learning and talent of the men of this 
 world cannot gainsay or resist. They 
 have truth on their side; and truth, 
 though dressed in a humble garb, is 
 more mighty than error, though clothed 
 with the brilliancy of imagination, the 
 pomp of declamation, and the cunning 
 of sophistry. \ And the weak things. 
 Those esteemed weak by the men of 
 the world. 1 The. mighty. The great; 
 the noble ; the learned. 
 
 28. And base things of the world. 
 Those things which by the world are 
 esteemed ignoble. Literally, those 
 which are not of noble, or illustrious 
 birth (TCI d^jvi)). \ Things which are 
 despised. Those which the world re- 
 gards as objects of contempt. Comp. 
 Mark ix. 12. Luke xviii. 19. Acts iv. 
 11. 1 Yea. The introduction of this 
 word by the translators does nothing to 
 illustrate the sense, but rather enfeebles 
 it The language here is a striking in- 
 stance of Paul's manner of expressing 
 himself with great strength. He desires 
 to convey in the strongest terms, the 
 fact, that God had illustrated his plan 
 by choosing the objects of least esteem 
 among men. He is willing to admit 
 all that could be said on this point. 
 He says, therefore, that he had chosen 
 the things of ignoble birth and rank 
 the base things of the world ; but this 
 did not fully express his meaning. He 
 
 things which are mighty ; 
 
 28 And base things of the 
 world, and things which are 
 
 had chosen objects of contempt among 
 men ; but this was not strong enough 
 to express his idea. He adds, there- 
 fore, that he had chosen those things 
 which were absolutely nothing, which 
 had no existence ; which could not be 
 supposed to influence him in his 
 choice. 1 And things which are not 
 (TO. jut oWa). That which is nothing, 
 which is worthless ; which has no ex- 
 istence ; those things which were be- 
 low contempt itself; and which, in the 
 estimation of the world, were passed 
 by as having no existence ; as not 
 having sufficient importance to be es- 
 teemed worthy even of the slight no- 
 tice which is implied in contempt. 
 For a man who despises a thing must 
 at least notice it, and esteem it worth 
 some attention. But the apostle here 
 speaks of things beneath even that 
 slight notice ; as completely and totally 
 disregarded, as having no existence. 
 The language here is evidently that of 
 hyperbole (comp. Note, John xxi. 25). 
 It was a figure of speech common in 
 the East, and not unusual in the sacred 
 writings. Comp. Isa. xl. 17. 
 
 All nations before him are as nothing, 
 And they are counted to him less than 
 nothing and vanity. 
 
 See also Rom. iv. 17, "God, who 
 calleth those things which be not, as 
 though they were." This language 
 was strongly expressive of the estimate 
 which the Jews fixed on the Gentiles, 
 as being a despised people, as being in 
 fact no people ; a people without laws, 
 and organization, and religion, and pri- 
 vileges. See Hos. i. 10 ; ii. 23. Rom. 
 ix. 25. 1 Pet. ii. 10. " When a man 
 of rank among the Hindoos speaks of 
 low-caste persons, of notorious profli- 
 gates, or of those whom he despises, 
 he calls them alla-tha-varkal, i. e. those 
 who are not. The term does not refer 
 to life or existence, but to a quality or 
 disposition, and is applied to those who 
 are vile and abominable in all things. 
 ' My son, my son, go not among them - 
 
I. CORINTHIANS. 
 
 despised, hath God chosen, yea, 
 and things which are not, to 
 bring to naught things that are ; 
 
 who are not. 1 ' Alas ! alas ! those 
 people are all alla-tha-varkal.' When 
 wicked men prosper, it is said, ' this is 
 the time for those who are not.' ' Have 
 you heard that those who are. not are 
 now acting righteously 1' Vulgar and 
 indecent expressions are also called, 
 ' words that are not.' To address men 
 in the phrase are not, is provoking be- 
 yond measure." Roberts, as quoted in 
 Bush's Illustrations of Scripture. ^ To 
 bring to naught. To humble and sub- 
 due. To show them how vain and 
 impotent they were. ^ Things that 
 are. Those who on account of their 
 noble birth, high attainments, wealth, 
 and rank, placed a high estimate on 
 themselves and despised others. 
 
 29. That no Jlesh. That no men ; 
 no class of men. The word Jlesh is often 
 thus used to denote men. Matt. xxiv. 
 22. Luke iii. 6. John xvii. 2. Acts ii. 
 17. 1 Pet. i. 24, &c. 1 Should glory. 
 Should boast. Rom. iii. 27. 1 In his 
 presence. Before him. That man 
 should really have nothing of which 
 to boast; but that the whole scheme 
 should be adapted to humble and sub- 
 due him. On these verses we may ob- 
 serve, (1.) That it is to be expected 
 that the great mass of Christian con- 
 verts will be found among those who 
 are of humble life and it may be ob- 
 served also, that true virtue and ex- 
 cellence ; sincerity and amiableness ; 
 honesty and sincerity, are usually found 
 there also. (2.) That while the mass 
 of Christians are found there, there are 
 also those of noble birth, and rank, and 
 wealth, who become Christians. The 
 aggregate of those who from elevated 
 ranks and distinguished talents have 
 become Christians, has not been small. 
 It is sufficient to refer to such names 
 as Pascal, and Bacon, and Boyle, and 
 Newton, and Locke, and Hale, and 
 Wilbe/'force, to show that religion can 
 command the homage of the most illus- 
 trious genius and rank. (3.) The rea- 
 
 [ \. D. 59. 
 
 29 That no flesh should 
 in his presence. 
 
 y 
 
 30 But of him are 
 
 in 
 
 a Rom.3.27. 6 2Cor.5.17. Ejjh.1.3,10. 
 
 sons why those of rank and wealth do 
 not become Christians, are many and 
 obvious. (a) They are beset with 
 peculiar temptations, (b) They are 
 usually satisfied with rank and wealth, 
 and do not feel their need of a hope of 
 leaven. (c) They are surrounded 
 ith objects which flatter their vanity, 
 VvMch minister to their pride, and 
 wLich throw them into the circle of 
 alluring and tempting pleasures, (rf) 
 They are drawn away from the means 
 of grace and the places of prayer, by 
 'ashion, by business, by temptation, 
 (e) There is something about the pride 
 of learning and philosophy, which 
 usually makes those who possess it 
 unwilling to sit at the feet of Christ , 
 to acknowledge their dependence on 
 any power ; and to confess that they 
 are poor, and needy, and blind, and 
 naked before God. (4.) The gospel 
 is designed to produce humility, and to 
 place all men on a level in regard to 
 salvation. There is no royal way to 
 the favour of God. No monarch is 
 saved because he is a monarch ; no 
 philosopher because he is a philo- 
 sopher ; no rich man because he is 
 rich ; no poor man because he is 
 poor. All are placed on a level. AH 
 are to be saved in the same way. All 
 are to become willing to give the entire 
 glory to God. All are to acknowledgt 
 him as providing the plan, and as fur 
 nishing the grace that is needful foi 
 salvation. God's design is to bring 
 down the pride of man, and to pro- 
 duce everywhere a willingness to ac- 
 knowledge him as the fountain of 
 blessings and the God of all. 
 
 30. But of him. That is, by his 
 agency and power. It is not by phi- 
 losophy ; not from ourselves ; but by 
 his mercy. The apostle keeps it. pro- 
 minently in view, that it was not of 
 their philosophy, wealth, or rank (hat 
 they had been raised to these privi- 
 leges, but of God as the author f \rf 
 
4.D. 59.] CHAPTER I. 
 
 Christ Jesus, who of God is 
 made unto us wisdom, and 
 
 a Eph.1.17. Col.2.3. 
 
 righteousness, * sanctifi cation, ' 
 and redemption : d 
 
 b Isa.45.24. Jer.23.5,G. Rom.4.25. 
 19. dEph.1.7. 
 
 cJno.17. 
 
 ye. Ye are what you are by the mercy 
 of God. 1 Cor. xv. 10. You owe 
 your hopes to him. The emphasis in 
 this verse is to be placed on this ex- 
 pression, " are ye." You are Chris- 
 tians, not by the agency of man, but 
 by the agency of God. 1 In Chris* 
 Jesus. Note, ver. 4. By the me- 
 dium, or through the work of Christ, 
 this mercy has been conferred on you. 
 1 Who of God. From God (<ro dw). 
 Christ is given to us by God, or ap- 
 pointed by him to be our wisdom} &c. 
 God originated the scheme, and God 
 grave him for this end. 1 Wisdom. 
 That is, he is to us the source of wis- 
 dom ; it is by him that we are made 
 wise. This cannot mean that his wis- 
 dom becomes strictly and properly 
 ours ; that it is set over to us, and 
 reckoned as our own, for that is not 
 true. But it niust mean simply, that 
 Christians have become truly wise by 
 the agency, the teaching, and the work 
 of Christ. Philosophers had attempted 
 to become wise by their own investiga- 
 tions and inquiries. But Christians 
 had become wise by the work of 
 Christ ; that is, it had been by his in- 
 structions that they had been made 
 acquainted with the true character of 
 God ; with his law ; with their own 
 condition ; and with the great truth 
 that there was a glorious immortality 
 beyond the grave. None of these 
 truths had been obtained by the inves- 
 tigations of philosophers, but by the 
 instructions of Christ. In like man- 
 ner it was that through him they had 
 been made practically wise unto salva- 
 tion. Comp. Col. ii. 3, " In whom are 
 hid all the treasures of wisdom and 
 knowledge." He is the great agent by 
 which we become truly wise. Christ 
 is often represented as eminently wise, 
 and as the source of all true wisdom to 
 his people. Isa. xi. 1. Matt. xiii. 54. 
 Luke ii. 40. 52. 1 Cor. i 24 ; iv. 10. 
 " Ye are wise in Christ." Many com- 
 
 mentators have supposed that the beau- 
 tiful description of wisdom, in Prov. viii. 
 is applicable to the Messiah. Christ 
 may be said to be made wisdom to us, 
 or to communicate wisdom, (1.) Be- 
 cause he has in his own ministry in- 
 structed us in the true knowledge of 
 God, and of those great truths which 
 pertain to our salvation. (2.) Because 
 he has by his word and spirit led us to 
 see our true situation, and made us 
 "wise unto salvation." He has turned us 
 from the ways of folly, and inclined us 
 to walk in the path of true wisdom. 
 (3.) Because he is to his people now 
 the source of wisdom. He enlightens 
 their mind in the time of perplexity ; 
 guides them in the way of truth ; and 
 leads them in the path of real know- 
 ledge. It often happens that obscure 
 and ignorant men, who have been 
 taught in the school of Christ, have 
 more true and real knowledge of that 
 which concerns their welfare, and evince 
 more real practical wisdom, than can 
 be learned in all the schools of philoso- 
 phy and learning on the earth. It is 
 wise for a sinful and dying creature to 
 prepare for eternity. But none but 
 those who are instructed by the Son of 
 God, become thus wise, f And right- 
 eousness. By whom we become right 
 eous in the sight of God. This decla- 
 tion simply affirms that we become 
 righteous through him, as it is affirmed 
 that we become wise, sanctified, and 
 redeemed through him. But neither 
 of the expressions determine any 
 thing as to the mode by which it is 
 done. The leading idea of the apostle, 
 which should never be lost sight of, is 
 that the Greeks by their philosophy did 
 not become truly wise, righteous, sanc- 
 tified, and redeemed ; but that this was 
 accomplished through Jesus Christ. 
 But in what way this was done, or by 
 what process or mode, is not here 
 stated ; and it should be no more 
 assumed from this text that we became 
 
3R 
 
 1. CORINTHIANS. 
 
 [A. D. 59 
 
 righteous by the imputation of Christ's 
 righteousness, than it should be that we 
 became wise by the imputation of his 
 wisdom, and sanctified by the imputa- 
 tion of his holiness. If this passage 
 would prove one of these points, it 
 would prove all. But as it is absurd 
 to say that we became wise by the im- 
 putation of the personal wisdom of 
 Christ, so this passage should not be 
 brought to prove that we became right- 
 eous by the imputation of his righteous- 
 ness. Whatever may be the truth of 
 that doctrine, this passage does not 
 prove it. By turning to other parts of 
 the New Testament to learn in what 
 way we are made righteous through 
 Christ, or in what way he is made unto us 
 righteousness; we learn that it is in two 
 modes, (1.) Because it is by his merits 
 alone that our sins are pardoned, and 
 we are justified, and treated as right- 
 eous (see Note, Rom. iii. 26, 27); and 
 (2.) Because by his influence, and 
 work, and spirit, and truth, we are made 
 personally holy in the sight of God. 
 The former is doubtless the thing in- 
 tended here, as sanctification is specified 
 after. The apostle here refers simply 
 to the fact, without specifying the 
 mode in which it is done. That is to 
 be learned from other parts of the New 
 Testament. Comp. Note, Rom. iv. 25. 
 The doctrine of justification is, that 
 God regards and treats those as right- 
 eous who believe on his Son, and who 
 are pardoned on account of what he 
 has done and suffered. The several 
 steps in the process may be thus stated. 
 (1.) The sinner is by nature exposed 
 to the wrath of God. He is lost and 
 ruined. He has no merit of his own. 
 He has violated a holy law, and that 
 law condemns him, and he has no 
 power to make an atonement or repa- 
 ration. He can never be pronounced 
 a just man on his own merits. He can 
 never vindicate his conduct, as a man 
 can do in a court of justice where he is 
 unjustly accused, and so be pronounced 
 just. (2.) Jesus Christ has taken the 
 sinner's place, and died in his stead. 
 He \. \s honoured a broken law ; he 
 has rendered it consistent for God to 
 
 pardon. By his dreadful sufferings, 
 endured in the sinner's place, God 
 has shown his hatred of sin, and his 
 willingness to forgive. His truth will 
 be vindicated, and his law honoured, 
 j and his government secured, if now 
 he shall pardon the offender when 
 penitent. As he endured these sorrows 
 for others, and not for himself, they can 
 be so reckoned, and are so judged by 
 God. All the benefits or results of 
 that atonement, therefore, as it was 
 made for others, can be applied to 
 them, and all the advantage of such 
 substitution in their place, can be made 
 over to them, as really as when a man 
 pays a note of hand for a friend ; 01 
 when he pays for another a ransom 
 The price is reckoned as paid for them, 
 and the benefits flow to the debtor and 
 the captive. It is not reckoned that 
 they paid it, for that is not true ; but 
 that it was done for them, and the 
 benefit may be theirs, which is true. (3.) 
 God has been pleased to promise that 
 these benefits may be conferred on him 
 who believes in the Saviour. The 
 sinner is united by faith to the Lord 
 Jesus, and is so adjudged, or reckoned. 
 God esteems or judges him to be a 
 believer according to the promise. 
 And so believing, and so repenting, he 
 deems it consistent to pardon and justi- 
 fy him who is so united to his Son by 
 faith. He is justified, not by the act 
 of faith ; not by any merits of his own, 
 but by the merits of Christ. He has 
 no other ground, and no other hope. 
 Thus he is in fact a pardoned and 
 justified man ; and God so reckons and 
 judges. God's law is honoured, and 
 the sinner is pardoned and saved ; and 
 it is now as consistent for God to treat 
 him as a righteous man, as it would be 
 if he had never sinned since there is 
 as high honour shown to the law of 
 God, as there would have been had he 
 been personally obedient, or had he 
 personally suffered its penalty. And 
 as, through the death of Christ, the 
 same results are secured in upholding 
 God's moral government as would be 
 by his condemnation, it is consistent and 
 proper for God to forgive him and treat 
 
A. D. 59.] CHAPTER i. 
 
 31 That, according as it is 
 
 a Jer .9.23,21. 
 
 written, d He that glorieth 
 him glory in the Lord. 
 
 39 
 
 , let 
 
 him as a righteous man ; and to do so 
 accords with the infinite benevolence 
 of his heart [ And sanctijication. 
 By him we are sanctified- or made holy. 
 This does not mean, evidently, that his 
 personal holiness is reckoned to us, but 
 that by his work applied to our hearts, 
 we become personally sanctified or 
 holy. Comp. Eph. iv. 24. This is 
 done by the agency of his spirit apply- 
 ing truth to the mind (John xvii. 19), 
 by the aid which he furnishes in trials, 
 temptations, and conflicts, and by the 
 influence of hope in sustaining, elevat- 
 ing and purifying the soul. All the 
 truth that is employed to sanctify, was 
 taught primarily by him ; and all the 
 means that may be used are the pur- 
 chase of his death, and are under his } 
 direction ; and the Spirit by whose j 
 agency Christians are sanctified, was 
 sent into the world by him, and in an- | 
 swer to his prayers. John xiv. 16; xv. 26. 
 t And redemption (dTcAVTa>r/f). For i 
 the meaning of this word, see Note, 
 Rom. iii. 24. Here it is evidently used 
 in a larger sense than it is commonly 
 in the New Testament. The things 
 which are specified above, "justifica- 
 tion and sanctification," are a part of 
 the work of redemption. Probably the 
 word is used here in a wide sense, 
 as denoting the whole group, or class 
 of influences by which we are 
 brought at last to heaven ; so that the 
 apostle refers not only to his atonement, 
 but to the work by which we are in 
 fact redeemed from death, and made 
 happy in heaven. Thus in Rom. viii. 
 23, the word is applied to the resur- 
 rection, " the redemption of the body." 
 The sense is, ' it is by Christ that we 
 are redeemed ; by him that an atone- 
 ment is made ; by him that we are par- 
 doned ; by him that we are delivered 
 from the dominion of sin, and the 
 power of our enemies; and by him 
 that we shall be rescued from the 
 grave, and raised up to everlasting 
 life.' Thus the whole work depends 
 
 on him ; and no part of it is to bo 
 ascribed to the philosophy, the talent, 
 or the wisdom of men. He does not 
 merely aid us ; he does not complete 
 that which is imperfect ; he does not 
 come in to do a part of the work, or to 
 supply our defects ; but it is all to be 
 traced to him. See Col. ii. 10, "And 
 ye are complete in him." 
 
 31. As it is written. This is evi- 
 dently a quotation made from Jer. ix. 
 23, 24. It is not made literally ; but 
 the apostle has condensed the sense of 
 the prophet into a few words, and has 
 retained essentially his idea, f He 
 that glorieth. He that boasts or ex- 
 ults. Tf In the Lord. Not ascribing 
 his salvation to human abilities, or 
 learning, or rank, but entirely to God. 
 And from this we see, (1.) That the 
 design of the plan of salvation is to 
 exalt God in view of the mind. (2.) 
 That the design is to make us humble ; 
 and this is the design also of all his 
 works no less than of the plan of sal- 
 vation. All just views of the creation 
 tend to produce true humility. (3.) It is 
 an evidence of piety when we are thus 
 disposed to exalt God, and to be hum- 
 ble. It shows that the heart is changed ; 
 and that we are truly disposed to 
 honour him. (4.) We may rejoice in 
 God. We have no strength, and no 
 righteousness of which to boast; but 
 we may rejoice in him. He is full of 
 goodness and mercy. He is able to 
 save us. He can redeem us out of the 
 hand of all our enemies. And when 
 we are conscious that we are poor, and 
 feeble, and helpless ; when oppressed 
 with a sense of sin, we may rejoice in 
 him as our God ; and exult in him as 
 our Saviour and Redeemer. True piety 
 will delight to come and lay evpry 
 thing at his feet; and whatever may 
 be our rank, or talent, or learning, wo 
 shall rejoice to come with the temper 
 of the humblest child of poverty, and 
 sorrow, and want, and to say, " not 
 unto us, not unto us, but unto thy 
 
40 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 CHAPTER II. 
 
 AND I, brethren, when I came 
 to you, came not with ex- 
 
 a ver.4,13. 
 
 name give glory for thy mercy, and for 
 thy truth's sake." Ps. cxv. 1. 
 
 " Not to our names, thou only just and true, 
 Not to our worthless names is glory due ; 
 Thy power and grace, thy truth and justice 
 
 claim 
 
 Immortal honours to thy sovereign name." 
 Watts. 
 
 CHAPTER II. 
 
 THK design of this chapter is the 
 same as the concluding part of ch. i. 
 (ver. 17 31), to show that the gospel 
 does not depend for its success on hu- 
 man wisdom, or the philosophy of men. 
 This position the apostle further con- 
 firms, (1.) ver. 1 5, By a reference to 
 his own example, as having been suc- 
 cessful among them, and yet not en- 
 dowed with the graces of elocution, or 
 by a commanding address; yet (2.) 
 Lest it should be thought that the gos- 
 pel was real folly, and should be con- 
 temned, he shows in the remainder of 
 the chapter (ver. 6 16), that it con- 
 tained true wisdom ; that it was a pro- 
 found scheme rejected, indeed, by the 
 men of the world, but seen to be wise 
 by those who were made acquainted 
 with its real nature and value, ver. 
 516. 
 
 The first division of the chapter 
 (ver. 1 5), is a continuation of the 
 argument to show that the success of 
 the gospel does not depend on human 
 wisdom or philosophy. This he proves, 
 (1.) By the fact that when he was 
 among them, though his preaching was 
 attended with success, yet he did not 
 come with the attractions of human 
 eloquence, ver. 1. (2.) This was in 
 accordance with his purpose, not de- 
 signing to attempt any thing like that, 
 but having another object, ver. 2. (3.) 
 In fact he had not evinced that, but the 
 contrary, ver. 3, 4. (4.) His design 
 was that their conversion should not 
 appear to h.*ve been wrought by hu- 
 man wisdom or eloquence, but to have 
 
 cellency of speech or of wisdom, 
 declaring unto you the testimony 
 of God. 
 
 2 For I determined not to 
 
 been manifestly the work of God. 
 ver. 5. 
 
 1. And /, brethren. Keeping up the 
 tender and affectionate style of address. 
 Tf When I came unto you. When I 
 came at first to preach the gospel at 
 Corinth. Acts xviii. 1, &c. ^ Came 
 not with excellency of speech. Came 
 not with graceful and attractive elo- 
 quence. The apostle here evidently 
 alludes to that nice and studied choice 
 of language; to those gracefully formed 
 sentences, and to that skill of arrange- 
 ment in discourse and argument which 
 was so much an object of regard with 
 the Greek rhetoricians. It is probabk 
 that Paul was never much distinguish 
 ed for these (comp. 2 Cor. x. 10), and 
 it is certain he never made them an 
 object of intense study and solicitude. 
 Comp. ver. 4. 13. f Or of wisdom. 
 Of the wisdom of this world ; of that 
 kind of wisdom which was sought and 
 cultivated in Greece. ^ The testimony 
 of God. The testimony or the wit- 
 nessing which God has borne to the 
 gospel of Christ by miracles, and by at- 
 tending it everywhere with his pre- 
 sence and blessing. In ver. 6, the 
 gospel is called " the testimony of 
 Christ ;" and here it may either mean 
 the witness which the gospel bears to 
 the true character and plans of God 
 or the witnessing which God had borne 
 to the gospel by miracles, &c. Tho 
 gospel contains the testimony of God 
 in regard to his own character and 
 plans ; especially in regard to the great 
 plan of redemption through Jesus 
 Christ. Several MSS. instead of " tes- 
 timony of God," here read " the mys- 
 tery of God." This would accord well 
 with the scope of the argument; but 
 the present reading is probably the cor- 
 rect one. See Mill. The Syriac ver- 
 sion has also mystery. 
 
 2. For I determined. I made a re- 
 
A.D. 59. 
 
 CHAPTER II. 
 
 Know any thing among you, save 
 
 solution. This was my fixed, deliberate 
 purpose when I came there. It was 
 not a matter of accident, or chance, 
 that I made Christ my great and con- 
 stant theme, but it was my deliberate 
 purpose. It is to be recollected that 
 Paul made this resolution, knowing the 
 peculiar fondness of the Greeks for 
 subtle disquisitions, and for graceful and 
 finished elocution ; that he formed it 
 when his own mind, as we may judge 
 from his writings, was strongly inclined 
 by nature to an abstruse and metaphy- 
 sical kind of discussion, which could 
 not have failed to attract the attention 
 01' the acute and subtle reasoners of 
 Greece ; and that he made it when he 
 must have been fully aware that the 
 theme which he had chosen to dwell 
 upon would be certain to excite deri- 
 sion and contempt. Yet he formed, 
 and adhered to this resolution, though 
 it. might expose him to contempt ; and 
 though they might reject and despise 
 his message, t Not to know. The 
 word know here (elJiVM) is used pro- 
 bably in the sense of attend to, be en- 
 gaged in, or regard. I resolved not to 
 give my time and attention while 
 among you to the laws and traditions 
 of the Jews ; to your orators, philoso- 
 phers, and poets; to the beauty of 
 your architecture or statuary ; to a 
 contemplation of your customs and 
 laws, but to attend to this only 
 making known the cross of Christ. 
 The word (a/a>) to know, is sometimes 
 thus used. Paul says that he designed 
 that this should be the only thing on 
 which his mind should be fixed ; the 
 only object of his attention ; the only 
 object on which he there sought that 
 knowledge should be diffused. Dod- 
 dridge renders it " appear to know." 
 ^ Any thing among you. Any thing 
 while I was with you. Or, any thing 
 that may exist among you, and that 
 may be objects of interest to you. I 
 resolved to know nothing of it, what- 
 ever it might be. The former is, pro- 
 bably, the correct interpretation, 
 
 'Jesus Christ, and him crucified. 
 
 a Gal.6.14. 
 
 Jesus Christ. Except Jesus Christ 
 This is the only thing of which I pur- 
 posed to have any knowledge among 
 you. t And him crucified. Or, 'even 
 (x.'j.t} him that was crucified.' He re- 
 solved not only to make the Messiah the 
 grand object of his knowledge and at 
 tention there, but EVEN a crucified Mes 
 siah ; to maintain the doctrine that the 
 Messiah was to be crucified for the sins 
 of the world ; and that he who had 
 been crucified was in fact the Messiah. 
 See Note, ch. i. 23. We may remark 
 here, (1.) That this should be the re- 
 solution of every minister of the gos- 
 pel. This is his business. It is not 
 to be a politician ; not to engage in the 
 strifes and controversies of men ; it is 
 not to be a good farmei, or scholar 
 merely ; not to mingle with his people 
 in festive circles and enjoyments ; not 
 to be a man of taste and philosophy, 
 and distinguished mainly for refinement 
 of manners ; not to be a profound phi- 
 losopher or metaphysician, but to make 
 Christ crucified the grand object of his 
 attention, and seek always and every- 
 where to make him known. (2.) He 
 is not to be ashamed anywhere of the 
 humbling doctrine that Christ was cru- 
 cified. In this he is to glory. Though 
 the world may ridicule ; though philo- 
 sophers may sneer; though the rich 
 and the gay may deride it, yet this is 
 to be the grand object of interest to 
 him, and at no time, and in no society 
 is he to be ashamed of it. (3.) It 
 matters not what are the amusements 
 of society around him ; what fields of 
 science, of gain, or ambition, are open 
 before him, the minister of Christ is to 
 know Christ and him crucified alone, 
 If he cultivates science, it is to be that 
 he may the more successfully explain 
 and vindicate the gospel. If he be- 
 comes in any manner familiar with the 
 works of art, and of taste, it is that 
 he may more successfully show to those 
 who cultivate them, the superior beaut) 
 and excellency of the cross. If he 
 studies the plans and tUe employments 
 
I. CORINTHIANS. 
 
 fA. D. 59. 
 
 3 A r 1 I was with you in 
 
 weakness, and in fear, and 
 much trembling. 
 
 in 
 
 r f men, it is that he may more success- 
 fully meet them in those plans, and 
 more successfully speak to them of the 
 great plan of redemption. (4.) The 
 preaching of the cross is the only kind 
 of preaching that will be attended with 
 success. Thar which has in it much 
 respecting the divine mission, the dig- 
 nity, the works, the doctrines, the per- 
 son, and the atonement of Christ, will 
 DC successful. So it was in the time 
 of the apostles ; so it was in the refor- 
 mation; so it was in the Moravian 
 missions ; so it has been in all revivals 
 of religion. There is a power about 
 that kind of preaching which philo- 
 sophy and human reason have not. 
 " Christ is God's great ordinance" for 
 the salvation of the world ; and we 
 meet the crimes and alleviate the woes 
 of the world, just in proportion as we 
 hold the cross up as appointed to over- 
 come the one, and to pour tne balm of 
 consolation into the other. 
 
 3. And I was with you Paul con- 
 tinued there at least a year and six 
 months. Acts xviii. 11. ^ In weakness. 
 In conscious feebleness ; diffident of my 
 own powers, and not trusting to my 
 own strength. ^ And in fear, and in 
 much trembling. Paul was sensible 
 that he had many enemies to encoun- 
 ter (Acts xviii. 6.) : and he was sensi- 
 ble of his own natural disadvantages 
 as a public speaker. 2 Cor. x. 10. He 
 knew too, how much the Greeks valued 
 a manly and elegant species of oratory ; 
 and he, therefore, delivered his message 
 with deep and anxious solicitude as to 
 the success. It was at this time, and 
 in view of these circumstances, that 
 the Lord spoke to him by night in a 
 vision, and said, " be not afraid, but 
 speak, and hold not thy peace ; for I 
 am with thee, and no man shall set on 
 ihee to hurt thee ; for I have much 
 people in this city." Acts xviii. 9, 10. 
 If Paul was conscious of weakness, 
 well may other ministers be : and if 
 
 4 And my speech and my 
 preaching was not with 1 en- 
 
 * or, persuasible. 
 
 Paul sometimes trembled in deep soli- 
 citude about the result of his message, 
 well may other ministers tremble also. 
 It was in such circumstances, and with 
 such feelings, that the Lord met him to 
 encourage him. And it is when other 
 ministers feel thus, that the promises 
 of the gospel are inestimably precious. 
 We may add, that it is then, and then 
 only, that they are successful. Not- 
 withstanding all Paul's fears, he was 
 successful there. And it is commonly, 
 perhaps always, when ministers go to 
 their work conscious of their own 
 weakness; burdened with the weight 
 of their message ; diffident of their 
 own powers ; and deeply solicitous 
 about the result of their labours, that 
 God sends down his Spirit, and con- 
 verts sinners to God. The most suc- 
 cessful ministers have been men who 
 have evinced most of this feeling ; and 
 most of the revivals of religion have 
 commenced, and continued, just as 
 ministers have preached, conscious of 
 their own feebleness, distrusting their 
 own powers, and looking to God for 
 aid and strength. 
 
 4. And my speech. The word 
 speech here if it is to be distinguished 
 from preaching refers, perhaps, to his 
 more private reasonings ; his preaching 
 to his public discourses. ^ Not with 
 enticing words. Not with the per- 
 suasive reasonings (Trv&bis XO'^-OK) of 
 the wisdom of men. Not with that 
 kind of oratory that was adapted to 
 captivate and charm ; and which the 
 Greeks so much esteemed, t But in 
 demonstration. In the showing (aTro- 
 Ja) ; or in the testimony or evidence 
 which the spirit produced. The mean- 
 ing is, that the spirit furnished the evi- 
 dence of the divine origin of the reli 
 gion which he preached, and that it 
 did not depend for its proof on his own 
 reasonings or eloquence. The proof, 
 the demonstration which the spirit fur- 
 nished was, undoubtedly, the miracles 
 
A.D. 59.] 
 
 tidin words of 
 
 CHAPTER II. 
 
 man's wisdom, 
 but in demonstration b of the 
 Spirit and of power : 
 
 aiIPet.1.16. b lThess.1.5. 
 
 5 That your faith should not 
 1 stand in the wisdom of men 
 but in the power of God. 
 
 which were wrought; the gift of 
 tongues ; and the remarkable conver- 
 sions which attended the gospel. The 
 word Spirit here refers, doubtless, to 
 .he Holy Spirit ; and Paul says that 
 this Spirit had furnished demonstration 
 of the divine origin and nature of the 
 gospel. This had been by the gift of 
 tongues (ch. i. 5 7. Comp. ch. xiv.), 
 and by the effects of his agency in re- 
 newing and sanctifying the heart. 
 t And of power. That is, of the 
 power of God (ver. 5) ; the divine 
 power and efficacy which attended the 
 preaching of the gospel there. Cornp. 
 1 Thess. i. 5. The effect of the gospel 
 is the evidence to which the apostle 
 appeals for its truth. That effect was 
 seen, (1.) in the conversion of sinners 
 to God of all classes, ages, and condi- 
 tions, when all human means of re- 
 forming them was vain. (2.) In its 
 giving them peace, joy, and happiness ; 
 and in its transforming their lives. (3.) 
 In making them different men in 
 making the drunkard sober ; the thief 
 honest ; the licentious pure ; the pro- 
 fane reverent ; the indolent industri- 
 ous ; the harsh and unkind, gentle and 
 Kind ; and the wretched happy. (4.) 
 In its diffusing a mild and pure influ- 
 ence over the laws and customs of so- 
 ciety ; and in promoting human hap- 
 piness everywhere. And in regard to 
 this evidence to which the apostle ap- 
 peals, we may observe, (1.) That is a 
 kind of evidence which any one may 
 examine, and which no one can deny. 
 It does not need laboured, abstruse ar- 
 gumentation, but it is everywhere in 
 society . Every man has witnessed the 
 effects of the gospel in reforming the 
 vicious, and no one can deny that it 
 has this power. (2.) It is a mighty 
 display of the power of God. There 
 is no more striking exhibition of his 
 power over mind than in a revival of 
 religion. There is nowhere more ma- 
 
 nifest demonstration of his presence 
 than when, in such a revival, the proud 
 are humbled, the profane are awed, the 
 blasphemer is silenced, and the profli- 
 gate, the abandoned, and the moral are 
 converted unto God, and are led as lost 
 sinners to the same cross, and find the 
 same peace. (3.) The gospel has thus 
 evidenced from age to age that it is 
 from God. Every converted sinner 
 furnishes such a demonstration ; and 
 every instance where it produces peace, 
 hope, joy, shows that it is from heaven. 
 
 5. That your faith. That is, that 
 your belief of the divine origin of the 
 Christian religion. ^ Should not 
 stand. Greek, should not be ,' that 
 is, should not rest upon this ; or be sus 
 tained by this. God intended to furnish 
 you a firm and solid demonstration that 
 the religion which you embraced was 
 from him ; and this could not be if 
 its preaching had been attended with 
 the graces of eloquence, or the abstrac- 
 tions of refined metaphysical reasoning. 
 It would then appear to rest on human 
 wisdom, If In the. power of God. In 
 the evidence of divine power accom- 
 panying the preaching of the gospel. 
 The power of God would attend the 
 exhibition of truth everywhere ; and 
 would be a demonstration that would 
 
 irresistible that the religion was not 
 originated by man, but was from heaven. 
 That power was seen in changing the 
 leart ; in overcoming the strong propen- 
 sities of our nature to sin ; in subduing 
 ;he soul ; and making the sinner a new 
 creature in Christ Jesus. Every Chris- 
 ian has thus, in his own experience, 
 "urnished demonstration that the religion 
 which he loves is from God, and not 
 from man. Man could not subdue these 
 sins ; and man could not so entirely 
 transform the soul. And although the 
 unlearned Christian may not be able to 
 investigate all the evidences of religion ; 
 although he cannot meet all the objeo 
 
44 
 
 1. CORINTHIANS. 
 
 6 Howbeit we speak wisdom 
 among them a that are perfect : 
 
 a Fhil.3.1* 
 
 tions of cunning and subtle infidels, 
 although he may be greatly perplexed 
 and embarrassed by them, yet he may 
 have the fullest proof that he loves 
 God, that he is different from what he 
 once was ; and that all this has been 
 accomplished by the religion of. the 
 cross. The blind man that was made 
 to see by the Saviour (John x.), might 
 have been wholly unable to tell how 
 his eyes were opened, and unable 
 to meet all the cavils of those who 
 might doubt it, or all the subtle and 
 cunning objections of physiologists, but 
 of one thing he certainly could not 
 doubt, that " whereas he was blind, he 
 then saw." John x. 25. A man may 
 have no doubt that the sun shines, that 
 the wind blows, that the tides rise, that 
 the blood flows in his veins, that the 
 flowers bloom, and that this could not 
 be except it was from God, while he 
 may have no power to explain these 
 facts ; and no power to meet the objec- 
 tions and cavils of those who might 
 choose to embarrass him. So men may 
 know that their hearts are changed ; 
 and it is on this ground that no small 
 part of the Christian world, as in every 
 tiling else, depend for the most satis- 
 factory evidence of their religion. On 
 this ground humble and unlearned 
 Christians have been often willing to go 
 to the stake as martyrs just as a 
 humble and unlearned patriot is will- 
 ing to die for his country. He loves 
 it ; and he is willing to die for it. A 
 Christian loves his God and Saviour ; 
 a.id is willing to die for his sake. 
 
 6. How be it. But (/) This 
 commences the second head or argu- 
 ment in this chapter, in which Paul 
 shows that if human wisdom is want- 
 ing in his preaching, it is not devoid 
 of true, and solid, and even divine 
 wisdom. Bloortifield. If We speak 
 wisdom. We do not admit that we 
 utter foolishness. We have spoken of 
 the foolishness of preaching (ch. i. 21) ; 
 
 yet not the 
 
 [A.D. 59. 
 
 wisdom of th: 
 
 world, nor of the princes of thi 
 
 and of the estimate in which it wa 
 held by the world (ch. i. 2228) 
 and of our own manner among you & 
 not laying claim to human learning o 
 eloquence ; but we do not design t< 
 admit that we have been really speak- 
 ing folly. We have been uttering that 
 which is truly wise, but which is sees, 
 and understood to be such only by 
 those who are qualified to judge by 
 those who may be denominated " per- 
 fect," that is, those who are fitted by 
 God to understand it. By " wisdom" 
 here, the apostle means that system of 
 truth which he had explained and de- 
 fended the plan of salvation by the 
 cross of Christ. 1 Among them that 
 are perfect (tv <ro?f Texs/s/?). This word 
 " perfect" is here evidently applied to 
 Christians, as it is in Phil. iii. 15, 
 " Let us, therefore, as many as be per- 
 fect, be thus minded." And it is clearly 
 used to denote those who were advanced 
 in Christian knowledge ; who were 
 qualified to understand the subject ; 
 who had made progress in the know- 
 ledge of the mysteries of the gospel ; 
 and who thus saw its excellence. It 
 does not mean here that they were sin- 
 less, for the argument of the apostle 
 does not bear on that inquiry, but that 
 they were qualified to understand the 
 gospel in contradistinction from the 
 gross, the sensual, and the carnally mind- 
 ed, who rejected it as foolishness. There 
 is, perhaps, here an allusion to the hea- 
 then mysteries, where those who had 
 been fully initiated were said to be 
 perfect fully instructed in those rites 
 and doctrines. And if so, then this 
 passage means, that those only who 
 have been fully instructed in the know- 
 ledge of the Christian religion, will be 
 qualified to see its beauty and its wis- 
 dom. The gross and sensual do not 
 see it, and those only who are enlight- 
 ened by the Holy Spirit are qualified to 
 appreciate its beauty and its excellency. 
 ^ Not the wisdom of the vwrld. Not 
 
A. 1). 59.] 
 
 CHAPTER II. 
 
 45 
 
 world that come to a naught: 
 
 7 But we speak the wisdom 
 
 of God in a mystery, even the 
 
 a Ps.33.10. 
 
 that which this world has originated 
 or loved, t Nor of the princes of this 
 world. Pei haps intending chiefly here 
 the rulers of the Jews. See ver. 8. 
 They neither devised it, nor loved it, 
 nor saw its wisdom, ver. 8. ^ That 
 come to naught. That is, whose plans 
 fail ; whose wisdom vanishes ; and who 
 themselves, with all their pomp and 
 splendour, come to nothing in the grave. 
 Comp. Isa. xiv. All the plans of hu- 
 man wisdom shall fail ; and this which 
 is originated by God only shall stand. 
 
 7. But we speak. We who have 
 preached the gospel. ^ The wisdom 
 of God. We teach or proclaim the 
 wise plan of God for the salvation of 
 men ; we make known the divine wis- 
 dom in regard to the scheme of human 
 redemption. This plan was of God, in 
 opposition to other plans which were 
 of men. ^ In a mystery, even the 
 hidden wisdo.n (tv /u.u<rr>iia> TUV arro- 
 fcsxgiyAyMJw). The words " even" and 
 " wisdom" in this translation have been 
 supplied by our translators ; and the 
 sense would be more perspicuous if 
 they were omitted, and the translation 
 should be literally made, ' We pro- 
 claim the divine wisdom hidden in 
 a mystery.' The apostle does not say 
 that their preaching was mysterious, 
 nor that their doctrine was unintelligi- 
 ble, but he refers to the fact that this 
 wisdom had been hidden in a mystery 
 from men until that time, but was then 
 revealed by the gospel. In other words, 
 he does not say that what they then 
 declared was hidden in a mystery, but 
 that they made known the divine wis- 
 dom which had been concealed from the 
 minds of men. The word mystery 
 with us is commonly used in the sense 
 of that which is beyond comprehen- 
 sion; and it is often applied to such 
 doctrines as exhibit difficulties which 
 we are not able to explain. But 
 this is not the sense in which it is corn- 
 
 hidden * wisdom, which God 
 ordained before the world unto 
 our glory : 
 
 6 Eph.3.5,9. 
 
 monly used in the Scriptures. See Note, 
 Matt. xiii. 11. Comp. Campbell on the 
 Gospels, Diss. ix. part i. The word 
 properly denotes that which is conceal- 
 ed or hidden ; that which has not yet 
 been made known ; and is applied to 
 those truths which until the revelation 
 of Jesus Christ were concealed from 
 men, which were either hidden under 
 obscure types and shadows or prophe- 
 cies, or which had been altogether un- 
 revealed, and unknown to the world. 
 The word stands opposed to that which 
 is revealed, not to that which is in it- 
 self plain. The doctrines to which the 
 word relates may oe in themselves clear 
 and simple, but they are hidden in 
 mystery until they are revealed. From 
 this radical idea in the word mystery, 
 however, it came also to be applied not 
 only to those doctrines which had not 
 been made known, but to those also 
 which weie in themselves deep and 
 difficult : to that which is enigmatical 
 and obscure. 1 Cor. xiv. 2. 1 Tim. 
 iii. 16. It is applied also to the secret 
 designs and purposes of God. Rev. x. 7. 
 The word is most commonly applied by 
 Paul to the secret and long concealed 
 design of God to make known his gos- 
 pel to the Gentiles ; to break down the 
 wall between them and the Jews; and 
 to spread the blessings of the true re- 
 ligion everywhere. Rom. xi. 25 ; xvi. 
 25. Eph. i. 9 ; iii. 9 ; vi. 19. Here, it 
 evidently means the beauty and ex 
 cellency of the person and plans of Je- 
 sus Christ, but which were ix FACT 
 unknown to the princes of this world. 
 It does not imply, of necessity, that they 
 could not have understood them, nor that 
 they were unintelligible, but that, in fact 
 whatever was the cause, they were con- 
 cealed from them. Paul says (ver. 8), 
 that had they known his wisdom, they 
 would not have crucified him which 
 implies at least that it was not in itseli 
 unintelligible ; and he further Fays, thai 
 
46 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 8 Which none of the princes 
 
 of this 
 
 world knew : 
 
 a Luke 23.34. 
 
 for a had 
 
 this mystery had been revealed to Chris- 
 tians by the Spirit of God, which proves 
 that he does not here refer to that which 
 is in itself unintelligible, ver. 10. " The 
 apostle has here especially in view the 
 all-wise counsel of God for the salvation 
 of men by Jesus Christ, in the writings 
 of the Old Testament only obscurely sig 
 nified, and to the generality of men utter- 
 ly unknown." Bloomfidd. J Which 
 God ordained. Which plan, so full of 
 wisdom, God appointed in his own pur- 
 pose before the foundation of the world ; 
 that is, it was a plan which from eter- 
 nity he determined to execute. It was 
 not a new device ; it had not been got 
 up to serve an occasion ; but it was a 
 plan laid deep in the eternal counsel of 
 God, and on which he had his eye for- 
 ever fixed. This passage proves, that 
 God had a plan, and that this plan was 
 eternal. This is all that is involved in 
 the doctrine of eternal decrees or pur- 
 poses. And if God had a plan about 
 this, there is the same reason to think 
 that he had a plan in regard to all 
 things. Tf Unto our glory. In order 
 that we might be honoured or glorified. 
 This may refer either to the honour 
 which was put upon Christians in this 
 life, in being admitted to the privileges 
 of the sons of God ; or more probably 
 to that " eternal weight of glory" which 
 remains for them in heaven. 2 Cor. 
 iv. 17. One design of that plan was to 
 raise the redeemed to "glory, and ho- 
 nour, and immortality." It should great- 
 ly increase our gratitude to God, that 
 it was a subject of eternal design ; that 
 he always has cherished this purpose ; 
 and that he has loved us with such love, 
 and sought our happiness and salvation 
 with such intensity, that in order to ac- 
 complish it, he was willing to give his 
 own Son to die on a cross. 
 
 8. W kick none of the princes. None 
 of those rulers who were engaged in 
 Ihe crucifixion of the Messiah, referring 
 both to the Jewish rulers, and the Ro- 
 
 they known it, they would not 
 have crucified the Lord of Glory 
 
 man governor. | Knew. They did 
 not perceive or appreciate the excel- 
 lency of his character, the wisdom of 
 his plan, the glory of his scheme of 
 salvation. Their ignorance arose from 
 not understanding the prophecies, and 
 from an unwillingness to be convinced 
 that Jesus of Nazareth had been truly 
 sent by God. In Acts iii. 17, Peter 
 says that it was through ignorance that 
 the Jews had put him to death. See 
 Note on this place. ^ For had they 
 known it. Had they fully understood 
 his character, and seen the wisdom of 
 his plan, and his work, they would no* 
 have put him to death. See Note on 
 Acts iii. 17. Had they seen the hid 
 den wisdom in that plan had they 
 understood the glory of his real cha- 
 racter, the truth respecting his incarna- 
 tion, and the fact that he was the long 
 expected Messiah of their nation, they 
 would not have put him to death. It 
 is incredible that they would have cru 
 cified their Messiah, knowing and be- 
 lieving him to be such. They might 
 have known it, but they were unwilling 
 to examine the evidence. They ex- 
 pected a different Messiah, and were 
 unwilling to admit the claims of Jesus 
 of Nazareth. For this ignorance, how- 
 ever, there was no excuse. If they 
 had not a full knowledge, it was their 
 own fault. Jesus had performed mira- 
 cles which were a complete attestation 
 to his divine mission (John v. 36 ; x. 
 25) ; but they closed their eyes on 
 those works, and were unwilling to be 
 convinced. God always gives to men 
 sufficient demonstration of the truth, 
 but they close their eyes, and are un- 
 willing to believe. This is the sole 
 reason why they are not converted to 
 God and saved, t They would not 
 have crucified. It is perfectly manifest 
 that the Jews would not have crucified 
 their own Messiah, knowing him to be 
 such. He was the hope and expecta 
 *4on of their nation. All their desirea 
 
A.D.59] 
 
 CHAPTER II. 
 
 47 
 
 9 But, as it is written, Eye 
 hath not seen, nor ear heard, 
 
 a Isa.G4.4. 
 
 were centred in him. And to him 
 they looked for deliverance from all 
 their foes. 1 The Lord of glory. This 
 expression is a Hebraism, and means 
 ' the glorious Lord ;' or the ' Messiah.' 
 Expressions like this, where a noun 
 performs the office of an adjective, are 
 common in the Hebrew language. 
 Grotius supposes that the expression is 
 taken from that of " the King of glory," 
 in Ps. xxiv. 7 9. 
 
 Lift up your heads, O ye gates, 
 
 Be ye lift up, ye everlasting doors, 
 
 And the Kins of glory shall come in. 
 
 Who is this King of glory 1 
 
 JEHOVAH, strong anal mighty ; 
 
 JEHOVAH, mighty in battle. 
 
 Lift up your heads, O ye gates ; 
 
 Lift them up, ye everlasting doors ; 
 
 And the Kins of glory shall come in. 
 
 Who is this King of glory ? 
 
 JEHOVAH of hosts, he is the King of glory. 
 
 God is called " the God of glory" in 
 Acts vii. 2. The fact that this appella- 
 tion is given to JEHOVAH in the Old 
 Testament, and to the Lord Jesus in the 
 verse before us, is one of those inci- 
 dental circumstances which show how 
 the Lord Jesus was estimated by the 
 apostles ; and how familiarly they ap- 
 plied to him names and titles which 
 belong only to God. The founda- 
 tion of this appellation is laid in his 
 exalted perfections ; and in the honour 
 and majesty which he had with the 
 Father before the world was. John 
 xvii. 1 5. 
 
 9. But as it is written. This pas- 
 sage is quoted from Isa. Ixiv. 4. It is 
 not quoted literally ; but the sense only 
 is given. The words are found in the 
 apocryphal books of Elijah ; and Origen 
 and Jerome supposed that Paul quoted 
 from those books. But it is evident 
 that Paul had in his eye the passage in 
 Isaiah ; and intended to apply it to his 
 present purpose. These words are often 
 applied by commentators and others to 
 the future life, and are supposed by therr 
 to be descriptive of the state of the bless- 
 ed there. But against the supposition 
 
 neither have entered into the 
 heart of man, the things which 
 
 that they refer directly to the future state, 
 there are insuperable objections. (1.) 
 The first is, that the passage in Isaiah 
 has no such reference. In that place it is 
 designed clearly to describe the blessed 
 ness of those who were admitted to the 
 divine favour; who had communion 
 with God ; and to whom God manifest- 
 ed himself as their friend. That bless- 
 edness is said to be superior to all that 
 men elsewhere enjoy ; to be such as 
 could be found nowhere else but in 
 God. See Isa. Ixiv. 1.4,5.8. It is 
 used there, as Paul uses it, to denote 
 the happiness which results from the 
 communication of the divine favour to 
 the soul. (3.) The object of the apos- 
 tle is not to describe the future state of 
 the redeemed. It is to prove that those 
 who are Christians have true wisdom 
 (ver. 6, 7) ; or that they have views of 
 truth, and of the excellence of the plan 
 of salvation which the world has not, 
 and which those who crucified the Lord 
 Jesus did not possess. The thing which 
 he is describing here, is not merely the 
 happiness of Christians, but their views 
 of the wisdom of the plan of salvation 
 They have views of that which the 
 eye of other men have not seen ; a 
 view of wisdom, and fitness, and beauty 
 which can be found in no other plan. 
 It is true that this view is attended 
 with a high degree of comfort ; but the 
 comfort is not the immediate thing in 
 the eye of the apostle. (3.) The de- 
 claration in ver. 10, is conclusive proof 
 that Paul does not refer to the happi- 
 ness of heaven. He there says that 
 God has revealed these things to Chris- 
 tians by his Spirit. But if already reveal- 
 ed, assuredly it does not refer to that 
 which is yet to come. But although this 
 does not refer directly to heaven, there 
 may be an application of the passage to a 
 future state in an indirect manner, which 
 is not improper. If there are such mani- 
 festations of wisdom in the plan here 
 if Christians see so much of its beauty 
 
48 
 
 1. CORINTHIANS. 
 
 God hath prepared lor them that 
 love him. 
 
 here on earth ; and if their views so 
 far surpass all that the world sees and 
 enjoys, how much greater and purer 
 will be the manifestations of wisdom 
 and goodness in the world of glory. 
 If Eye hath not seen. This is the 
 same as saying, that no one had ever 
 fully perceived and understood the 
 value and beauty of those things which 
 God had prepared for his people. All 
 the world had been strangers to this 
 until God made a revelation to his peo- 
 ple by his Spirit. The blessedness 
 which the apostle referred to had been 
 unknown alike to the Jews and the 
 Gentiles, ^ Nor ear heard. We 
 learn the existence and quality of ob- 
 jects by the external senses ; and those 
 senses are used to denote any acquisi- 
 tion of knowledge. To say that the 
 eye had not seen, nor the ear heard, 
 was, therefore, the same as saying that 
 it was not known at all. All men had 
 been ignorant of it. f Neither have 
 entered into the heart of man. No 
 man has conceived it ; or understood it. 
 It is new ; and is above all that man 
 has seen, and felt, and known, f The 
 things which God hath prepared. The 
 things which God " has held in re- 
 serve" (Bloomjield} ; that is, what 
 God has appointed in the gospel for his 
 people. The thing to which the apos- 
 tle here refers particularly, is the wis- 
 dom which was revealed in the gospel ; 
 but he also intends, doubtless, to in- 
 clude all the provisions of mercy and 
 happiness which the gospel makes 
 known to the people of God. Those 
 things relate, to the pardon of sin ; 
 to the atonement, and to justifica- 
 tion by faith; to the peace and joy 
 which religion imparts ; to the com- 
 plete and final redemption from sin 
 and death which the gospel is fitted to 
 produce, and which it will ultimately 
 effect. In all these respects, the bless- 
 ings which the gospel confers, surpass 
 the full comprehension of men; and 
 are infinitely beyond all that man could 
 
 LA. D. 59 
 
 10 But a God hath revealed 
 them unto us by his Spirit : for 
 
 a Jno.16.13. 
 
 know or experience without the reli- 
 gion of Christ. And if on earth the 
 gospel confers such blessings on its 
 friends, how much higher and purer 
 shall be the joys which it shall bestow 
 'n heaven ! 
 
 10. But God hath revealed them. 
 That is, those elevated views and en- 
 joyments to which men everywhere 
 else had been strangers, and which 
 have been under all other forms of re- 
 ligion unknown, have been communi- 
 cated to us by the revelation of God. 
 This verse commences the third part 
 of this chapter, in which the apostle 
 shows how these truths, so full of wis- 
 dom, had been communicated to Chris- 
 tians. It had not been by any native 
 endowments of theirs ; not by any 
 strength of faculties, or powers, but 
 solely by revelation from God. 1 Unto 
 us. That is, first to the apostles ; se- 
 condly, to all Christians to the church 
 and the world through their inspired 
 instructers ; and third, to all Christiana 
 by the illuminating agency of the spirit 
 on their hearts. The connexion shows 
 that he did not mean to confine this de- 
 claration to the apostles merely, for his 
 design was to show that all Christians 
 had this knowledge of the true wis- 
 dom. It was true that this was reveal 
 ed in an eminent manner to the apos- 
 tles, and through their inspired preach- 
 ing and writings; but it is also true, 
 that the same truths are communicated 
 by the agency of the same Spirit to all 
 Christians. John xvi. 12 14. No 
 truth is now communicated to Chris- 
 tians which was not revealed to and 
 by the inspired writers ; but the same 
 truths are imparted by means of their 
 writings, and by the illumination of 
 the Spirit to all the true friends of God. 
 f By his Spirit. By the Holy Spirit, 
 that was promised by the Saviour. 
 John xiv. 26 ; xv. 26, 27 ; xvi. 714. 
 This proves, (1.) That men by nature 
 are not able to discover the deep things 
 of God the truths which are needful 
 
A.. 1). 59 J 
 
 CHAPTER II. 
 
 49 
 
 the Spirit searcheth all things, 
 yea, the tljep a things of God. 
 
 a Rom.11.33. 
 
 to salvation. (2.) That the apostles 
 were inspired by the Holy Ghost ; and 
 if so, then the Scriptures are inspired. 
 (3.) That all Christians are the sub- 
 jects of the teaching of the Holy 
 Spirit; that these truths are made 
 known to them by his illumination ; 
 and that but for this, they would re- 
 main in the same darkness as other 
 men. f For the Spirit. The Holy 
 Spirit, or the Spirit of God. See ver. 
 11. t Searcheth. This word does 
 not fully express the force of the ori- 
 ginal (*>*'). It means to search ac- 
 curately, diligently, so as fully to un- 
 ierstand ; such profound research as to 
 'lave thorough knowledge. So David 
 ases the Hebrew word npn in Ps. 
 cxxxix. 1. So the word is used to de- 
 note a careful and accurate investiga- 
 tion of secret and obscure things, in 
 \ Pet. i. 11. Comp. John viL 52. Rom. 
 viii. 27. Rev. ii. 23, where it is used to 
 denote that profound and accurate 
 search by which the desires and feel- 
 ings of the heart are known imply- 
 ing the most profound knowledge of 
 which we can have any conception. 
 See Prov. xx. 27. Here it means, that 
 the Holy Spirit has an intimate know- 
 ledge of all things. It is not to be 
 supposed that he searches, or inquires 
 as men do who are ignorant ; but that 
 he has an intimate and profound know- 
 ledge, such as is usually the result of a 
 close and accurate search. The result 
 is what the apostle means to state 
 the accurate, profound, and thorough 
 knowledge, such as usually attends 
 research. He does not state the mode 
 in which it is obtained ; but the fact. 
 And he uses a word more emphatic 
 than simple knowledge, because he de- 
 signs to indicate that his knowledge is 
 profound, entire, and thorough. ^ All 
 things. All subjects ; all laws ; all 
 events ; all beings. 1 The deep things 
 of God. He has a thorough know- 
 ledge of the hidden counsels or pur- 
 poses of God ; of all his plans and 
 5 
 
 1 1 For what b man knoweth 
 the things of a man, save the 
 
 b Prov. 14. 10. 
 
 purposes. He sees all his designs. 
 He sees all his counsels; all his pur- 
 poses in regard to the government of 
 the universe, and the scheme of salva- 
 tion. He knows all whom God do- 
 signs to save ; he sees all that they 
 need ; and he sees how the plan of 
 God is fitted to their salvation. This 
 passage proves, (1.) That the Spirit is, 
 in some respects, distinct from the Fa- 
 ther, or from him who is here called 
 God. Else how could he be said to 
 search all things, even the deep pur- 
 poses of God I To search implies ac- 
 tion, thought, personality. An attri- 
 bute of God cannot be said to search. 
 How could it be said of the justice, the 
 goodness, the power, or the wisdom of 
 God that it searches, or acts ? To 
 search, is the action of an intelligent 
 agent, and cannot be performed by 
 an attribute. (2.) The Spirit is om- 
 niscient. He searches or clearly un- 
 derstands "all things" the very defini- 
 tion of omniscience. He understands 
 all the profound plans and counsels of 
 God. And how can there be a higher 
 demonstration of omniscience than to 
 know God ? But if omniscient, the 
 Holy Spirit is divine for this is one of 
 the incommunicable attributes of God. 
 1 Chron. xxviii. 9. Ps. cxxxix. 1. Jer. 
 xvii. 10. (3.) He is not a distinct 
 being from God. There is a union 
 between him and God, such as may be 
 compared to the union between a man 
 and his soul. ver. 11. God is one; 
 and though he subsists as Father, Son, 
 and Spirit, yet he is one God. Deut. vi. 
 4. This passage is, therefore, a very 
 important, and a decisive one in regard 
 to the personality and divinity of the 
 Holy Spirit. 
 
 1 1. For what man, fec. The de- 
 sign of this is, to Illustrate what he 
 had just said by a reference to the way 
 in which man acquires the knowledge 
 of himself. The purpose is to show 
 that the Spirit has an exact and 
 tJtorough knowledge of the things of 
 
I. CORINTHIANS. 
 
 fpirit of man which is in him ? 
 even so a the things of God 
 knoweth no man, but the Spirit 
 of God. 
 
 aRom.ll.3b.34. 
 
 God ; and this is done by the very 
 striking thought that no man can know 
 his own mind, his own plans and in- 
 tentions, but himself his own spirit. 
 The essential idea is, that no man can 
 know another ; that his thoughts and 
 designs can only be known by himself, 
 or by his own spirit ; and that unless 
 he chooses to reveal them to others, they 
 cannot ascertain them. So of God. 
 No man can penetrate his designs; 
 and unless he chooses to make them 
 known by his Spirit, they must for 
 ever remain inscrutable to human 
 view. ^ The things of a man. The 
 'deep things' the hidden counsels, 
 thoughts, plans, intentions. * Save 
 the spirit of man, &c. Except his 
 own mind; i. e. himself. No other 
 man can fully know them. By the 
 spirit of man here, Paul designs to de- 
 note the human soul or the intellect 
 of man. It is not to be supposed that 
 he here intends to convey the idea that 
 there is a perfect resemblance between 
 the relation which the soul of man 
 bears to the man, and the relation 
 which the Holy Spirit bears to God. 
 The illustration is to be taken in re- 
 gard to the point immediately before 
 him which is, that no one could 
 know and communicate the deep 
 thoughts and plans of God except his 
 Spirit just as no one could penetrate 
 into the intentions of a man, and fully 
 know them, but himself. The passage 
 proves, therefore, that there is a know- 
 ledge which the Spirit has of God, 
 which no man, no angel can obtain, 
 just as every man's spirit has a know- 
 ledge of his own plans which no other 
 man can obtain ; that the Spirit of God 
 can communicate his plans and deep 
 designs, just as a man can communi- 
 cate his own intentions ; and conse- 
 quently, that while there is a distinc- 
 tion of some kind between the Spirit 
 
 [A. I) o9 
 
 12 Now we hive received, 
 not h the spirit of the world, 
 but the Spirit which is of God 
 that e we might know the things 
 
 b Rom.8.15. c Uno^.20. 
 
 of God and God, as there is a di 
 tinction which makes it proper to say 
 that a man has an intelligent soul, yei 
 there is such a profound and intimate 
 knowledge of God by the Spirit, that 
 he must be equal with him ; and such 
 an intimate union, that he can be called 
 " the Spirit of God," and be one with 
 God, as the human soul can be called 
 " the spirit of the man," and be one 
 with him. In all respects we are not to 
 suppose that there is a similarity. In 
 these points there is. It may be added 
 that the union, the oneness of the 
 Spirit of God with God, is no more 
 absurd or inexplicable than the unit n 
 of the spirit of man with the man ; or 
 the oneness of the complex person 
 made up of body and soul, which we 
 call man. When men have explained 
 all the difficulties about themselves in 
 regard to their own bodies and spirits, 
 it will be time to advance objections 
 against the doctrines here stated in re- 
 gard to God. f Even so. To the 
 same extent ; in like manner. ^ The 
 things of God. His deep purposes 
 and plans, f Knoweth no man. Man 
 cannot search into them any more 
 than one man can search the inten 
 tions of another. 
 
 12. Now we have received. "Wt 
 who are Christians ; and especial!) 
 we, the apostles. The following verge 
 shows that he had himself and U> 
 other apostles chiefly in view ; though 
 it is true of all Christians that they 
 have received, not the spirit of this 
 world, but the spirit which is of God. 
 1 Not the spirit of the world. Not 
 the wisdom and knowledge which th: 
 world can give not the learning and 
 philosophy which were so much valued 
 in Greece. The views of truth which 
 we have, are not such as this world 
 gives, but are such as are communi- 
 cated by the Spir t of God. . 1 But the 
 
A.D. 59.] 
 
 CHAPTER II. 
 
 51 - 
 
 that are freely given to us of 
 God. 
 
 13 Which things also we 
 speak, not in the words which 
 
 a c.l. 17. 
 
 Spirit which is of God. We are un- 
 der the teachings and influence of the 
 Holy Spirit. If That we might know. 
 That we might fully understand and 
 appreciate. The Spirit is given to us 
 in order that we might fully under- 
 stand the favours which God has con- 
 ferred on us in the gospel. It was not 
 only necessary that God should grant 
 the blessings of redemption by the gift 
 of his Son, but, such was the hardness 
 and blindness of the human heart, it 
 was needful that he should grant his 
 Holy Spirit also, that men might be 
 brought fully to see and appreciate the 
 value of those favours. For men do 
 not see them by nature ; neither does 
 any one see them who is not enlight- 
 ened by the Holy Spirit of God. J The 
 things that are freely given us. That 
 are conferred on us as a matter of 
 grace or favour. He here refers to the 
 blessings of redemption the pardon 
 of sin, justification, sanctification, the 
 divine favour and protection, and the 
 hope of eternal life. These things we 
 know ,' they are not matters of conjec- 
 ture ; but are surely and certainly con- 
 firmed to us by the Holy Spirit. It is 
 possible for all Christians to know and 
 be fully assured of the truth of those 
 things, and of their interest in them. 
 
 13. Which things we speak. Which 
 great, and glorious, and certain truths, 
 we, the apostles, preach and explain. 
 ^ Not in the rvords which man's wis- 
 dom teacheth. Not such as human 
 philosophy or eloquence would dictate. 
 They do not have their origin in the 
 devices of human wisdom, and they 
 are not expressed in such words of daz- 
 zling and attractive rhetoric as would 
 be employed by those who pride them- 
 selves on the wisdom of this world. 
 t But which the Holy Ghost teacheth. 
 That is, in the words which the Holy 
 Ghost imparts to us. Locke under- 
 stands this as referring to the fact that 
 the apostles used ' the language and 
 
 expressions" which the Holy Ghost 
 had taught in the revelations of the 
 Scriptures. But this is evidently giving 
 a narrow view of the subject, The 
 apostle is speaking of the whole course 
 of instruction by which the deep things 
 of God were made known to the Chris- 
 tian church ; and all this was not made 
 known in the very words which were 
 already contained in the Old Testament. 
 He evidently refers to the fact that the 
 apostles were themselves under the di- 
 rection of the Holy Spirit, in the words- 
 arid doctrines which they imparted; 
 and this passage is a full proof that 
 they laid claim to divine inspiration. 
 It is further observable that he says, 
 that this was done in such " words" as 
 the Holy Ghost taught, referring not to 
 the doctrines or subjects merely, but to 
 the manner of expressing them. It is 
 evident here that he lays claim to an 
 inspiration in regard to the words 
 which he used, or to the manner of hi 
 stating the doctrines of revelation. 
 Words are the signs of thoughts ; and 
 if God designed that his truth should 
 be accurately expressed in human lan- 
 guage, there must have been a super- 
 vision over the words used, that such 
 should be employed, and such only, as 
 should accurately express the sense 
 which he intended to convey. ^ Com- 
 paring spiritual things with spiritual 
 
 This expression has been very variously 
 interpreted ; and is very difficult of ex 
 planation. Le Clerc renders it " speak- 
 ing spiritual things to spiritual men." 
 Most of the fathers rendered it " com- 
 paring the things which were written 
 by the Spirit of the Old Testamert 
 with what is now revealed to us by the 
 same pnit, and confirming our doc 
 trine by them." Calvin renders the 
 word " comparing" by Jilting, 01 
 adapting (aptare), and says that it 
 means " that he adapted spiritual 
 things to spiritual men wnile he ec 
 
I. CORINTHIANS. 
 
 [A. D. 
 
 man s wisdom teacheth, but 
 which llie Holy Ghost teacheth ; 
 
 sommodated words to the thing ; that. 
 is, he tempered that celestial wisdom 
 of the Spirit with simple language, and 
 which conveyed by itself the native 
 energy of the Spirit." Thus, says he, 
 he reproved the vanity of those who 
 attempted to secure human applause 
 bv a turgid and subtle mode of argu- 
 ment. Grotius accords with the fa- 
 thers, and renders it, " explaining those 
 things which the prophets spake by 
 the Spirit of God, by those things 
 which Christ has made known to us 
 by his Spirit." Macknight lenders it, 
 "explaining spiritual things in words 
 taught by the Spirit." So Dodd ridge. 
 The word rendered " comparing" (0-1/3,- 
 K<VSVT;), means properly to collect, 
 join, mingle, unite together ; then to 
 separate or distinguish parts of things 
 and unite them into one; then to judge 
 of the qualities of objects by carefully 
 separating or distinguishing ; then to 
 compare for the purpose of judging, 
 &c As it means to compare one 
 thing with another for the purpose of 
 explaining its nature, it comes to sig- 
 nify, to interpret, to explain ; and in 
 this sense it is often used by the LXX. 
 as a translation of nno Phathar, to 
 open, unfold, explain. (See Gen. xl. 
 8. 16. 22 ; xli. 12. 15.) ; also of cno, 
 to explain (Num. xv. 32) ; and of 
 the Chaldee cno, (Dan. v. 13. 17). 
 See also Dan. ii. 47. 9. 16. 24. 
 26. 30. 36. 45; iv. 3, 4. 6. 16, 17; v. 
 7,8. 13. 16. 18. 20; vii. 16, in all 
 which places the noun <rvyx.f>irK, is 
 used in the same sense. In this sense 
 the word is, doubtless, used here, and 
 is to be interpreted in the sense of ex- 
 plaining, unfolding. There is no 
 reason, either in the word here used, 
 or in the argument of the apostle, why 
 the sense of comparing should be re- 
 tained, f Spiritual things (Trvfujux- 
 r/wa). Things, doctrines, subjects that 
 pertain to the teaching of the Spirit. 
 It does not mean things spiritual in 
 opposition to fleshly ; or intellectual in 
 
 comparing spiritual things with 
 spiritual. 
 
 opposition to things pertaining to mat- 
 ter f but spiritual as the things referred 
 to were such as were wrought, and 
 revealed by the Holy Spirit his doc- 
 trines on the subject of religion undei 
 the new dispensation, and his influence 
 on the heart. ^ With spiritual (jrvvu' 
 ^c/xi?c). This is an adjective ; and 
 may be either masculine or neuter. It 
 is evident that some noun is under- 
 stood. That may be either, (1.) t&gu>- 
 57-o/c, men and then it will mean " to 
 spiritual men" that is, to men who 
 are enlightened or taught by the spirit, 
 and thus many commentators under- 
 stand it; or, (2.) It may be te-yw, 
 words and then it may mean, either 
 that the " spiritual things" were ex 
 plained by " words" and illustrations 
 drawn from the writings of the Old 
 Testament, inspired by the Spirit as 
 most of the fathers, and many moderns 
 understand it ; or that the " things spi- 
 ritual" were explained by words which 
 the Holy Spirit then communicated, 
 and which were adapted to the subject 
 simple, pure, elevated ; not gross, 
 not turgid, not distinguished for rhe- 
 toric, and not such as the Greeks 
 sought, but such as became the Spirit 
 of God communicating great, sublime, 
 yet simple truths to men. It will then 
 mean 'explaining doctrines that per- 
 tain to the Spirit's teaching and influ- 
 ence in words that are taught by the 
 same Spirit, and that are fitted to con- 
 vey in the most intelligible manner 
 those doctrines to men.' Here the 
 idea of the Holy Spirit's present agency 
 is kept up throughout; the idea that 
 he communicates the doctrine, and the 
 mode of stating it to man. The sup- 
 position that teyw, ivords, is the word 
 understood here, is favoured by the 
 fact that it occurs in the previous part 
 of this verse. And if this be the sense, 
 it means that the words which were 
 used by the apostles were pure, simple, 
 unostentatious, and undistinguished by 
 display such as became doctrines 
 
A D. 59. J 
 
 CHAPTER II. 
 
 53 
 
 14 But the naiural man re- 
 ceiveth a not the things of the 
 
 a Matt.l3.11,&c. Rom.8.5,7. 
 
 taught by the Holy Spirit, when com- 
 municated in words suggested by the 
 same Spirit. 
 
 14. But the natural man (-lo%Moc 
 ft avS-gartTGc). The word natural here 
 lands opposed evidently to spiritual. 
 It denotes those who are governed and 
 influenced by the natural instincts ; the 
 animal passions and desires, in opposi- 
 tion to those who are influenced by the 
 Spirit of God. It refers to unregenerate 
 men ; but it has also not merely the idea 
 of their being unregenerate, but that of 
 their being influenced by the animal pas- 
 sions or desires. See Note on ch. xv. 
 44. The word sensual would correctly 
 express the idea. The word is used by 
 the Greek writers to denote that which 
 man has in common with the brutes 
 to denote that they are under the influ- 
 ence of the senses, or the mere animal 
 nature, in opposition to reason and con- 
 science. Bretschneider. See 1 Thess. 
 v. 23. Here it denotes that they are 
 under the influence of the senses, or 
 the animal nature, in opposition to be- 
 ing influenced by the Spirit of God. 
 Madtnight and Doddridge render it " the 
 animal man." Whitby understands by 
 it the man who rejects revelation, the 
 man who is under the influence of car- 
 nal wisdom. The word occurs but six 
 times in the New Testament: 1 Cor. 
 xv. 44. 44. 46. James iii. 15. Jude 19. 
 In 1 Cor. xv. 44. 44. 40, it is rendered 
 " natural," and is applied to the body 
 as it exists before death, in contradis- 
 tinction from that which shall exist after 
 ihe resurrection called a spiritual body. 
 In James iii. 15, it is applied to wis- 
 dom, " This wisdom is earthly, 
 sensual, devilish." In Jude 19, it is 
 applied to sensual persons, or those who 
 arc governed by the senses in opposition 
 to those who are influenced by the 
 Spirit : " These be they who separate 
 themselves, sensual, having not the 
 Spirit." The word here evidently de- 
 notes those who are under the influence 
 B* 
 
 Spirit of God : for they are fool 
 ishness unto him : neither can 
 
 of the senses ; who are governed by 
 the passions and the animal appetites, 
 and natural desires ; and who arc unin- 
 fluenced by the Spirit of God. And it 
 may be observed that this was the case 
 with the great mass of the heathen 
 world, even including the philosophers. 
 f Receiveth not (oi> &%&**), does not 
 embrace or comprehend them. That is, 
 he rejects them as folly ; he does not 
 perceive their beauty, or their wisdom ; 
 he despises them. He loves other 
 things better. A man of intemperance 
 does not receive or love the arguments 
 for temperance ; a man of licentious- 
 ness, the arguments for chastity ; a liar, 
 the arguments for truth. So a sensual 
 or worldly man does not receive or love 
 the arguments for religion. 1 Tht 
 things of the Spirit of God. The doc- 
 trines which are inspired by the Holy 
 Spirit, and the things which pertain 
 to his influence on the heart and life. 
 The things of thu Spirit of God here 
 denote all the things which the Holy 
 Spirit produces, t Neither can he knou, 
 them. Neither can he understand 01 
 comprehend them. Perhaps, also, the 
 word know here implies also the idea 
 of loving, or approving nf them, as it 
 often does in the Scriptnre. Thus to 
 know the Lord often means to love him, 
 to have a full, practical acquaintance 
 with him. When the apostle says that 
 the animal or sensual man cannot know 
 those things, he may have reference to 
 one of two things. Either, (1.) That 
 those doctrines were not discoverable 
 by human wisdom, or by any skill 
 which the natural man may have, but 
 were to be learned only by revelation. 
 This is the main drift of his argument, 
 and this sense is given by Locke and 
 Whitby. Or, (2.) He may mean that 
 the sensual, the unrenewed man can- 
 not perceive their beauty and their force, 
 even after they are revealed to man, 
 unless the mind is enlightened and in- 
 clined by the Spirit of God. This is 
 
1. CORINTHIANS. 
 
 [A. D. 59 
 
 he know them } because they are 
 spiritually discsrned. 
 
 15 But he a that is spiritual 
 
 1 judgeth all things, yet he him 
 self is 2 judged of no man. 
 
 a Prov.28.5. l or, discerneth. * or, discerned. 
 
 probably the sense of the passage. This 
 is the simple affirmation of a fact that 
 while the man remains sensual and 
 carnal, he cannot perceive the beauty 
 of those doctrines. And this is a sim- 
 ple and well known fact. It is a truth 
 universal and lamentable that the 
 sensual man, the worldly man, the 
 proud, haughty, and self-confident man ; 
 the man under the influence of his ani- 
 mal appetites licentious, false, ambi- 
 tious, and vain does not perceive any 
 beauty in Christianity. So the intem- 
 perate man perceives no beauty in the 
 arguments for temperance ; the adul- 
 terer, no beauty in'the arguments for 
 chastity ; the liar, no beauty in the ar- 
 guments for truth. It is a simple fact, 
 that while he is intemperate, or licen- 
 tious, or false, he can perceive no beauty 
 in these doctrines. But this does not 
 prove that he has no natural faculties 
 for perceiving the force and beauty of 
 these arguments; or that he might not 
 apply his mind to their investigation, 
 and be brought to embrace them ; or 
 that he might not abandon the love of 
 intoxicating drinks, and sensuality, and 
 falsehood, and be a man of temperance, 
 purity, and truth. He has all the natu- 
 ral faculties which are requisite in the 
 case ; and all the inability is his strong 
 love of intoxicating drinks, or impurity, 
 or falsehood. So of the sensual sin- 
 ner. While he thus remains in love 
 with sin, he cannot perceive the beauty 
 of the plan of salvation, or the excel- 
 ency of the doctrines of religion. He 
 needs just the love of these things, and 
 the hatred of sin. He needs to cherish 
 the influences of the Spirit ; to receive 
 what he has taught, and not to reject 
 it through the love of sin ; he needs to 
 yield himself to their influences, and 
 then their beauty will be seen. The 
 passage here proves that while a man 
 is thus sensual, the things of the Spirit 
 will appear to him to be folly ; it proves 
 othing about his ability, or his natural 
 
 faculty, to see the excellency of these 
 things, and to turn from his sin. It is 
 the affirmation of a simple fact every- 
 where discernible, that the natural man 
 does not perceive the beauty of these 
 things; that while he remains in that 
 state he cannot ; and that if he is ever 
 brought to perceive their beauty, it will 
 be by the influence of the Holy Spirit. 
 Such is his love of sin, that he never 
 will be brought to see their beauty ex- 
 cept by the agency of the Holy Spirit. 
 " For wickedness perverts the judgment, 
 and makes men err with respect to 
 practical principles ; so that no one can 
 be wise and judicious who is not good." 
 Aristotle, as quoted by Bloomfield. 
 1 They are spiritually discerned. That 
 is, they are perceived by the aid of the 
 Holy Spirit enlightening the mind and 
 influencing the heart. 
 
 1 5. But he that is spiritual. The 
 man who is enlightened by the Holy Spi- 
 rit, in contradistinction from him who 
 is under the influence of the senses only. 
 If Judgeth. Gr. Discerneth (margin) ; 
 the same word as in the previous verse. 
 It means that the spiritual man has a 
 discernment of those truths in regard 
 to which the sensual man was blind 
 and ignorant, ^ All things. Not ab- 
 solutely all things; or not that he is 
 omniscient ; but that he has a view of 
 those things to which the apostle had 
 reference that is, to the things which 
 are revealed to man by the Holy Spirit. 
 t Yet he himself is judged. Greek, as 
 in the margin, " is discerned ;" that is, 
 his feelings, principles, views, hopes, 
 fears, joys, cannot be fully understood 
 and appreciated by any natural or sen- 
 sual man. He does not comprehend 
 the principles which actuate him ; he 
 does not enter into his joys ; he does 
 not sympathize with him in his feelings. 
 This is a matter of simple truth and 
 universal observation. The reason is 
 added in the following verse, that as 
 the Christian is influenced by the Loiu\ 
 

 V.D. 59.] 
 
 CHAPTER II. 
 
 IG For who a hath known 
 the mind of the Lord, that he 
 
 a Isa.40.13. Jer.23.ia 
 
 1 may instruct him ? But 
 have * the mind of Christ? 
 
 shall. b Jno.17.8. 
 
 we 
 
 and as the natural man does not know 
 him, so he cannot know him who is in- 
 fluenced by him ; that is, the Christian. 
 16. For who hath known, &c. This 
 passage is quoted from Isa. xl. 13. The 
 interrogative form is a strong mode of 
 denying that any one has ever known 
 the mind of the Lord. The argument 
 of Paul is this, ' No one can understand 
 God. No one caji fully comprehend 
 nis plans, his feelings, his views, his 
 designs. No one by nature, under the 
 influence of sense and passion, is either 
 disposed to investigate his truths, or 
 iows them when they are revealed. 
 Bi:' the Christian is influenced by God. 
 Ht has his Spirit. He has the mind 
 i* Ohrist ; who had the mind of God. 
 Hr sympathizes with Christ ; he has 
 ms feelings, desires, purposes, and plans. 
 A r;il as no one can fully understand 
 G d by nature, so neither can he un- 
 Jwr-tand him who is influenced by God, 
 u.i is like him; and it is not to be 
 w.>, dered at that he regards the Chris- 
 tian religion as fdlly, and the Christian 
 '--fool. ^ The mind of Chris /. The 
 views, feelings, and temper of Christ. 
 Wo are influenced by his spirit. 
 
 REMARKS. 
 
 st. Ministers of the gospel should 
 cw be too anxious to be distinguished 
 *b- excellency of speech or language. 
 ^e. 1. Their aim should be to speak 
 the simple truth, in language pure and 
 intelligible to all. Let it be remem- 
 rv,rt:d, that if there ever was any place 
 .vnere it would be proper to seek such 
 graces of eloquence, it was Corinth. 
 [f in any city now, or in any refined 
 and genteel society it would be proper, 
 it would have been proper in Corinth. 
 Let this thought rebuke those, who, 
 ^en they preach to a gay and fashion- 
 able auditory, seek to fill thsir sermons 
 with ornament rather than with solid 
 thought ; with the tinsel of rhetoric, 
 rather than with pure language. Paul 
 was right in his course ; and was wise. 
 
 True taste abhors meretricious orna- 
 ments, as much as the gospel does. 
 And the man who is called to preach 
 in a rich and fashionable congregation, 
 should remember, that he is stationed 
 there not to please the ear, but to save 
 the soul ; that his object is not to dis- 
 play his talent or his eloquence, but to 
 rescue his hearers from ruin. This 
 purpose will make the mere ornaments 
 of rhetoric appear small. It will give 
 seriousness to his discourse ; gravity to 
 his diction ; unction to his eloquence; 
 heart to his arguments ; and success to 
 his ministry. 
 
 2d. The purpose of every minister 
 should be like that of Paul, to preach 
 Christ and him crucified only. See 
 Note on ver. 2. 
 
 3d. If Paul trembled at Corinth in 
 view of dangers and difficulties ; if he 
 was conscious of his own weakness and 
 feebleness, then we should learn also 
 to be humble. He is not much in dan- 
 ger of erring who imitates the example 
 of this great apostle. And if he who 
 had received a direct commission from 
 the great Head of the church, and who 
 was endowed with such mighty powers, 
 was modest, unassuming, and diffident, 
 then it becomes ministers of the gospel 
 now, and all others to be humble also. 
 We should not, indeed, be afraid of 
 men ; but we should be modest, hum- 
 ble, and lowly ; much impressed, as if 
 conscious of our mighty charge ; and 
 anxious to deliver just such a message 
 as God will approve and bless. 
 
 Would I describe a preacher, such as Paul, 
 Were he on earth, would hear, approve and 
 
 own, 
 
 Paul should himself direct me. I would trace 
 His master-strokes, and draw from his design. 
 I would express him simple, grave, sincere ; 
 In doctrine uncorrupt; in language plain; 
 And plain in manner ; decent, solemn, chaste, 
 And natural in gesture: much impressed 
 Himself, as conscious of his awful charge; 
 And anxious mainly that the flock he feeds 
 May feel it too. Affectionate in look, 
 And tender in address, as well becomes 
 A messenger of grace to guilty men. 
 
 Task, B. il 
 
56 
 
 1. CORINTHIANS. 
 
 [A. D. 59 
 
 Our aim should be to commend our 
 message to every man's conscience ; 
 and to do it with humility towards 
 God, and deep solicitude ; with bold- 
 ness towards our fellow men respect- 
 fully towards them but still resolved 
 to tell the truth, ver. 3. 
 
 4th. The faith of Christians does not 
 stand in the wisdom of man. Every 
 Christian has evidence in his own 
 heart, in his experience, and in the 
 transformation of his character, that 
 none but God could have wrought the 
 change on his soul. His hopes, his 
 joys, his peace, his sanctification, his 
 love of prayer, of the Bible, of Chris- 
 tians, of God, and of Christ, are all such 
 as nothing could have produced but the 
 mignty power of God. All these bear 
 marks of their high origin. They are 
 the work of God on the soul. And as 
 the Christian is fully conscious that 
 these are not the native feelings of his 
 heart that if left to himself he would 
 never have had them ; so he has the 
 fullest demonstration that they are to 
 be traced to a divine source. And can 
 he be mistaken about their existence ? 
 Can a man doubt whether he has joy, 
 and peace, and happiness ? Is the in- 
 fidel to tell him coolly that he must be 
 mistaken in regard to the existence of 
 these emotions, and that it is all delu- 
 sion ? Can a child doubt whether it 
 loves a parent ; a husband whether he 
 loves his wife ; a friend, a friend ; a man, 
 his country 1 And can he doubt whe- 
 ther this emotion produces joy ? And 
 can a man doubt whether he loves 
 God 1 Whether he has. different views 
 from what he once had ? Whether he 
 has peace and joy in view of the cha- 
 racter of God, and the hope of heaven 1 
 And by what right shall the infidel tell 
 him that he is mistaken, and that all 
 this is delusion 1 How can he enter 
 into the soul, and pronounce the man 
 who professes to have these feelings 
 mistaken 1 What should we think of 
 the man who should tell a wife that 
 she did not love her husband ; or a 
 father that he did not love his children ? 
 How can he know this ? And, in like 
 
 manner, how can an infidel and a scof- 
 fer say to a Christian, that all his hopes 
 and joys, his love and peace are delusion 
 and fanaticism ? The truth is, that the 
 great mass of Christians are just as well 
 satisfied of the truth of religion, as they 
 are of their own existence ; and that a 
 Christian will die for his love to the 
 Saviour, just as he will die for his wife, 
 and children, and country. Martyrdom 
 in the one case is on the same princi- 
 ple as martyrdom in the other. Mar- 
 tyrdom in either, is noble and honour- 
 able, and evinces the highest qualities 
 and principles of the human mind. 
 
 5th. Christians are influenced by true 
 wisdom, ver. 6. They are not fools ; 
 though they appear to be to their fellow 
 men. They see a real beauty and wis- 
 dom in the plan of redemption which 
 the world does not discern. It is not 
 the wisdom of this world ; but it is the 
 wisdom which looks to eternity. Is a 
 man a fool who acts with reference to 
 the future ? Is he a fool who believes 
 that he shall live to all eternity, and 
 who regards it as proper to make prepa- 
 ration for that eternity 1 Is he a fool 
 who acts as if he were to die to be 
 judged to enter on an unchanging 
 destiny 1 Folly is manifested in clos- 
 ing the eyes on the reality of the con- 
 dition ; not in looking at it as it is. The 
 man who is sick, and who strives to 
 convince himself that he is well ; the 
 man whose affairs are in a state of 
 bankruptcy, and who is unwilling to 
 know it, is a fool. The man who is 
 willing to know all about his situation, 
 and to act accordingly, is a wise man. 
 The one represents the conduct of a 
 sinner, the other that of Christian. A 
 man who should see his child drowning, 
 or his house on fire, or the pestilence 
 breathing around him, and be uncon- 
 cerned, or dance amidst such scenes, 
 would be a fool or a madman. And is 
 not the sinner who is gay and thought- 
 less over the grave and over hell equal!) 
 foolish and mad ? And if there be a 
 God, a heaven, a Saviour, and a hell 
 if men are to die, and to be judged, is 
 he not wise who acts as if it were so. 
 
A.D. 59.] 
 
 CHAPTER III. 
 
 and who lives accordingly ? While 
 Christians, therefore, may not be distin- 
 guished for the wisdom of this world 
 while many are destitute of learning, 
 science, and eloquence, they have a 
 wisdom which shall survive when all 
 uiluT is vanished away. 
 
 6th. All the wisdom of this world shall 
 come to naught, ver. 6. What will be 
 the value of political sagacity, when all 
 governments shall come to an end but 
 the divine government ? What the 
 value of eloquence, and graceful dic- 
 tion, when we stand at the judgment 
 seat of Christ? What the value of 
 science in this world, when all shall be 
 revealed with the clearness of noonday ] 
 How low will appear all human attain- 
 ments in that world, when the light of 
 eternal day shall be shed over all the 
 works of God 1 How little can human 
 bcience do to advance the eternal inte- 
 rests of man ? And how shall all fade 
 away in the future world of glory just 
 as the feeble glimmering of the stars 
 fade away before the light of the morn- 
 ing sun ! How little, therefore, should 
 we pride ourselves on the highest attain- 
 ments of science, and the most elevated 
 distinctions of learning and eloquence. 
 
 7th. God has a purpose in regard to 
 the salvation of men. ver. 7. This 
 schema was ordained before the world. 
 It was not a new device. It was not 
 the offspring of chance, an accident, 
 or an after thought. It was because 
 God purposed it from eternity. God 
 has a plan ; and this plan contem- 
 plates the salvation of his people. And 
 it greatly enhances the value of this 
 benevolent plan in the eyes of his peo- 
 ple, that it has been the object of the 
 eternal earnest desire and purpose of 
 God. How much a gift is enhanced 
 in value from the fact that it has been 
 long the purpose of a parent to bestow 
 it ; that he has toiled for it ; that he has 
 made arrangements for it ; and that this 
 has been the chief object of his efforts 
 and his plan for years. So the favours 
 of eternal redemption are bestowed on 
 Christians as the fruit of the eternal 
 purpose and desire of God. And how 
 
 I should our hearts rise in gratitude to 
 him for his unspeakable gift ! 
 
 8th. One great and prominent cause 
 of sin is the fact that men are blind tc 
 the reality and beauty of spiritual ob- 
 jects. So it was with those who cru- 
 cified the Lord. ver. 8. Had they seen 
 his glory as it was, they would not have 
 crucified him. And so it is now When 
 men blaspheme God, they see not his 
 excellency ; when they revile religion, 
 they know not its real value ; when 
 they break the laws of God, they do 
 not fully discern their purity and their 
 importance. It is true they are wilfully 
 ignorant, and their crime is often en- 
 hanced by this fact ; but it is equally 
 true that " they know not what they 
 do." For such poor, blinded, deluded 
 mortals, the Saviour prayed ; and for 
 such we should all pray. The man that 
 curses God, has no just sense of what 
 he is doing. The man who is profane, 
 and a scoffei, and a liar, and an adul- 
 terer, has no just sense of the awful 
 nature of his crime ; and is an object 
 of commiseration while his sin should 
 be hated and is a proper subject of 
 prayer. 
 
 9th. Men are often committing the 
 most awful crimes when they are un- 
 conscious of it. ver. 8. What crime 
 could compare with that of crucifying 
 the only Son of God ? And what crime 
 could be attended with more dreadful 
 consequences to its perpetrators 1 So 
 of sinners now. They little know what 
 they do ; and they little know the con- 
 sequences of their sins. A man may 
 curse his Maker, and say it is in sport ! 
 But how will it be regarded in the day 
 of judgment? A man may revile the 
 Saviour ! But how will it appear when 
 he dies ? It is a solemn thing to trifle 
 with God and with his laws. A man is 
 safer when he sports on a volcano, or 
 when he makes a jest of the pesti- 
 lence or the forked lightnings of hea- 
 ven, than when he sports with reli- 
 gion and with God ! In a world like 
 this, men should be serious and fear 
 God. A single deed, like that of the 
 crucifixion of Christ, may be remem- 
 
I. CORINTHIANS. 
 
 bercd when all the circumstances of 
 sport and mockery shall have passed 
 away remembered when the world 
 be destroyed, and stars and suns shall 
 rush to ruin. 
 
 10th. Christians have views of the 
 oeauties of religion, and have consola- 
 tions arising from these views, which the 
 cvorld has not. ver. 9. They have dif- 
 ferent views of God, of Christ, of heaven, 
 of eternity. They see a beauty in all 
 these things, and a wisdom in the plan 
 of salvation, which the men of the world 
 do not see. The contemplations of this 
 beauty and wisdom, and the evidence 
 which they have that they are interested 
 in all this, gives them a joy which the 
 world does not possess. They see what 
 che eye has not elsewhere seen ; they 
 *njoy what men elsewhere have not 
 'ii i joyed ; and they are elevated to pri- 
 vileges which men elsewhere do not 
 possess. On earth they partake of hap- 
 piness which the world never can give, 
 and in heaven they shall partake of the 
 fulness of that joy of pleasures there 
 which the eye had not before seen, nor 
 the ear heard, nor the heart of man 
 conceived. Who would not be a 
 ' hristian? 
 
 llth. The Holy Ghost is in some 
 wnse distinct from the Father. This is 
 mplied in his action as an agent in 
 searching, knowing, &c. ver. 10, 11. 
 An attribute ; a quality, does not search 
 -.id know. 
 
 1 2th. The Holy Spirit is divine. 
 4 one can know God but one equal to 
 i mself. If the Spirit intimately knows 
 t,e wisdom, the goodness, the omnis- 
 'i ;nce, the eternity, the power of God, 
 > must be divine. No created being 
 *n have this intelligence, ver. 10, 11. 
 13th. Christians are actuated by a 
 ndferent spirit from the men of this 
 * rld. ver. 12. They are influenced 
 3V a regard to God and his glory. The 
 ij >n of the world are under the influ- 
 ence of pride, avarice, sensuality, am- 
 ' ton, and vainglory. 
 
 i4th. The sinner does not perceive 
 
 [A D 50. 
 
 the beauty of the things of religion. 
 To all this beauty he is blind. This 
 is a sober and a most melancholy fact. 
 Whatever may be the cause of it, the 
 fact is undeniable and sad. It is 
 so with the sensualist; with the men 
 of avarice, pride, ambition, and licenti 
 ousness. The gospel is regarded as 
 folly, and is despised and scorned by the 
 men of this world. This is true in all 
 places, among all people, and at all 
 times. To this there are no exceptions 
 in human nature ; and over this we 
 should sit down and weep. 
 
 1 5th. The reason of this is, that men 
 love darkness. It is not that they are 
 destitute of the natural faculties for lov- 
 ing God, for they have as strong native 
 powers as those who become Christians. 
 It is because they tfue sin and this 
 simple fact, carried out into all its bear- 
 ings, will account for all the. difficulties 
 in the way of the sinner's conversion. 
 There is nothing else ; and 
 
 16th. We see here the value of the 
 influences of the Spirit. It is by thiu 
 Spirit alone that the mind of the Chris- 
 tian is enlightened, sanctified, and com- 
 forted. It is by him alone that he seej 
 the beauty of the religion which he 
 loves ; it is by his influence alone that 
 he differs from his fellow men. And 
 no less important is it for the sinner. 
 Without the influences of that Spirit his 
 mind will always be in darkness, and 
 his heart will always hate the gospel. 
 How anxiously, therefore, should he 
 cherish his influences ! How careful 
 should he be not to grieve him away ! 
 
 17th. There is a difference between 
 Christians and other men. One is en- 
 lightened by the Holy Spirit, the other 
 not ; one sees a beauty in religion, to 
 the other it is folly ; the one has the 
 mind of Christ, the other has the spirit 
 of the world ; the one discerns the ex- 
 cellency of the plan of salvation, to the 
 other all is darkness and folly. How 
 could beings differ more in their moral 
 feelings and views than do Christians 
 and the men c f this world 1 
 
CHAPTER III. 
 
 A ND I, brethren, could not 
 ^ speak unto 'you as a unto 
 
 CHAPTER. III. 
 
 THE design of this chapter is sub- 
 stantially the same as the former. It 
 is t j reprove the pride, the philosophy, 
 the vain wisdom on which the Greeks 
 so \nuch rested ; and to show that the 
 gospel was not dependent on that for 
 its success, and that that had been the 
 tXicasion of no small part of the con- 
 tentions and strifes which had arisen in 
 the church at Corinth. The chapter 
 is iccupied mainly with an account of 
 ats own ministry with them ; and 
 <eems designed to meet an objection 
 Arhich either was made, or could have 
 teen made by the Corinthians them- 
 selves, or by the false teacher that was 
 among them. In ch. ii. 12 16, he 
 aail affirmed that Christians were 
 in fact under the influence of the 
 Spirit of God ; that they were enlight- 
 ened in a remarkable deg-ree ; that they 
 understood all things pertaining to 
 f-he Christian religion. To this, it 
 either was, or could have been objected 
 r -hat Paul, when among them had not 
 nstructed them fully in the more deep 
 ind abstruse points of the gospel ; and 
 r hat he had confined his instructions to 
 che very rudiments of the Christian 
 religion. Of this, probably the false 
 .eachers who had formed parties among 
 Jhem, had taken the advantage, and 
 lad pretended to carry the instruction 
 x> a much greater length, and to ex- 
 plain many things which Paul had left 
 mexpJained. Hence this division into 
 jarties. It became Paul, therefore, to 
 state why he had confined his instruc- 
 tions to the rudiments of the gospel 
 imong them and this occupies the 
 irst part of the chapter, v. 1 11. The 
 eason was, that they were not pre- 
 jared to receive higher instruction, but 
 vere carnal, and he could not address 
 hem as being prepared to enter fully 
 nto the more profound doctrines of the 
 Christian religion. The proof that 
 this was SO} was found in the fact that 
 
 CHAPTER III. f.5 
 
 spiritual, but as unto carnal, even 
 
 as unto babes * in Christ. 
 
 a c.2.14,15. b Heb.5.12,13. lPet.2.2. 
 
 they had been distracted with disputes 
 and strifes, which demonstrated that 
 they were not prepared for the higher 
 doctrines of Christianity. He then 
 reproves them for their contentions, on 
 the ground that it was of little conse- 
 sequence by what instrumentality they 
 had been brought to the knowledge of 
 the gospel, and that there was no occa- 
 sion for their strifes and sects. ALL 
 success, whoever was the instrument, 
 was to be traced to God (ver. 5 7), 
 and the fact that one teacher or another 
 had first instructed them, or that one 
 was more eloquent than another, should 
 not be the foundation for contending 
 sects. God was the source of all 
 blessings. Yet in order to show the 
 real nature of his own work, in order 
 to meet the whole of the objection, he 
 goes on to state that he had done the 
 most important part of the work in the 
 church himself. He had laid the 
 foundation ; and all the otners were 
 but tearing the superstructure. And 
 much as his instructions might appear 
 to be elementary, and unimportant, yet 
 it had been done with the same skill 
 which'an architect evinces who labours 
 that the foundation may be well laid 
 and firm. ver. 10, 11. The others 
 who had succeeded him, whoever they 
 were, were but builders upon this 
 foundation. The foundation had been 
 well laid, and they should be careful 
 how they built on it. ver. 12 16. 
 The mention of this fact that ' e had 
 laid the foundation, and tha< that 
 foundation was Jesus Christ, and that 
 they had been reared upon that as a 
 church, leads him to the inference (ver. 
 16, 17), that they should be holy as 
 the temple of God ; and the conclusion 
 from the whole is, (1.) That no man 
 should deceive himself, of which there 
 was so much danger (ver. 18 20) ; 
 and, (2.) That no Christian should 
 glory in men, for ail things were theirs. 
 It was no matter who had been their 
 
60 
 
 I. CORINTHIANS. 
 
 [A. i). 59 
 
 2 1 have fed you with milk, 
 and not with meat : for hitherto 
 
 teacher on earth, all belonged to God ; 
 and they had a common interest in the 
 most eminent teachers of religion, and 
 they should rise above the petty rival- 
 ships of the world, and rejoice in the 
 assurance that all things belonged tc 
 fhem. vcr. 21 23. 
 
 1. And /, brethren. See ch. ii. 1. 
 This is designed to meet an implied 
 objection. He had said (ch. ii. 14 16) 
 that Christians were able to under- 
 stand all things. Yet, they would re- 
 collect that he had not addressed them 
 as such, but had confined himself to 
 the more elementary parts of religion 
 when he came among them. He had 
 not entered upon the abstruse and dif- 
 ficult points of theology the points of 
 speculation in which the subtle Greeks 
 so much abounded and so much de- 
 lighted. He now states the reason why 
 he had not done it. The reason was one 
 that was most humbling to their pride ; 
 but it was the true reason, and faithful- 
 ness demanded that it should be stated. 
 It was, that they were carnal, and not 
 qualified to understand the deep mys- 
 teries of the gospel ; and the proof of 
 this was unhappily at hand. It was 
 too evident in their contentions and 
 strifes, that they were under the in- 
 fluence of carnal feelings and views. 
 t Could not speak unto you as unto 
 spiritual. ' I could not regard you as 
 spiritual as qualified to enter into the 
 full and higher truths of the gospel ; I 
 could not regard you as divested of the 
 feelings which influence carnal men 
 the men of the world, and I addressed 
 you accordingly. I could not discourse 
 to you as to far-advanced and well-in- 
 formed Christians. I taught you the 
 rudiments only of the Christian reli- 
 gion.' He refers here, doubtless, to his 
 instructions when he founded the 
 church at Corinth. See Note, ch. ii. 13 
 15. 1 But as unto carnal. The word 
 carnal here (r4gK/vc/?) is not the same 
 which in ch. ii. 14 is translated natural 
 refers to one who is 
 
 ye were not able to bear 
 neither yet now are ye able. 
 
 a Jno.16.12. 
 
 unrenewed, and who is wholly under 
 the influence of his sensual or ani- 
 mal nature, and is nowhere applied to 
 Christians. This is applied here to 
 Christians but to those who have 
 much of the remains of corruption, 
 and who are imperfectly acquainted 
 with the nature of religion ; babes in 
 Christ. It denotes those who still 
 evinced the feelings and views which 
 pertain to the flesh, in these unhappy 
 contentions, and strifes, and divisions. 
 " The works of the flesh are hatred, 
 variance, emulations, wrath, strife, sedi- 
 tions, envyings" (Gal. v. 20, 21) ; and 
 these they had evinced in their divi- 
 sions ; and Paul knew that their dan- 
 ger lay in this direction, and he there- 
 fore addressed them according to their 
 character. Paul applies the word to 
 himself (Rom. vii. 14), "for I am car- 
 nal ;" and here it denotes that they 
 were as yet under the influence of the 
 corrupt passions and desires which the 
 flesh produces, ^ As unto babes in 
 Christ. As unto those recently born 
 into his kingdom, and unable to under- 
 stand the profounder doctrines of the 
 Christian religion. It is a common 
 figure to apply the term infants and 
 children to those who are feeble in un- 
 derstanding, or unable, from any cause, 
 to comprehend the more profound in- 
 structions of science or religion. 
 
 2. / have fed you with milk. Paul 
 here continues the metaphor, which is 
 derived from the custom of feeding 
 infants with the lightest food. Milk 
 here evidently denotes the more simple 
 and elementary doctrines of Chris- 
 tianity the doctrines of the new birth, 
 of repentance, faith, &c. The same 
 figure occurs in Heb. v. 11 14; and 
 also in classical writers. See Wetstein. 
 ^ And not with meat. Meat here de- 
 notes the more sublime and mysterious 
 doctrines of religion, ^f For hitherto. 
 Formerly, when I came among you, 
 and laid the foundations of the church. 
 1 Not able to bear it. You were not 
 

 A.D. 59.] 
 
 3 For ye are yet carnal : for 
 whereas u there is among you 
 envying, and strife, and l divi- 
 sions, are ye not carnal, and 
 walk a as men ? 
 
 CHAPTER III. 
 
 61 
 
 a James 3 16. 
 iig to man. 
 
 oTjfactions. accord- 
 
 mfficiently advanced in Christian know- 
 .edge to comprehend the higher myste- 
 ries of the gospel. 1 Neither yet 
 now, &c. The reason why they were 
 not then able he proceeds immediately 
 to state. 
 
 3 For ye are yet carnal. Though 
 you are Christians, and are the friends 
 of God in the main, yet your divi- 
 sions and strifes show that you are yet, 
 in some degree, under the influence of 
 the principles which govern the men 
 of this world. Men who are governed 
 solely by the principles of this world, 
 evince a spirit of strife, emulation and 
 contention ; and just so far as you are 
 engaged in strife, just so far do you 
 show that you are governed by their 
 principles and feelings. ^ For where- 
 as. In proof that you are carnal I 
 appeal to your contentions and strifes. 
 1 Envying (xo?), zeal ; used here in 
 the sense of envy, as it is in James iii. 
 14. 16. It denotes, properly, any fer- 
 vour of mind (from sa>), and may be 
 applied to any exciting and agitating 
 passion. The envy here referred to, 
 was that which arose from the superior 
 advantages and endowments which 
 some claimed or possessed over others. 
 Envy everywhere is a fruitful cause of 
 strife. Most contentions in the church 
 nre somehow usually connected with 
 onvy. ^ And strife. Contention and 
 <!ispute. 1 And divisions. Dissen- 
 -ions and quarrels. The margin cor- 
 rvctly renders it factions. The idea 
 is, that they were split up into parties, 
 .iid that those parties were imbittered 
 /ith mutual recriminations and re- 
 proaches, as they always are in a 
 church, t And walk as men. Marg. 
 according to man. The word walk 
 is used often in the Scriptures in the 
 isense oi conduct or act. You conduct 
 
 4 For while one saith, I * an, 
 of Paul ; and another, I am of 
 Apollos ; are ye m t carnal ? 
 
 5 Who then is Paul, and 
 who is Apollos, but ministers 
 
 b c.l. 12. 
 
 as men, i. e. as men commonly do ; 
 you evince the same spirit that the 
 great mass of men do. Instead of be- 
 ing filled with love ; of being united 
 and harmonious as the members of the 
 same family ought to be, you are split 
 up into factions as the men of the 
 world are. 
 
 4. For while one saith. &c. See 
 Note, ch. i. 12. 
 
 5. Who then ts Paul, &c. See 
 Notes, ch. i. 13. Why should a party 
 be formed which should be named after 
 Paul 1 What has he done or taught 
 that should lead to thisl What emi- 
 nence has he that should induce any to 
 call themselves by his name 1 He is 
 on a level with the other apostles; and 
 all are but ministers, or servants, and 
 have no claim to the honour of giving 
 names to sects and parties. God is 
 the fountain of all your blessings, and 
 whoever may have been the instru- 
 ment by whom you have believed, it is 
 improper to regard them as in any 
 sense the fountain of your blessings, 
 or to arrange yourselves under their 
 name, f But ministers. Our word 
 minister, as now used, does not ex- 
 press the proper force of this word. 
 We in applying it to preachers of the 
 gospel do not usually advert to the ori- 
 ginal sense of the word, and the rea- 
 sons why it was given to them. The 
 original word (iiawzi) denotes pro- 
 perly servants in contradistinction from 
 masters (Matt. xx. 26; xxiii. 11. 
 Mark ix. 35 ; x. 43) ; and denotes 
 those of course who are in an inferior 
 rank of life. They had not command, 
 or authority, but were subject to the 
 command of others. It is applied to 
 the preachers of the gospel because 
 they are employed in the service of 
 God; because they go at his command 
 
I. CORINTHIANS. 
 
 [A. D. 59. 
 
 by whom ye believed, even a 
 as the Lord gave to every 
 man ? 
 
 a Rorr. 12.3,6. lPet.4.11- 
 
 and arc subject to his control and di- 
 rection. They have not original au- 
 thority, nor are they the source of influ- 
 ence or power. The idea here is, that 
 they were the mere instruments or 
 servants by whom God conveyed all 
 blessings to the Corinthians ; that they 
 as ministers were on a level, were en- 
 gaged in the same work, and that there- 
 fore, it was improper for them to form 
 parties that should be called by their 
 names. ^ By whom. Through whom 
 (Jl cov), by whose instrumentality. 
 They were not the original source of 
 faith, but were the mere servants of 
 God in conveying to them the know- 
 ledge of that truth by which they were 
 to be saved. T Even as the Lord gave 
 to every man. God is the original 
 source of faith ; and it is by his influ- 
 ence that any one is brought to be- 
 lieve. See Note, Rom. xii. 3. 6. There 
 were diversities of gifts among the 
 Corinthian Christians, as there are in 
 all Christians. And it is here implied, 
 (1.) That all that any one had was to 
 be traced to God as its author; (2.) 
 That he is a sovereign, and dispenses 
 his favours to all as he pleases ; (3.) 
 That since God had conferred those fa- 
 vours, it was improper for the Corin- 
 f .hians to divide themselves into sects 
 tud call themselves by the name of 
 cheir teachers, for all that they had was 
 :o be traced to God alone. This idea, 
 mat all the gifts and graces which 
 f 'hristians had, were to be traced to God 
 ilone, was one which the apostle Paul 
 't'ten insisted on ; and if this idea had 
 fu-en kept before the minds and hearts 
 <>f all Christians, it would have pre- 
 vented no small part of the contentions 
 in the church, and the formation of 
 no small part of the sects in the Chris- 
 *ian world. 
 
 6. I have planted. The apostle 
 tiere compares the establishment of the 
 sharch at Corinth to the planting of a 
 cine, a tree, or of grain. The figure 
 
 6 I have planted, Apollos wa- 
 tered ; but God b gave the in- 
 
 crease. 
 
 b c.15.10. 
 
 is taken from agriculture, and the 
 meaning is obvious. Paul established 
 the church. He was the first preacher 
 in Corinth ; and if any distinction 
 was due to any one, it was rather to 
 him than to the teachers who had la- 
 boured there subsequently ; but he re- 
 garded himself as worthy of no such 
 honour as to be the head of a party, 
 for it was not himself, but God who 
 had given the increase, t Apollos 
 watered. This figure is taken from 
 the practice of watering a tender plant, 
 or of watering a garden or field. This 
 was necessary in a special manner in 
 eastern countries. Their fields be- 
 came parched and dry from their long 
 droughts, and it was necessary to irri- 
 gate them by artificial means. The 
 sense here is, that Paul had laboured 
 in establishing the church at Corinth ; 
 but that subsequently Apollos had la- 
 boured to increase it, and to build it up 
 It is certain that Apollos did not go to 
 Corinth until after Paul had left it. See 
 Acts xviii. 18. Comp. 27 ^ Godgavt 
 the increase. God caused the seed 
 sown to take root and spring up ; and 
 God blessed the irrigation of the tender 
 plants as they sprung up, and caused 
 them to grow. This idea is still taken 
 from the husbandman. It would be 
 vain for the farmer to sow his seed 
 unless God should give it life. There 
 is no life in the seed, nor is there any 
 inherent power in the earth to make it 
 grow. God only, the giver of all life, 
 can quicken the germ in the seed, and 
 make it live. So it would be in vain 
 for the farmer to water his plant 
 unless God should bless it. There is 
 no living principle in the water; no 
 inherent power in the rains of heaven 
 to make the plant grow. It is adapted, 
 indeed, to this, and the seed would not 
 I germinate if it was not planted, nor 
 grow if it was not watered ; but the life 
 is still from God. He arranged these 
 means, and he gives life to the tende. 
 
A D. 59.] 
 
 7 So then neither is he that 
 planteth any thing, neither he 
 that watereth, but God that giv- 
 eth the increase. 
 
 aJiio.15.5. 2Cor.12.9-ll. 
 
 CHAPTER III. 
 
 Llade, and sustains it. And so it is 
 with the word of life. It has no in- 
 herent power to produce effect by itself. 
 The power is not in the naked word, 
 nor in him that plants, nor in him that 
 waters, nor in the heart where it is 
 sown, but in God. But there is a 
 fitness of the means to the end. The 
 word is adapted to save the soul. The 
 seed must be sown or it will not ger- 
 minate. Truth must be sown in the 
 heart, and the heart must be prepared 
 for it as the earth must be ploughed 
 and made mellow, or it .will not spring 
 up. It must be cultivated with -assidu- 
 ous care, or it will produce nothing. 
 But still it is all of God as much so as 
 the yellow harvest of the field, after all 
 the toils of the husbandman, is of God. 
 And as the farmer who has just views, 
 will take no praise to himself because 
 his corn and his vine start up and 
 grow after all his care, but will ascribe 
 all to God's unceasing, beneficent 
 agency ; so will the minister of religion, 
 and so will every Christian, after all 
 their care, ascribe all to God. 
 
 7. Any thing. This is to be taken 
 comparatively. They are nothing in 
 comparison with God. Their agency 
 is of no importance compared with his. 
 8t:c Note, ch. i. 28. It does not mean 
 th.it their agency ought not to be per- 
 formed ; that it is not important, and 
 indispensable in its place ; but that the 
 honour is due to God. Their agency 
 i indispensable. God could make 
 seed or a tree grow if they were not 
 planted in the earth. But he does not 
 ti' it. The agency of the husbandman 
 is indispensable in the ordinary opera- 
 tions of his providence. If he does 
 not plant, God will not make the grain 
 jr the tree grow. God blesses his la- 
 bours ; he does not work a miracle. 
 God attends effort with success ; he 
 does not interfere ir a miraculous man- 
 
 S Now he that pianteth and he 
 that watereth are one : and every 
 man * shall receive his own re- 
 ward according to his own labour 
 
 b Ps.62.12. Rev.22.12. 
 
 ner to accommodate the indolence of 
 men. So in the matter of salvation. 
 The efforts of ministers would be of 
 no avail without God. They could do 
 nothing in the salvation of the soul 
 unless He should give the increase. 
 But their labours are as indispensable 
 arid as necessary, as are those of the 
 farmer in the production of a harvest. 
 And as every farmer could say, my la- 
 bours are nothing without God, who 
 alone can give the increase,' so it is 
 with every minister of the gospel. 
 
 S. Are one (iv s*W). They are 
 not the same person ; but they are one 
 I in the following respects: (1.) They 
 ! are untied in reference to the same 
 j work. Though they are engaged in 
 different things for planting and wa- 
 tering are different kinds of work, yet 
 it is one in regard to the end to be 
 gained. The employments do not at 
 all clash, but tend to the same end. It 
 is not as if one planted, and the other 
 was engaged in pulling up. (2.) Theii 
 i work is one, because one is as necessary 
 as the other. If the grain was not 
 planted there would be no use in pour- 
 ing water there ; if not watered, there 
 would be no use in planting. The 
 | work of one is as needful, therefore, as 
 I the other ; and the one should not un- 
 dervalue the labours of the other. (3.) 
 They are one in regard to God, They 
 are both engaged in performing one 
 work ; God is performing another 
 There are not three parties or portions 
 of the work, but two. They two per- 
 form one part of the work ; God alone 
 performs the other. Theirs would be 
 useless without him ; he would not or- 
 dinarily perform his without their per- 
 forming their part. They could not 
 do his part if they would as they can- 
 not make a plant grow ; he could per- 
 form their part as he could plant and 
 water without the farmer ; but it is not 
 
1. CORINTHIANS. 
 
 9 For we are labourers to- 
 gether a with God : ye are God's 
 
 in accordance with his arrangements to 
 do it. 1 And every man. The argu- 
 ment of the apostle here has reference 
 only to ministers ; but it is equally true 
 of all men, that they shall receive their 
 proper reward, t Shall receive. In 
 the day of judgment, when God de- 
 cides the destiny of men. The deci- 
 sions of that day will be simply deter- 
 mining what every moral agent oughf 
 to receive, ^ His own reward. His 
 lit, "or proper (<rif i'Acv) reward ; that 
 which pertains to him, or which shall 
 be a proper expression of the character 
 and value of his labour. The word 
 reward (/-c/j'3-iv) denotes properly that 
 which is given by contract for service 
 rendered ; an equivalent in value for 
 services or for kindness. Note, Rom. 
 iv. 4. In the Scriptures it denotes 
 pay, wages, recompense given to day- 
 labourers, to soldiers, &c. It is applied 
 often, as here, to the retribution which 
 God will make to men in the day of 
 judgment; and is applied to the fa- 
 vours which he will then bestow on 
 them, or to the punishment which he 
 will inflict as the reward of their deeds. 
 Instances of the former sense occur in 
 Matt. v. 12 ; vi. Luke vi. 23. 35. Rev. 
 xi. 18 ; of the latter in 2 Pet. ii. 13. 
 15. In regard to the righteous, it does 
 not imply merit, or that they deserve 
 heaven ; but it means that God will 
 lender to them that which, according 
 to the terms of his new covenant, he 
 has promised, and which shall be a fit 
 expression of his acceptance of their 
 services. It is -proper, according to 
 Inese arrangements, that they should 
 be blessed in heaven. It would not be 
 proper that they should be cast down 
 to hell. Their original and their sole 
 title to eternal life is the grace of God 
 through Jesus Christ ; the measure, or 
 amount of the favours bestowed on 
 them there, shall be according to the 
 services which they render on earth. 
 \ parent may resolve to divide his 
 estate among his sons, and their title 
 
 [A.D. 59 
 
 ush-mdry, ye are God's build 
 
 or, tillage. b Heb.3.6. lPet.2.5. 
 
 to any thing may be derived from hia 
 mere favour; but he may determine 
 that it shall be divided according to 
 their expressions of attachment, and 
 to their obedience to him. 
 
 9. For we are labourers together 
 W ill God (Qvu yd^ la-fjie/ a-vvigyoi). We. 
 are God's co-workers. A similar ex- 
 pression occurs in 2 Cor. vi. 1, "We 
 then as workers together with him," &c. 
 This passage is capable of two signi- 
 fications : -first, as in our translation, 
 that they were co-workers with God ; 
 engaged with him in his work, that he 
 and they co-operated in the productior- 
 of the effect ; or that it was a joint 
 work; as we speak of a partnercy, or 
 of joint-effort among men. So ipany 
 interpreters have understood this. If 
 this is the sense of the passage, then it 
 means that as a farmer may be said to 
 be a co-worker with God when he 
 plants and tills his field, or does that 
 without which God would not work in 
 that case, or without which a harvest 
 would not be produced, so the Christian 
 minister co-operates with God in pro- 
 ducing the same result. He is engaged 
 in performng that which is indispensable 
 to the end ; and God also, by his Spirit, 
 co-operates with the same design. If 
 this be the idea, it gives a peculiar 
 sacredness to the work of the ministry, 
 and indeed to the work of the farmer 
 and the vinedresser. There is no higher 
 honour than for a man to be engaged in 
 doing the same things which God does, 
 and participating with him in accom- 
 plishing his glorious plans. But doubts 
 have been suggested in regard to this 
 interpretation. (1.) The Greek does 
 not of necessity imply this. It is 
 literally, not we are his co-partners, 
 but we are his fellow labourers, L e. 
 fellow labourers in his employ, under 
 his direction as we say of servants of 
 the same rank they are fellow labourers 
 of the same master, not meaning that 
 the master was engaged in working 
 with them, but that they were fellow 
 
\.D 59.] 
 
 CHAPTER III. 
 
 10 According " tc the grace of God which is given unto 
 
 a Rom. 12.3. 
 
 labourers one with another in his em- 
 ployment. (2.) There is no expression 
 that is parallel to this. There is none 
 that speaks of God's operating jointly 
 with his creatures in producing the 
 same result. They may be engaged 
 in regard to the same end ; but the 
 sphere of God's operations and of their 
 operations is distinct. God does one 
 thing; and they do another, though 
 they may contribute to the same result. 
 The sphere of God's operations in the 
 growth of a tree is totally distinct from 
 that of the man who plants it. The 
 man who planted it has no agency in 
 causing the juices to circulate; in ex- 
 panding the bud or the leaf; that is, in 
 the proper work of God. In 3 John 
 8, Christians are indeed said to be 
 " fellow helpers to the truth" (rwttyoi 
 tH cteiSii*) ; that is, they operate with 
 the truth, and contribute by their 
 labours and influence to that effect. 
 In Mark also (xvi. 20), it is said that 
 the apostles " went forth and preached 
 everywhere, the Lord working with 
 them" (TOW xug/cv owsg^-oyvTo?), where 
 the phrase means that the Lord co- 
 operated with them by miracles, &c. 
 The Lord, by his own proper energy, 
 and in his own sphere, contributed to 
 the success of the work in which they 
 were engaged. (3.) The main design 
 and scope of this whole passage is to 
 show that God is all that the apostles 
 arc nothing ; to represent the apostles 
 not as joint-workers with God, but as 
 working by themselves, and God as 
 alone giving efficiency to all that was 
 done. The idea is, that of depressing 
 or humbling the apostles, and of exalt- 
 ing God ; and this idea would not be 
 consistent with the interpretation that 
 they were joint-labourers with him. 
 While, therefore, the Greek would bear 
 the interpretation conveyed in our trans- 
 lation, the sense may perhaps be, that 
 the apostles were joint-labourers with 
 each other in God's service ; that they 
 were united in their work, and that 
 God was all in all ; that they were like 
 6* 
 
 servants employed in the service of a 
 master, without saying that the master 
 participated with them in their work. 
 This idea is conveyed in the translation 
 of Doddridge, " we are the fellow la- 
 bourers of God." So Rosenmiiller. 
 Calvin, however, Grotius, Whitby, and 
 Bloomfiekl, coincide with our version 
 in the interpretation. The Syriac ren- 
 ders it "We work with God." The 
 Vulgate, " We are the aids of God." 
 ^[ Ye are God's husbandry (ytJ^ytw} ; 
 margin, tillage. This word occurs no- 
 where else in the New Testament. It 
 j roperly denotes a tilled or cultivated 
 field ; and the idea is, that the church 
 at Corinth was the field on which God 
 had bestowed the labour of tillage, or 
 culture, to produce fruit. The word is 
 used by the LXX. in Gen. xxvi. 14, as 
 the translation of m3j?, "For he had 
 possession of flocks," &c. ; in Jer. xli. 23, 
 as the translation of nox, a yoke , and 
 in Prov. xxiv. 30 ; xxxi. 16, as the trans- 
 lation of mt!>, afield; "I went by the 
 field of the slothful," &c. The sense 
 here is, that all their culture was of 
 God ; that as a church they were under 
 his care ; and that all that had been 
 produced in them was to be traced to 
 his cultivation, t God's building. 
 This is another metaphor. The object 
 of Paul was to show that all that had 
 been done for them had been really 
 accomplished by God. For this pur- 
 pose he first says that they were God's 
 cultivated field; then he changes the 
 figure ; draws his illustration from 
 architecture, and says, that they had 
 been built by him as an architect rears 
 a house. It does not rear itself; but it 
 is reared by another. So he says of 
 the Corinthians, ' Ye are the building 
 which God erects.' The same figure 
 is used in 2 Cor. vi. 16 and Eph. ii. 21 
 See also Heb. iii. 6. 1 Pet. ii. 5. The 
 idea is, that God is the supreme agent 
 in the founding and establishing of the 
 church, in all its gifts and graces. 
 
 10. According to the grace of God, 
 By the fa'Dur of God which is given 
 
Jib 
 
 I. CORINTHIANS. 
 
 me, as a wise master-buiWer, 
 I h?,ve laid the foundation, 
 
 to me. All that Paul had done had 
 been by the mere favour of God. His 
 appointment was from him ; and all 
 the skill which he had shown, and all 
 the agency which he had employed, 
 had been from him. The architectural 
 figure is here continued with some 
 striking additions and illustrations. By 
 the " grace of God" here, Paul probably 
 means his apostleship to the Gentiles, 
 which had been conferred on him by 
 the mere favour of God, and all the 
 wisdom, and skill, and success which 
 he had evinced in founding the church. 
 1 As a wise master-builder. Gr. Ar- 
 chitect. The word does not imply that 
 Paul had any pre-eminence over his 
 brethren, but that he had proceeded in 
 his work as a skilful architect, who 
 secures first a firm foundation. Every 
 builder begins with the foundation ; 
 and Paul had proceeded in this man- 
 ner in laying first a firm foundation on 
 which the church could be reared. The 
 word wise here means skilful, judicious. 
 Comp. Matt. vii. 24. t I have laid 
 the foundation. What this foundation 
 was, he states in ver. 11. The meaning 
 here is, that the church at Corinth had 
 been at first established by Paul. See 
 Acts xviii. 1, &c. ^ And another. 
 Other teachers. I have communicated 
 to the church the first elements of Chris- 
 tian knowledge. Others folloiv out this 
 instruction, and edify the. church. The 
 discussion here undergoes a slight 
 change. In the former part of the 
 chapter, Christians are compared to a 
 building ; here the doctrines which are 
 taught in the church are compared to 
 various parts of a building. Grotius. 
 See similar instances of translation in 
 Matt. xiii. Mark iv. John x. | But 
 let every man, &c. Every man who 
 is a professed teacher. Let him be 
 careful what instructions he shall give 
 to a church that has been founded by 
 apostolic hands, and that is established 
 on the only true foundation. This is 
 
 and 
 
 [A. \). 59 
 
 another buildeth thereon. 
 
 But let every man take heed 
 
 designed to guard against false instruc- 
 tion and the instructions of false teach- 
 ers. Men should take heed what in- 
 struction they give to a church, (1 .) Be- 
 cause of the fact that the church belongs 
 to God, and they should be cautious 
 what directions they give to it; (2.) Be- 
 cause it is important that Christians 
 should not only be on the true founda- 
 tion, but that they should be fully in- 
 structed in the nature of their religion, 
 and the church should be permitted to 
 rise in its true beauty and loveliness; 
 (3.) Because of the evils which result 
 from false instruction. Even when the 
 foundation is firm, incalculable evils 
 will result from the want of just and 
 discriminating instruction. Error sanc- 
 tifies no one. The effect of it even on 
 the minds of true Christians is to mar 
 their piety ; to dim its lustre ; and to 
 darken their minds. No Christian can 
 enjoy religion except under the full- 
 orbed shining of the word of truth; 
 and every man, therefore, who gives 
 false instruction, is responsible for all 
 the darkness he causes, and for all the 
 want of comfort which true Christians 
 under his teaching may experience. 
 (4.) Every man must give an account 
 of the nature of his instructions ; and 
 he should therefore " take heed to him 
 self, and his doctrine" (1 Tim. iv. 16") : 
 and preach such doctrine as shall bear 
 the test of the great day. And from 
 this we learn, that it is important 
 that the church should be built in 
 the true foundation ; and, that it is 
 scarcely less important that it should 
 be built up in the knowledge of the 
 truth. Vast evils are constantly occur- 
 ring in the church for the want of pro- 
 per instruction to young converts. Many 
 seem to feel that provided the foun- 
 dation be well laid, that is all that is 
 needed. But the grand thing which 
 is wanted at the present time, is, that 
 those who are converted should, as 
 soon as possible, be instructed FUILT 
 
A. I). 59.] 
 
 CHAPTKU III. 
 
 67 
 
 how he buildeth thereupon. 
 1 1 For other foundation can 
 no man lay than that is laid, a 
 which is Jesus Christ. 
 
 a Isa.2S.lG. Matt.16.13. Eph.2.20. 2Tim.2.19. 
 
 12 Now if any man build 
 upon this foundation gold, sil- 
 ver, precious stones, wood, hay, 
 stubble ; 
 
 in the nature of the religion which they 
 have embraced. What would be thought 
 of a farmer who should plant a tree, 
 and never water or trim it ; who should 
 plant his seed, and never cultivate the 
 corn as it springs up ; who should sow 
 his fields, and then think that all is 
 well, and leave it to be overrun with 
 weeds and thorns 1 Piety is often 
 stunned, its early shootings blighted, 
 its rapid growth checked for the want 
 of early culture in the church. And 
 perhaps there is no one thing in which 
 pastors more frequently fail than in re- 
 gard to the culture which ought to be 
 bestowed on those who are converted 
 especially in early life. Our Saviour's 
 views on this were expressed in the 
 admonition to Peter, " Feed my lambs.'' 
 John xxi. 15. 
 
 11. For other foundation. It is 
 implied by the course of the argument 
 here, that this was the foundation which 
 had been laid at Corinth, and on which 
 the church there had been reared. And 
 it is affirmed that no other foundation 
 can be laid. A foundation is that on 
 which a building is reared : the foun- 
 dation of a church is the doctrine on 
 which it is established ; that is, the 
 doctrines which its members hold 
 those truths which lie at the basis of 
 their hopes, and by embracing which 
 they have been converted to God. 
 1 Can no man lay. That is, there is 
 no other true foundation, t Which is 
 Jesus Christ. Christ is often called 
 the foundation ; the stone ; the corner 
 stone on which the church is reared. 
 Isa. xxviii. 16. Matt. xxi. 42. Acts iv. 
 11. Eph. ii. 20. 2 Tim. ii. 19. 1 Pet. 
 ii. 6. The meaning is, that no true 
 church can be reared which does not 
 embrace and hold the true doctrines 
 respecting him those which pertain 
 to his incarnation, his divine nature, 
 his instructions, his example, his atone- 
 
 ment, his resurrection, and ascension. 
 The reason why no true church can be 
 established without embracing the truth 
 as it is in Christ is, that it is by him 
 only that men can be saved ; and where 
 this doctrine is wanting, all is wanting 
 that enters into the essential idea of a 
 church. The fundamental doctrines of 
 the Christian religion must be em- 
 braced, or a church cannot exist; and 
 where those doctrines are denied, no 
 association of men can be recognised 
 as a church of God. Nor can the foun- 
 dation be modified or shaped so as to 
 suit the wishes of men. It must be 
 laid as it is in the Scriptures ; and the 
 superstructure must be reared on that 
 alone. 
 
 12. Now if any man. If any 
 teacher in the doctrines which he in- 
 culcates ; or any private Christian in 
 the hopes which he cherishes. The 
 main discussion doubtless, has respect 
 to the teachers of religion. Paul car- 
 ries forward the metaphor in this and 
 the following verses with respect to the 
 building. He supposes that the foun- 
 dation is laid ; that it is a true founda- 
 tion ; that the essential doctrines in 
 regard to the Messiah are the real basis 
 on which the edifice is reared. But, he 
 says, that even admitting that, it is a 
 subject of vast importance to attend to 
 the kind of structure which shall be 
 reared on that ; whether it shall be 
 truly beautiful, and valuable in itself, 
 and such as shall abide the trial of the 
 last great day ; or whether it be mean, 
 worthless, erroneous, and such as shall 
 at last be destroyed. There had been 
 some difference of opinion in regard to 
 the interpretation of this passage, aris- 
 ing from the question whether the 
 apostle designed to represent one or two 
 buildings. The former has been the 
 more common interpretation, and the 
 sense according to that is, 'the true 
 
68 
 
 I. CORINTHIANS. 
 
 [A. D. 
 
 foundation is laid ; but on that it is 
 improper to place vile and worthless 
 materials. It would be absurd to work 
 them in with those which are valuable ; 
 it would be absurd to work in, in rear- 
 'ng a building, wood, and hay, and stub- 
 ble, with gold, and silver, and precious 
 stones ; there would be a want of con- 
 cinnity and beauty in this. So in the 
 spiritual temple. There is an impro- 
 priety, an unfitness, in rearing the 
 spiritual temple, to interweave truth 
 with error; sound doctrine with false.' 
 See Calvin and Macknight. Grotius 
 renders it, " Paul feigns to himself 
 an edifice, partly regal, and partly rus- 
 tic. He presents the image of a house 
 whoe walls are of marble, whose 
 columns are made partly of gold and 
 paitly of silver, whose beams are of 
 wood, and whose roof thatched with 
 straw." Others, among whom are 
 Wetstein, Doddridge, Rosenmuller, 
 suppose that he refers to two buildings 
 that might be reared on this foundation 
 either one that should be magnifi- 
 cent and splendid ; or one that should 
 be a rustic cottage, or mean hovel, 
 thatched with straw, and made of 
 planks of wood. Doddridge paraphrases 
 the passage, " If any man build, I 
 say, upon this foundation, let him 
 look to the materials and the nature of 
 his work; whether he raise a stately 
 and magnificent temple upon it, adorn- 
 ed as it were like the house of God at 
 Jerusalem, with gold and silver, and 
 large, beautiful, and costly stones ; or 
 a mean hovel, consisting of nothing 
 better than planks of wood roughly put 
 together, and thatched with hay and 
 stubble. That is, let him look to it, 
 whether he teach the substantial, vital 
 truths of Christianity, and which it 
 was intended to support and illustrate ; 
 or set himself to propagate vain sub- 
 tilties and conceits on the one hand, 
 or legal rites and Jewish traditions on 
 the other ; which although they do not 
 entirely destroy the foundation, disgrace 
 it, as a mean edifice would do a grand 
 and extensive foundation laid with 
 great pomp and solemnity." This pro- 
 bably expresses the correct sense of the 
 
 passage. The foundation may be well 
 laid; yet on this foundation an edifice 
 rnay be reared that shall be truly mag- 
 nificent, or one that shall be mean and 
 worthless. So the true foundation of a 
 church may be laid, or of individual 
 conversion to God in the true doctrine 
 respecting Christ. That church 01 
 that individual may be built up and 
 adorned with all the graces which trutr. 
 is fitted to produce ; or there may br 
 false principles and teachings super 
 added ; doctrines that shall delude am' 
 lead astray ; or views and feelings cul- 
 tivated as piety, and believed to bi 
 piety, which may be no part of true re 
 ligion, but which are mere delusion am 
 fanaticism, f Gold, silver. On thf 
 meaning of these words it is not ne 
 cessary to dwell ; or to lay too mucl 
 stress. Gold is the emblem of tha 
 which is valuable and precious, anc 
 may be the emblem of that truth anc 
 holiness which shall bear the tna 
 of the great day. In relation to th( 
 figure which the apostle here uses 
 it may refer to the fact that co- 
 lumns or beams in an edifice might be 
 gilded ; or perhaps, as in the temple, 
 that they might be solid gold, so as to 
 bear the action of intense heat ; or so 
 that fire would not destroy them. So 
 the precious doctrines of truth, and all 
 the feelings, views, opinions, habits, 
 practices, which truth produces in an 
 individual or a church, will bear the 
 trial of the last great day. ^ Precious 
 atones. By the stones here referred to, 
 are not meant gems which are esteem- 
 ed of so much value for ornaments, but 
 beautiful and valuable maibles. The 
 word precious here (r^/if?) means 
 those which are obtained at a price, 
 which are costly and valuable ; and is 
 particularly applicable, therefore, to the 
 costly marbles which were used in 
 building. The figurative sense here 
 does not differ materially from that 
 . conveyed by the silver and gold. By 
 this edifice thus reared on the true 
 ! foundation, we are to understand, (1.) 
 | The true doctrines which should be 
 I employed to build up a church doc- 
 ' trines which would bear the test of 
 
A. D. 59.] 
 
 CHAPTER III. 
 
 13 Every man's work shall 
 be made manifest : for the day 
 shall declare it, because it shall 
 
 1 be revealed by fire ; and the ' 
 fire shall try every man's work, 
 of what sort it is. 
 
 ' is. a Zech.13.9. 2Pet.l.7; 1.J2. 
 
 ihe trial of the last day; and, (2.) 
 Such views in regard to piety, and to 
 luty , such feelings and principles of 
 action, as should be approved, and seen 
 to be genuine piety in the day of judg- 
 ment, f Wood. That might be easily 
 burned. An edifice reared of wood 
 instead of marble, or slight buildings, 
 such as were often put up for tempo- 
 rary purposes in the east as cottages, 
 places for watching their vineyards, 
 &c. See my Note on Isa. i. 8. ^ Hay, 
 stubble. Used for thatching the build- 
 ing, or for a roof. Perhaps, also, grass 
 was sometimes employed in some way 
 to make the walls of the building. 
 Such an edifice would burn readily ; 
 would be constantly exposed to take 
 fire. By this is meant, (1.) Errors 
 and false doctrines, such as will not be 
 found to be true in the day of judg- 
 ment, and as will then be swept away ; 
 (2.) Such practices and mistaken 
 views of piety, as shall grow out of 
 false doctrines and errors. The foun- 
 dation may be firm. Those who are 
 referred to may be building on the Lord 
 Jesus, and may be true Christians. 
 Yet there is much error among those 
 who are not Christians. There are 
 many things mistaken for piety which 
 will yet be seen to be false. There is 
 much enthusiasm, wildfire, fanaticism, 
 bigotry; much affected humility ; much 
 that is supposed to be orthodoxy ; much 
 regard to forms and ceremonies ; to 
 "days, and months, and times, and 
 years" (Gal. iv. 10) ; much over-heat- 
 ed zeal, and much precision, and so- 
 lemn sanctimoniousness ; much regard 
 for exernal ordinances where the heart 
 is wanting, that shall be found to be 
 false, and that shall be swept away in 
 the day of judgment. 
 
 13. Every man's work shall be 
 made manifest. What every man has 
 built on this foundation shall be seen. 
 Whether he has held truth or eiror; 
 
 whether he has had correct views of 
 piety or false ; whether what he has 
 done has been what he should have 
 done or not. ^ For the day. The day 
 of judgment. Th^, great day which 
 shall reveal the secrets of all hearts, 
 and the truth in regard to what every 
 man has done. The event will show 
 what edifices on the true foundation 
 are firmly, and what are weakly built. 
 Perhaps the word day here may mean 
 time in general, as we say, " time will 
 show" and as the Latin adage says, 
 dies docebit f but it is more natural to 
 refer it to the day of judgment. \ Be- 
 cause it shall be revealed by fire. The 
 work, the edifice which shall be built 
 on the true foundation shall be made 
 known amidst the fire of the great day. 
 The fire which is here referred to, is 
 doubtless, that which shall "attend the 
 consummation of all things the close 
 of the world. That the world shall be 
 destroyed by fire, and that the solemni- 
 ties of the judgment shall be ushered 
 in by a universal conflagration, is fully 
 and frequently revealed. See Isa. Ixvi. 
 15. 2 Thess.'i. 8. 2 Pet. iii. 7. 10, 11. 
 The burning fires of that day, Paul 
 says, shall reveal the character of every 
 man's work, as fire sheds light on all 
 around, and discloses the true nature 
 of things. It may be observed, how- 
 ever, that many critics suppose this to 
 refer to the fire of persecution, &c. 
 Macknight. Whitby supposes that the 
 apostle refers to the approaching de- 
 struction of Jerusalem. Others, as 
 Grotius, Rosenmuller, &c. suppose that 
 the reference is to time in general ; it 
 shall be declared ere long ; it shall be 
 seen whether those things which are 
 built on the true foundation, are true 
 by the test of time, &c. But the most 
 natural interpretation is that which re- 
 fers it to the day of judgment, f And 
 the fire shall try every man's work., 
 It is the property of fire to test the 
 
70 
 
 1. CORINTHIANS. 
 
 [A. D 
 
 14 If any man's work abide 
 which he hath built there- 
 
 qualities of objects. Thus, gold and 
 silver, so far from being destroyed by 
 fire, are purified from dross. Wood, 
 hay, stubble, are consumed. The 
 power of fire to try or test the nature 
 of metals, or other objects, is often re- 
 ferred to in the Scripture. Comp. Isa. 
 iv. 4 ; xxiv. 15. Mai. iii. 2. 1 Pet. i. 7. 
 It is not to be supposed here that the 
 material fire of the last day shall have 
 any tendency to purify the soul, or to 
 remove that which is unsound ; but 
 that the investigations and trials of the 
 judgment shall remove all that is evil, 
 as fire acts with reference to gold and 
 silver. As they are not burned but 
 purified ; as they pass unhurt through 
 the intense heat of the furnace, so 
 shall all that is genuine pass through 
 the trials of the last great day, of which 
 trials the burning world shall be the 
 antecedent and the emblem. That 
 great day shall show what is genuine 
 and what is not. 
 
 14. If any man's work abide, &c. 
 If it shall appear that he has taught the 
 true doctrines of Christianity,* and in- 
 culcated right practices and views of 
 piety, and himself cherished right feel- 
 ings: if the trial of the great day, 
 when the real qualities of all objects 
 shall be known, shall show this. ^ He 
 shall receive a reward. According to 
 the nature of his work. See Note on 
 ver. 8. This refers, I suppose, to the 
 proper rewards on the day of judgment, 
 and not to the honours and the recom- 
 pense which he may receive in this 
 world. If all that he has taught and 
 done shall be proved to have been 
 genuine and pure, then his reward 
 shall be in proportion. 
 
 15. If any man's work shall be 
 burned. If it shall not be found to 
 bear the test of the investigation of 
 that day as a cottage of wood, hay, 
 and stubble would not bear the appli- 
 cation of fire. If his doctrines have 
 not been true ; if he has had mistaken 
 views of piety; if he has nourished 
 feelings which he thought were those 
 
 upon, he shall receive a reward. 
 15 If any man's work shall 
 
 of religion ; and inculcated practices 
 which, however well meant, are not 
 such as the gospel produces ; if he has 
 fallen int< error of opinion, feeling, 
 practice, however conscientious, yet he 
 shall suffer loss. ^ He shall suffer 
 loss. (1.) He shall not be elevated to 
 as high a rank and to as high happi- 
 ness as he otherwise would. That 
 which he supposed would be regarded 
 as acceptable by the Judge, and re- 
 warded accordingly, shall be stripped 
 away, rnd shown to be unfounded and 
 false ; and in r consequence, he shall not 
 obtain those elevated rewards which he 
 anticipated. This, compared with what 
 he expected, may be regarded as a loss 
 (2.) He shall be injuriously affected 
 by this for ever. It shall be a detri- 
 ment to him to all eternity. The effects 
 shall be felt in all his residence in hea- 
 ven not producing misery but at- 
 tending him with the consciousness 
 that he might have been raised to su- 
 perior bliss in the eternal abode. The 
 phrase here literally means, " he shall 
 be mulcted." The word is a law 
 term, and means that he shall be fined, 
 i. e. he shall suffer detriment. ^ But 
 he himself shall be saved. The apos- 
 tle all along has supposed that the true 
 foundation was laid (ver. 11), and if 
 that is laid, and the edifice is reared 
 upon that, the person who does it shall 
 be safe. There may be much error, 
 and many false views of religion, and 
 much imperfection, still the man that 
 is building on the true foundation shall 
 be safe. His errors and imperfections 
 shall be removed, and he may occupy 
 a lower place in heaven, but he shall 
 be safe. 1 Yet so as by fire (? fia 
 ;/go'?). This passage has greatly per- 
 plexed commentators ; but probably 
 without any good reason. The apos- 
 tle does not say that Christians will be 
 doomed to the fires of purgatory ; nor 
 that they will pass through fire ; nor 
 that they will be exposed to pains and 
 punishment at all ; but he simply car" 
 ries out the figure which he core 
 
A. D. 59.] 
 
 CHAPTER 
 
 71 
 
 be burned, he shall suffer loss : 
 but he himself shall be saved ; 
 yet so as by fire. 
 
 aZech.3.2. Jude23. 
 
 16 Know ye not that ye "are 
 the temple of God, and that the 
 Spirit of God dwelleth in you ? 
 
 62Cor.6.1G. 
 
 mcnced, and says that they will be 
 saved, as if the action of fire had been 
 felt on the edifice on which he is speak- 
 ing. That is, as fire would consume 
 the wood, hay, and stubble, so on the 
 great day every thing that is erroneous 
 and imperfect in Christians shall be re- 
 moved, and that which is true and 
 genuine shall be preserved as if it had 
 passed through fire. Their whole cha- 
 racter and opinions shall be investi- 
 gated ; and that which is good shall be 
 approved ; and that which is false ?.nd 
 erroneous be removed. The idea is 
 not that of a man whose house is burnt 
 over his head and who escapes through 
 the flames, nor that of a man who is 
 subjected to the pains and fires of pur- 
 gatory ; but that of a man who had 
 been spending his time and strength to 
 little purpose ; who had built, indeed, 
 on the true foundation, but who had 
 reared so much on it which was un- 
 sound, and erroneous, and false, that he 
 himself would be saved with great dif- 
 ficulty, and with the loss of much of 
 that reward which he had expected, as 
 if the fire had passed over him and his 
 works. The simple idea, therefore, is, 
 that that which is genuine and valua- 
 ble in his doctrines and works, shall be 
 rewarded, and the man shall be saved ; 
 that which is not sound and genuine, 
 shall be removed, and he shall suffer 
 loss. Some of the fathers, indeed, ad- 
 mitted that this passage taught that all 
 men would be subjected to the action 
 of fire in the great conflagration with 
 which the world shall close ; that the 
 wicked shall be consumed; and that 
 the righteous are to suffer, some more 
 and some less, according to their cha- 
 racter. On passages like this, the 
 Romish doctrine of purgatory is based. 
 But we may observe, (1.) That this 
 passage does not necessarily or natu- 
 rally give any such idea. The inter- 
 pretation stated above is the natural 
 
 interpretation, and one which the pas- 
 sage will not only bear, but which it 
 demands. (2.) If this passage would 
 give any countenance to the absurd and 
 unscriptural idea that the souls of the 
 righteous at the day of judgment are to 
 be reunited to their bodies, in order to be 
 subjected to the action of intense heat, 
 to be brought from the abodes of bliss* 
 and compelled to undergo the burning 
 fires of the last conflagration, stitl it 
 would give no countenance to the still 
 more absurd and unscriptural opinion 
 that those fires have been and are still 
 burning ; that all souls are to be sub- 
 jected to them ; and that they can be 
 removed only by masses offered for the 
 dead, and by the prayers of the living. 
 The idea of danger and peril is, in- 
 deed, in this text ; but the idea of per- 
 sonal salvation is retained and con- 
 veyed. 
 
 16. Know ye not, &c. The apos- 
 tle here carries forward and completes 
 the figure which he had commenced in 
 regard to Christians. His illustrations 
 had been drawn from architecture ; and 
 he here proceeds to say that Christians 
 are that building (see ver. 9) ; that 
 they were the sacred temple which God 
 had reared ; and that, therefore, they 
 should be pure and holy. This is a 
 practical application of what he had 
 been before saying, t Ye are the tem- 
 ple of God. This is to be understood 
 of the community of Christians, or of 
 the church, as being the place where 
 God dwells on the earth. The idea is 
 derived from the mode of speaking 
 among the Jews, where they are said 
 often in the Old Testament to be the 
 temple and the habitation of God. And 
 the allusion is probably to the fact that 
 God dwelt by a visible symbol the 
 Shcchinah in the temple, and that 
 his abode was there. As he dwelt 
 there among the Jews ; as he had there 
 a temple a dwelling place, so he 
 
/a 
 
 I. CORINTHIANS. 
 
 [A D. 59 
 
 17 If any man 1 defile the 
 temple of God, him shall God 
 
 ' or, destroy. 
 
 dwells among Christians. They are 
 his temple, the place of his abode. 
 His residence is with them ; and he is 
 in their rnidst. This figure the apostle 
 Paul several times uses. 1 Cor. vi. 19. 
 2 Cor. vi. 16. Eph. ,ji. 2022. A 
 great many passages have been quoted 
 by Eisner and Wetstein, in which a 
 virtuous mind is represented as the 
 temple of God, and in which the obli- 
 gation to preserve that inviolate and 
 unpolluted is enforced. The figure is 
 a beautiful one, and very impressive. 
 A temple was an edifice erected to the 
 service of God. The temple at Jerusa- 
 lem was not only most magnificent, but 
 was regarded as most sacred ; (1 .) From 
 the fact that it was devoted to his s8r- 
 vice ; and (2.) From the fact that it 
 was the peculiar residence of JEHOVAH. 
 Among the heathen also, temples were 
 regarded as sacred. They were sup- 
 posed to be inhabited by the divinity 
 to whom they were dedicated. They 
 were regarded as inviolable. Those 
 who took refuge there were safe. It 
 was a crime of the highest degree to 
 violate a temple, or to tear a fugitive 
 who had sought protection there from the 
 altar. So the apostle says of the Chris- 
 tian community. They were regarded 
 as his temple God dwelt among them 
 and they should regard themselves 
 as holy, and as consecrated to his ser- 
 vice. And so it is regarded as a species 
 of sacrilege to violate the temple, and 
 to devote it to other uses. 1 Cor. vi. 
 19. See ver. 17. 1 And that the 
 Spirit of God. The Holy Spirit, the 
 third person of the Trinity. This is 
 conclusively proved by 1 Cor. vi. 19, 
 where he is called "the Holy Ghost." 
 t Dwelleth in you. As God dwelt 
 formerly in the tabernacle, and after- 
 wards in the temple, so his Spirit now 
 dwells among Christians. This can- 
 not mean, (1.) That the Holy Spirit 
 is personally united to Christians, so 
 as to form a personal union ; or, (2.) 
 That there is to Christians any corn- 
 
 destroy ; for the temple of God 
 is holy, which temple ye are. 
 
 munication of his nature or personal 
 qualities; or, (3.) That there is any 
 union cf essence, or nature with them, 
 for Goc is present in all places, and 
 can, as God, be no more present at one 
 place than at another. The only sense 
 in which he can be peculiarly present 
 in any place is by his influence, or 
 agency. And the idea is one which 
 denotes agency, influence, favour, 
 peculiar regard ; and in that sense 
 only can he be present with his church. 
 The expression must mean, (1.) That 
 the church is the seat of his operations, 
 the field or abode on which he acts on 
 earth; (2.) That his influences are 
 there, producing the appropriate effects 
 of his agency, love, joy, peace, long- 
 suffering, &c. (Gal. v. 22, 23) ; (3.) 
 That he produces there consolations, 
 that he sustains and guides his people , 
 (4.) That they are regarded as dedi- 
 cated or consecrated to him ; (5.) That 
 they are especially dear to him that 
 he loves them, and thus makes hia 
 abode with them. See Note, John 
 xiv. 23. 
 
 17. If any man defile, &c. Or, 
 destroy, corrupt (q&tipt'). The Greek 
 word is the same in both parts of the 
 sentence. ' If any man destroy the 
 temple of God, God shall destroy him.' 
 This is presented in the form of an 
 adage or proverb. And the truth here 
 stated is based on the fact that the 
 temple of God was inviolable. That 
 temple was holy ; and if any man 
 subsequently destroyed it, it might be 
 presumed that God would destroy him. 
 The figurative sense is, ' If any man 
 by his doctrines or precepts shall 
 pursue such a course as tends to de- 
 stroy the church, God shall severely 
 punish him.' H For the temple, of 
 God is holy. The temple of God is to 
 be regarded as sacred and inviolable. 
 This was unquestionably the common 
 opinion among the Jews respecting the 
 temple at Jerusalem ; and it was tht 
 common doctrine of the Gentiles re- 
 
A. D. 59.] 
 
 CHAPTER III. 
 
 73 
 
 18 Let no man deceive him- 
 self. a If any man among you 
 
 a Prov.26.12. 
 
 seemeth to be wise in this world, 
 let him become a fool, that he 
 may be wise. 
 
 specting their temples. Sacred places 
 were regarded as inviolable ; and this 
 general truth Paul applies to the Chris- 
 tian church in general. Locke sup- 
 poses that Paul had particular reference 
 here to the false teachers in Corinth. 
 But the expression, " if any man," is 
 equally applicable to all other false 
 teachers as to him. Tf Which temple 
 ye are. This proves that though Paul 
 regarded them as lamentably corrupt in 
 some respects, he still regarded them as 
 a true church as a part of the holy 
 temple of God. 
 
 18. Let no man deceive himself. 
 The apostle here proceeds to make a 
 practical application of the truths 
 which he had stated, and to urge on 
 them humility, and to endeavour to re- 
 press the broils and contentions into 
 which they had fallen. Let no man 
 be puffed up with a vain conceit of his 
 own wisdom, for this had been the real 
 cause of all the evils which they had 
 experienced. Grotius renders this, 
 " See that you do not attribute too 
 much to your wisdom and learning, 
 by resting on it, and thus deceiye your 
 own selves." "All human philosophy," 
 says Grotius, " that is repugnant to the 
 gospel is but vain deceit." Probably 
 there were many among them who 
 would despise this admonition as 
 coming from Paul, but he exhorts them 
 to take care that they did not deceive 
 themselves. We are taught here, (1.) 
 The danger of self-deception a danger 
 that besets all on the subject of religion. 
 (2.) The fact that false philosophy is 
 the most fruitful source of self-decep- 
 tion in the business of religion. So it 
 was among the Corinthians ; and so it 
 has been in all ages since. | If any 
 man among you. Any teacher, what- 
 ever may be his rank or his confidence 
 in his own abilities; or any private 
 member of the church, t Seemeth to 
 be wise. Seems to himself; or is 
 thought to be, has the credit, or "eputa- 
 7 
 
 tion of being wise. The word seems 
 (Jcx.tl) implies this idea if any one 
 seems, or is supposed to be a man of 
 wisdom ; if this is his reputation ; and 
 if he seeks that this should be his re- 
 putation among men. See instances 
 of this construction in Bloomfield. 
 1 In this world. In this age, or world 
 (Iv T ctiZvi ToWtt). There is consider- 
 able variety in the interpretation of this 
 passage among critics. It may be 
 taken either with the preceding or the 
 following words. Origen, Cyprian, 
 Beza, Grotius, Hammond, and Locke, 
 adopt the latter method, and under- 
 stand it thus, " If any man among 
 you thinks himself to be wise, let him 
 not hesitate to be a fool in the opinion 
 of this age in order that he may be 
 truly wise." But the interpretation 
 conveyed in our translation, is proba- 
 bly the correct one. ' If any man has 
 the reputation of wisdom among the 
 men of this generation, and prides 
 himself on it,' &c. If he is esteemed 
 wise in the sense in which the men of 
 this world are, as a philosopher, a man 
 of science, learning, &c. f Let him 
 become a fool. (1.) Let him be will- 
 ing to be regarded as a fool. (2.) Let 
 him sincerely embrace this gospel, 
 which will inevitably expose him to the 
 charge of being a fool. (3.) Let all 
 his earthly wisdom be esteemed in his 
 own eyes as valueless and as folly in 
 the great matters of salvation. Tf That 
 he may be wise. That he may have 
 true wisdom that which is of God. 
 It is implied here, (1.) That the wis- 
 dom of this world will not make a man 
 truly wise. (2.) That a reputation 
 for wisdom may contribute nothing to 
 a man's true wisdom, but may stand 
 in the way of it. (3.) That for such a 
 man to embrace the gospel it is neces- 
 sary that he should be willing to cast 
 away dependence on his own wisdom, 
 and come with the temper of a child to 
 the Saviour. (4.) That .to do this will 
 
1. CORINTHIANS. 
 
 [A. D. 59. 
 
 19 For the wisdom of this 
 world is foolishness with God : 
 for it is written, He taketh the 
 wise in their own craftiness. 
 
 20 And again, * The Lord 
 
 a Job 5.13. 6Ps.94.ll. 
 
 expose him to the charge of folly, and 
 the derision of those who are wise in 
 their own conceit. (5.) That true 
 wisdom is found only in that science 
 which teaches men to live unto God, 
 and to be prepared for death and for 
 heaven and that science is found 
 only in the gospel. 
 
 19. For the wisdom of this world. 
 That which is esteemed to be wisdom 
 by the men of this world on the subject 
 of religion. It does not mean that true 
 wisdom is foolishness with him. It does 
 not mean that science, and prudence, 
 and law that the knowledge of his 
 works that astronomy, and medicine, 
 and chymistry, are regarded by him as 
 folly, and as unworthy the attention 
 of men. God is the friend of truth on 
 all subjects ; and he requires us to be- 
 come acquainted with his works, and 
 commends those who search them. Ps. 
 xcii. 4; cxi. 2. But the apostle refers 
 here to that which was esteemed to be 
 wisdom among the ancients, and in 
 which they so much prided themselves, 
 their vain, self-confident, and false opi- 
 nions on the subject of religion; and 
 especially those opinions when they 
 were opposed to the simple but sublime 
 truths of revelation. See Note, ch. i. 
 20, 21. \ Is foolishness with God. 
 Is esteemed by him to be folly. Note, 
 ch. i. 20 24. 1 For it is written, &c. 
 Job v. 1 3. The word rendered " taketh" 
 here denotes to clench with the fist, 
 gripe, grasp. And the sense is, (1.) 
 however crafty, or cunning, or skilful 
 they may be ; however self-confident, 
 yet that they cannot deceive or impose 
 upon God. He can thwart their plans, 
 overthrow their schemes, defeat their 
 counsels, and foil them in their enter- 
 prises. Job v. 12. (2.) He does it by 
 their own cunning or craftiness. He 
 allows them to involve themselves in 
 
 knoweth the thoughts of the 
 wise, that they are vain. 
 
 21 Therefore let c no man 
 glory in men : for all things are 
 yours t 
 
 c Jer.9.23,24. 
 
 difficulties or to entangle each other. 
 He makes use of even their own craft 
 and cunning to defeat their counsels. 
 He allows the plans of one wise man 
 to come in conflict with those of an- 
 other, and thus to destroy one another. 
 Honesty in religion, as in every thing 
 else, is the best policy ; and a man who 
 pursues a course of conscientious in- 
 tegrity may expect the protection of 
 God. But he who attempts to carry 
 his purposes by craft and intrigue- 
 who depends on skill and cunning 
 instead of truth and honesty, will often 
 find that he is the prey of his own 
 cunning and duplicity. 
 
 20. And again. Ps. xciv. 11. f The 
 Lord knoweth. God searches the heart. 
 The particular thing which it is here 
 said that he knows, is, that the thoughts 
 of man are vain. They have this qua- 
 lity ; and this is that which the psalm- 
 ist here says that God sees. The af- 
 firmation is not one respecting the om- 
 niscience of God, but with respect to 
 what God sees of the nature of the 
 thoughts of the wise. ^ The thoughts 
 of the wise. Their plans, purposes, 
 designs. ^ That they are vain. That 
 they lack real wisdom ; they are fool- 
 ish ; they shall not be accomplished as 
 they expect; or be seen to have that 
 wisdom which they now suppose they 
 
 21. Therefore, &c. Paul here pro- 
 ceeds to apply the principles which he 
 had stated above. Since all were mi- 
 nisters or servants of God ; since God 
 was the source of all good influences ; 
 since, whatever might be the preten- 
 sions to wisdom among men, it was all 
 foolishness in the sight of God, the in- 
 ference was clear, that no man should 
 glory in man. They were all alike 
 poor, frail, ignorant, erring, dependent 
 beings. And hence, also, as all wisdoro 
 
A. D.59.] 
 
 CHAPTER III. 
 
 75 
 
 22 Whether Paul, or Apollos, or Cephas, or the world, or life, 
 
 2ame from God, and as Christians par- 
 took alike of the benefits of the instruc- 
 tion of the most eminent apostles, they 
 ought to regard this as belonging to 
 them in common, and not to form par- 
 ties with these names at the head. 
 ^ Let no man glory in men. See ch. 
 i. 29. Comp. Jer. ix. 23, 24. It was 
 common among the Jews to range 
 themselves under different leaders as 
 Hillel and Shammai ; and for the Greeks, 
 also, to boast themselves to be the fol- 
 lowers of Pythagoras, Zeno, Plato, <Scc. 
 The same thing began to be manifest 
 in the Christian church ; and Paul here 
 rebukes and opposes it. *} For all 
 things are yours. This is a reason 
 why they should not range themselves 
 in parties or factions under different 
 leaders. Paul specifies what he means 
 by " all things" in the following verses. 
 The sense is, that since they had an 
 interest in all that could go to promote 
 their welfare ; as they were common 
 partakers of the benefits of the talents 
 and labours of the apostles ; and as 
 they belonged to Christ, and all to 
 God, it was improper to be split up 
 into factions, as if they derived any 
 peculiar benefit from one set of men, 
 or one set of objects. In Paul, in 
 Apollos, in life, death, &c. they had a 
 common interest, and no one should 
 boast that he had any special proprietor- 
 ship in any of these things. 
 
 22. Whether Paul, or Apollos. The 
 sense of this is clear. Whatever ad- 
 vantages result from the piety, self- 
 denials, and labours of Paul, Apollos, 
 or any other preacher of the gospel, 
 are yours you have the benefit of 
 them. One is as much entitled to the 
 benefit as another ; and all partake alike 
 in the results of their ministration. 
 You should therefore neither range 
 yourselves into parties with their names 
 given to the parties, nor suppose that 
 one has any peculiar interest in Paul, 
 or another in Apollos. Their labours 
 belonged to the church in general. 
 
 ey had no partialities no rivalship 
 desire to make parties. They were 
 
 The 
 no 
 
 united, -uul desirous of promoting the 
 welfare of the whole church of God. 
 The doctrine is, that ministers belong 
 to the church, and should devote them- 
 selves to its welfare ; and that the 
 church enjoys, in common, the benefits 
 of the learning, zeal, piety, eloquence, 
 talents, example of the ministers of 
 God. And it may be observed, that it 
 is no small privilege thus to be per- 
 mitted to regard all the labours of the 
 most eminent servants of God as de- 
 signed for our welfare ; and for the 
 humblest saint to feel that the labours 
 of apostles, the self-denials and suffer- 
 ings, the pains and dying ag'onies 
 of martyrs, have been for his advan- 
 tage, f Or Cephas. Or Peter. John 
 i. 42. | Or the world. This word is 
 doubtless used, in its common signifi- 
 cation, to denote the things which God 
 has made; the universe, the things 
 which pertain to this life. And the 
 meaning of the apostle probably is, that 
 all things pertaining to this world 
 which God has made all the events 
 which are occurring in his providence 
 were so far theirs, that they would 
 contribute to their advantage and theii 
 enjoyment. This general idea may be 
 thus expressed: (1.) The world was 
 made by God their common Father, 
 and they have an interest in it as his 
 children, regarding it as the work of his 
 hand, and seeing him present in all his 
 works. Nothing contributes so much 
 to the true enjoyment of the world to 
 comfort in surveying the heavens, the 
 earth, the ocean, hills, vales, plants, 
 flowers, streams, in partaking of the gifts 
 of Providence, as this feeling, that all 
 are the works of the Christian's father, 
 and that they may all partake of these 
 favours as his children. (2.) The 
 frame of the universe is sustained and 
 upheld for their sake. The universe is 
 kept by God ; and one design of God 
 in keeping it is to protect, preserve, 
 and redeem his church and people 
 To this end he defends it by day and 
 night ; he orders all things ; he keeps 
 it from the storm and tempest; from 
 
76 i. CORINTHIANS. [A. D. 59 
 
 or death, or things present, or 23 And ye are Christ's ; and 
 things to come ; all are yours ; Christ is God's. 
 
 a Rom.14.8. 
 
 flood and fire ; and from annihilation. 
 The sun, and moon, and stars the 
 times and seasons, are all thus ordered, 
 that his church may be guarded, and 
 brought to heaven. (3.) The course 
 of providential events are ordered for 
 their welfare also. Rom. viii. 28. The 
 revolutions of kingdoms the various 
 persecutions and trials, even the rage 
 and fury of wicked men, are all over- 
 ruled, to the advancement of the cause 
 of truth, and the welfare of the church. 
 (4.) Christians have the promise of as 
 much of this world as shall be needful 
 for them; and in this sense " the world" 
 is theirs. See Matt. vi. 33. Mark x. 
 29, 30. 1 Tim. iv. 8, " Godliness is 
 profitable for all things, having promise 
 of the life that now is, and of that 
 which is to come." And such was the 
 result of the long experience and obser- 
 vation of David. Ps. xxxvii. 25, " I 
 have been young, and now am old ; 
 yet have I not seen the righteous for- 
 saken, nor his seed begging bread." 
 See Isa. xxxiii. 16. 1 Or life. Life 
 is theirs, because (1.) They enjoy life. 
 It is real life to them, and not a vain 
 show. They live for a real object, and 
 not for vanity. Others live for parade 
 and ambition Christians live for the 
 great purposes of life ; and life to them 
 has reality, as being a state prepara- 
 tory to another and a higher world. 
 Their life is not an endless circle of 
 unmeaning ceremonies of false and 
 hollow pretensions to friendship of a 
 vain pursuit of happiness, which is 
 never found, but is passed in a manner 
 that is rational, and sober, and that 
 truly deserves to be called life. (2.) The 
 various events and occurrences of life 
 shall all tend to promote their welfare, 
 and advance their salvation, ^f Death. 
 They have an interest, a property even 
 in death, usually regarded as a calamity 
 and a curse. But it is theirs, (1.) Be- 
 cause they shall have peace and sup- 
 port in the dying hour. (2.) Because 
 it has no terrors for them. It shall 
 
 take away nothing which they are not 
 willing to resign. (3.) Because it is 
 the avenue which leads to their rest ; 
 and it is theirs just in the same sense 
 in which we say that " this is our road" 
 when we have been long absent, and 
 are inquiring the way to our homes. 
 (4.) Because they shall triumph over 
 it. It is subdued by their Captain, and 
 the grave has been subjected to a tri- 
 umph by his rising from its chills and 
 darkness. (5.) Because death is the 
 means the occasion of introducing 
 them to their rest. It is the advan- 
 tagt^us circumstance in their history, 
 by which they are removed from a 
 world of ills, and translated to a world 
 of glory. It is to them a source of in- 
 expressible advantage, as it translates 
 them to a world of light and eteinal 
 felicity ; and it may truly be called 
 theirs. ^ Or things present, or things 
 to come. Events which are now hap- 
 pening, and all that can possibly accur 
 to us. Note, Rom. viii. 38 All the 
 calamities, trials, persecutions all the 
 prosperity, advantages, privileges of the 
 present time, and all that shail yet take 
 place, shall tend to promott our wel- 
 fare, and advance the interests of our 
 souls, and promote our salvation, f All 
 ' are yours. All shall tend to promote 
 your comfort and salvation 
 
 23. And ye are Christ's. You be- 
 long to him ; and should not, herefore, 
 feel that you are devoted to ai-ff earthly 
 leader, whether Paul, Apollos, or Peter. 
 As you belong to Christ by redemp- 
 tion, and by solemn dedication to his 
 service, so you should feel that you are 
 his alone. You are his property his 
 people his friends. You should re- 
 gard yourselves as such, and foel that 
 you all belong to the same family, and 
 should not, therefore, be split up into 
 contending factions and parties. 1 Christ 
 is God's. Christ is the mediator be 
 tween God and man. He carmi to do 
 the will of God. He was and * ?till 
 devoted to the service of his 1 
 
A.D. 59.] 
 
 CHAPTER III. 
 
 77 
 
 God has a proprietorship in all that he 
 does, since Christ lived, and acted, and 
 reigns to promote the glory of his Fa- 
 ther. The argument here seems to be 
 this. ' You belong to Christ ; and he 
 to God. You are bound, therefore, not 
 to devote yourselves to a man, whoever 
 he may be, but to Christ, and to the 
 service of that one true GoJ, in whose 
 service even Christ was employed. 
 And as Christ sought to promote the 
 glory of his Fathefr, so should you in 
 all things.' This implies no inferiority 
 of nature of Christ to God. It means 
 only that he was employed in the ser- 
 vice of his Father, and sought his 
 glory a doctrine everywhere taught 
 in the New Testament. But this does 
 not imply that he was inferior in his 
 nature. A son may be employed in 
 the service of his father, and may seek 
 to advance his father's interests. But 
 this does not prove that the son is in- 
 ferior in nature to his father. It proves 
 only that he is inferior in some re- 
 spects in office. So the Son of God 
 consented to take an inferior office or 
 rank ; to become a mediator, to assume 
 the form of a servant, and to be a man 
 of sorrows ; but this proves nothing in 
 regard to his original rank or dignity. 
 That is to be learned from the numerous 
 passages which affirm that in nature he 
 was equal with God. See Note, John i. 1 . 
 
 REMARKS. 
 
 1st. Christians when first converted 
 may be well compared to infants, ver. 1. 
 They are in a new world. They just 
 open their eyes on truth. They see 
 new objects ; and have new objects of 
 attachment. They are feeble, weak, 
 helpless. And though they often have 
 high joy, and even great self-confidence, 
 yet they are in themselves ignorant and 
 weak, and in need of constant teach- 
 ing. Christians should not only pos- 
 sess the spirit, but they should feel that 
 they are like children. They are like 
 them not only in their temper, but in 
 their ignorance, and weakness, and 
 helplessness. 
 
 2d. The instructions which are im- 
 parted to Christians should be adapted 
 lc their capacity, ver. 2 Skill and 
 7* 
 
 care should be exercised to adapt that 
 instruction to the wants of tender con- 
 sciences, and to those who are feeble 
 in the faith. It would be no more ab 
 surd to furnish strong food to the new 
 born babe than it is to present some of 
 the higher doctrines of religion to thf 
 tender minds of converts. The elt 
 ments of knowledge must be first learn 
 ed ; the tenderest and most delicate 
 food must first nourish the body. And 
 perhaps in nothing is there more fre- 
 quent error than in presenting the 
 higher, and more difficult doctrines of 
 Christianity to young converts, and 
 because they have a difficulty in regard 
 to them, or because they even reject 
 them, pronouncing them destitute of 
 piety. Is the infant destitute of life 
 because it cannot digest the solid food 
 which nourishes the man of fifty years 1 
 Paul adapted his instructions to the de- 
 licacy and feebleness of infantile piety ; 
 and those who are like Paul will feed 
 with great care the lambs of the flock. 
 All young converts should be placed 
 under a course of instruction adapted 
 to their condition, and should secure the 
 careful attention of the pastors of the 
 churches. 
 
 3d. Strife and contention in the 
 church is proof that men are under 
 the influence of carnal feelings. No 
 matter what is the cause of the con- 
 tention, the very fact of the existence 
 of such strife is a proof of the exist- 
 ence of such feelings somewhere, ver 
 3, 4. On what side soever the original 
 fault of the contention may be, yet its 
 existence in the church is always proof 
 that some if not all of those who 
 are engaged in it are under the influ- 
 ence of carnal feelings. Christ's king- 
 dom is designed to be a kingdom of 
 peace and love ; and divisions and con- 
 tentions are always attended with evils, 
 and with injury to the spirit of true re- 
 ligion. 
 
 4th. We have here a rebuke to that 
 spirit which has produced the existence 
 of sects and parties, ver. 4. The 
 practice of naming sects after certain 
 men, we see, began early, and was as 
 early rebuked by apostolic authority 
 
78 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 Would not the same apostolic autho- 
 rity rebuke the spirit which now calls 
 one division of the church after the 
 name of Calvin, another atter the name 
 of Luther, another after the name of 
 Anninius 1 Should not, and will not all 
 these divisions yet be merged in the high 
 and holy name of Christian ? Our Sa- 
 viour evidently supposed it possible 
 that his church should be one (John 
 xvii. 21 23); and Paul certainly 
 supposed that the church at Corinth 
 might be so united. So the early 
 churches were ; and is it too much to 
 hope that some way may yet be dis- 
 covered which shall break down the 
 divisions into sects, and unite Christians 
 both in feeling and in name in spread- 
 ing the gospel of the Redeemer every- 
 where 1 Does not every Christian sin- 
 cerely desire it? And may there not 
 yet await the church such a union as 
 shall concentrate all its energies in 
 saving the world ? How much effort, 
 how much talent, how much wealth 
 and learning are now wasted in con- 
 tending with other denominations of 
 the great Christian family ! How 
 much would this wasted and worse 
 than wasted wealth, and learning, and 
 talent, and zeal do in diffusing the gos- 
 pel around the world ! Whose heart is 
 not sickened at these contentions and 
 strifes ; and whose soul will not breathe 
 forth a pure desire to Heaven that the 
 time may soon come when all these 
 contentions shall die away, and when 
 the voice of strife shall be hushed ; and 
 when the united host of God's elect 
 shall go forth to subdue the world to 
 the gospel of the Saviour ? 
 
 5th. The proper honour should be 
 paid to the ministers of the gospel, 
 ver. 5 7. They should not te put 
 in the place of God ; nor should their 
 services, however important, prevent 
 the supreme recognition of God in the 
 conversion of souls. God is to be all 
 and in all. It is proper that the minis- 
 ters of religion should be treated with 
 respect (1 Thess. v. 12, 13) ; and mi- 
 nisters have a right to expect and to 
 desire the affectionate regards of those 
 who are blessed by their instrumen- 
 
 tality. But Paul eminent and suc- 
 cessful as he was would do nothing 
 that would diminish or obscure the sin- 
 gleness of view with which the agency 
 of God should be regarded in the work 
 of salvation. He regarded himself as 
 nothing compared with God ; and his 
 highest desire was that God in all 
 things might be honoured. 
 
 6th. God is the source of all good 
 influence, and of all that is holy in 
 the church. He only, gives the in- 
 crease. Whatever of humility, faith, 
 love, joy, peace, or purity we may have, 
 is all to be traced to him. No matter 
 who plants, or who waters, Got? gives life 
 to the seed ; God rears the stalk ; God 
 expands the leaf; God opens the flower 
 and gives it its fragrance; and God forms, 
 preserves, and ripens the fruit. So in 
 religion. No matter who the minister 
 may be ; no matter how faithful, learn- 
 ed, pious, or devoted, yet if any success 
 attends his labours, it is all to be traced 
 to God. This truth is never to be for- 
 gotten ; nor should any talents, or zeal, 
 however great, ever be allowed to dim or 
 obscure its lustre in the minds of those 
 who are converted. 
 
 7th. Ministers are on a level, ver. 8, 9. 
 Whatever may be their qualifications 
 or their success, yet they can claim no 
 pre-eminence over one another. They 
 are fellow labourers engaged in one 
 work, accomplishing the same object, 
 though they may be in different parts 
 of the same field. The man who 
 plants is as necessary as he that waters; 
 and both are inferior to God, and neither 
 could do any thing without him. 
 
 8th. Christians should regard them- 
 selves as a holy people, ver. 9. They 
 are the cultivation of God. All that 
 they have is from him. His own 
 agency has been employed in their 
 conversion ; his own Spirit operates to 
 sanctify and save them. Whatever 
 they have is to be traced to God ; and 
 they should remember that they are, 
 therefore, consecrated to him. 
 
 9th. No other foundation can be laid 
 in the church except that of Christ, 
 ver. 10, 11 Unless a church is founded 
 on the true doctrine respecting the Mas* 
 
- V.D. 59.] 
 
 CHAPTER III. 
 
 79 
 
 siah, it is a false church, and should 
 not be recognised as belonging to him. 
 There can be no other foundation, 
 either for an individual sinner, or for a 
 church. How important then to in- 
 quire whether we are building our 
 hopes for eternity on this tried founda- 
 tion ! How faithfully should we ex- 
 amine this subject lest our hopes should 
 all be swept away in the storms of di- 
 vine wrath ! Matt. vii. 27, 28. How 
 deep and awful will be the disappoint- 
 ment of those who suppose they have 
 been building on the true foundation, 
 and who find in the great day of judg- 
 ment that all has been delusion ! 
 
 10th. We are to be tried at the day of 
 judgment, ver. 13, 14. All are to be ar- 
 raigned, not only in regard to the foun- 
 dation of our hopes for eternal life, 
 but in regard to the superstructure, 
 the nature of our opinions and prac- 
 tices in religion. Every thing shall 
 come into judgment 
 
 llth. The trial will be such as to 
 test our character. All the trials 
 through which we are to pass are de- 
 signed to do this. Affliction, tempta- 
 tion, sickness, death, are all intended 
 to produce this result, and all have a 
 tendency to this end. But, pre-emi- 
 nently is this the case with regard to 
 the trial at the great day of judgment. 
 Amidst the light of the burning world, 
 and the terrors of the judgment; under 
 the blazing throne, and the eye of God, 
 every man's character shall be seen, 
 and a just judgment shall be pro- 
 nounced. 
 
 12th. The trial shall remove all that 
 is impure in Christians, ver. 14. They 
 shall then see the truth ; and in that 
 world of truth, all that was erroneous 
 in their opinions shall be corrected. 
 They shall be in a world where fanati- 
 cism cannot be mistaken for the love 
 of truth, and where enthusiasm can- 
 not be substituted for zeal. All true 
 and real piety shall there abide ; all 
 which is false and erroneous shall be 
 removed. 
 
 13th. What a change will then take 
 place in regard to Christians. All pro- 
 bably cherish some opinions which are 
 
 unsound ; all indulge in some things 
 now supposed to be piety, which will 
 not then bear the test. The great 
 change will then take place from im- 
 purity to purity ; from imperfection to 
 perfection. The very passage from 
 this world to heaven will secure this 
 change ; and what a vast revolution 
 will it be thus to be ushered into a 
 world where all shall be pure in senti- 
 ment ; all perfect in love. 
 
 14th. Many Christians may be much 
 disappointed in that day. Many who 
 are now zealous for doctrines, and who 
 pursue with vindictive spirit others who 
 differ from them, shall then " suffer 
 less," and find that the persecuted had 
 more real love of truth than the perse- 
 cutor. Many who are now filled with 
 zeal, and who denounce the compara- 
 tively leaden and tardy pace of others ; 
 many whose bosoms glow with raptu- 
 rous feeling, and burn, as they sup- 
 pose, with a seraph's love, shall find 
 that all this was not piety that animal 
 feeling was mistaken for the love of 
 God ; and that a zeal for sect, or for the 
 triumph of a party, was mistaken for 
 love to the Saviour; and that the 
 kindlings of an ardent imagination 
 had been often substituted for the ele- 
 vated emotions of pure and disinte- 
 rested love. 
 
 15th. Christians, teachers, and people 
 should examine themsefces, and see 
 what is the building which they are 
 rearing on the true foundation. Even 
 where the foundation of a building is 
 laid broad and deep, it is of much im- 
 portance whether a stately and magni- 
 ficent palace shall be reared on it, suited 
 to the nature of the foundation, or 
 whether a mud-walled and a thatched 
 cottage shall be all. Between the foun- 
 dation and the edifice in the one case 
 there is the beauty of proportion and 
 fitness ; in the other there is incon- 
 gruity and unfitness. Who would 
 lay such a deep and broad foundation 
 as the basis on which to rear the hut 
 of the savage or the mud cottage ui 
 the Hindoo ? Thus in religion. The 
 foundation to all who truly believe in 
 the Lord Jesus is broad, deep, firm. 
 
1. CORINTHIANS. 
 
 magnificent. But the superstructure 
 the piety, the advancement in know- 
 ledge, the life, is often like the cottage 
 that is reaied on the firm basis that 
 every wind shakes, and that the fire 
 would soon consume. As the basis of 
 the Christian hope is firm, so should 
 the superstructure be large, magnificent 
 and grand. 
 
 16th. Christians are to regard them- 
 selves as holy and pure. ver. 16, 17. 
 They are the temple of the Lord the 
 dwelling place of the Spirit. A temple 
 is sacred and inviolable. So should 
 Christians regard themselves. They 
 are dedicated to God. He dwells 
 among them. And they should deem 
 themselves holy and pure ; and should 
 preserve their minds from impure 
 thoughts, from unholy purposes, from 
 selfish and sensual desires. They 
 should be in all respects such as will 
 be the fit abode for the Holy Spirit of 
 God. How pure should men be in 
 whom the Holy Spirit dwells ! How 
 single should be their aims ! How con- 
 stant their self-denials ! How single 
 heir desire to devote all to his service, 
 and to live always to his glory ! How 
 heavenly should they be in their reel- 
 ings; and how should pride, sensuality, 
 vanity, ambition, covetousness, and the 
 love of gayety, be banished from their 
 bosoms ! Assuredly in God's world 
 there shoul^be one place where he 
 will delight to dwell one place that 
 shall remind of heaven, and that place 
 should be the church which has been 
 purchased with the purest blood of the 
 universe. 
 
 1 7th. We see what is necessary if a 
 man would become a Christian, ver. 8. 
 He must be willing to be esteemed a 
 fool; to be despised; to have his name cast 
 out as evil ; and to be regarded as even 
 under delusion and deception. What- 
 ever may be his rank, or his reputation 
 for wisdom, and talent, and learning, 
 lie must be willing to be regarded as a 
 fool by his former associates and com- 
 panior? ; to cast off all reliance on his 
 own wisdom ; and to be associated 
 with the poor, the persecuted, and the 
 despised followers of Jesus. Chris- 
 
 [A. D. 59. 
 
 tianity knows no distinctions of wraith, 
 talent, learning. It points out no royal 
 road to heaven. It describes but one 
 way ; and whatever contempt an effort 
 to be saved may involve us in, it re 
 quires us to submit to that, anil even 
 to rejoice that our names are ctst out 
 as evil. 
 
 18th. This is a point on which men 
 should be especially careful that they 
 are not deceived, ver. 18. There is 
 nothing on which they are more likely 
 to be than this. It is not an easy thing 
 for a proud man to humble himself; it 
 is not easy for men who boast of their 
 wisdom to be willing that their names 
 should be cast out as evil. And there 
 is great danger of a man's flattering 
 himself that he is willing to be a 
 Christian, who would not be willing to 
 be esteemed a fool by the great and the 
 gay men of this world. He stil! in- 
 tends to be a Christian and be saved 
 and yet to keep up his reputation for 
 wisdom and prudence. Hence every 
 thing in religion which is not consistent 
 with such a reputation for prudence 
 and wisdom he rejects. Hence he 
 takes sides with the world. As far as 
 the world will admit that a man ought 
 to attend to religion he will go. Where 
 the world would pronounce any thing 
 to be foolish, fanatical, or enthusiastic, 
 he pauses. And his religion is not 
 shaped by the New Testament, but by 
 the opinions of the world. Such a 
 man should be cautious that he is not 
 deceived. All his hopes of heaven are 
 probably built on the sand. 
 
 19. We should not overvalue the 
 wisdom of this world, ver. 18, 19. I 
 is folly in the sight of God. And we, 
 therefore, should not over-estimate it. 
 or desire it, or be influenced by it. 
 True wisdom on any subject we should 
 not despise ; but we should especially 
 value that which is connected with sal- 
 vation. 
 
 20th. This admonition is of especial 
 applicability to ministers of the gospel. 
 They are in special danger on the sub- 
 ject ; and it has been by iheir yielding 
 themselves so much to the power of 
 speculative philosophy, that parties 
 
- D. 59. 
 
 CHAPTER IV. 
 
 81 
 
 CHAPTER 
 
 ET a man so 
 
 IV. 
 
 account 
 
 of 
 
 us, as of the ministers 
 
 a of Christ, and stewards of the 
 mysteries of God 
 
 a 2Cor.6.4. 
 
 have been formed in the church, and 
 that the gospel has been so much cor- 
 rupted. 
 
 21st. These considerations should 
 lead us t^live above contention, and 
 the fondness of party. Sect and party 
 in the church are not formed by the 
 love of the pure and simple gospel, but 
 by the love of some philosophical opi- 
 nion, or by an admiration of the wis- 
 dom, talents, learning, eloquence, or 
 success of some Christian teacher. 
 Against this the apostle would guard 
 us ; and the considerations presented 
 in this chapter should elevate us above 
 all the causes of contention and the 
 ove of sect, and teach us to love as 
 Brothers all who love our Lord Jesus 
 Christ, 
 
 22d. Christians have an interest in 
 all things that can go to promote their 
 happiness. Life and death, things pre- 
 sent and things to come all shall tend 
 to advance their happiness, and pro- 
 mote their salvation, ver. 21 23. 
 
 23d. Christians have nothing to fear 
 in death. Death is theirs, and shall be 
 a blessing to them. Its sting is taken 
 away ; and it shall introduce them to 
 heaven. What have they to fear 1 
 Why should they be alarmed 1 Why 
 afraid to die ] Why unwilling to de- 
 part and to be v?ith Christ 1 
 
 24th. Christians should regard them- 
 selves as devoted to the Saviour. They 
 are his, and he has the highest con- 
 ceivable claim on their time, their ta- 
 lents, their influence, and their wealth. 
 To him, therefore, let us be devoted, 
 i.nd to him let us consecrate all that 
 we have. 
 
 CHAPTER IV. 
 
 THIS chapter is a continuation of the 
 subject discussed in those which go 
 before, and of the argument which 
 closes the last chapter. The proper 
 division would have been at ver. 6. The 
 design of the first six verses is to show 
 he real estimate in which the apostles 
 
 ought to be held as the ministers of re- 
 ligion. The remainder of the chaptei 
 (ver. 7 21) is occupied in setting forth 
 further the claims of the apostles to 
 their respect in contradistinction from 
 the false teachers, and in reproving the 
 spirit of vain boasting and confidence 
 among the Corinthians. Paul (ver. 7) 
 reproves their boasting by assuring 
 them that they had no ground for it, 
 since all that they possessed had been 
 given to them by God. In ver. 8, he 
 reproves the same spirit with cutting 
 irony, as if they claimed to be emi 
 nently wise. Still further to reprove 
 them, he alludes to his own self-denials 
 and sufferings, as contrasted with their 
 ease, and safety, and enjoyment, ver. 9 
 14. He then shows that his labours 
 and self-denials in their behalf, laid the 
 foundation for his speaking to them 
 with authority as a father, ver. 15, 16. 
 And to show them that he claimed that 
 authority over them as the founder of 
 their church, and that he was not 
 afraid to discharge his duty towards 
 them, he informs them that he had 
 sent Timothy to look into their affairs 
 (ver. 17), and that himself would soon 
 follow ; and assures them that he had 
 power to come to them with the seve- 
 rity of Christian discipline, and that it 
 depended on their conduct whether he 
 should come with a rod, or with the 
 spirit of meekness and love. ver. 21. 
 
 1. Let a man. Let all ; let this be 
 the estimate formed of us by each one 
 of you. ^ So account of us. So think 
 of us, the apostles. ^ As the ministers 
 of Christ. As the servants of Christ. 
 Let them form a true estimate of us 
 and our office not as the head of a 
 faction ; not as designing to form par- 
 ties, but as unitedly and entirely the 
 servants of Christ. See ch. iii. 5. 
 t And stewards. Stewards were those 
 who presided over the affairs of a 
 family, and made provision for it, &c. 
 See Note, Luke xvi. 1. It was an 
 
1. CORINTHIANS. 
 
 [A. D. 
 
 2 Moreover, it is required in 
 stewards, a that a man be found 
 faithful. 
 
 a Luke 12.42. Tit.1.7. IPetAlO. 
 
 3 But with me it is a very 
 small thing that I should be 
 judged of you, or of man's 
 
 office of much responsibility ; and the 
 apostle by using the term here seems 
 to have designed to elevate those whom 
 he seemed to have depreciated in ch. iii. 
 5. f Of the mysteries of God. Of 
 the gospel. NotlJ ch. ii. 7. The 
 office of steward was to provide those 
 things which were necessary for the 
 use of a family. And so the office of 
 a minister of the gospel, and a steward 
 of its mysteries, is to dispense such in- 
 structions, guidance, counsel, &c., as 
 may be requisite to build up the 
 church of Christ ; to make known 
 those sublime truths which are con- 
 tained in the gospel, but which had 
 not been made known before the reve- 
 lation of Jesus Christ, and which are, 
 therefore, called mysteries. It is im- 
 plied in this verse, (1.) That the office 
 of a minister is one that is subordinate 
 to Christ they are his servants. (2.) 
 That those in the office should not at- 
 tempt to be the head of sect or party 
 in the church. (3.) That the office is 
 honourable as that of a steward is ; 
 and, (4.) That Christians should en- 
 deavour to form and cherish just ideas 
 of ministers; to give them their true 
 honour ; but not to overrate their im- 
 portance. 
 
 2. Moreover, &c. The fidelity re- 
 quired of stewards seems to be adverted 
 to here, in order to show that the apos- 
 tles acted from a higher principle than 
 a desire to please man, or to be regard- 
 ed as at the head of a party ; and they 
 ought so to esteem them as bound, like 
 all stewards, to be faithful to the mas- 
 ter whom they seived. t It * s requir- 
 ed, &c. It is expected of them ; it is j 
 the main or leading thing in their ( 
 office. Eminently in that office fide- \ 
 lity is required as an indispensable and ; 
 cardinal virtue. Fidelity to the mas- j 
 ter, faithfulness to his trust, as THE 
 virtue which by way of eminence is 
 demanded there. In other offices other 
 virtues may be paiticularly required. 
 
 But here fidelity is demanded. This 
 is required particularly because it is an 
 office of trust ; because the master's 
 goods are at his disposal ; because there 
 is so much opportunity for fhe steward 
 to appropriate those goods to his own 
 use, so that his master cannot detect it. 
 There is a strong similarity between 
 the office of a steward and that of a 
 minister of the gospel. But it is not 
 needful here to dwell on the resem 
 blance. The idea of Paul seems to be, 
 (1.) That a minister, like a steward, is 
 devoted to his master's service, and 
 should regard himself as such. (2.) 
 That he should be faithful to that trust, 
 and not abuse or violate it. (3.) That 
 he should not be judged by his fellow 
 stewards, or fellow servants, but that 
 his main desire should be to meet with 
 the approbation of his master. A mi- 
 nister should be faithful for obvious 
 reasons. Because, (a) He is appointed 
 by Jesus Christ ; (i) Because he must 
 answer to him ; (c) Because the honour 
 of Christ, and the welfare of his king- 
 dom is intrusted to him ; and (c?) Be- 
 cause of the importance of the matter 
 committed to his care ; and the import- 
 ance of fidelity can be measured only 
 by the consequences of his labours to 
 those souls in an eternal heaven or an 
 eternal hell. 
 
 3. But with me. In my estimate 
 in regard to myself. That is, I esteem 
 it a matter of no concern. Since I 
 adt responsible as a steward to my mas- 
 ter only, it is a matter of small concern 
 what men think of me, provided I have 
 his approbation. Paul was not insen- 
 sible to the good opinion of men. He 
 did not despise their favour or court 
 their contempt. But this was not the 
 principal thing which he regarded ; and 
 we have here a noble elevation of pur 
 pose and of aim, which shows how di 
 rect was his design to serve and please 
 the master who had appointed him te 
 his office. 1 That I should be judged 
 
A.D. 59.] 
 
 CHAPTER IV. 
 
 'judgment; yea, I judge not 
 mine own self: 
 4 For I know nothing by my- 
 
 i day. 
 
 The word rendered judged here pro- 
 perly denotes to examine the qualities 
 of any person or thing ; and sometimes 
 as here, to express the result of such 
 examination or judgment. Here it 
 means to blame or condemn, f Of 
 you. By you. Dear as you are to me 
 as a church and a people, yet my main 
 desire is not to secure your esteem, or 
 to avoid your censure, but to please my 
 master, and secure his approbation. 
 t Or of man's judgment. Of any 
 man's judgment. What he had just 
 said, that he esteemed it to be a matter 
 not worth regarding, whatever might 
 be their opinion of him, might seem to 
 look like arrogance, or appear as if he 
 looked upon them with contempt. In 
 order to avoid this construction of his 
 language, he here says that it was not 
 because he despised them, or regarded 
 their opinion as of less value than 
 that of others, but that he had the 
 same feelings in regard to all men. 
 Whatever might be their rank, charac- 
 ter, talent, or learning, he regarded it 
 as a matter of the least possible conse- 
 quence what they thought of him. He 
 was answerable not to them, but to his 
 Master ; and he could pursue an inde- 
 pendent course whatever they might 
 think of his conduct. This is design- 
 ed also evidently to reprove them for 
 seeking so much the praise of each 
 other. The Greek here is 'of man's 
 day,' where day is used, as it often is in 
 Hebrew, to denote the day of trial ; the 
 day of judgment; and then simply judg- 
 ment. Thus the word nv day is used 
 in Job xxiv. 1. Ps. xxxvii. 13. Joel i. 
 15 ; ii. 1 ; iv. 19. Mai. Hi. 19. t Yea, 
 / judge not my own self. I do not 
 attempt to pronounce a judgment on 
 myself. I am conscious of imperfec- 
 tion, and of being biased by self-love 
 in my own favour. I do not feel that 
 my judgment of myself would be 
 strictly impartial, and in all respects to 
 
 self; * yet am Inot hereby jus 
 tified : but he that judgeth me is 
 the Lord. 
 
 a Ps.143.2 
 
 be trusted. Favourable as may be my 
 opinion, yet I am sensible that I may 
 be biased. This is designed to soften 
 what he had just said about their judg- 
 ing him, and to show further the little 
 value which is to be put on the judg- 
 ment which man may form. ' If I do 
 not regard my own opinion of myself 
 as of high value, I cannot be suspected 
 of undervaluing you when I say that 
 I do not much regard your opinion ; 
 and if I do not estimate highly my 
 own opinion of myself, then it is not 
 to be expected that I should set a high 
 value on the opinions of others.' God 
 only is the infallible judge ; and as we 
 and our fellow men are liable to be 
 biased in our opinions, from envy, igno- 
 rance, or self-love, we should regard the 
 judgment of the world as of little value 
 4. For I know nothing by myself. 
 There is evidently here an ellipsis to 
 be supplied, and it is well supplied by 
 Grotius, Rosenmiiller, Calvin, &c. I 
 am not conscious of evil, or unfaith- 
 fulness to myself; that is, in my mi- 
 nisterial life/ It is well remarked by 
 Calvin, that Paul does not here refer to 
 the whole of his life, but only to his 
 apostleship. And the sense is, I am 
 conscious of integrity in this office. 
 My own mind does not condemn me 
 of ambition or unfaithfulness. Others 
 may accuse me, but I am not conscious 
 of that which should condemn me, or 
 render me .unworthy of this office.' 
 This appeal Paul elsewhere makes to 
 the integrity and faithfulntss of his 
 ministry. So his speech before the 
 elders of Ephesus at Miletus. Acts 
 xx. 18, 19. 26, 27. Comp. 2 Cor. vii. 
 2 ; xii. 17. It was the appeal which 
 a holy and faithful man could make to 
 the integrity of his public life, and 
 such as every minister of the gospel 
 ought to be able to make K Yet am 
 I not hereby justified. I am not justi- 
 fied because I am not conscious of a 
 
34 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 5 Therefore judge a nothing 
 before the time, until the Lord 
 come, who * both will bring to 
 light the hidden things of dark- 
 
 a Man J.I. b Rom.2.16. Rev.20.2. 
 
 failure in my duty. I know that God 
 the judge may see imperfections where 
 I see none. I know that I may be de- 
 ceived ; and therefore, I do not pro- 
 nounce a judgment on myself as if it 
 were infallible and final. It is not by 
 the consciousness of integrity and 
 faithfulness that I expect to be saved ; 
 and it does not follow that I claim to 
 be free from all personal blame. I 
 know that partiality to ourselves will 
 often teach us to overlook many faults 
 that others may discern in us. f He 
 that judgeth me is the Lord. By his 
 judgment I am to abide ; and by his 
 judgment I am to receive my eternal 
 sentence, and not by my own view of 
 myself. He searcheth the hearts. He 
 may see evil where I see none. I 
 would not, therefore, be self-confident ; 
 but would, with humility, refer the 
 whole case to him. Perhaps there is 
 here a gentle and tender reproof of the 
 Corinthians, who were so confident in 
 their own integrity ; and a gentle ad- 
 monition to them to be more cautious, 
 as it was possible that the Lord would 
 detect faults in them where they per- 
 ceived none. 
 
 5. Therefore. In view of the dan- 
 ger of being deceived in your judg- 
 ment, and the impossibility of cer- 
 tainly knowing the failings of the 
 heart. f Judge nothing. Pass no 
 decided opinion. See Note, Matt. vii. 
 1. The apostle here takes occasion to 
 inculcate on them an important lesson 
 one of the leading lessons of Chris- 
 tianity not to pass a harsh opinion on 
 the conduct of any man, since there are 
 so many things that go to make up his 
 character which we cannot know ; and 
 so many secret failings and motives 
 which are all concealed from us. ^ Until 
 the Lord come. The Lord Jesus at 
 the day of judgment, when all secrets 
 shall be revealed, and a true judgment 
 
 ness, and will make manifest the 
 counsels of the hearts : and then 
 shall every man have praise of 
 God. 
 
 shall be passed on all men. f Who 
 both will bring to light. See Note, 
 Rom. ii. 16. f The hidden thingi 
 of darkness. The secret things of the 
 heart which have been hidden as it 
 were in darkness. The subsequent 
 clause shows that this is the sense. 
 He does not refer to the deeds of night, 
 or those things which were wrought 
 in the secret places of idolatry, but to 
 the secret designs of the heart ; and 
 perhaps means gently to insinuate 
 that there were many things about the 
 character and feelings of his enemies 
 which would not well bear the revela- 
 tions of that*day. f The counsels of 
 the hearts. The purposes, designs, and 
 intentions of men. All their plans 
 shall be made known in that day. And 
 it is a most fearful and alarming truth, 
 that no man can conceal his purposes 
 beyond the day of judgment. 1 And 
 then shall every man have praise of 
 God. The word here rendered prais? 
 (t?r>j.ivoc) denotes in this place reward, 
 or that which is due to him ; the just 
 sentence which ought to be pronounced 
 on his character. It does not mean as 
 our translation would imply, that every 
 man will then receive the divine appro- 
 bation which will not be true ; but that 
 every man shall receive what is due to 
 his character, whether good or evil. So 
 Bloomfield and Bretschneider explain 
 it. Hesychius explains it by judg- 
 ment (xgi<r/?). The word must be li 
 mited in its signification according to 
 the subject or the connexion. The 
 passage teaches, (1.) That we should 
 not be guilty of harsh judgment of 
 others. (2.) The reason is, that we 
 cannot know their feelings and mo- 
 tives. (3.) That all secret things will 
 be brought forth in the great day, and 
 nothing be concealed beyond that time. 
 (4.) That every man shall receive jus- 
 tice there. He shall be treated as he 
 
A. D. 59.] 
 
 CHAPTER IV. 
 
 6 And these things, brethren, 
 I have in a figure transferred to 
 myself and to Apollos for your 
 sakes ; that ye might learn in us 
 
 uught to be. The destiny of no one 
 will be decided by the opinions of 
 men ; but the doom of all will be lixed 
 oy God. How important is it, there- 
 fore, that we be prepared for that day ; 
 and how important to cherish such 
 feelings, and form such plans, that they 
 may be developed without involving 
 us in shame and contempt ! 
 
 6. And these things. The things 
 which I have written respecting reli- 
 gious teachers (ch. ii. 5, 6. 22), and 
 the impropriety of forming sects called 
 after their names. ^ I have in a 
 figure transferred to myself and 
 Apollos. The word here used (^iTur^t- 
 juuT/a-x) denotes, properly, to put on 
 another form or figure ; to change 
 (Phil. iii. 21, "who shall change our 
 vile body") ; to transform (2 Cor. xi. 
 13, "transforming themselves into the 
 apostles of Christ") ; and then to apply 
 in the way of a figure of speech. 
 This may mean that neither Paul, 
 Apollos, or Peter, were set up among 
 the Corinthians as heads of parties, 
 but that Paul here made use of their 
 names to show how improper it would 
 be to make them the head of a party, 
 and hence, how improper it was to 
 make any religious teacher the head 
 of a party ; or Paul may mean to say 
 that he had mentioned himself and 
 Apollos particularly, to show the im- 
 propriety of what had been done ; since, 
 if it was improper to make them heads 
 of parties, it was much more so to 
 make inferior teachers the leaders of 
 factions. Locke adopts the former in- 
 terpretation. The latter is probably 
 the true interpretation, for it is evident 
 from ch. i. 12, 13, that there were par- 
 ties in the church at Corinth that were 
 called oy the names of Paul, and Apol- 
 lon, and Peter ; and Paul's design here 
 was to show the impropriety of this by 
 mentioning himself, Apollos, and Peter, 
 *nd thus by transferring the whole dis- 
 8 
 
 not to think of men above that 
 which is written, that no one of 
 you be puffed up for one against 
 another. 
 
 cussion from inferior teachers and 
 leaders to show the impropriety of it. 
 He might have argued against the im- 
 propriety of following other leaders. 
 He might have mentioned their names. 
 But this would have been invidious and 
 indelicate. It would have excited their 
 anger. He therefore says that he had 
 transferred it all to himself and Apollos ; 
 and it implied that if it were improper 
 to split themselves up into factions with 
 them as leaders, much more was it im- 
 proper to follow others ; i. e. it was im- 
 proper to form parties at all in the 
 church. 'I mention this of ourselves , 
 out of delicacy I forbear to mention the 
 names of others.' And this was one 
 of the instances in which Paul showed 
 great tact in accomplishing his object, 
 and avoiding offence. | For your 
 sakes. To spare your feelings ; or to 
 show you in an inoffensive manner 
 what I mean. And particularly by 
 this that you may learn not to place an 
 inordinate value on men. | That ye 
 might learn in us. Or by our exam- 
 ple and views, f Not to think, &c. 
 Since you see the plan which we 
 desire to take ; since you see that we 
 who have the rank of apostles, and have 
 been so eminently favoured with en- 
 dowments and success, do not wish to 
 form parties, that you may also have 
 the same views in regard to others. 
 T Above that tvhich is written. Pro- 
 bably refering to what he had said in 
 ch. iii. 5 9. 21 ; iv. 1. Or it may 
 refer to the general strain of Scripture 
 requiring the children of God to be 
 modest and humble, f That no one 
 of you be puffed up. That no one be 
 proud or exalted in self-estimation 
 above his neighbour. That no one be 
 cftsposed to look upon others with con- 
 tempt, and to seek to depress and hum- 
 ble them. They should regard them- 
 selves as brethren, and as all on a 
 level. The argument here is, that if 
 
8b 
 
 I. CORINTHIANS. 
 
 7 For vvliu * maketh thee to 
 differ from another? and what 
 "hast thou that thou didst not 
 
 " distinguished thee. a James 1.17. 
 
 Pail and Apollos did not suppose that 
 they had a right to put themselves at 
 the head of parties, much less had any 
 of them a right to do so. The doctrine 
 is, (1.) That parties are improper in the 
 church ; (2.) That Christians should re- 
 gard themselves as on a level ; and, (3.) 
 That no one Christian should regard 
 others as beneath him, or as the object 
 of contempt. 
 
 7. For who maketh, &c. This 
 verse contains a reason for what Paul 
 had just said ; and the reason is, that 
 all that any of them possessed had 
 been derived from God, and no en- 
 dowments whatever, which they had, 
 could be laid as the foundation for 
 self-congratulation and boasting. The 
 apostle here doubtless has in his eye 
 the teachers in the church of Corinth, 
 and intends to show them that there 
 was no occasion of pride or to assume 
 pre-eminence. As all that they pos- 
 sessed had been given of God, it could 
 not be the occasion of boasting or self- 
 confidence. 1 To differ from another. 
 Who has separated you from another ; 
 or who has made you superior to 
 others. This may refer to every thing 
 in which one was superior to others, or 
 distinguished from them. The apostle 
 doubtless has reference to those attain- 
 ments in piety, talents, or knowledge 
 by which one teacher was more emi- 
 nent than others. But the same ques- 
 tion may be applied to native endow- 
 ments of mind; to opportunities of 
 education ; to the arrangements by 
 which one rises in the world; to 
 Health ; to property ; to piety ; to emi- 
 nence and usefulness in the church. 
 It is God who makes one, in any of 
 these respects to differ from others ; and 
 it is especially true in regard to personal 
 piety. Had not God interfered and 
 made a difference, all would have re- 
 mained alike under sin. The race 
 
 [A. D. 59 
 
 receive ? Now if thou didst re- 
 ceive it, why dost thou glory, as 
 if thou hadst not received it ? 
 
 would have together rejected his met 
 cy ; and it is only by his distinguish 
 ing. love that any are brought to be- 
 lieve and be saved. J And what hast 
 thou. Either talent, piety, or learning. 
 1 That thou didst not receive. From 
 God. By whatever means you have 
 obtained it, it has been the gift of God. 
 ^ Why dost thou glory, &c. Why 
 dost thou boast as if it were the result 
 of your own toil, skill or endeavour. 
 This is not designed to discourage hu- 
 man exertion ; but to discourage a 
 spirit of vainglory and boasting. A 
 man who makes the most painful and 
 faithful effort to obtain any thing good, 
 will, if successful, trace his success to 
 God. He will still feel that it is God 
 who gave him the disposition, the 
 time, the strength, the success. And 
 he will be grateful that he was en- 
 abled to make the effort ; not vain, or 
 proud, or boastful, because that he was 
 successful. This passage states a gene- 
 ral doctrine, that the reason why one 
 man differs from another is to be traced to 
 God ; and that this fact should repress 
 all boasting and glorying, and produce 
 true humility in the minds of Chris- 
 tians. It may be observed, however, 
 that it is as true of intellectual rank, 
 of health, of wealth, of food, of rai- 
 ment, of liberty, of peace, as it is of 
 religion, that all come from God ; and 
 as this fact which is so obvious and 
 well known, does not repress the exer- 
 tions of men to preserve their health 
 and to obtain property, so it should not 
 repress their exertions to obtain salva- 
 tion. God governs the world on the 
 same good principles everywhere ; and 
 the fact that he is the source of all 
 blessings, should not operate to dis 
 courage, but should prompt to humar 
 effort. The hope of his aid and bless 
 ing is the only ground of encourage 
 ment in any undertaking. 
 
A. D. 53.] 
 
 CHAPTER IV. 
 
 8? 
 
 8 Now ye are fall, now ye 
 are rich, * ye have reigned as 
 kings without us : and I would 
 
 6 Rev.3.17. 
 
 to God ye di d reign, ,nat we also 
 might reign with you. 
 
 9 For I think that God hath 
 
 8. Now ye are full. It is generally 
 agreed that this is spoken in irony, 
 and that it is an indignant sarcasm 
 uttered against the false and self-confi- 
 dent teachers in Corinth. The design 
 is to contrast them with the apostles ; 
 to show how self-confident and vain the 
 false teachers were, and how laborious 
 and self-denying the apostles were ; and 
 to show to them how little claim they 
 had to authority in the church, and the 
 real claim which the apostles had from 
 their self-denials and labours. The 
 whole passage is an instance of most 
 pungent and cutting sarcasm, and 
 shows that there may be occasions 
 when irony may be proper, though it 
 should be rare. An instance of cutting 
 irony occurs also in regard to the 
 priests of Baal, in 1 Kings xviii. 27. 
 The word translated " ye are full" 
 (x.&.^tTfAl.vct') occurs only here, and in 
 Acts xxvii. 38, " And when they had 
 eaten enough." It is usually applied 
 to a feast, and denotes those who are 
 satiated or satisfied. So here it means, 
 ' You think you have enough. You 
 are satisfied with your conviction of 
 your own knowledge, and do not feel 
 your need of any thing more.' ^ Ye 
 are rich. This is presenting the same 
 idea in a different form. ' You esteem 
 yourselves to be rich in spiritual gifts, 
 and graces, so that you do not feel the 
 necessity of any more.' f Ye have 
 reigned as kings. This is simply car- 
 rying forward the idea before stated ; but 
 in the form of a climax. The first me- 
 taphor is taken from persons filled with 
 food ,- the second from those who are so 
 rich that they do not feel their want of 
 more ; the third from those who are 
 raised to a throne, the highest elevation, 
 where there was nothing further to be 
 reached or desired. And the phrase 
 means, that they had been fully satis- 
 fied with their condjion and attain- 
 ments, with their knowledge and 
 
 power, that they lived like rich men 
 and princes revelling, as it were, on 
 spiritual enjoyments, and disdaining all 
 foreign influence, and instruction, and 
 control. \ Without us. Without our 
 counsel and instruction. You have 
 taken the whole management of mat- 
 ters on yourselves without any regard 
 to our advice or authority. You did 
 not feel your need of our aid ; and you 
 did not regard our authority. You 
 supposed you could get along as well 
 without us as with us. 1 And I would 
 to God ye did reign. Many interpret- 
 ers have understood this as if Paul 
 had really expressed a wish that they 
 were literal princes, that they might 
 afford protection to him in his persecu- 
 tion and troubles. Thus Grotius, 
 Whitby, Locke, Rosenmuller, and Dod- 
 dridge. But the more probable inter- 
 pretation is, that Paul here drops the 
 irony, and addresses them in a sober, 
 earnest manner. It is the expression 
 of a wish that they were as truly hap 
 py and blessed as they thought them- 
 selves to be. ' I wish that you were so 
 abundant in all spiritual improvements ; 
 I wish that you had made such advances 
 that you could be represented as full, 
 and as rich, and as princes, needing 
 nothing, that when I came I might 
 have nothing to do but to partake of 
 your joy.' So Calvin, Lightfoot, 
 Bloomfield. It implies, (1.) A wish that 
 they were truly happy and blessed; 
 (2.) A doubt implied whether they were 
 then so ; and, (3.) A desire on the part 
 of Paul to partake of their real and 
 true joy, instead of being compelled to 
 come to them with the language of re 
 buke and admonition. See ver. 1.9. 
 21. 
 
 9. For I think. It seems to me. 
 Grotius thinks that this is to be taken 
 ironically, as if he had said, ' It seema 
 then that God has designed that we, the 
 apostles, should be subject to coi teropt 
 
I. CORINTHIANS. 
 
 [A.D. 59. 
 
 set/orth us the * apostles last, as 
 't were appointed to death : for 
 we are made a 3 spectacle unto 
 
 lor, the lust apostles aHeb.10.33. nheatre. 
 
 and suffering, and be made poor and 
 persecuted, while you are admitted to 
 high honours and privileges.' But 
 probably this is to be taken as a serious 
 declaration of Paul, designed to show 
 :heir actual condition and trials, while 
 others were permitted to live in enjoy- 
 ment. Whatever might be their con- 
 dition, Paul says that the condition of 
 himself and his fellow labourers was 
 one of much contempt and suffering ; 
 and the inference seems to be, that 
 they ought to doubt whether they were 
 in a right state, or had any occasion for 
 their self-congratulation, since they so 
 little resembled those whom God had 
 set forth. fi Hath set forth. Has 
 showed us ; or placed us in public view. 
 t The apostles last. Marg. or, the last 
 apostles (jrwt farcrrotevc s^aTci/f). 
 Grotius supposes that this means in 
 the lowest condition ; the humblest 
 state ; a condition like that of beasts. 
 So Tertullian renders it. And this in- 
 terpretation is the correct one if the pas- 
 sage be ironical. But Paul may mean 
 to refer to the custom of bringing forth 
 those in the amphitheatre at the con- 
 clusion of the spectacles who were to 
 fight with other men, and who had no 
 chance of escape. These inhuman 
 games abounded everywhere ; and an 
 allusion to them would be well under- 
 stood, and is indeed often made by 
 Paul. Comp. 1 Cor. ix. 26. 1 Tim. 
 vi. 12. 2 Tim. iv. 7. See Seneca 
 Epis. ch. vii. This interpretation 
 receives support from the words which 
 are used here, " God hath exhibited," 
 " spectacle," or theatre, which are all 
 applicable to such an exhibition. Cal- 
 vin, Locke, and others, however, sup- 
 pose that Paul refers to the fact that he 
 was the last of the apostles ; but this 
 interpretation does not suit the con- 
 nexion of the passage. Tf As it were 
 (if). Intimating the certainty of 
 death. ^ Appointed unto death 
 
 the world and to angels, and to 
 
 men. 
 
 10 We are fools for Christ's 
 
 vstrtW). Devoted to death. The word 
 occurs nowhere else in the New Testa- 
 ment. It denotes the certainty of death, 
 or the fact of being destined to death ; 
 and implies that such were their conti- 
 nued conflicts, trials, persecutions, that 
 it was morally certain that they would 
 terminate in their death, and only when 
 they died, as the last gladiators on the 
 stage were destined to contend until they 
 should die. This is a very strong ex- 
 pression ; and denotes the continuance, 
 the constancy, and the intensity of their 
 sufferings in the cause of Christ. 
 f We are made a spectacle. Marg. 
 theatre (S-wrgiv). The theatre, or 
 amphitheatre of the ancients was com- 
 posed of an arena, or level floor, on 
 which the combatants fought, and 
 which was surrounded by circular seats 
 rising above one another to a great 
 height, and capable of containing 
 many thousand spectators. Paul re- 
 presents himself as on this arena or 
 stage, contending with foes, and des- 
 tined to death. Around him and above 
 him are an immense host of men and 
 angels, looking on at the conflict, and 
 awaiting the issue. He is not alone or 
 unobserved. He is made public ; and 
 the universe gazes on the struggle. 
 Angels and men denote the universe, 
 as gazing upon the conflicts and strug- 
 gles of the apostles. It is a vain in- 
 quiry here, whether he means good or 
 bad angels. The expression means 
 that he was public in his trials, and 
 that this was exhibited to the universe. 
 The whole verse is designed to convey 
 the idea that God had, for wise pur- 
 poses, appointed them in the sight of 
 the universe, to pains, and trials, and 
 persecutions, and poverty, and want, 
 which would terminate only in thir 
 death. See Heb. xii. 1, &c. What 
 these trials were he specifies in the fol- 
 lowing verses. 
 
 10. We are/oo/5. This is evidently 
 
A.D. 59.] 
 
 sake, but ye are wise in Christ* 
 we are weak, but ye are strong; 
 ye are honourable, but we are 
 despised. 
 
 CHAPTER IV. 
 
 89 
 
 ironical. We are doubtless Abolish 
 men, but ye are wise in Christ. We, 
 Paul, Apollos, and Barnabas, have no 
 claims to the character of wise men 
 we are to be regarded as fools, unwor- 
 thy of confidence, and unfit to instruct ; 
 but you are full of wisdom.' K For 
 Christ's sake (3m. X^/OTOV). On ac- 
 count of Christ ; or in reference to his 
 cause, or in regard to the doctrines of 
 the Christian religion. T But ye are 
 wise in Christ. The phrase " in 
 Christ," does not differ in signification 
 materially from the one above ; " for 
 Christ's sake." This is wholly ironi- 
 cal, and is exceedingly pungent. ' You, 
 Corinthians, boast of your wisdom and 
 prudence. You are to be esteemed 
 very wise. You are unwilling to sub- 
 mit to be esteemed fools. You are 
 proud of your attainments. We, in 
 the mean time, who are apostles, and 
 who have founded your church, are to 
 be regarded as fools, and as unworthy 
 of public confidence and esteem.' The 
 whole design of this irony is to show 
 the folly of their boasted wisdom. 
 That they only should be wise and 
 prudent, and the apostles fools, was in 
 the highest degree absurd ; and this 
 absurdity the apostle puts in a strong 
 light by his irony. \ We are weak. 
 We are timid and feeble, but you are 
 daring, bold and fearless. This is 
 -irony. The very reverse was probably 
 true. Paul was bold, daring, fearless 
 in declaring the truth, whatever opposi- 
 tion it might encounter ; and probably 
 many of them were timid and time- 
 serving, and endeavouring to avoid per- 
 secution, and to accommodate them- 
 selves to the prejudices and opinions of 
 those who were wise in their own 
 sight; the prejudices and opinions of j 
 the world. f Ye are honourable. 
 Deserving of honour and obtaining it. 
 Still ironical. You are to be esteemed 
 as worthy of praise. \ We are de- 
 8* 
 
 11 Even unto this present 
 hour we both hunger and thirst, 
 and are naked, a and are buffeted, 
 
 a Rom.a35. 
 
 spised (aT/^uo/). Not only actually 
 contemned, but worthy to be so. This 
 was irony also. And the design was 
 to show them how foolish was their 
 self-confidence and self-flattery, and 
 their attempt to exalt themselves. 
 
 11. Even unto this present hour. 
 Paul here drops the irony, and begins 
 a serious recapitulation of his actual 
 sufferings and trials. The phrase here 
 used " unto this present hour" denotes 
 that these things had been incessant 
 through all their ministry. They were 
 not merely at the commencement of 
 their work, but they had continued and 
 attended them everywhere. And even 
 then they were experiencing the same 
 thing. These privations and trials 
 were still continued, and were to be 
 regarded as a part of the apostolic con- 
 dition. | We both hunger and thirst. 
 The apostles, like their master, were 
 poor, and in travelling about from place 
 to place, it often happened that they 
 scarcely found entertainment of the 
 plainest kind, or had money to pur- 
 chase it. It is no dishonour to be poor, 
 and especially if that poverty is pro- 
 duced by doing good to others. Paul 
 might have been rich, but he chose to 
 be poor for the sake of the gospel. To 
 enjoy the luxury of doing good to 
 others, we ought to be willing to be 
 hungry and thirsty, and to be deprived 
 of our ordinary enjoyments. ^ And 
 are naked. In travelling, our clothes 
 become old and worn out, arid we have 
 no friends to replace them, and no 
 money to purchase new. It is no dis- 
 credit to be clad in mean raiment, if 
 that is produced by self-denying toils 
 in behalf of others. There is no honour 
 in gorgeous apparel ; but there is real 
 honour in voluntary poverty and want, 
 when produced in the cause of bene- 
 volence. Paul was not a?hamed to 
 travel, to preach, and to appear before 
 princes and kings, in a soiled aud 
 
I. CORINTHIANS. 
 
 and have no certain dwelling- 
 place ; 
 
 12 And labour, a working with 
 our own hands : being reviled, * 
 
 a Acts 20.34. b Matt.5.44. Acts 7.60. 
 
 worn-out garment, for it was worn out 
 in the service of his master, and Divine 
 Providence had arranged the circum- 
 stances of his life. But how many a 
 minister now would be ashamed to 
 appear in such clothing ! How many 
 professed Christians are ashamed to go 
 to the house of God because they can- 
 not dress well, or be in the fashion, or 
 outshine their neighbours ! If an 
 apostle was willing to be meanly clad 
 in delivering the message of God, then 
 assuredly we should be willing to 
 preach, or to worship him in such 
 clothing as he provides. We may add 
 here, what a sublime spectacle was 
 here ; and what a glorious triumph of 
 the truth. Here was Paul with an 
 impediment in his speech ; with a 
 personage small and mean rather than 
 graceful ; and in a mean and tattered 
 dress ; and often in chains, yet deliver- 
 ing truth before which kings trembled, 
 and which produced everywhere a deep 
 impression on the human mind. Such 
 was the power of the gospel then ! 
 And such triumph did the truth then 
 have over men. See Doddridge. 
 If And are buffeted. Struck with the 
 hand. Note, Matt. xxvi. 67. Proba- 
 bly it is here used to denote harsh and 
 injurious treatment in general. Comp. 
 2 Cor. xii. 7. Tf And have no certain 
 dwelling-place. No fixed or perma- 
 nent home. They wandered to distant 
 lands ; threw themselves on the hospi- 
 tality of strangers, and even of the ene- 
 mies of the gospel ; when driven from 
 one place they went to another ; and 
 thus they led a wandering, uncertain 
 life, amidst strangers and foes. They 
 who know what are the comforts of 
 home ; who are surrounded by beloved 
 families ; who have a peaceful and happy 
 fire-side ; and who enjoy the blessings 
 of domestic tranquillity, may be able to 
 appreciate the trials to which the apos- 
 
 [A. D. 59. 
 
 we bless ; being persecuted, we 
 suffer it : 
 
 13 Being defamed, "ve en- 
 treat : we are made as the filth 
 
 ties were subjected. All this was for 
 the sake of the gospel ; all to pur- 
 chase the blessings which we so richly 
 enjoy. 
 
 12. And labour, &c. This Paul 
 often did. See Note, Acts xviii. 3. 
 Compare Acts xx. 34. 1 Thess. ii. 9. 
 2 Thess. iii. 8. J Being reviled. That 
 they were often reviled or reproached, 
 their history everywhere shows. See 
 the Acts of the Apostles. They were 
 reviled or ridiculed by the Gentiles as 
 Jews ; and by all as Nazarenes, and as 
 deluded followers of Jesus ; as the vic- 
 tims of a foolish superstition and en 
 thusiasm. f We bless. We return 
 good for evil. In this they followed 
 the explicit direction of the Saviour. 
 See Note, Matt. v. 44. The main idea 
 in these passages is, that they were re- 
 viled, were persecuted, &c. The other 
 clauses, " we bless," " we suffer it," 
 &c. seem to be thrown in by the way 
 to show how they bore this ill treatment 
 As if he had said ' we are reviled ; 
 and what is more, we bear it patiently, 
 and return good for evil.' At the same 
 time that he was recounting his trials, 
 he-was, therefore, incidentally instruct- 
 ing them in the nature of the gospel, 
 and showing how their sufferings were 
 to be borne ; and how to illustrate 
 the excellency of the Christian doc- 
 trine. \ Being persecuted. Note, 
 Matt. v. 11. 1 We suffer it. We sus- 
 tain it; we do not revenge it; we 
 abstain from resenting or resisting ii. 
 
 13. Being defamed. Greek, Blas- 
 phemed, i. e. spoken of and to, in a 
 harsh, abusive, and reproachful manner. 
 The original and proper meaning of 
 the word is to speak in a reproachful 
 manner of any one, whether of God or 
 man. It is usually applied to God, but 
 it may also be used of men. *J We 
 entreat. Either God in their behalf 
 praying him to forgive them or we eri- 
 
0. 59. 
 
 CHAPTER IV. 
 
 9J 
 
 oi the eartli, and are the off- 
 sc\ uring a of all things unto this 
 day. 
 
 a Lam. 
 
 treat them to turn from their sins, and 
 become converted to God. Probably 
 the latter is the sense. They besought 
 them to examine more candidly their 
 claims instead of reviling them ; and 
 to save their souls by embracing the 
 gospel instead of destroying them by 
 rejecting it with contempt and scorn. 
 K We are made. We became ; we 
 are so regarded or esteemed. The 
 word here does not imply that there 
 was any positive agency in making 
 them such, but simply that they were 
 in fact so regarded. ^ As the filth of 
 the earth. It would not be possible to 
 employ stronger expressions to denote 
 the contempt and scorn with which 
 they were everywhere regarded. The 
 word filth (jriguta&dpfAXT*.) occurs no- 
 where else in the New Testament It 
 properly denotes filth, or that which is 
 collected by sweeping a house, or that 
 which is collected and cast away by 
 purifying or cleansing any thing ; 
 hence any vile, worthless, and contempt- 
 ible object. Among the Greeks the 
 word was used to denote the victims 
 which were offered to expiate crimes, 
 and particularly men of ignoble rank, 
 and of a worthless and wicked charac- 
 ter, who were kept to be offered to the 
 gods in a time of pestilence, to appease 
 their anger, and to purify the nation. 
 Bretschneider and Schleusner. Hence 
 it was applied by them to men of the 
 most vile, abject, and worthless charac- 
 ter. But it is not certain that Paul 
 had any reference to that sense of the 
 word. The whole force of the expres- 
 sion may be met by the supposition 
 that he uses it in the sense of that filth 
 or dirt which is collected by the process 
 of cleansing or scouring any thing, as 
 being vile, contemptible, worthless. So 
 the apostles were regarded. And by the 
 use of the word world here, he meant 
 to say that they were regarded as the 
 jost vile and worthless men which the 
 
 14 I write not these things to 
 shame you, but as my beloved 
 sons * I warn you. 9 
 
 b lThess.2.11 
 
 whole world could furnish ; not only 
 the refuse of Judea, but of all the na- 
 tions of the earth. As if he had said 
 * more vile and worthless men could 
 not be found on the face of the earth.' 
 t And are the off-scouring of all 
 things. This word (7rt^i^/nJL) occurs 
 nowhere else in the New Testament. 
 It does not differ materially from the 
 word rendered filth. It denotes that 
 which is rubbed off by scouring or 
 cleaning any thing; and hence any 
 thing vile or worthlesss ; or a vile and 
 worthless man. This term was also 
 applied to vile and worthless men who 
 were sacrificed or thrown into the sea 
 as an expiatory offering, as it were to 
 purify the people. Suidas remarks 
 that they said to such a man, " be then 
 our TrtQ^fjL*.? our redemption, and 
 then flung him into the sea as a sacri- 
 fice to Neptune. See Whitby, Calvin, 
 Doddridge. \ Unto this day. Con- 
 tinually. We have been constantly so 
 regarded. See ver. 11. 
 
 14. To shame you. It is not my 
 design to put you to shame by show- 
 ing you how little you suffer in com- 
 parison with us. This is not our 
 design, though it may have this effect. 
 I have no wish to make you ashamed, 
 to appear to triumph over you or 
 merely to taunt you. My design is 
 higher and nobler than this. T But as 
 my beloved sons. As my dear children. 
 I speak as a father to his children, and 
 I say these things for your good- No 
 father would desire to make his child- 
 ren ashamed. In his counsels, en- 
 treaties, and admonitions, he would 
 have a higher object than that. ^ 1 
 warn you. I do not say these things 
 in a harsh manner, with a severe spirit 
 of rebuke : but in order to admonish 
 you, to suggest counsel, to instil wis- 
 dom into the mind. I say these things 
 not to make you blush, but with the 
 hope that they may be the means of 
 
I. CORINTHIANS. 
 
 15 For though ye have ten 
 thousand instructors in Christ, 
 f'et have ye not many fathers ; 
 for in Christ Jesus I have be- 
 gotten you through the gospel. 
 
 your reformation, and of a more holy life. 
 No man, no minister, ought to reprove 
 another merely to overwhelm him with 
 shame, but the object should always be 
 to make a brother better ; and the ad- 
 monition should be so administered as 
 to have this end, not sourly or morose- 
 ly, but in a kind, tender, and affection- 
 ate manner. 
 
 15. For though ye have ten thou- 
 sand instructers. Though you may 
 have or though you should have. It 
 matters not how many you have, yet it 
 is still true that I only sustain the re- 
 lation to you of spiritual father, and 
 whatever respect it is proper for you 
 to have toward them, yet there is a pe- 
 culiar right which I have to admonish 
 you, and a peculiar deference which is 
 due to me, from my early labours 
 among you, and from the fact that you 
 are my spiritual children. Tf Instruct- 
 ers. Gr. Pedagogues ; or those who 
 conducted children to school, and who 
 superintended their conduct out of 
 school hours. Hence those who had 
 the care of children, or teachers in 
 general. It is then applied to instruct- 
 ers of any kind. U In Christ. In 
 the Christian system or doctrine. The 
 authority which Paul claims here, is 
 that which a father has in preference 
 to such an instructor, ^ Not many 
 fathers. Spiritual fathers. That is, 
 you have but one. You are to remem- 
 ber that however many teachers you 
 have, yet that I alone am your spiritual 
 father. ^ In Christ Jesus. By the 
 aid and authority of Christ. I have 
 begotten you by preaching his gospel 
 and by his assistance. Tf I have be- 
 gotten you. I was the instrument of 
 your conversion. ^ Through the gos- 
 pel. By means of the gospel ; by 
 preaching it to you, that is by the 
 truth. 
 
 10, Wherefore. Since I am your 
 
 [A.D. 59. 
 
 16 Wherefore, I beseech yov 
 be ye followers of me. 
 
 17 For this cause have I sei 
 unto you Timotheus, who is nr 
 beloved son, and faithful in th 
 
 spiritual father. ^ Be ye followers of 
 me. Imitate me ; copy my example 
 listen to my admonitions. Probabl) 
 Paul had particularly in his eye theii 
 tendency to form parties ; and here 
 admonishes them that he had no dispo- 
 sition to form sects, and entreats them 
 in this to imitate his example. A 
 minister should always so live as thai 
 he can, without pride or ostentation, 
 point to his own example ; and entreat 
 his people to imitate him. He should 
 have such a confidence in his own in- 
 tegrity; he should lead such a blame- 
 less life ; and he should be assured that 
 his people have so much evidence of his 
 integrity, that he can point them to 
 his own example, and entreat them to 
 live like himself. And to do this, he 
 should live a life of piety, and should 
 furnish such evidence of a pure con- 
 versation, that his people may have 
 reason to regard him as a holy man. 
 
 17. For this cause. In order to re 
 mind you of my doctrines and my man- 
 ner of life. Since I am hindered from 
 coming myself, I have sent a fellow 
 labourer as my messenger, well ac 
 quainted with my views and feelings 
 that he might do what I would do if 1 
 were present, t Have I sent unto you 
 Timotheus. Timothy, the companion 
 and fellow labourer of Paul. This 
 was probably when Paul was at Ephe- 
 sus. He sent Timothy and Erastus 
 into Macedonia, probably with in- 
 structions to go to Corinth if conve- 
 nient. Yet it was not quite certain 
 that Timothy would come to them, for 
 in ch. xvi 10, he expresses a doubt 
 whether he would. Paul was probably 
 deeply engaged in Asia, and did not 
 think it proper then for him to leave 
 his field of labour. He probably sup- 
 posed also, that Timothy, as his ambas- 
 sador, would be able to settle the diffi- 
 culties in Corinth as well as if ha 
 
A. D. 59.1 
 
 CHAPTER IV 
 
 Lord, who shall bring you into 
 remembrance of my ways which 
 be in Christ, as I teach every- 
 where in every church. 
 
 18 Now some are puffed up, 
 as though I would not come to 
 you. 
 
 were himself present. H My beloved 
 son. In the gospel. See Acts xvi. 1 
 3 1 Tim. i. 2. He supposed, there- 
 fore, that they would listen to him 
 with great respect. ^ And faithful in 
 the Lord. A true Christian and a 
 faithful servant of Christ ; and who is, 
 therefore, worthy of your confidence. 
 1 Of my ways. My doctrine, my 
 teaching, my mode of life, t Which 
 be in Christ. That is, my Christian 
 life ; my ministry ; or my conduct as a 
 Christian and a follower of the Saviour. 
 T As I teach everywhere, &c. This 
 was designed probably to show them 
 that he taught them no new or peculiar 
 doctrines ; he wished them simply to 
 conform to the common rules of the 
 churches, and to be like their Christian 
 brethren everywhere. The Christian 
 church is founded everywhere on the 
 same doctrines; is bound to obey the 
 same laws ; and is fitted to produce 
 and cherish the same spirit. The same 
 spirit that was required in Ephesus or 
 Antioch, was required at Corinth ; the 
 same spirit that was required at Corinth, 
 at Ephesus, or at Antioch, is required 
 now. 
 
 18. Now some are puffed up. They 
 arc puffed up with a vain confidence ; 
 they say that I would not dare to come ; 
 that I would be afraid to appear among 
 them, to administer discipline, to re- 
 buke them, or to supersede their au- 
 thority. Probably he had been detain- 
 ed by the demand on his services in 
 other places, and by various providen- 
 tial hinderances from going there, until 
 they supposed that he stayed away 
 from fear. And possibly he might ap- 
 prehend that they would think he had 
 ent Timothy because he was afraid to 
 come himself Their conduct was an 
 
 19 But I will come to you 
 shortly, if a the Lord will ; and 
 will know, not the speech of 
 them which are puffed up, but 
 the power. 
 
 20 For the kingdom c of God 
 is not in word, but in power. 
 
 a James 4.15. 6 Gal.2.6. cRom.14.17. 
 
 instance of the haughtiness arid arro- 
 gance which men will assume when 
 they suppose they are in no danger of 
 reproof or punishment. 
 
 19. But I will come. It is from no 
 fear of them that I am kept away ; and 
 to convince them of this I will come to 
 them speedily. Tf If the Lord will. 
 If the Lord permit ; if by his provi 
 dence he allows me to go. Paul re- 
 garded the entering on a journey as 
 dependant on the will of God ; and 
 felt that God had all in his hand. No 
 purpose should be formed without a 
 reference to his will ; no plan without 
 feeling that he can easily frustrate it 
 and disappoint us. See James iv. 15. 
 ^ And will know. I will examine ; I 
 will put to the test ; I will fully under- 
 stand. \ Not the speech, &c. Not 
 their vain and empty boasting; not their 
 confident assertions, and their self 
 complacent viewn Tf But the power 
 Their real power. I will put then 
 power to the proof; I will see whethet 
 they are able to effect what they affirm ; 
 whether they have more real power than 
 I have. I will enter fully into the work 
 of discipline, and will ascertain whether 
 they have such authority in the church, 
 such a power of party and of combina- 
 tion, that they can resist me, and op- 
 pose my administration of the disci- 
 pline which the church needs. " A pas- 
 sage," says Bloomfield, "which cannot, 
 in nerve and vigour, or dignity and 
 composed confidence, be easily parallel- 
 ed, even in Demosthenes himself." 
 
 20. For the kingdom of God. The 
 reign of God in the church (Note, Matt, 
 iii. 2) ; meaning here, probably, the 
 power or authority which was to be ex- 
 ercised in the government and discipline 
 of the church. Or it may refer to the 
 
94 
 
 1. CORINTHIANS. 
 
 [A. D. 59 
 
 21 What will ye ? shall fl I j in love, and in the spirit of 
 
 come unto you with a rod, or 
 
 o2Cor.13.10. 
 
 meekness ? 
 
 manner in which the church had been 
 established. ' It has not been set up by 
 empty boasting; by pompous preten- 
 sions ; by confident assertions. Such 
 empty boasts would do little in the 
 great work of founding, governing, 
 and preserving the church ; and unless 
 men have some higher powers than this 
 they are not qualified to be religious 
 teachers and guides.' f But in power. 
 (1.) In the miraculous power by which 
 the church was established the power 
 of the Saviour and of the apostles in 
 working miracles. (2.) In the power of 
 the Holy Ghost in the gift of tongues, 
 and in his influence on the heart 
 in converting men. Note, ch. i. 18. 
 (3.) In the continual power which is 
 needful to protect, defend, and govern 
 the church. Unless teachers showed 
 that they had such power, they were 
 not qualified for their office. 
 
 21. What will ye. It depends on 
 yourselves how I shall come. If you 
 lay aside your contentions and strifes ; 
 if you administer discipline as you 
 should ; if you give yourselves heartily 
 and entirely to the work of the Lord, I 
 shall come, not to reprove or to punish, 
 but as a father and a friend. But if 
 you do not heed my exhortations or 
 the labours of Timothy ; if you still 
 continue your contentions, and do not 
 remove the occasions of offence, I shall 
 come with severity and the language 
 of rebuke, f With a rod. To cor- 
 rect and punish. ^ In the spirit of 
 meekness. Comforting and commend- 
 ing instead of chastising. Paul inti- 
 mates that this depended on them- 
 selves. They had the power, and it 
 was their duty to administer discipline ; 
 but if they would not do it, the task 
 would devolve on him as the founder 
 and father of the church, and as in- 
 trusted with power by the Lord Jesus 
 to administer the severity of Christian 
 discipline, or to punish those who 
 offended by bodily suffering. See ch. 
 v. 5 ; ch. xi. 30. See also the case of 
 
 Ananias and Sapphira (Acts v. 1, &c.) 
 and of Elymas the sorcerer. (Acta 
 xiii. 10, 11.) 
 
 REMARKS. 
 
 1st. We should endeavour to form a 
 proper estimate of the Christian minis- 
 try, ver. 1. We should regard minis- 
 ters as the servants of Jesus Christ, 
 and honour them for their master'* 
 sake ; and esteem them also in proper 
 tion to their fidelity. They are enti 
 tied to respect as the ambassadors of 
 the Son of God ; but that respect also 
 should be in proportion to their resem 
 blance of him and their faithfulness in 
 their work. They who love the minis- 
 ters of Christ, who are like him, and 
 who are faithful, love the master that 
 sent them ; they who hate and despise 
 them despise him. See Matt. x. 40 
 42. 
 
 2d. Ministers should be faithful, ve* 
 2. They are -the stewards of Christ. 
 They are appointed by him. They are 
 responsible to him. They have a most 
 important trust more important than 
 any other stewards, and they should 
 live in such a manner as to receive the 
 approbation of their master. 
 
 3d. It is of little consequence what 
 the world thinks of us. ver. 3. A 
 good name is en many accounts desira- 
 ble; but it should not be the leading 
 consideration; nor should we do any 
 thing merely to obtain it. Desirable as 
 is a fair reputation, yet the opinion of 
 the world is not to be too highly 
 valued ; for, (1.) It often misjudges ; 
 (2.) It is prejudiced for or against us ; 
 (3.) It is not to decide our final desti- 
 ny ; (4.) To desire that simply, is a 
 selfish and base passion. 
 
 4th. The esteem even of friends is 
 not, be the leading object o* life. ver. 2. 
 This is valuable, but not so valuable as 
 the approbatijn of God. Friends are 
 partial, and even where they do not 
 approve our course, if we are corescien- 
 tious, we should be willing to bea? 
 with their disapprobation. A gooj 
 
A. 1). o9. , 
 
 CHAPTER IV. 
 
 conscience is evety thing. The appro- 
 bation even of friends cannot help us 
 in the day of judgment. 
 
 5th. We should distrust ourselves, 
 ver. 3, 4. We should not pronounce 
 too confidently on our motives or our 
 conduct. We may be deceived. There 
 may be much even in our own motives 
 that may elude our most careful inqui- 
 ry. This should teach us humility, 
 and self-distrust, and charity. Know- 
 ing our own liableness to misjudge our- 
 selves, we should look with kindness 
 jn the faults and failings of others. 
 
 6th, We see here the nature of the 
 future judgment, ver. 6. (1.) The 
 hidden things of darkness will be 
 brought out all the secret crimes, and 
 plans, and purposes of men will be 
 developed. All that has been done in 
 secret, in darkness, in the night, in pa- 
 laces and in prisons, will be developed. 
 What a development will take place in 
 the great day when the secret crimes 
 of a world shall be revealed ; and when 
 ail that has now escaped the notice of 
 men, and the punishment of courts, 
 shall be brought out! (2.) Every 
 man's secret thoughts shall be revealed. 
 There will be no concealment then. 
 AH that we have devised or desired ; 
 all the thoughts that we have forgotten, 
 shall there be brought out to noonday. 
 How will the sinner tremble when all 
 his thoughts are made known ! Sup- 
 pose, unknown to him, some person 
 had been writing down all that a man 
 has thought for a day, a week, or a 
 year, and should begin to read it to 
 him. Who is there that would not 
 hang his head with shame, and trem- 
 ble at such a record ] Yet at the day of 
 judgment the thoughts of the whole 
 fife will be revealed. (3.) Every man 
 shall be judged as he ought to be. God 
 is impartial. The man that ought to 
 be saved will be ; the man that ought 
 not will not be. How solemn will be 
 the impartial trial of the world/ 
 Who can think of it but with alarm ! 
 
 7th. We have no occasion for pride 
 
 i vain-boasting, ver. 7. All that we 
 
 have of beauty, health, wealth, honour, 
 
 grace, has been given to us by God. 
 
 For what he has given UB we should 
 be grateful ; but it should not excite 
 pride. It is, indeed, valuable because 
 God gives it, and we should remember 
 his mercies, but we should not boast. 
 We have nothing to boast of. Had 
 we our deserts, we should be driven 
 away in his wrath, and made wretched. 
 That any are out of hell is matter of 
 thankfulness ; that one possesses moid 
 than another proves that God is a 
 sovereign, and not that we are more 
 worthy than another, or that there 13 
 by nature any ground of preference 
 which one has over another. 
 
 8th. Irony and sarcasm are some- 
 times lawful and proper, ver. 8 10. 
 But it is not often as safe as it was in 
 the hands of the apostle Paul. Few 
 men can regulate the talent properly ; 
 few should allow themselves to indulge 
 in it. It is rarely employed in the 
 Bible ; and it is rarely employed else- 
 where where it does not do injury. The 
 cause of truth can be usually sustained 
 by sound argument; and that which 
 cannot be thus defended is not worth 
 defence. Deep wounds are often made 
 by the severity of wit and irony ; and 
 an indulgence in this usually pre- 
 vents a man from having a single 
 friend. 
 
 9th. We see from this chapter what 
 religion has cost. ver. 9 13. Paul 
 states the sufferings that he and the 
 other apostles endured in order to es- 
 tablish it. They were despised, and 
 persecuted, and poor, and regarded as 
 the refuse of the world. The Christian 
 religion was founded on the blood of 
 its author, and has been reared amidst 
 the sighs and tears of its friends. All 
 its early advocates were subjected to 
 persecution and trial ; and to engage 
 in this work involved the certainty of 
 being a martyr. We enjoy not a bless- 
 ing which has not thus been purchased ; 
 and which has not come to us through 
 the self-denials and toils of the best 
 men that the earth has known. Per- 
 secution raged around all the early 
 friends of the church ; and it rose and 
 spread while the fire of martyrdom 
 spread, and while its friends were 
 
I. CORINTHIANS. 
 
 FA. D. 5i). 
 
 CHAPTER V. 
 
 JT is reported commonly that 
 "- there is fornication among 
 you, and such fornication as is 
 
 everywhere cast out as evil, and called 
 to bleed in its defence. 
 
 10th. We have here an illustrious 
 instance of the manner in which re- 
 proach, and contempt, and scorn should 
 be borne, ver. 12, 13. The apostles imi- 
 tated the example of their Master and 
 followed his precepts. They prayed for 
 their enemies, persecutors, and slander- 
 ers. There is nothing but religion that 
 can produce this spirit; and this can 
 do it always. The Saviour evinced 
 it ; his apostles evinced it ; and all 
 should evince it, who profess to be its 
 friends. We may remark, (1.) This 
 is not produced by nature. It is the 
 work of grace alone. (2.) It is the 
 very spirit and genius of Christianity 
 to produce it. (3.) Nothing but reli- 
 gion will enable a man to bear it, and 
 will produce this temper and spirit. 
 (4.) We have an instance here of 
 what all Christians should evince. All 
 should be in this like the apostles. All 
 should be like the Saviour himself. 
 
 llth. We have an argument here 
 for the truth of the Christian religion. 
 The argument is founded on the fact 
 that the apostles were willing to suffer 
 BO much in order to establish it. They 
 professed to have been eye-witnesses 
 of what they affirmed. They had 
 nothing to gain by spreading it if it 
 "as not true. They exposed them- 
 selves to persecution on this account, 
 and became willing to die rather than 
 deny its truth. Take, for example, the 
 case of the apostle Paul. (1.) He had 
 every prospect of honour and of wealth 
 in his own country. He had been li- 
 berally educated, and had the confi- 
 dence of his countrymen. He might 
 have risen to the hitrhest station of 
 trust or influence. He had talents 
 which would have raised him to dis- 
 inction anywhere. (2.) He could 
 ^>t have been mistaken in regard to 
 ' events ?*n*ected with his coaver- 
 
 not so much as named amonj 
 the Gentiles, that one shoul( 
 have his father's wife. 
 
 a Deut.27.20. 
 
 sion. Acts ix. The scene, the voice, 
 the light, the blindness, were all things 
 which could not have been counter- 
 feited. They were open and public. 
 They did not occur " in a corner." 
 (3.) He had no earthly motive to 
 change his course. Christianity was 
 despised when he embraced it; its 
 friends were few and poor ; and it had 
 no prospect of spreading through the 
 world. It conferred no wealth ; bestow- 
 ed no diadem; imparted no honours; 
 gave no ease ; conducted to no friend- 
 ship of the great and the mighty. It 
 subjected its friends to persecution, and 
 tears, and trials, and death. What 
 should induce such a man to make 
 such a change 1 Why should Paul 
 have embraced this, but from a convic- 
 tion of its truth 1 How could he be 
 convinced of that truth except by some 
 argument that should be so strong as 
 to overcome his hatred to it, make him 
 willing to renounce all his prospects 
 for it ; to encounter all that the world 
 could heap upon him, and even death 
 itself, rather than deny it ? But such 
 a religion had a higher than any earthly 
 origin, and must have been from God. 
 
 12th. We may expect to suffer re- 
 proach. It has been the common lot 
 of all, from the time of the Master him- 
 self to the present. Jesus was re- 
 proached ; the apostles were reproach- 
 ed ; the martyrs were reproached, and 
 we are not to be surprised that minis- 
 ters and Christians are called to like 
 trials now. It is enough " for the dis- 
 ciple that he be as his Master, and the 
 eervan. as his Lord." 
 
 CHAPTER V. 
 
 THIS chapter is entirely occupied 
 with a notice of an offence which ex^ 
 isted in the church at Corinth, and 
 with a statement of the measures 
 I which the apostle expected th^m to 
 pursue in regard to it. Of the exig- 
 ence of this offence he had been i 
 
A. D. 
 
 CHAPTER V. 
 
 97 
 
 formed, probably by "those of the 
 house of Chloe," ch. i. 11, and there is 
 reason to suppose that they had not 
 even alluded to it in the letter which 
 they had sent to him asking advice. 
 See ch. vii. 1. Comp. the Introduc- 
 tion. The apostle (ver. 1) reproves 
 them for tolerating a species of licen- 
 tiousness which was not tolerated even 
 by the heathens ; he reproves them 
 (ver. 2) for being puffed up with pride 
 even while this scandal existed in their 
 church ; he ordered them forthwith to 
 purify the church by removing the in- 
 cestuous person (ver. 4, 5) ; and ex- 
 horted them to preserve themselves 
 from the influence which a single 
 corrupt person might have, operating 
 like leaven in a mass. (ver. 6, 7) 
 Then, lest they sLould mistake his 
 meaning, and suppose that by com- 
 manding them not to keep company 
 with licentious persons (ver. 9), he 
 meant to say, that they should with- 
 draw all intercourse from the heathen 
 who were known to be idolaters and 
 corrupt, he says that that former com- 
 mand was not designed to forbid all 
 intercourse with them, (ver. 9 1 2) ; 
 but that he meant his injunction now 
 to extend particularly to such as were 
 professed members of the church ; that 
 they were not to cut off all intercourse 
 with society at large because it was 
 corrupt; that if any man professed to 
 be a Christian and yet was guilty of 
 such practices they were to disown him 
 (ver. 11) ; that it was not his province, 
 nor did he assume it, to judge the hea- 
 then world which was without the 
 church (ver. 12) ; but that this was 
 entirely consistent with the view that 
 he had a right to exercise discipline 
 '.uithin the church, on such as pro- 
 fessed to be Christians ; and that there- 
 fore, they were bound to put away that 
 wicked person. 
 
 1. It is reported. Gr. It is heard. 
 There is a rumour. That rumour had 
 been brought to Paul, probably by the 
 members of the family of Chloe. ch. 
 1.11. f Commonly ("Oxc). Every- 
 where. It is a matter of common 
 f&me. It is so public that U cannot be 
 9 
 
 concealed ; and so certain that ii can- 
 not be denied. This was an offence, 
 he informs us, which even the heathen 
 would not justify or tolerate ; and, there 
 fore, the report had spread not only 
 in the churches, but even among the 
 heathen, to the great scandal of reli 
 gion When a report obtains such s, 
 circulation, it is certainly time to in 
 vestigate it, and to correct the evil. 
 ^ That there is fornication. See 
 Note, Acts xv. 20. The word is here 
 used to denote incest ; for the apostle 
 immediately explains the nature of the 
 offence. ^ And suck fornication, &c. 
 An offence that is not tolerated or 
 known among the heathen. This 
 greatly aggravated the offence, that in 
 a Christian church a crime should be 
 tolerated among its members which 
 even gross heathens would regard with 
 abhorrence. That this offence was re- 
 garded with abhorrence by even the 
 heathens has been abundantly proved 
 by quotations from classic writers. See 
 Wetstein, Bloomfield, and Whitby. 
 Cicero says of the offence, expressly, 
 that " it was an incredible and unheard 
 of crime." Pro Cluen. 5. 6. When 
 Paul says that it was not " so much as 
 named among the Gentiles," he doubt- 
 less uses the word (oyc^ua^Wau) in the 
 sense of named with approbation, 
 tolerated, or allowed. The crime was 
 known in a few instances, but chiefly 
 of those who were princes and rulers ; 
 but it was nowhere regarded with ap- 
 probation, but was always treated as 
 abominable wickedness. All that the 
 connexion requires us to understand 
 by the word " named" here is, that it 
 was not tolerated or allowed; it was 
 treated with abhorrence, and it was, 
 therefore, more scandalous that it was 
 allowed in a Christian church. Whit- 
 by supposes that this offence ' hat was 
 tolerated in the church at Corinch gave 
 rise to the scandals that were circulated 
 among the heathen respecting the early 
 Christians, that they allowed of licen- 
 tious intercourse among the members of 
 their churches. This reproach was cir- 
 culated extensively among the heathen, 
 and the primitive Christians were at 
 
1. CORINTHIANS. 
 
 2 And ye are puffed up, and 
 have not rather mourned, that 
 he that hath done this deed 
 might be taken away from among 
 you. 
 
 a 2Cor.7.7. 
 
 much pains to refute it. ^ That one 
 should have. Probably as his wife*; 
 or it may mean simply that he had 
 criminal intercourse with her. Per- 
 haps some man had parted with his 
 wife, on some account, and his son had 
 married her, or maintained her for cri- 
 minal intercourse. It is evident from 
 2 Cor. vii. 12, that the person who had 
 suffered the wrong, as well as he who 
 had done it, was still alive. Whether 
 this was marriage or concubinage, has 
 been disputed by commentators, and it 
 is not possible, perhaps, to determine. 
 See the subject discussed in Bloom- 
 field. 
 
 2. Ana ye are puffed up. Note, 
 ch. iv. 18. You are filled with pride, 
 and with a vain conceit of your own 
 wisdom and purity, notwithstanding the 
 existence of this enormous wickedness 
 in your church. This does not mean 
 that they were puffed up, or proud on 
 account of the existence of this wick- 
 edness, but they were filled with pride 
 notwithstanding, or in spite of it. 
 They ought to have been a humbled 
 people. They should have mourned ; 
 and should have given their first atten- 
 tion to the removal of the evil. But 
 instead of this, they had given indul- 
 gence to proud feeling, and had be- 
 come elated with a vain confidence in 
 their spiritual purity. Men are always 
 elated and proud when they have the 
 least occasion for it. f And have not 
 rather mourned, &c. Have not rather 
 been so afflicted and troubled as to 
 take the proper means for removing 
 the offence. The word mourn her* is 
 taken in that large sense. Ye have 
 not been so much afflicted so troubled 
 with the existence of this wickedness, 
 as to take the proper measures to re- 
 move the offender. Acts of discipline 
 in the church should always commence 
 
 [A D. 60 
 
 3 For I verily, as absent * ir 
 body, but present in spirit, have 
 1 judged already, as theugh I 
 were present, concerning him 
 that hath so done this deed ; 
 
 6 Col.2.5. ' or, determined. 
 
 with mourning that there is occasion 
 for it. It should not be anger, or 
 pride, or revenge, or party feeling, 
 which prompt to it. It should be deep 
 grief that there is ocsasion for it ; and 
 tender compassion for the offender. 
 t Might be taken away. By excom- 
 munication. He should not, while he 
 continues in this state, be allowed to 
 remain in your communion. 
 
 3. For I verily. But I, whatever 
 it may cost me ; however you may es- 
 teem my interference ; and whatever 
 personal ill-will may be the result to- 
 wards me, have adjudged this case to 
 be so flagrant as to demand the exercise 
 of discipline, and since the church to 
 whom it belongs have neglected ifc, 1 
 use the authority of an apostle, and of 
 a spiritual father, in directing it to take 
 place. This was not a formal sentence 
 of excommunication ; but it was the 
 declared opinion of an apostle that 
 such a sentence should be passed, and 
 an injunction on the church to exercise 
 this act of discipline^ \ As absent in 
 body. Since I am not personally pre- 
 sent with you, I express my opinion in 
 this manner. I am absent in body 
 from you, and cannot, therefore, take 
 those steps in regard 'o it which I 
 could were I present. \ But present 
 in spirit. My heart is with you : my 
 feelings are with you : I have a deep 
 and tender interest in the case ; and I 
 judge as if I were personally present 
 Many suppose that Paul by this re- 
 fers to a power which was given to the 
 apostles, though at a distance, to &p 
 cern the real circumstances of a case 
 by the gift of the Spirit. Cornp. Col 
 ii. 5. 2 Kings v. 26 ; vi. 12. (Whitby, 
 Doddridge, &c.) But the phrase does 
 not demand this interpretation. Paul 
 meant, probably, that though he was 
 absent, yet his mind arid attention i 
 
A.D. 59.] 
 
 CHAPTER V 
 
 99 
 
 4 In the name of our Lord I with the power * of our Lord 
 
 Jesus Christ, when ye are ga- 
 thered together, and my spirit, 
 
 a 2Cor.2.9,10. 
 
 been given to this subject ; he felt as 
 deeply as though he were present, and 
 would act in the same way. He had, 
 in some way, been fully apprized of all 
 the circumstances of the case, and he 
 felt it to be his duty to express his 
 views on the subject. ^ Have judged 
 already. Margin, Determined (x.'-x.gDix'). 
 I have made up *my mind ; have de- 
 cided, and do decide. That is, he had 
 determined what ought to be done in 
 the case. It was a case in which the 
 course which ought to be pursued was 
 plain, and on this point his mind was 
 settled. What that course should be he 
 states immediately, t As though I were 
 present. As though I had a personal 
 knowledge of the whole affair, and 
 were with you to advise. We may be 
 certain that Paul had the fullest infor- 
 mation as to this case ; and that the 
 circumstances were well known. In- 
 deed, it was a case about the facts of 
 which there could be no doubt. They 
 were everywhere known (ver. 1), and 
 there was no need, therefore, to attempt 
 to establish them by formal proof. 
 
 4. In the name, &c. By the authority ; 
 or in the behalf; or acting by his com- 
 mission or power. 2 Cor. ii. 10. See 
 Note, Acts iii. 6. This does not refer 
 to Paul alone in declaring his opinion, 
 but means that they were to be assem- 
 bled in the name of the Lord Jesus, 
 and that they were to proceed to exer- 
 cise discipline by his authority. The 
 idea is, that the authority to administer 
 discipline is derived from the Lord 
 Jesus Christ, and is to be exercised in 
 his name, and to promote his honour. 
 1 When ye are gathered together. Or, 
 'You being assembled in the name of 
 tie Lord Jesus.' This is to be con- 
 nected with the previous words, and 
 means, (1.) That they were to be assem- 
 bled for the purpose of administering 
 discipline ; and (2.) That this was to be 
 lone in the name and by the authority 
 
 Jesus Christ, 
 
 5 To deliver such an one 
 
 ft Matt.16.19. Jno.20.23. c lTim.1.20. 
 
 of the Lord Jesus. | And my spirit. 
 ver. 3. As if I were with you , that is, 
 with my declared opinion ; knowing 
 what I would advise, were I one of you, 
 or, I being virtually present with you 
 by having delivered my opinion. It 
 cannot mean that Paul's soul would be 
 really present with them, but that, 
 knowing his views and feelings, and 
 what he would do, and knowing his love 
 for them, they could act as if he were 
 there. This passage proves that disci- 
 pline belongs to the church itself; and 
 so deep was Paul's conviction of this, 
 that even he would not administer it, 
 without their concurrence and action. 
 And if Paul would not do it, and 
 in a case too where bodily pains were 
 to be inflicted by miraculous agency, 
 assuredly no other ministers have a 
 right to assume the authority to admi- 
 nister discipline without the action and 
 the concurrence of the church itself. 
 t With the power, &c. This phrase is 
 to be connected with the following 
 verse. ' I have determined what ought 
 to be done. The sentence which I 
 have passed is this. You are to be 
 assembled in the name and authority 
 of Christ. I shall be virtually present. 
 And you are to deliver such a one to 
 Satan, by the power of our Lord Jesus 
 Christ.' That is, it is to be done by 
 you ; and the miraculous power which 
 will be evinced in the case will proceed 
 from the Lord Jesus. The word power 
 (Juvdjutc), is used commonly in the New 
 Testament to denote some miraculous 
 and extraordinary power ; and here 
 evidently means that the Lord Jesus 
 would put forth such a power in the 
 infliction of pain and for the preserva- 
 tion of the purity of his church. 
 
 5. To deliver. This is the sentence 
 which is to be executed. You are to 
 deliver him to Satan, &c. t Unta 
 Satan. Beza, and the Latin fathers, 
 suppose that this is only an expression 
 
100 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 unto Satan for the destruction of| saved in the day of the Lord Jesus, 
 the flesh, that the * spirit may be 6 Your glorying b is not good. 
 
 b James 4. 16. 
 
 of excommunication. They say, that in 
 thi Scriptures there are but two king- 
 doms recognised the kingdom of God, 
 or the church, and the kingdom of the 
 world, which is regarded as under the 
 control of Satan ; and that to exclude 
 a man from one is to subject him to the 
 dominion of the other. There is some 
 foundation for this opinion ; and there 
 can be no doubt that excommunication 
 is here intended, and that, by excom- 
 munication, the offender was in some 
 sense placed under the control of 
 Satan. It is further evident that it is 
 here supposed that by being thus placed 
 under him the offender would be sub- 
 ject to corporal inflictions by the agency 
 of Satan, which are here called the 
 " destruction of the flesh." Satan is 
 elsewhere referred to as the author of 
 bodily diseases. Thus in the case of 
 Job. Job ii. 7. A similar instance is 
 mentioned in 1 Tim. i. 20, where Paul 
 says he had delivered Hymeneas and 
 Alexander to " Satan, that they might 
 learn not to blaspheme." It may be 
 observed here that though this was to 
 be done by the concurrence of the 
 church, as having a right to administer 
 discipline, yet it was directed by apos- 
 tolic authority ; and there is no evi- 
 dence that this was the usual form of 
 excommunication, nor ought it now to 
 be used. There was evidently miracu- 
 lous power evinced in this case, and 
 that power has long since ceased in the ' 
 church. If For the destruction of the \ 
 fltsh. We may observe here, (1.) That ! 
 this does not mean that the man was to \ 
 die under the infliction of the censure, j 
 for the object was to recover him ; and ; 
 it is evident that, whatever he suffered 
 as the consequence of this, he survived 
 it, and Paul again instructed the Corin- 
 thians to admit him to their fellowship. 
 2 Cor. ii. 7. (2.) It was designed to 
 punish him for licentiousness of life j 
 often called in the Scriptures one of the 
 sins, or works of the flesh (Gal. v. 19), | 
 and the design was that the punish- ' 
 
 ment should follow in the line of the 
 offence, or be a just retribution as 
 punishment often does. Many have 
 supposed that by the " destruction of 
 the flesh" Paul meant only the destruc- 
 tion of his fleshly appetites or carnal 
 affections ; and that he supposed that 
 this would be effected by the act of ex- 
 communication. But it is very evident 
 from the Scriptures that the apostles 
 were imbued with thrower of inflicting 
 diseases or bodily calamities for crimes. 
 See Acts xiii. 11.1 Cor. xi. 30. What 
 this bodily malady was, we have no 
 means of knowing. It is evident that 
 it was not of very long duration, since 
 when the apostle exhorts them (2 Cor. 
 ii. 7) again to receive him, there is no 
 mention made of his suffering then 
 under it. This was an extraordinary 
 and miraculous power. It was designed 
 for the government of the church in its 
 infancy, when every thing was fitted to 
 show the direct agency of God ; and it 
 ceased, doubtless, with the apostles. 
 The church now has no such power. 
 It cannot now work miracles ; and all 
 its discipline now is to be moral disci- 
 pline, designed not to inflict bodily pain 
 and penalties, but to work a moral re- 
 formation in the offender. ^ That the 
 spirit may be saved. That his soul 
 might be saved ; that he might be cor- 
 reeled, humbled, and reformed by these 
 sufferings, and recalled to the paths of 
 piety and virtue. This expresses the 
 true design of the discipline of the 
 church, and it ought never to be in- 
 flicted but with a direct intention to 
 benefit the offender, and to save the 
 soul. Even when he is cut off and 
 disowned, the design shouM not be 
 vengeance, or punishment merely, but 
 it should be to recover him and save 
 him from ruin. ^ In the day of the 
 Lord Jesus. The day of judgment 
 when the Lord Jesus shall come, and 
 shall collect his people to himself. 
 
 6. Your glorying. Your boasting , 
 or confidence in your present condition, 
 
A.D. 59.] 
 
 CHAPTER V. 
 
 101 
 
 Know ye not that a little leaven 
 - leaveneth the whole lump ? 
 
 o Luke 13.21. 
 
 as if you were eminent in purity and 
 piety. ^ Is tint good. Is not well, 
 proper, right Boasting is never good ; 
 but it is especially wrong when, as here, 
 there is an existing evil that is likely to 
 r.orruot the whole church. When men 
 are disposed to boast, they should at 
 once make the inquiry whether there is 
 not some sin indulged in, on account 
 of which they should be humbled and 
 subdued. If all individual Christians, 
 and all Christian churches, and all men 
 of every rank and condition, would look 
 at things as they are, they would never 
 find occasion for boasting. It is only 
 when we are blind to the realities of 
 the case, and overlook our faults, that 
 we are disposed to boast. The reason 
 why this was improper in Corinth, Paul 
 states that any sin would tend to cor- 
 rupt the whole church, and that there- 
 *bre they ought not to boast until that 
 was removed, t A little leaven, &c. 
 -V small quantity of leaven or yeast will 
 pervade the entire mass of flour, or 
 dough, and diffuse itself through it all. 
 This is evidently a proverbial saying. 
 [t occurs also in Gal. v. 9. Comp. 
 Note, Matt. xiii. 33. A similar figure 
 occurs also in the Greek classic writers. 
 By leaven the Hebrews metaphori- 
 cally understood whatever had the 
 power of corrupting, whether doctrine, 
 or example, or any thing else. See 
 Note, Matt. xvi. 6. The sense here is 
 plain. A single sin indulged in, or 
 allowed in the church, would act like 
 leaven it would pervade and corrupt 
 the whole church, unless it was re- 
 moved. On this ground, and for this 
 reason, discipline should be adminis- 
 tered, and the corrupt member should 
 be removed. 
 
 7. Purge out therefore, &c. Put 
 iway ; free yourselves from, f The 
 old leaveji. The apostle here takes 
 occasion, from the mention of leaven, to 
 exhort the Corinthians to put away 
 vice and sin. The figure is derived 
 ;rom the custom of the Jews in putting 
 9* 
 
 7 Purge out therefore the old 
 leaven, that ye may be a new 
 
 away leaven at the celebration of th* 
 passover. By the old leaven he means 
 vice and sin ; and also here the per- 
 son who had committed the sin in 
 their church. As the Jews, at the 
 celebration of the passover, gave all 
 diligence in removing leaven from their 
 houses searching every part of their 
 dwellings with candles, that they might 
 remove every particle of leavened bread 
 from their habitations so the apostle 
 exhorts them to use all diligence to 
 search out and remove all sin. ^ That 
 ye may be a new lump. That you 
 may be like a new mass of flour, or 
 dough, before the leaven is put into it. 
 That you may be pure, and free from 
 the corrupting principle. T As ye are 
 unleavened. That is, as ye are bound 
 by your Christian profession to be un 
 leavened, or to be pure. Your very 
 profession implies this, and you ought 
 therefore, to .remove all impurity, and 
 to become holy. Let there be no im 
 purity, and no mixture inconsistent 
 with that holiness which the gospel 
 teaches and requires. The apostle here 
 does not refer merely to the case of the 
 incestuous person, but he takes occasion 
 to exhort them to put away all sin. 
 Not only to remove this occasion of 
 offence, but to remove all impurity, that 
 they might become entirely and only 
 holy. The doctrine is, that Christians 
 are by their profession holy, and that 
 therefore they ought to give all dili- 
 gence to remove every thing that is 
 impure, f For even Christ, &c. Ae 
 the Jews, when their paschal lamb waa 
 slain, gave great diligence to put away 
 all leaven from their dwellings, so 
 we Christians, since our passover is 
 slain, ought to give the like diligence 
 to remove all that is impure and cor- 
 rupting from our hearts. There can be 
 no doubt here that the paschal lamb 
 was a type of the Messiah ; and as littlw 
 that the leaven was understood to be 
 emblematic of impurity and sin, and 
 that their being required to rut it a way 
 
102 
 
 lump, as 
 For even 
 
 I. CORINTHIANS. 
 
 [A.D 59. 
 
 ye are unleavened. 
 Christ tt our passover 
 
 is * sacrificed for us : 
 
 a Isa.53.7. lPet.1.19. Rev.5.6,12. i or, slain. 
 
 was intended to be an emblematic action 
 designed to denote that all sin was to 
 be removed and forsaken. Tf Our 
 passover. Our paschal Iamb, for so 
 the word Trao-%*. usually signifies. The 
 sense is, ' We Christians have a paschal 
 lamb ; and that lamb is the Messiah. 
 And as the Jews, when their paschal 
 lamb was slain, were required to put 
 away all leaven from their dwellings, 
 so we, when our paschal lamb is slain, 
 should put away all sin from our hearts 
 and from our churches.' This passage 
 proves that Paul meant to teach that 
 Christ had taken the place of the pas- 
 chal lamb that that lamb was designed 
 to adumbrate or typify him and that 
 consequently when he was offered, the 
 paschal offering was designed to cease. 
 Christ is often in the Scriptures com- 
 pared to a lamb. See Isa. liii. 7. John 
 i. 29. 1 Pet. i. 19. Rev. v. 6. 12. ^ Is 
 sacrificed for us. Margin, Or slain 
 (ra&). The word S-Ju may mean sim- 
 ply to slay or kill ; but it is also used 
 often in the sense of making a sacrifice 
 as an expiation for sin. Acts xiv. 13. 
 18. 1 Cor. x. 20. Comp. Gen. xxxi. 
 54 ; xlv. 1. Ex. iii. 18 ; v. 3. 8. 17 ; 
 viii. 8. 2529 ; xiii. 15; xx. 24. 2 
 Chron. xv. 26, where it is used as the 
 translation of the word rox, to sacri- 
 fice. It is used as the translation of this 
 word no less than ninety-eight times in 
 the Old Testament, and perhaps always 
 in the sense of a sacrifice, or bloody 
 offering. It is also used as the transla- 
 tion of the Hebrew word ri38, and tonE>, 
 to slay, to kill, &c. in Ex: xii. 21. 
 I Kings xi. 19; xxv. 11. 2 Chron. 
 xxix. 22, &c. ; in all in eleven places 
 in the Old Testament. It is used in a 
 similar sense in the New Testament, in 
 Matt, xxii. 4. Luke xv. 23. 27. 30. 
 John x. 10. Acts x. 13 ; xi. 7. It oc- 
 curs nowhere else in the New Testa- 
 ment than in the places which have 
 been specified. The true sense of the 
 
 8 Therefore let us keep a the 
 feast, * not with old leaven, nei- 
 ther with the c leaven of malice 
 
 * or, holy day. b Ex. 13.6. c Matt. 16.6,12 
 
 word here is, therefore, to be found ir. 
 the doctrine respecting the passover. 
 That that was intended to be a sacrifice 
 for sin is proved by the nature of the 
 offering, and by the account which is 
 everywhere given of -it in the Old 
 Testament. The paschal lamb was 
 slain as a sacrifice. It was slain in the 
 temple ; its blood was poured out as an 
 offering ; it was sprinkled and offered 
 by the priests in the same way as other 
 sacrifices. See Ex. xxiii. 18; xxxiv. 
 25. 2 Chron. xxx. 15, 16. And if so, 
 then this passage means that Christ was 
 offered as a sacrifice for sin in ac- 
 cordance with the numerous passages of 
 the New Testament, which speak of his 
 death in this manner (see Note, Rom. 
 iii. 25) ; and that his offering was de- 
 signed to take the place of the paschal 
 sacrifice, under the ancient economy. 
 Tf For us. For us who are Christians. 
 He died in our stead ; and as the Jews, 
 when celebrating their paschal feast, 
 put away all leaven, so we, as Chris- 
 tians, should put away all evil from our 
 hearts, since that sacrifice has now been 
 made once for all. 
 
 8. Let us keep the feast. Margin, 
 Holy day (sogT^a^fv). This is lan- 
 guage drawn from the paschal feast, and 
 is used by Paul frequently to carry out 
 and apply his illustration. It does not 
 mean literally the paschal supper here 
 for that had ceased to be observed by 
 Christians nor the Lord's supper par- 
 ticularly ; but the sense is, < As the 
 Jews when they celebrated the paschal 
 supper, on the slaying and sacrifice of 
 the paschal lamb, put away all leaven 
 as emblematic of sin so let us, in the 
 slaying of our sacrifice, and in all the 
 duties, institutions and events conse- 
 quent thereon, put away all wickedness 
 from our hearts as individuals, and from 
 our societies and churches. Let us 
 engage in the servi ce of God by putting 
 away all evil.' \ Not with the old 
 
A.D. 59.] CHAPTER V. 
 
 and wickedness, but with the 
 
 unleavened bread of sincerity 
 and truth. 
 
 103 
 
 leaven. Not under the influence, or in 
 the indulgence of the feelings of cor- 
 rupt and unrenewed human nature. 
 The word leaven is very expressive of 
 that former or old condition, and denotes 
 the corrupt and corrupting passions of 
 our nature before it is renewed, f The 
 leaven of malice. Of unkindness and 
 evil which would diffuse itself, and 
 pervade the mass of Christians. The 
 word malice (*--/*/:) denotes evil in 
 general. T And wickedness. Sin ; 
 evil. There is a particular reference 
 here to the case of the incestuous per- 
 son. Paul means that all wickedness 
 should be put away from those who had 
 been saved by the sacrifice of their ! 
 Passover, Christ ; and, therefore, this ' 
 sin in a special manner, f But with \ 
 the unleavened bread, &c. That is, j 
 with sincerity and truth. Let us be | 
 sincere, and true, and faithful; as the 
 Jews partook of bread unleavened, 
 which was emblematic of purity, so let 
 us be sincere and true. It is implied 
 here that this could not be done unless 
 they would put away the incestuous 
 person. No Christians can have, or 
 give evidence of sincerity, who are not 
 willing to put away all sin. 
 
 9. / wrote unto you. I have .writ- 
 ten (sj-gst-^st). -This word may either 
 refer to this epistle, or to some former 
 epistle. It simply denotes that he had 
 written to them, but whether in the 
 former part of this, or in some former 
 epistle which is now lost, cannot be 
 determined by the use of this word. 
 ^ In an epistle (lv rfj t7mrro\^. There 
 has been considerable diversity of opi- 
 nion.in regard to this expression. A 
 large number of commentators as 
 Chrysostom, Theodoret, Oecumenius, 
 most of the Latin commentators, and 
 nearly all the Dutch commentators 
 suppose that this refers to the same 
 epistle, and that the apostle means to 
 say that in the former part of this epis- 
 
 9 I wrote unto you in an 
 epistle a not to company with 
 fornicators : 
 
 aEph.5.11.2Thess.3.14. 
 
 tie (ver. 2) he had given ihem this 
 direction. And in support of this in- 
 terpretation they say that T0 here is 
 used for T&urrj, and appeal to the kin- 
 dred passages in Rom. xvi. 2. Col. iv. 
 6. 1 Thess. v. 27. 2 Thess. iii. 3, 4. 
 Many others as Grotius, Doddridge, 
 Rosen mill ler, &c. suppose it to refer 
 to some other epistle which is now 
 lost, and which had been sent to them 
 before their messengers had reached 
 him. This epistle might have been 
 very brief, and might have contained 
 little more than this direction. That 
 this is the correct opinion, may appear 
 from the following considerations, viz. 
 (1.) It is the natural and obvious in- 
 terpretation one that would strike the 
 great mass of men. Jt is just such an 
 expression as Paul would have used on 
 the supposition that he hod written a 
 previous epistle. (2.). It is the very 
 expression which he uses in 2 Cor. vii. 
 8, where he is referring to this epistle 
 as one which he had sent to them. (3.) 
 It is not true that Paul had in any for- 
 mer part of this epistle given this direc- 
 tion. He had commanded them to 
 remove an incestuous person, and such 
 a command might seem to imply that 
 they ought not to keep company with 
 such a person ; but it was not a gene- 
 ral command not to have intercourse 
 with them. (4.) It is altogether pro- 
 bable that Paul would write more let- 
 ters than we have preserved. We 
 have but fourteen of his remaining. 
 Yet he laboured many years ; founded 
 many churches ; and had frequent oc- 
 casion to write to them. (5.) We 
 know that a number of books have 
 been lost which were either inspired or 
 which were regarded as of authority 
 by inspired men. Thus the books of 
 Jasher, of Iddo the seer, &c,, are re- 
 ferred to in the Old Testament, and 
 there is no improbability that similai 
 instances may have occurred in regard 
 
104 
 
 I. CORINTHIANS. 
 
 59 
 
 10 Yet not altogether with 
 the fornicators of this world, or 
 
 with the covetous, or extortion 
 ers, or with idolaters ; for then 
 
 to the writers of the New Testament. 
 (6.) In ver. 11, he expressly makes a 
 distinction between the epistle which he 
 was then writing and the former one. 
 " But now," i.e. in this epistle, "I have 
 written (i>$*4*) to y u >" & c - an ex- 
 pression which he would not use if ver. 
 9 referred to the same epistle. These 
 considerations seem to me to be unan- 
 swerable, and to prove that Paul had 
 sent another epistle to them in which 
 he had given this direction. (7.) This 
 opinion accords with that of a very 
 large number of commentators. As 
 an instance, Calvin says, " The epistle 
 of which he here speaks, is not now 
 extant. Nor is it to be doubted that 
 many others have perished ; but it is 
 sufficient that these survive to us which 
 the Lord saw to be needful." If it be 
 objected that this may affect the doctrine 
 of the inspiration of the New Testa- 
 ment, since it is not to be supposed 
 that God would suffer the writings of 
 inspired men to be lost, we may reply, 
 (a) That there is no evidence that these 
 writings were inspired. Paul often 
 makes a distinction in regard to his 
 own words and doctrines, as inspired 
 or uninspired (see ch. vii.) ; and the 
 same thing may have occurred in his 
 writings. (6) This does not affect the 
 inspiration of the books which remain, 
 even on the supposition that those 
 which were lost were inspired. It docs 
 not prove that these are not from God. 
 If a man loses a guinea it does not 
 prove that those which he has not lost 
 are counterfeit or worthless. (c) If 
 inspired, they may have answered the 
 purpose which was designed by their 
 inspiration and then have been suffer- 
 ed to be lost as all inspired books will 
 be destroyed at the end of the world, 
 (c?) It is to be remembered that a large 
 part of the discourses of the inspired 
 apostles, and even the Saviour himself 
 (John xxi. 25), have been lost. And 
 why should it be deemed any more 
 
 wonderful that inspired books should be 
 lost, than inspired oral teachi?ig ? Why 
 more wonderful that a brief letter of 
 Paul should be destroyed than that nu- 
 merous discourses of him " who spake 
 as never man spake," should be lost to 
 the world 1 (e) We should be thank- 
 ful for the books that remain, and we 
 may be assured that all the truth that 
 is needful for our salvation has been 
 preserved and is in our hands. That 
 any inspired books have been preserved 
 amidst the efforts which have been 
 made to destroy them all, is more a 
 matter of wonder than that a few have 
 been lost, and should rather lead us to 
 gratitude that we have them than to 
 grief that a few, probably relating to 
 local and comparatively unimportant 
 matters, have been destroyed. ^ Not 
 to company, &c. Not to associate 
 with. See Eph. v. 11. 2 Thess. iii. 
 14. This, it seems, was a general 
 direction on the subject. It referred to 
 all who had this character. But the 
 direction which he now (ver. 11) pro- 
 ceeds to give, relates to a different mat- 
 ter the proper degree of intercourse 
 with those who were in the church. 
 
 10. Yet not altogether, &c. In my 
 direction not " to company" with them, 
 I did not mean that you should refuse 
 all kinds of intercourse with them ; that 
 you should not treat them with civility, 
 or be engaged with them in any of the 
 transactions of life, or in the ordinary 
 intercourse of society between man and * 
 man, for this would be impossible but 
 that you should not so associate with 
 them as to be esteemed to belong to 
 them, or so as to be corrupted by their 
 example. You are not to make them 
 companions and friends. | With the 
 fornicators. Most heathen were of this 
 description, and particularly at Corinth. 
 See the Introduction to this epistle. 
 ^ Of this world. Of those who are out 
 of the church ; or who are not professed 
 Christians. ^ Or with the covttous. The 
 
A 0. 59.] 
 
 CHAPTER V. 
 
 105 
 
 must ye needs go out of the 
 world. 
 
 avaricious; those greedy of gain. Pro- 
 bably his direction in the former epistle 
 had been that they should avoid them. 
 *I Or extortioners. Rapacious per- 
 sons ; greedy of gain, and oppressing 
 Ihe poor, the needy, and the fatherless, 
 to obtain money. ^ Or an idolater. 
 All the Corinthians before the gospel 
 was preached there worshipped idols. 
 1 Then must ye needs, &c. It would 
 be necessary to leave the world. The 
 world is full of such persons. You 
 meet them everywhere. You cannot 
 avoid them in the ordinary transac- 
 tions of life, unless you either destroy 
 yourselves, or withdraw wholly from 
 society. This passage shows, (1.) 
 That that society was/// of the licen- 
 tious and the covetous, of idolaters 
 and extortioners. (Comp. Notes, Rom. 
 i.) (2.) That it is not right either to 
 take our own lives to avoid them, or to 
 withdraw from society and become 
 monks ; and therefore, that the whole 
 monastic system is contrary to Chris- 
 tianity ; and, (3.) That it is needful 
 we should have some intercourse with 
 the men of the world ; and to have 
 dealings with them as neighbours, and 
 as members of the community. How 
 far we are to have intercourse with 
 them is not settled here. The general 
 principles may be, (1.) That it is only 
 so far as is necessary for the purposes 
 of good society, or to show kindness to- 
 them as neighbours and as members 
 of the community. (2.) We are to 
 deal justly with them in all our trans- 
 actions. (3.) We may be connected 
 with them in regard to the things 
 which we have in common as public 
 improvements, the business of educa- 
 tion, &c. (4.) We are to endeavour 
 to do them good, and for that purpose 
 we are not to shun their society. But, 
 (5.) We are not to make them our 
 companions ; or to associate with them 
 in their wickedness, or as idolaters, or 
 covetous, or licentious ; we are not to 
 'w known as partakers with them in 
 
 11 But now I have written 
 unto you not to keep company, 
 
 these things. And for the same reason 
 we are not to associate with the gay in 
 their gayety ; with the proud in their 
 pride ; with the fashionable in their 
 regard to fashion ; with the friends of 
 the theatre, the ball-room, or the splen- 
 did party, in their attachment to these 
 amusements. In all these things we 
 are to be separate ; and are to be con- 
 nected with them only in those things 
 which we may have in common with 
 them ; and which are not inconsistent 
 with the holy rules of the Christian re- 
 ligion. (6.) We are not so to asso- 
 ciate with them as to be corr'ipted by 
 their example ; or so as to be led by 
 that example to neglect prayer and the 
 sanctuary, and the deeds of charity, 
 and the effort to do good to the souls 
 of men. We are to make it a great 
 point that our piety is not to suffer by 
 that intercourse ; and we are never 
 to do any thing, or conform to any 
 custom, or to have any such inter 
 course with them as to lessen ou: 
 growth in grace ; divert our attentior 
 from the humble duties of religion ; o* 
 mar our Christian enjoyment. 
 
 11. But now. In this epistle. This 
 shows that he had written a former let- 
 ter, ^f / have written to you. Above. 
 I have designed to give this injunction 
 that you are to be entirely separated 
 from one who is a professor of religion 
 and who is guilty of these things. 
 If Not to keep company. To be wholly 
 separated and withdrawn from such a 
 person. Not to associate with him in 
 any manner, t If any man that is 
 called a brother. Any professing Chris- 
 tian ; any member of the church. If Be 
 a fornicator, &c. Like him who is 
 mentioned, ver. 1. ^ Or an idolater ^ 
 This must mean those persons who 
 while they professed Christianity still 
 attended the idol feasts, and worshipped 
 there. Perhaps a few such may have 
 been found who had adopted the Chris- 
 tian profession hypocritically. T Or a 
 raikr. A reproachful man ; & man of 
 
106 
 
 I. CORINTHIANS. 
 
 [A.D. 59 
 
 if any man that is called a bro- 
 ther be a fornicator, or covetous, 
 or an idolater, or a railer, or a 
 
 oRom.16.17. 2Jno.lO. 
 
 drunkard, or an extortioner ; with 
 such an one no not to eat. 
 
 12 For what have I to do to 
 judge them also that are with- 
 
 coarse, harsh, and bitter words; a man 
 whose characteristic it was to abuse 
 others ; to vilify their character, and 
 wound their feelings. It is needless to 
 eay how much this is contrary to the 
 spirit of Christianity, and to the exam- 
 ple of the Master, " who when he was 
 reviled, reviled not again." ^ Or a 
 drunkard. Perhaps there might have 
 been some then in the church, as there 
 are .now, who were addicted to this 
 vice. It has been the source of incal- 
 culable evils to the church ; and the 
 apostle, therefore, solemnly enjoins on 
 Christians to have no fellowship with 
 a man who is intemperate. ^ With 
 such an one no not to eat. To have 
 no intercourse or fellowship with him 
 of any kind ; not to do any thing that 
 would seem to acknowledge him as a 
 brother ; with such an one not even to 
 eat at the same table. A similar course 
 is enjoined by John. 2 John 10, 11. 
 This refers to the intercourse of com- 
 mon life, and not particularly to the 
 communion. The true Christian was 
 wholly to disown such a person, and 
 not to do any thing that would seem 
 to imply that he regarded him as a 
 Christian brother. It will be seen 
 here that the rule was much more 
 strict in regard to one who professed 
 to be a Christian than to those who 
 were known and acknowledged hea- 
 thens. The reasons may have been, (1.) 
 The necessity of keeping the church 
 pure, and of not doing any thing that 
 would seem to imply that ClmsUans 
 were the patrons and friends of the in- 
 temperate and the wicked. (2.) In 
 respect to the heathen, there could be 
 no danger of its being supposed that 
 Christians regarded them as brethren, 
 or showed to them any more than the 
 ordinary civilities of life; but in re- 
 gard to those who professed to be Chris- 
 tians, but who were drunkards, or li- 
 centious, if a man was on terms of 
 
 intimacy with them, it would seem as 
 if he acknowledged them as brethren 
 and recognised them as Christians, 
 (3.) This entire separation and with- 
 drawing from all communion was ne- 
 cessary in these times to save the 
 church from scandal, and from the in- 
 jurious reports which were circulated. 
 The heathen accused Christians of all 
 manner of crime and abominations. 
 These reports were greatly injurious to 
 the church. But it was evident that 
 currency and plausibility would be 
 given to them if iU was known that 
 Christians were on terms of intimacy 
 and good fellowship with heathens and 
 intemperate persons. Hence it became 
 necessary to withdraw wholly from 
 them ; to withhold even the ordinary 
 courtesies of life ; and to draw a line 
 of total and entire separation. Whe- 
 ther this rule in its utmost strictness is 
 demanded now, since the nature of 
 Christianity is known, and since reli- 
 gion cannot be in so much danger from 
 such reports, may be made a question. 
 I am inclined to the opinion that the 
 ordinary civilities of life may be shown 
 to such persons ; though certainly 
 nothing that would seem to recognise 
 them as Christians. But as neigh- 
 bours and relatives ; as those who may 
 be in distress and want, we are assuredly 
 not forbidden to show towards them 
 the offices of kindness and compassiorf. 
 Whitby and some others, however, un- 
 derstand this of the communion of the 
 Lord's supper, and of that only. 
 
 12. For what have 1 to do, &c. I 
 have no authority over them ; and can 
 exercise no jurisdiction over them. AH 
 my rules, therefore, must have refer- 
 ence only to those who are within the 
 church. ^ To judge. To pass sen- 
 tence upon; to condemn ; or to punish. 
 As a Christian apostle I have no jurist 
 diction over them. ^ Them also that 
 are without. Without the pale of the 
 
A.l). 59.] 
 
 CHAPTER V. 
 
 out? " do riot ye judge them that 
 are within ? 
 
 13 But them that are without 
 
 cMark4.il. 
 
 Christian church; heathens; men of 
 the world ; those who did not profess 
 to be Christians, t Do not ye judge, 
 &c. Is not your jurisdiction as Chris- 
 tians confined to those who are within 
 the church, and professed members of 
 it 1 Ought you not to exercise disci- 
 pline there, and inflict punishment on 
 its unworthy members 1 Do you not 
 in fact thus exercise discipline, and 
 separate from your society unworthy 
 persons and ought it not to be done 
 in this instance, and in reference to the 
 offender in your church 7 
 
 13. But them, &c. They who are 
 unconnected with the church are under 
 the direct and peculiar government of 
 God. They are indeed sinners, and they 
 deserve punishment for their crimes. 
 But it is not ours to pronounce sen- 
 tence upon them, or to inflict punish- 
 ment. God will do that. Our pro- 
 vince is in regard to the church. We 
 are to judge these; and these alone. 
 All others we are to leave entirely in 
 the hands of God. 1 Therefore. Gr. 
 And (*:). ' Since it is yours to judge 
 the members of your own society, do 
 you exercise discipline on the offender, 
 and put him away.' f Put away 
 from among yourselves. Excommu- 
 nicate him ; expel him from your 
 society. This is the utmost power 
 which the church has ; and this the 
 church is bound to exercise on all those 
 who have openly offended against the 
 laws of Jesus Christ. 
 
 REMARKS. 
 
 1st. A public rumour with regard 
 to the existence of an offence in the 
 church should lead to discipline. This 
 is due to the church itself that it may 
 oe pure and uninjured ; to the cause, 
 that religion may not suffer by the of- 
 lence ; and to the individual, that he 
 may have justice done him, and his 
 character vindicated if he is unjustly 
 tceused ; or that if guilty he may be 
 
 God judgeth. 
 
 107 
 Therefore put 
 
 away * from among yourselves 
 that wicked person. 
 
 b Matt.18.17. 
 
 reclaimed and reformed. Offences 
 should not be allowed to grow until 
 they become scandalous ; but when 
 they do, every consideration demands 
 that the matter should be investigated, 
 ver. 1. 
 
 2d. Men are often filled with pride 
 when they have least occasion for it. 
 ver. 2. This is the case with indivi- 
 duals who are often elated when their 
 hearts are full of sin when they are 
 indulging in iniquity ; and it is true of 
 churches also, that they are most proud 
 when the reins of discipline are relax- 
 ed, and their members are cold in the 
 service of God, or when they are even 
 living so as to bring scandal and dis- 
 grace on the gospel. 
 
 3d. We see in what way the Chris- 
 tian church should proceed in adminis- 
 tering discipline, ver. 2. It should not 
 be with harshness, bitterness, revenge, 
 or persecution. It should be with 
 mourning that there is necessity for it; 
 with tenderness toward the offender; 
 with deep grief that the cause of reli- 
 gion has been injured ; and with such 
 grief at the existence of the offence as 
 to lead them to prompt and decided 
 measures to remove it. 
 
 4th. The exercise of discipline belongs 
 to the church itself, ver. 4. The church 
 at Corinth was to be assembled with 
 reference to this offence, and was to 
 remove the offender. Even Paul, an 
 apostle, and the spiritual father of the 
 church, did not claim the authority to 
 remove an offender except through the 
 church. The church was to take up 
 the case ; to act on it ; to pass tho sen- 
 tence ; to excommunicate the man. 
 There could scarcely be a stronger proof 
 that the power of discipline is in the 
 church, and is not to be exercised by 
 any independent individual, or body 01 
 men, foreign to the church, or claiming 
 an independent right of discipline. If 
 Paul would not presnme to exercise 
 
108 
 
 1. CORINTHIANS. 
 
 [A. D. 59. 
 
 such discipline independently of the 
 church, assuredly no minister, and no 
 body of ministers have any such right 
 now. Either by themselves in a col- 
 lective congregational capacity, or 
 through their representatives in a body 
 of elders, or in a committee appointed 
 by them ; every church is itself to 
 originate and execute all the acts of 
 Christian discipline over its members. 
 
 5th. We see the object of Christian 
 discipline, ver. 5. It is not revenge, 
 hatred, malice, or the mere exercise of 
 power that is to lead to it ; it is the 
 good of the individual that is to be 
 pursued and sought. While the church 
 endeavours to remain pure, its aim and 
 object should be mainly to correct and 
 reform the offender, that his spirit may 
 be saved. When discipline is under- 
 taken from any other motive than this ; 
 when it is pursued from private pique, 
 or rivalship, or ambition, or the love of 
 power ; when it seeks to overthrow the 
 influence or standing of another, it is 
 wrong. The salvation of the offender 
 and the glory of God should prompt to 
 all the measures which should be taken 
 in the case. 
 
 6th. We see the danger of indulging 
 in any sin both in reference to our- 
 selves as individuals, or to the church, 
 ver. 6. The smallest sin indulged in 
 will spread pollution through the whole 
 body, as a little leaven will effect the 
 largest mass. 
 
 7th. Christians should be pure. ver. 
 7, 8. Their Saviour their paschal 
 lamb, was pure ; and he died that they 
 might be pure. He gave himself that 
 his people might be holy ; and by all 
 the purity of his character ; by all the 
 labours and self-denials of his life ; by 
 all his sufferings and groans in our be- 
 half, are we called on to be holy. 
 
 8th. We are here presented with di- 
 rections in regard to our intercourse 
 with those who are not members of 
 the church, ver. 10. There is nothing 
 that is more difficult to be under- 
 stood than the duty of Christians re- 
 specting such intercourse. Christians 
 often feel that they are in danger 
 from it, and are disposed to with- 
 
 draw almost entirely from the world 
 And they ask with deep solicitude 
 often, what course they are to pursue 1 
 Where shall the line be drawn '.' How 
 far shall they go 1 And where shall 
 they deem the intercourse with the 
 world unlawful or dangerous ] A few 
 remarks here as rules may aid us in 
 answering these questions. 
 
 (1.) Christians are not wholly to 
 withdraw from intercourse with the 
 people of this world. This was the 
 error of the monastic system, and this 
 error has been the occasion of innu- 
 merable corruptions and abominations 
 in the papal church. They are not to 
 do this because, 
 
 (a) It is impossible. They must 
 needs then, says Paul, go out of the 
 world. 
 
 (6) Because religion is not to be 
 regarded as dissocial, and gloomy, and 
 unkind. 
 
 (c) Because they have many inte- 
 rests in common with those who are 
 unconnected with the church, and they 
 are not to abandon them. The inte- 
 rests of justice, and liberty, and science, 
 and morals, and public improvements, 
 and education, are all interests in which 
 they share in common with others. 
 
 (d) Many of their best friends a 
 father, a mother, a son, a daughter, may 
 be out of the church, and religion does 
 not sever those ties, but binds them 
 more tenderly and closely. 
 
 (e) Christians are inevitably con- 
 nected in commercial dealings with 
 those who are not members of the 
 church ; and to cease to have any con- 
 nexion with them would be to destroy 
 their own business, and to throw them- 
 selves out of employment, and to break 
 up society. 
 
 (/) It would prevent the possibility 
 of doing much good either to the bo- 
 dies or the souls of me i. The poor, 
 the needy, and the afflicted are, many 
 of them, out of the church, and they 
 have a claim on the friends of Christ, 
 and on their active beneficence. 
 
 (g) It would break up and destroy 
 the church altogether. Its numbers 
 are to be increased and replenished 
 
\. D. 59.] CHAPTER VI. 
 
 CHAPTER VI. 
 
 any of you, having 
 matter against another, 
 
 *rom age to age by the efforts of Chris- 
 tians ; and this demands that Chris* 
 tians should have some intercourse with 
 the men of the world whom they hope 
 to benefit. 
 
 (h) An effort to withdraw wholly 
 from the world injures religion. It 
 conveys the impression that religion is 
 morose, severe, misanthropic ; and all 
 such impressions do immense injury to 
 the cause of God and truth. 
 
 (2.) The principles on which Chris- 
 tians should regulate their intercourse 
 with the world, are these : 
 
 (a) They are not to be conformed 
 to the world ; they are not to do any 
 thing that shall countenance the views, 
 feelings, principles of the world as 
 such, or as distinguished from religion. 
 They are not to do any thing that 
 would show that they approve of the 
 peculiar fashions, amusements, opi- 
 nions of the people of the world ; or 
 to leave the impression that they be- 
 long to the world. 
 
 (6) They are do justice and right- 
 eousness to every man, whatever may 
 be his rank, character, or views. They 
 are not to do any thing that will be 
 calculated to give an unfavourable view 
 of the religion which they profess to 
 the men of the world. 
 
 (c) They are to discharge with fide- 
 lity all the duties of a father, husband. 
 son, brother, friend, benefactor, or re- 
 cipient of favours, towards those who 
 are out of the church ; or with whom 
 they may be connected. 
 
 (d) They are to do good to all men 
 to the poor, the afflicted, the needy, 
 the widow, the fatherless. 
 
 (e) They are to endeavour so to 
 live and act so to converse, and so to 
 form their plans as to promote the sal- 
 vation of all others. They are to seek 
 their spiritual welfare ; and to endea- 
 vour by example, and by conversation ; 
 by exhortation and by all the means in 
 (heir power to bring them to the know- 
 
 10 
 
 109 
 
 go to law before the unjust, and 
 not before the saints ? 
 
 ledge of Christ. For this purpose they 
 are kept on the earth instead of being 
 removed to heaven ; and to this object 
 they should devote their lives. 
 
 9th. We see from this chapter who 
 are not to be regarded as Christians, 
 whatever may be their professions, ver. 
 
 11. A man who is, (1.) a fornicator; 
 or, (2.) COVETOUS ; or, (3.) an idola- 
 ter; or, (4.) a railer ; or, (5.) a drunk- 
 ard ; or, (6.) an extortioner, is not to 
 be owned as a Christian brother. Paul 
 has placed the covetous man, and the 
 railer, and extortioners, in most un- 
 desirable company. They are ranked 
 with foi nicators and drunkards. And 
 yet how many such persons there are 
 in the Christian church and many, too, 
 who would regard it as a special insult 
 to be ranked with a drunkard or an 
 adulterer. But in the eye of God both 
 are alike unfit for his kingdom, and 
 are to be regarded as having no claims 
 to the character of Christians. 
 
 10th. God will judge the world, ver. 
 
 12, 13. The world that is without the 
 church the mass of men that make 
 no profession of piety, must give an 
 account to God. They are travelling 
 to his bar ; and judgment in regard to 
 them is taken into God's own hands, 
 and he will pronounce their doom. 
 It is a solemn thing to be judged by a 
 holy God ; and they who have no evi- 
 dence that they are Christians, should 
 tremble at the prospect of being soon 
 arraigned at his bar. 
 
 CHAPTER VI. 
 
 THE main design of this chapter is to 
 reprove the Corinthians for the practice 
 of going to law before heathen courts, 
 or magistrates, instead of settling 
 their differences among themselves. It 
 seems that after their conversion they 
 were still in the habit of carrying their 
 causes before heathen tribunals, and 
 this the apostle regarded as contrary to 
 the genius and spirit of the Christian 
 religion and as tending to expose reli- 
 
110 
 
 I CORINTHIANS. 
 
 [A. D. 59 
 
 Do ye not know that the 
 
 saints a shall judge the world ! 
 
 a Dan. 7.22. Matt.lD.28. Jude 14,15. Rev.20.4. 
 
 gion to contempt in the eyes of the men 
 of the world. He, therefore, (ver.l 7,) 
 reproves this practice, and shows them 
 that their differences should be settled 
 among themselves. It seems also that the 
 spirit of litigation and of covetousness 
 had led them in some instances to prac- 
 tice fraud and oppression of each other, 
 and he, therefore, takes occasion (ver. 
 8 11) to show that this was wholly 
 inconsistent with the hope of heaven 
 and the nature of Christianity. 
 
 It would seem, also, that some at 
 Corinth had not only indulged in these 
 and kindred vices, but had actually de- 
 fended them. This was done by plau- 
 sible, but sophistical arguments, drawn 
 from the strong passions of men ; from 
 the fact that the body was made for 
 eating and drinking, &c. To these ar- 
 guments the apostle replies in the close 
 of the chapter, (ver. 12 20,) and espe- 
 cially considers the sin of fornication, 
 to which they were particularly exposed 
 in Corinth, and shows the heinousness 
 of it, and its entire repugnance to the 
 pure gospel of Christ. 
 
 1. Dare any of you. The reasons 
 why the apostle introduced this subject 
 here may have been, (1.) That he had 
 mentioned the subject of judging (ch. 
 v. 13), and that naturally suggested the 
 topic which is here introduced ; and, 
 (2.) This might have been a prevailr 
 ing evil in the church of Corinth, and 
 demanded correction. The word dare 
 here implies that it was inconsistent 
 With religion, and improper. Can 
 you do it ; is it proper or right ; or do 
 you presume so far to violate all the 
 princip^ of Christianity as to do it.' 
 T Having a matter. A subject of liti- 
 gation ; or a suit. There may be dif- 
 ferences between men in regard to pro- 
 perty and right, in which there shall be 
 no blame on either side. They may 
 both be desirous of having it equitably 
 and amicably adjusted. It is not a 
 difference between men that is in itself 
 wrong, but it is the spirit with which 
 the difference is adhered to, and the 
 
 unwillingness to have justice done that 
 is so often wrong, f Against another. 
 Another member of the church. A 
 Christian brother. The apostle here 
 directs his reproof against the plaintiff, 
 as having the choice of the tribunal 
 before which he would bring the cause. 
 f Before the unjust. The heathen 
 tribunals ; for the word unjust here 
 evidently stands opposed to the saints. 
 The apostle does not mean that they 
 were always unjust in their decisions, 
 or that equity could in no case be 
 hoped from them, but that they were 
 classed in that division of the world 
 which was different from the saints, 
 and is synonymous with unbelievers, 
 as opposed to believers, f And not 
 before the saints. Before Christians. 
 Can you not settle your differences 
 among yourselves as Christians, by 
 leaving the cause to your brethren, as 
 arbitrators, instead of going before hea- 
 then magistrates] The Jews would 
 not allow any of their causes to be 
 brought before the Gentile courts. 
 Their rule was this, " He that tries a 
 cause before the judges of the Gentiles, 
 and before their tribunals, although 
 their judgments are as the judgments 
 of the Israelites, so this is an ungodly 
 man," &c. Maimon. Hilch. Sanhe- 
 drim, ch. xxvi. 7. They even look- 
 ed on such an action as as bad as pro- 
 faning the name of God. 
 
 2. Do ye not know, &c. The object 
 of this verse is evidently to show that 
 Christians were qualified to determine 
 controversies which might arise among 
 :hemselves. This the apostle shows by 
 reminding them that they shall be en- 
 gaged in determining matters of much 
 more moment than those which could 
 arise among the members of a church 
 on earth ; and that if qualified foi 
 that, they must be regarded as qualifier 
 to express a judgment on the questions 
 which might arise among their bre- 
 thren in the churches. ^ The saints. 
 Christians, f. r the word is evidently 
 used in the same sense as in ver. 1 
 
A U. 59.] 
 and if the 
 
 CHAPTER VI. 
 
 Ill 
 
 world shall be 
 
 iudged by you, are ye un- 
 
 worthy to judge the smalles* 
 matters ? 
 
 The apostle says that they knew this, 
 or that this was so well established a 
 -doctrine that none could doubt it. It 
 was to be admitted on all hands. 
 ^ Shall judge the world. A great va- 
 riety of interpretations has been given 
 to this passage. Grotius supposes it 
 means that they shall be first judged 
 by Christ, and then act as assessors to 
 him in the judgment, or join with him 
 in condemning the wicked ; and he ap- 
 peals to Matt. xix. 28. Luke xxii. 30, 
 where Christ says that they which 
 have followed him should "sit on 
 thrones judging the twelve tribes of Is- 
 rael." See Note on Matt. xix. 28. 
 Whitby supposes that it means that 
 Christians are to judge or condemn 
 the world by their example, or that 
 there shall be Christian magistrates, ac- 
 cording to the prophecy of Isaiah (xlix. 
 23), and Daniel (vii.18). RosenmUller 
 supposes it means that Christians are 
 co judge the errors and sins of men 
 pertaining to religion, as in ch. ii. 13. 
 16; and that they ought to be able, 
 therefore, to judge the smaller matters 
 pertaining to this life. Bloomfield, and 
 the Greek fathers, and commentators, 
 suppose that this means, that the saints 
 will furnish matter to condemn the 
 world ; that is, by their lives and ex- 
 ample they shall be the occasion of the 
 greater condemnation of the world. 
 But to this there are obvious objections. 
 (1.) It is an unusual meaning of the 
 word judge. (2.) It does not meet 
 the case before us. The apostle is evi- 
 dently saying that Christians will oc- 
 cupy so high and important a station 
 in the work of judging the world that 
 they ought to be regarded as qualified 
 to exercise judgment on the things per- 
 taining to this life ; but the fact that 
 their holy lives shall be the occasion of 
 the deep ;r condemnation of the world, 
 does not seem to furnish any plain rea- 
 con for this. To the opinion, also, of 
 Whitby, Lightfoot, Vitringa, &c. that 
 
 it refers to the fact that Christians 
 would be magistrates, and governors, 
 &c. according to the predictions of 
 Isaiah and Daniel, there are obvious 
 objections. (1.) The judgment to 
 which Paul in this verse refers is 
 different from that pertaining to things 
 of this life (ver. 3), but the judgment 
 which Christian magistrates would ex- 
 ercise, as such would relate to them. 
 (2.) It is not easy to see in this in- 
 terpretation how, or in what sense, the 
 saints shall judge the angels, ver. 3. 
 The common interpretation, that of 
 Grotius* Beza, Calvin, Doddridge, &c. 
 is that it refers to the future judgment, 
 and that Christians will in that day be 
 employed in some manner in judging 
 the world. That this is the true inter- 
 pretation, is apparent for the follow- 
 ing reasons. (1.) It is the obvious in- 
 terpretation that which will strike the 
 great mass of men, and is likely, there- 
 fore, to be the true one. (2.) It ac- 
 cords with the account in Matt. xix. 
 28, and Luke xxii. 30. (3.) It is the 
 only one which gives a fair interpreta- 
 tion to the declaration that the saints 
 should judge angels in ver. 3. If asked 
 in what way this is to be done, it may 
 be answered, that it may be meant sim- 
 ply that Christians shall be exalted 
 to the right hand of the Judge, and 
 shall encompass his throne ; that they 
 shall assent to, and approve of his 
 judgment, that they shall be elevated 
 to a post of honour and favour, AS IF 
 they were associated with him in the 
 judgment. They shall then be regard- 
 ed as his friends, and express their ap- 
 probation, and that with a deep sense 
 of its justice, of the condemnation of 
 the wicked. Perhaps the idea is, not 
 that they shall pronounce sentence, 
 which will be done by the Lord Jesus, 
 but that they shall then be qualified to 
 see the justice of the condemnation 
 which shall be passed on the wicked* 
 they shall have a clear and distinct 
 
1. CORINTHIANS. 
 
 [A. D. 59. 
 
 3 Know ye not that we shall 
 judge angels ? how much more 
 
 things that pertain to this life t 
 4 If then ye have judgments 
 
 view of the case ; they shall even 
 see the propriety of their everlasting 
 punishment, and shall not only ap- 
 prove it, but be qualified to enter into 
 the subject, and to pronounce upon it 
 intelligently. And the argument of 
 the apostle is, that if they would be 
 qualified to pronounce on the eternal 
 doom of men and angels ; if they had 
 such views of justice and right, and 
 such integrity as to form an opinion 
 and express it in regard to the everlast- 
 ing destiny of an immense host of im- 
 mortal beings, assuredly they ought to 
 be qualified to express their snse of 
 the smaller transactions in this life, and 
 pronounce an opinion between man 
 and man. 1 Are ye unworthy. Are 
 you disqualified. Tf The smallest mat- 
 ters. Matters of least consequence 
 matters of little moment, scarcely worth 
 naming compared with the great and 
 important realities of eternity. The 
 " smallest matters" here mean, the 
 causes, suits, and litigations relating to 
 property, &c. 
 
 3. Shall judge angels. All the an- 
 gels that shall be judged, good or bad. 
 Probably the reference is to fallen an- 
 gels, as there is no account that holy 
 angels will then undergo a trial. The 
 sense is, ' Christians will be qualified to 
 see the justice of even the sentence 
 which is pronounced on fallen angels. 
 They will be able so to embrace and 
 comprehend the nature of law, and the 
 interests of justice, as to see the propri- 
 ety of their condemnation. And if they 
 can so far enter into these important and 
 eternal relations, assuredly they ought 
 to be regarded as qualified to discern the 
 nature of justice among men, and to 
 settle the unimportant differences which 
 may arise in the church.' Or, perhaps, 
 this may mean that the saints shall in 
 the future world be raised to a rank in 
 some respects more elevated than even 
 the angels in heaven. (Prof. Stuart.) 
 In what respects they will be thus ele- 
 vated, if this is the true interpretation, 
 
 can be only a matter of conjecture. I 
 may be supposed that it will be because 
 they have been favoured by being in- 
 terested in the plan of salvation a 
 plan that has done so much to honour 
 God ; and that to have been thus saved 
 by the immediate and painful inter- 
 vention of the Son of God, will be a 
 higher honour than all the privileges 
 which beings can enjoy who are inno- 
 cent themselves. 
 
 4. Ye have judgments. Causes ; 
 controversies ; suits. ^ Things per- 
 taining to this life. Property, &c. 
 K Set them to judge, &c. The verb 
 translated set (jtstS^sTe) may be either 
 in the imperative mood, as in our 
 translation, and then it will imply a 
 command ; or it may be regarded as in 
 the indicative, and to be rendered inter- 
 rogatively, ' Do ye set or appoint them 
 to judge who are of little repute for 
 their wisdom and equity ?' i. e. heathen 
 magistrates. The latter is probably the 
 correct rendering, as according to the 
 former no good reason can be given 
 why Paul should command thorn to 
 select as judges those who had little re- 
 pute for wisdom in the church. Had 
 he designed this as a command, he 
 would doubtless have directed them to 
 choose their most aged, wise and expe- 
 rienced men, instead of those " least 
 esteemed." It is manifest, therefore, 
 that this is to be read as a question : 
 < Since you are abundantly qualified 
 yourselves to settle your own differ- 
 ences, do you employ the heathen 
 magistrates, in whom the church can 
 have little confidence for their integrity 
 and justice V It is designed, therefore, 
 as a severe reproof for what they had 
 been accustomed to do ; and an implied 
 injunction that they should do it no 
 more. ^ Who are least esteemed 
 (t%w&tvMjuivw$) . Who are contemned, 
 or regarded as of no value or worth ; in 
 whose judgment and integrity you can 
 have little or no confidence. Accord 
 ing to the interpretation given above o 
 
A.D. 59.] 
 
 CHAPTER VI. 
 
 of things pertaining to this life, 
 set them to judge who are least 
 
 esteemed in the church. 
 5 I speak to your shame. 
 
 Is 
 
 it so, that there is not a wise 
 man among you ? no, not one 
 
 the previous part of the verse this re- 
 fers to the heathen magistrates to men 
 in whose virtue, piety and qualifications 
 for just judgment Christians could have 
 little confidence ; and whose judgment 
 must be regarded as in fact of very little 
 value, and as very little likely to be 
 correct. That the heathen magistrates 
 were in general very corrupt there can 
 be no doubt. Many of them were men 
 of abandoned character, of dissipated 
 lives, men who were easily bribed, and 
 men, therefore, in whose judgment 
 Christians could repose little confi- 
 dence. Paul reproves the Corinthians 
 for going before them with their dis- 
 putes when they could better settle 
 them themselves. Others, however, 
 who regard this whole passage as an 
 instruction to Christians to appoint 
 those to determine their controversies 
 who were least esteemed, suppose that 
 this refers to the lowest orders of judges 
 among the Hebrews; to those who 
 were least esteemed, or who were 
 almost despised ; and that Paul directs 
 them to select even them in preference 
 to the heathen magistrates. See Light- 
 foot. But the objection to this is ob- 
 vious and insuperable. Paul would 
 not have recommended this class of 
 men to decide their causes, but would 
 have recommended the selection of the 
 most wise and virtuous among them. 
 This is proved by ver. 5, where, in di- 
 recting them to settle their matters 
 among themselves, he asks whether 
 there is not a "wise man" among 
 them, clearly proving that he wished 
 their difficulties adjusted, not by the 
 most obscure and the least respected 
 members of the church, but by the 
 most wise and intelligent members. 
 1 In the church. By the church. That 
 is, the heathen magistrates evince such 
 10* 
 
 that shall be able to judge be- 
 tween his brethren ? 
 
 6 But brother goeth to law 
 with brother, and that before the 
 unbelievers. 
 
 7 Now therefore there is ut- 
 
 a character as not to be worthy of the 
 confidence of the church in settling 
 matters of controver^. 
 
 5. I speak to your shame. I declare 
 that which is a reproach to you, that 
 your matters of dispute are carried be- 
 fore heathen tribunals. ^ Is it so, &c. 
 Can it be that in the Christian church 
 the church collected in refined and en- 
 lightened Corinth there is not a single 
 member so wise, intelligent and prudent 
 that his brethren may have confidence 
 in him, and refei their causes to him 1 
 Can this be the case in a church that 
 boasts so much of its wisdom, and that 
 prides itself so much in the number and 
 qualifications of its intelligent members 1 
 
 6. But brother, &c. One Christian 
 goes to law with another. This is de- 
 signed as a reproof. This was wrong, 
 (1.) Because they ought rather to take 
 wrong and suffer themselves to be in- 
 jured (ver. 7); (2.) Because they 
 might have chosen some persons to set- 
 tle the matter by arbitration without a 
 formal trial ; and, (3.) Because the civil 
 constitution would have allowed them 
 to have settled all their differences with- 
 out a law-suit. Josephus says that the 
 Romans (who were now masters of 
 Corinth) permitted the Jews in foreign 
 countries to decide private affairs, where 
 nothing capital was in question, among 
 themselves. And Dr. Lardner observes, 
 that the Christians might have availed 
 themselves of this permission to have 
 settled their disputes in the same man 
 ner. Credibility, vol. i. p. 165. 
 
 7. There is utterly a fault. There 
 is altogether a fault; or you are en- 
 tirely wrong in this thing f That ye 
 go to law, &c. That is, in the sense 
 under discussion, or before heathen 
 magistrates. This was the point undei 
 discussion, and the interpretation should 
 
114 
 
 1. CORINTHIANS 
 
 LA. 1). 59. 
 
 terly a fault among you, because 
 ye go to law one with another. 
 Why do ye not rather take a 
 
 a Prov.20.22. Matt.5.39,40. Rom. 12.17,19. 
 lThess.5.15. 
 
 be limited to this. Whatever may be 
 the propriety or impropriety of going to 
 law before Christian magistrates, yet the 
 point which the apostle refers to was 
 that of going to law before heathens. 
 The passage, therefore, should not be 
 interpreted as referring to all litigation, 
 but only of that which was the subject 
 of discussion. The apostle says that 
 that was wholly wrong ; that they 
 ought by no means to go with their 
 causes against their fellow Christians 
 before heathen magistrates ; that who- 
 ever had the right side of the question, 
 and whatever might be the decision, the 
 thins? itself was unchristian and wrong; 
 and that rather than dishonour religion 
 by a trial or suit of this kind they ought 
 to be willing to take wrong, and to suf- 
 fer any personal and private injustice. 
 The argument is, that greater evil would 
 be done to the cause of Christ by the 
 fact of Christians appearing before a 
 heathen tribunal with their disputes 
 than could result to either party from 
 the injury done by the other. And this 
 is probably always the case; so that 
 although the apostle refers here to 
 heathen tribunals, the same reason- 
 ing, on the principle, would apply to 
 Christians carrying their causes into 
 the courts at all. f Why do ye not 
 rather take wrong ? Why do you 
 not suffer yourself to be injured rather 
 than to dishonour the cause of religion 
 by your litigations ? They should do 
 this, (1.) Because religion requires its 
 friends to be willing to suffer wrong 
 patiently. Prov. xx. 22. Matt. v. 39, 
 40. Rom. xii. 17. 19. 1 Thess. v. 15. 
 (2.) Because great injury results to 
 the cause of religion from such trials. 
 The private wrong which an indivi- 
 dual would suffer, in perhaps ,all cases, 
 would be a less evil on the whole 
 than the public injury which is done 
 to the cause of piety by the litigations 
 
 wrong? why do ye not rather 
 suffer yourselves to be defraud 
 
 b lThess.4.G. 
 
 and strifes of Christian brethren before 
 a civil court. (3.) The differences 
 among Christians could be adjusted 
 among themselves, by a reference to 
 their brethren. In ninety-nine cases of 
 a hundred, the decision would be more 
 likely to be just and satisfactory to all 
 parties from an amicable reference, 
 than from the decisions of a civil court. 
 In the very few cases where it would 
 be otherwise, it would be better for the 
 individual to suffer, than for the cause 
 of religion to suffer. Christians ought 
 to love the cause of their Master more 
 than their own individual interest. 
 They ought to be more afraid that the 
 cause of Jesus Christ would be injured 
 than that they should be a few dollars 
 poorer from the conduct of others, or 
 than that they should individually suf- 
 fer in their character from the injustice 
 of others. | To be defrauded? Re- 
 ceive injury ; or suffer a loss of pro- 
 perty. Grotius thinks that the word 
 " take wrong" refers to personal insult ; 
 and the word " defrauded" refers to in- 
 jury in property. Together, they are 
 probably designed to refer to all kinds 
 of injury and injustice. And the apos* 
 tie means to say, that they had better 
 submit to any kind of injustice than 
 carry the cause against a Christian 
 brother before a heathen tribunal. The 
 doctrine here taught is, that Christians 
 ought by no means to go to law with 
 each other before a heathen tribunal ; 
 that they ought to be willing to suffer 
 any injury from a Christian brother 
 rather than do it. And by implication 
 the same thing is taught in regard to 
 the duty of all Christians, that they 
 ought to suffer any injury to ihti 
 persons and property rather than dis- 
 honour religion by litigations before 
 civil magistrates. It may be asked 
 then whether law suits are never proper ; 
 or whether courts of justice are never 
 
\. D. 59.] 
 
 CHAPTER VI. 
 
 115 
 
 8 Nay, ye do wrong, and de- 9 Know ye not that the un- 
 
 rraiul, and that your brethren. 
 
 to be resorted to by Christians to secure 
 iheir rights ] To this question we 
 may reply, that the discussion of Paul 
 "elates only to Christians, when both 
 parties are Christians, and that it is 
 designed to prohibit such an appeal to 
 courts by them. If ever lawful for 
 Christians to depart from this rule, or 
 for Christians to appear before a civil 
 tribunal, it is conceived that it can be 
 only in circumstances like the follow- 
 ing. (1.) Where two or more Chris- 
 tians may have a difference^ and where 
 they know not what is right, and what 
 the law is in a case. In such instances 
 there may be a reference to a civil court 
 to determine it to have what is called 
 an amicable suit, to ascertain from the 
 proper authority what the law is, and 
 what is justice in the case. (2.) When 
 there are causes of difference between 
 Christians and the men of the world. As 
 the men of the world do not acknow- 
 ledge the propriety of submitting the 
 matter to the church, it may be pro- 
 per for a Christian to carry the matter 
 before a civil tribunal. Evidently, 
 there is no other way, in such cases, 
 of settling a cause ; and this mode 
 may be resorted to not with a spirit 
 of revenge, but with a spirit of love 
 and kindness. Courts are instituted 
 for the settlement of the rights of 
 citizens, and men by becoming Chris- 
 lians do not alienate their rights as 
 citizens. Even these cases, however, 
 might commonly be adjusted by a re- 
 ference to impartial men, better than by 
 the slow, and expensive, and tedious, 
 and often irritating process of carrying a 
 cause through the courts. (3.) Where 
 a Christian is injured in his person, 
 character, or property, he has a right 
 to seek redress. Courts are instituted 
 for the protection and defence of the 
 innocent and the peaceable against the 
 fraudulent, the wicked, and the violent. 
 And a Christian owes it to his country, 
 to his family, and to himself, that the 
 man who has injured him should re- 
 
 righteous shall not inherit the 
 
 ceive the proper punishment. Th 
 peace and welfare of the community 
 demand it. If a man murders my wife 
 or child. I owe it to the laws and to 
 my country, to justice &nd to God, to 
 endeavour to have the law enforced. 
 So if a man robs my property, or in- 
 jures my character, I may owe it to 
 others as well as to myself that the law in 
 such a case should be executed, and the 
 rights of others also be secured. But in 
 all these cases, a Christian should en- 
 gage in such prosecutions not with a 
 desire of revenge, not with the love of 
 litigation, but with the love of justice, 
 and of God, and with a mild, tender, 
 candid and forgiving temper, with a real 
 desire that the opponent may be bene- 
 fited, and that all his rights also should 
 be secured. Comp. Notes on Rom. xiii. 
 
 8. Nay, ye do wrong, &c. Instead 
 of enduring wrong patiently and cheer- 
 fully, they were themselves guilty of 
 injustice and fraud. 1 And that 
 your brethren. Your fellow Chris- 
 tians. As if they had injured those of 
 their own family those to whom they 
 ought to be attached by most ten- 
 der ties. The offence in such cases is 
 aggravated, not because it is in itself 
 any worse to injure a Christian than 
 another man, but because it shows a 
 deeper depravity, when a man over- 
 comes all the ties of kindness and love, 
 and injures those who are near to him, 
 than it does where no such ties exist. 
 It is for this reason that parricide, in- 
 fanticide, <Scc. are regarded everywhere 
 as crimes of peculiar atrocity, because 
 a child or a parent must have sundered 
 all the tenderest cords of virtue before 
 it could be done. 
 
 9. Know ye not} &c. The apostle 
 introduces the declaration in this verse 
 to show the evil of their course, and 
 especially of the injustice which they 
 did one to another, and their attempt to 
 enforce and maintain the evil by an 
 appeal to the heathen tribunals. He 
 assures them, therefore, that the unju 
 
11C 
 
 I. CORINTHIANS 
 
 [A. D. 59. 
 
 kingdom of God ? Be not de- 
 ceived ; neither " fornicators, nor 
 idolaters, nor adulterers, nor ef- 
 
 a Cal.5.19 21. Eph.5.4,5. Heb.12.14; 13.4. 
 Rev.22.15. 
 
 could not be saved. J The unright- 
 eous The unjust (o//x) such as he 
 had just mentioned they who did in- 
 justice to others, and attempted to do 
 it under the sanction of the courts. 
 T Shall not inherit. Shall not pos- 
 sess ; shall not enter into. The king- 
 dom of heaven is often represented as 
 an inheritance. Matt. xix. 29 ; xxv. 
 34. Mark x. 17. Luke x.25; xviii. 18. 
 1 Cor. xv. 50. Eph. i. 11. 14 ; v. 5. 
 U The kingdom of God. Cannot be 
 saved ; cannot enter into heaven. See 
 Note, Matt. iii. 2. This may refer 
 either to the kingdom of God in hea- 
 ven ; or to the church on earth most 
 probably the former. But the sense is 
 the same essentially, whichever is 
 meant. The man who is not fit to enter 
 into the one is not fit to enter into the 
 other. The man who is fit to enter the 
 kingdom of God on earth, shall also 
 enter into that in heaven, f Be not 
 deceived. A most important direction 
 to be given to all. It implies, (1.) 
 That they were in danger of being de- 
 ceived, (a) Their own hearts might 
 have deceived them. (6) They might 
 be deceived by their false opinions on 
 these subjects, (c) They might be in 
 danger being deceived by their leaders, 
 who perhaps held the opinion that 
 some of the persons who practised these 
 things could be saved. (2.) It implies, 
 that there was no necessity of their 
 being deceived. They might know the 
 truth. They might easily understand 
 these matters. It might be plain to 
 them that those who indulged in these 
 things could not be saved. (3.) It 
 implies that it was of high importance 
 
 For, 
 
 that they should not be deceived. 
 
 (a) The soul is of infinite value. (6) 
 
 To lose heaven to be disappointed in 
 
 regard to that, will be a tremendous ( that place. 
 
 loss, (c) To inherit hell and its woes < ch. v. 11. 
 
 feminate, nor abusers of them- 
 selves with mankind, 
 
 10 Nor thieves, nor covetous, 
 nor drunkards, nor revilers, nor 
 
 anxious should all be that they be :ot 
 deceived, and that while they hope for 
 life, they do not sink down to everlast- 
 ing death ! f Neither fornicators. See 
 Gal. v. 1921. Eph. v. 4, 5. Heb. xii. 
 14 ; xiii. 4. Note, Rom. i. 29. If Nor 
 effeminate (<M*A*XC}). This word oc- 
 curs in Matt. xi. 8, and Luke vii. 25, 
 where it is applied to clothing, and 
 translated " soft raiment ;" that is, the 
 light, thin garments worn by the rich 
 and great. It occurs nowhere else in 
 the New Testament except here. Ap- 
 plied to morals, as it is here, it denotes 
 those who give themselves up to a soft, 
 luxurious, and indolent way of living, 
 who make self-indulgence the grand 
 object of life; who can endure no hard- 
 ship, and practice no self-denial in the 
 cause of duty and of God. The word 
 is applied in the classic writers to the 
 Cinaedi, the Pathics, or Catamites ; 
 those who are given up to wantonness 
 and sensual pleasures, or who are kept 
 to be prostituted to others. Diog. Laer. 
 vii. 5. 4. Xenoph. Mem. iii. 7. 1. Ovid 
 Fast. iv. 342. The connexion here 
 seems to demand such an interpreta- 
 tion, as it occurs in the description of 
 vices of the same class sensual and 
 corrupt indulgences. It is well known 
 that this vice was common among the 
 Greeks and particularly prevailed at 
 Corinth, f Abusers of themselves with 
 mankind (dga-a^Jw/Toi). Psederastse or 
 Sodomites. Those who indulged in 
 a vice that was common among all the 
 heathen. See Notes, Rom. i. 27. 
 
 J 0. Nor covetous. See Note, ch. v. 
 10. It is remarkable that the apostle 
 always ranks the covetous with the most 
 
 abandoned classes of men. t Nor re 
 vilers. The same word which in ch. 
 v. 11, is rendered railer. See Note on 
 Nor extortioners. Note, 
 Shall inherit. Shall en- 
 
 will be a tremendous curse. O how ( ter shall be saved, ver. 9. 
 
4. D. 59.] 
 
 extortioners, shall inherit the 
 kingdom of God. 
 
 1 1 And such a were some of 
 you ; but ye are washed, * but 
 
 CHAPTER VI. 
 
 117 
 
 a Eph.2.1,2; 5.8. Col.3.7. Tit.3.3-6. 
 0.22. 
 
 6 Heb. 
 
 11. And such. Such drunkards, 
 lascivious, and covetous persons. This 
 shows, (1.) The exceeding grace of 
 God that could recover even such per- 
 sons from sins so debasing and degrad- 
 ing. (2.) It shows that we are not to 
 despair of reclaiming the most aban- 
 doned and wretched men. (3.) It is 
 well for Christians to look back on 
 what they once were. It will produce 
 (a) humility, (6) gratitude, (c) a deep 
 sense of the sovereign mercy of God, 
 (rf) an earnest desire that others may 
 be recovered and saved in like manner. 
 Comp. Eph. ii. 1, 2 ; v. 8. Col. iii. 7. 
 Tit. iii. 3. 6. The design of this is to 
 remind them of what they were, and 
 to show them that they were now under 
 obligation to lead better lives by all 
 the mercy which God had shown in 
 recovering them from sins so degrading, 
 and from a condition so dreadful. 
 1 But ye. are. washed. Heb. x. 22. 
 Washing is an emblem of purifying. 
 They had been made pure by the Spirit 
 of God. They had been, indeed, bap- 
 tized, and their baptism was an em- 
 blem of purifying, but the thing here 
 particularly referred to is not baptism, 
 but it is something that had been done 
 by the Spirit of God, and must refer to 
 his agency on the heart in cleansing 
 them from these pollutions. Paul here 
 uses three words, washed, sanctified, 
 justified, to denote the various agen- 
 cies of the Holy Spirit by which they 
 had been recovered from sin. The 
 first, that of washing, I understand of 
 that work of the Spirit by which the 
 process of purifying was commenced in 
 the soul, and which was especially sig- 
 nified in baptism the work of rege- 
 neration or conversion to God. By the 
 agency of the Spirit the defilement of 
 these pollutions had been washed away 
 or removed as filth is removed by ab- 
 
 ye are sanctified, e but ye are jus- 
 tified d in the name of the Lord 
 Jesus, and by the Spirit of our 
 God. 
 
 cHeb.2.11. dRom.8.30. 
 
 lution. The agency of the Holy Ghost 
 in regeneration is elsewhere repre- 
 sented by washing. Tit. iii. 5, "The 
 washing of regeneration." Comp. 
 Heb. x. 22. ^ Ye are sanctified. 
 This denotes the progressive and ad- 
 vancing process of purifying which 
 succeeds regeneration in the Christian. 
 Regeneration is the commencement of 
 it its close is the perfect purity of the 
 Christian in heaven. See Note, John 
 xvii. 17. It does not mean that they 
 were perfect for the reasoning of the 
 apostle shows that this was far from 
 being the case with the Corinthians; 
 but that the work was advancing, and 
 that they were in fact under a process 
 of sanctification. t But ye are justi- 
 fied. Your sins are pardoned, and 
 you are accepted as righteous, and will 
 be treated as such on account of the 
 merits of the Lord Jesus Christ. See 
 Note, Rom. i. 17 ; iii. 25, 26 ; iv. 3. 
 The apostle does not say that this 
 was last in the order of time, but sim- 
 ply says that this was done to them. 
 Men are justified when they believe, 
 and when the work of sanctification 
 commences in the soul, J In the 
 name of the Lord Jesus. That is, by 
 the Lord Jesus ; by his authority, ap- 
 pointment, influence. Note, Acts iii. 
 6. All this had been accomplished 
 through the Lord Jesus ; that is, in 
 his name remission of sins had been 
 proclaimed to them (Luke xxiv. 47) ; 
 and by his merits all these favours 
 had been conferred on them. ^ And 
 by the Spirit of our God. The Holy 
 Spirit. All this had been accomplish- 
 ed by his agency on the heart. 
 This verse brings in the whole subject 
 of redemption, - and states in a most 
 emphatic manner the various stages 
 by which a sinner is saved, and by 
 this single passage, a man may obtain 
 
us 
 
 I. CORINTHIANS. 
 
 12 All things are lawful unto 
 me, but all things are not Ex- 
 pedient: all things are lawful 
 
 or, profitable. 
 
 all the essential knowledge of the 
 plan of salvation. All is condensed 
 here in few words. (1.) He is by na- 
 ture a miserable and polluted sinner 
 without merit, and without hope. (2.) 
 He is renewed by the Holy Ghost, and 
 washed by baptism. (3.) He is justi- 
 fied, pardoned, and accepted as right- 
 eous, through the merits of the Lord 
 Jesus alone. (4.) He is made holy 
 Becomes sanctified and more and 
 more like God, and fit for heaven. (5.) 
 \11 this is done by the agency of the 
 Holy Ghost. (G.) The obligation 
 thence results that he should lead a 
 holy life, and forsake sin in every form. 
 12. All things are lawful unto me. 
 The apostle here evidently makes a 
 transition to another subject from that 
 which he had been discussing a con- 
 sideration of the propriety of using 
 certain things which had been esteem- 
 ed lawful. The expression, " all things 
 are lawful," is to be understood as used 
 by those who palliated certain indul- 
 gences, or who vindicated the vices 
 here referred to, and Paul designs to 
 reply to them. His reply follows. 
 He had been reproving them for their 
 vices, and had specified several. It is 
 riot to be supposed that they would in- 
 dulge in them without some show of 
 defence ; and the declaration here has 
 much the appearance of a proverb, or 
 a common saying that all things were 
 lawful ; that is, ' God has formed all 
 things for our use, and there can be no 
 evil if we use them.' By the phrase 
 "all things" here, perhaps, may be 
 meant many things ; or things in ge- 
 neral ; or there is nothing in itself un- 
 lawful. That there were many vicious 
 persons who held this sentiment there 
 can be no doubt ; and though it cannot 
 be supposed that there were any in the 
 Christian church who would openly 
 advocate it, yet the design of Paul was 
 w> cut up the plea altogether wherever 
 
 for me, but I 
 
 [A.D. 59. 
 will not be 
 
 brought under the power of 
 any. 
 
 a c.9.27. 
 
 it might be urged, and to show that it 
 was false and unfounded. The parti- 
 cular things which Paul here refers to, 
 are those which have been called 
 adiaphoristic, or indifferent ; i. e. per- 
 taining to certain meats and drinks, &c 
 With this Paul connects also the sub- 
 ject of fornication the subject parti- 
 cularly under discussion. This was 
 defended as "lawful," by many Greeks, 
 and was practised at Corinth ; and was 
 the vice to which the Corinthian Chris- 
 tians were particularly exposed. Paul 
 designed to meet all that could be said 
 on this subject ; and to show them that 
 these indulgences could not be proper 
 for Christians, and could not m any 
 way be defended. We are not to un- 
 derstand Paul as admitting that forni- 
 cation is in any case lawful ; but he 
 designs to show that the practice can- 
 not possibly be defended in any way, 
 or by any of the arguments which had 
 been or could be used. For this pur- 
 pose, he observes, (1.) That admitting 
 that all things were lawful, there were 
 many things which ought not to be in- 
 dulged ; (2.) That admitting that they 
 were lawful, yet a man ought not to be 
 under the power of any improper in- 
 dulgence, and should abandon any 
 habit when it had the mastery. (3.) 
 That fornication was positively wrong, 
 and against the very nature and essence 
 of Christianity, ver. 13 20. ^ Are. 
 not expedient. This is the first an- 
 swer to the objection. Even should 
 we admit that the practices under dis- 
 cussion are lawful, yet there are many 
 things which are not expedient; that 
 is, which do not profit, for so the word 
 (aty/pfgw) properly signifies ; they are 
 injurious and hurtful. They might 
 injure the body ; produce scandal ; lead 
 others to offend or to sin. Such was 
 the case with regard to the use of cer- 
 tain meats, and even with regard to the 
 use of wine. Paul's rulo on this sub- 
 
A D. 59.] 
 
 CHAPTER VI. 
 
 119 
 
 13 Meats a for the belly, and 
 (.he belly for meats : but God shall 
 
 a Matt. 15. 17,20. Rom.14.17. 
 
 destroy both it and them. Now 
 the body is not for * fornication, 
 
 b lThess.4.3,7. 
 
 ject is stated in 1 Cor. viii. 13. That 
 if these things did injury to others, he 
 would abandon them for ever; even 
 though they were in themselves lawful. 
 See Note on ch. viii. and on Rom. xiv. 
 14 23. There are many customs 
 which, perhaps, cannot be strictly 
 proved to be unlawful or sinful, which 
 yet do injury in some way if indulged 
 in ; and which, as their indulgence can 
 do no good, should be abandoned. Any 
 thing that does evil however small 
 and no good, should be abandoned at 
 once. If All things are lawful. Ad- 
 mitting this ; or even on the supposi- 
 tion that all things are in themselves 
 right, f But I will not be brought 
 under the power. I will not be sub- 
 dued by it; I will not become the 
 slave of it. ^ Of any. Of any cus- 
 tom, or habit, no matter what it is. 
 This was Paul's rule ; the rule of an 
 independent mind. The principle was, 
 that even admitting that certain things 
 were in themselves right, yet his grand 
 purpose was not to be the slave of 
 habit, not to be subdued by any prac- 
 tice that might corrupt his mind, fetter 
 his energies, or destroy his freedom as 
 a man and as a Christian. We may 
 observe, (1.) That this is a good rule 
 to act on. It was Paul's rule (1 Cor. 
 ix. 27), and it will do as well for us as 
 for him. (2.) It is the true rule of an 
 independent and noble mind. It re- 
 quires a high order of virtue ; and is the 
 only way in which a man may be use- 
 ful and active. (3.) It may be ap- 
 plied to many things now. Many 
 a Christian and Christian minister 
 is a slave," and is completely under 
 the power of some habit that destroys 
 his usefulness and happiness. He is 
 the SLAVE of indolence, or carelessness, 
 or of some VILE HABIT as the use of 
 tobacco, or of wine. He has not inde- 
 pendence enough v .o break the cords 
 that bind him ; and the consequence is, 
 that life is passed in indolence, or in 
 self-indulgence, and time, and strength, 
 
 and property are wasted, and religion 
 blighted, and souls ruined. (4.) The 
 man that has not courage and firmness 
 enough to act on this rule should doubt 
 his piety. If he is a voluntary slave to 
 some idle and mischievous habit, how 
 can he be a Christian 1 If he does 
 not love his Saviour and the souls of 
 men enough to break off from such 
 habits which he knows are doing in- 
 jury, how is he fit to be a minister of 
 the self-denying Redeemer 1 
 
 13. Meats for the belly, &c. This 
 has every appearance of being an adage 
 or proverb. Its meaning is plain. ' God 
 has made us with appetites for food ; 
 and he has made food adapted to such 
 appetites, and it is right, therefore, 
 to indulge in luxurious living.' The 
 word belly here (jts/x/a) denotes the 
 stomach / and the argument is, that as 
 God had created the natural appetite 
 for food, and had created food, it was 
 right to indulge in eating and drinking 
 to any extent which the appetite de 
 manded. The word meats here (@$J>- 
 /AATX) does not denote animal food 
 particularly, or flesh, but any kind of 
 food. This was the sense of the Eng- 
 lish word formerly. Matt. iii. 4 ; vi. 25 ; 
 ix. 10 ; x. 10 ; xiv. 9, &c. f But God 
 shall destroy. This is the reply of Paul 
 to the argument. This reply is, that as 
 both are so soon to be destroyed, they 
 were unworthy of the care which was 
 bestowed on them, and that attention 
 should be directed to better things. It 
 is unworthy the immortal mind to spend 
 its time and thought in making provi 
 sion for the body which is soon to 
 perish. And especially a man should 
 be willing to abandon indulgences in 
 these things when they tended to in- 
 jure the mind, and to destroy the soul. 
 It is unworthy a mind that is to live 
 for ever, thus to be anxious about that 
 which is so soon to be destroyed in the 
 grave. We may observe here, (1.) 
 This vs the great rule of the mass of 
 the world. The pampering of the 
 
120 
 
 I. CORINTHIANS. 
 
 bin. for the Lord, " and the Lord 
 6 for the body. 
 
 14 And God e hath both rais- 
 
 aEom.12.1. b Eph.5.23. c Rom.6-5,8. 
 
 appetites is the great purpose for which 
 they live, and the only purpose. (2.) 
 It is folly The body will soon be in 
 the grave ; the soul in eternity. How 
 low and grovelling is the passion which 
 luads the immortal mind always to 
 anxiety about what the body shall eat 
 and drink ! (3.) Men should act from 
 higher motives. They should be thank- 
 ful for appetites for food ; and that God 
 provides for the wants of the body ; and 
 should eat to obtain strength to serve 
 him, and to discharge the duties of life. 
 Man often degrades himself below far 
 below the brutes in this thing. They 
 never pamper their appetites, or create 
 artificial appetites. Man, in death, 
 sinks to the same level ; and all the re- 
 cord of his life is, that ' he lived to eat 
 and drink, and died as the brute dieth.' 
 How low is human nature fallen ! How 
 sunken is the condition of man ! f Now 
 the body is not, &c. ' But (/*) the 
 body is not designed for licentiousness, 
 but to be devoted to the Lord.' The 
 remainder of this chapter is occupied 
 with an argument against indulgence 
 in licentiousness a crime to which the 
 Corinthians were particularly exposed. 
 See the Introduction to this epistle. It 
 cannot be supposed that any members 
 of the church would indulge in ' this 
 vice, or would vindicate it ; but it was 
 certain, (1.) That it was the sin to 
 which they were particularly exposed ; 
 (2.) That they were in the midst of a 
 people who did both practise and vin- 
 dicate it. Compare Rev. ii. 14, 15. 
 Hence the apostle furnished them with 
 arguments against it, as well to guard 
 them from temptation, to enable them 
 to meet those who did defend it, and 
 also to settle the morality of the ques- 
 tion on an immovable foundation. The 
 first argument is here stated, that the 
 body of man was designed by its Maker 
 to be devoted to him, and should be 
 consecrated to the purposes of a pure 
 
 ed up the Lord, 
 
 [A. D. 59. 
 and will 
 
 also ra'se up us by his own 
 power. 
 
 and holy life. We are, therefore, bound 
 to devou our animal as well as our 
 rational powers to the service of the 
 Lord alone, t And the Lord for the 
 body. ( The Lord is in an important 
 sense for the body, that is, he acts, and 
 plans, and provides for it. He sustains 
 and keeps it ; and he is making provi- 
 sion for its immortal purity and happi- 
 ness in heaven. It is not right, there- 
 fore, to take the body, which is nourished 
 by the kind and constant agency of a 
 holy God, and to devote it to purposes 
 of pollution.' That there is a reference 
 in this phrase to the resurrection, is 
 apparent from the following verse. 
 And as God will exert his mighty 
 power in raising up the body, and will 
 make it glorious, it ought not to be 
 prostituted to purposes of licentious- 
 ness. 
 
 14. And God hath both raised up, 
 &c. This is the second argument 
 against indulgences in this sin. It 
 is this. ' We are united to Christ. 
 God has raised him from the dead, and 
 made his body glorified. Our bodies 
 will be like his (comp. Phil. iii. 21) ; 
 and since our body is to be raised up by 
 the power of God ; since it is to be per- 
 fectly pure and holy, and since this is 
 to be done by his agency, it is wrong 
 that it should be devoted to purposes of 
 pollution and lust.' It is unworthy (1.) 
 Of our connexion with that pure Saviou/ 
 who has been raised from the dead 
 the image of our resurrection from the 
 death and defilements of sin (comp. 
 Notes, Rom. vi. 112) ; and (2.) Un 
 worthy of the hope that our bodie* 
 shall be raised up to perfect and immor- 
 tal purity in the heavens. No argu- 
 ment could be stronger. A deep sense 
 of our union with a pure and risen 
 Saviour, and a lively hope of immortal 
 purity, would do more than all aher 
 things to restrain from licentious induJ 
 
A. D. 59.] 
 
 CHAPTER VI. 
 
 12 
 
 15 Know ye not that your 
 bodies are the members * of 
 Christ? shall I then take the 
 members of Christ, and make 
 them the members of an harlot ? 
 God forbid ! 
 
 16 What! know ye not that 
 
 a Eph.5.30. 
 
 he which is joined to an harlo 
 is one body ? for two, * saith he, 
 shall be one flesh. 
 
 17 But he that is joined unto 
 the Lord is one c spirit. 
 
 18 Flee d fornication. Every 
 sin that a man doeth is without 
 
 b Gen.2.24. Matt.19.5. c Jno.17.21 23. 
 
 Eph.4.4. d Prov 6.25-32; 7.2427. 
 
 15, 16. Know ye not, &c. This is 
 the third argument against licentious- 
 ness. It is, that we as Christians are 
 united to Christ (comp. Notes, John 
 xv. 1, &c.) ; and that it is abominable 
 to take the members of Christ and sub- 
 ject them to pollution and sin. Christ 
 was pure wholly pure. We are pro- 
 fessedly united to him. We are bound 
 therefore to be pure, as he was. Shall 
 that which is a part, as it were, of the 
 pure and holy Saviour be prostituted to 
 impure and unholy embraces 1 ^ God 
 forbid ! Note, Rom. iii. 4. This ex- 
 presses the deep abhorrence of the apos- 
 tle at the thought. It needed not 
 argument to show it. The whole 
 world revolted at the idea; and lan- 
 guage could scarcely express the abo- 
 mination of the very thought. ^ Know 
 ye not, &c. This is designed to confirm 
 and strengthen what he had just said. 
 ^ He which is joined. Who is attached 
 to ; or who is connected with, f Is one 
 body. That is, is to be regarded as 
 one ; is closely and intimately united. 
 Similar expressions occur in classic 
 writers. See Grotius and Bloomfield. 
 1 For two, saith he, &c. This Paul 
 illustrates by a reference to the forma- 
 tion of the marriage connexion in Gen. 
 ii. 14. He cannot be understood as 
 affirming that that passage had original 
 reference to illicit connexions; but he 
 uses it for purposes of illustration. God 
 had declared that the man and his wife 
 became one ; in a similar sense in un- 
 lawful connexions the parties became 
 one. 
 
 17. But he that is joined to the Lord. 
 
 The trae Christian, united by faith to 
 
 the Lord Jesus. See John xv. 1, seq. 
 
 1 h one spirit. That is, in a sense 
 
 11 
 
 similar to that in which a man and his 
 wife are one body. It is not to be taken 
 literally ; but the sense is, that there is 
 a close and intimate union ; they are 
 united in feeling, spirit, intention, dis- 
 position. The argument is beautiful. 
 It is, ' As the union of souls is more 
 important than that of bodies ; as that 
 union is more lasting, dear, and en- 
 during than any union of body with 
 body can be, and as our union with him 
 is with a Spirit puie and holy, it is im- 
 proper that we should sunder that tie, 
 and break that sacred bond, by being 
 joined to a harlot. The union with 
 Christ is more intimate, entire, and 
 pure than that can be between a man 
 and woman ; and that union should be 
 regarded as sacred and inviolable.' O, 
 if all Christians felt and regarded this 
 as they should, how would they shrink 
 from the connexions which they often 
 form on earth ! Comp. Eph. iv. 4. 
 
 18. Flee fornication. A solemn com- 
 mand of God as explicit as any that 
 thundered from Mount Sinai. None 
 can disregard it with impunity none 
 can violate it without being exposed to 
 the awful vengeance of the Almighty. 
 There is force and emphasis in the 
 word flee (91:^*11). Man should 
 escape from it ; he should not stay to 
 reason about it ; to debate the matter ; 
 or even to contend with his propensities, 
 and to try the strength of his virtue. 
 There are some sins which a man can 
 resist ; some about which he can reason 
 without danger of pollution. But this 
 is a sin where a man is safe only when 
 he flies ; free from pollution only when 
 he refuses to entertain a thought of it ; 
 secure when he seeks a victory by flight, 
 and a conquest by retreat. Let a rtan 
 
i22 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 the body; but he that commit- 
 tetli fornication sinneth against 
 his own body. 
 
 19 What! know ye not that 
 
 S)ur body is the temple of the 
 oly Ghost which is in you, 
 
 a 2Cor.6.16. 
 
 which ye have of God, ynd yc 
 are not * your own ? 
 
 20 For ye are bougl.t e with 
 a price : therefore glorify d God 
 in your body, and in your spirit, 
 which are God's. 
 
 iRom.14.7,8. cActs20.28. lPet.U8,lfc 
 Kev.5.9. d lPet.2.9. 
 
 turn away from it without reflection on 
 it, and he is safe. Let him think, and 
 reason, and he may be ruined. " The 
 very passage of an impure thought 
 through the mind leaves pollution be- 
 hind it." An argument on the subject 
 often leaves pollution ; a description 
 ruins ; and even the presentation of 
 motives against it may often fix the 
 mind with dangerous inclination on the 
 crime. There is no way of avoiding 
 the pollution but in the manner pre- 
 scribed by Paul ; there is no man safe 
 who will not follow his direction. How 
 many a young man would be saved 
 from poverty, want, disease, curses, 
 tears, and hell, could these TWO WORDS 
 be made to blaze before him like the 
 writing before the astonished eyes of 
 Belshazzar (Dan. v.), and could they 
 terrify him from even the momentary 
 contemplation of the crime. Tf Every 
 sin, &c. This is to be taken compara- 
 tively. Sins in general ; the common 
 sins which men commit do not imme- 
 diately and directly affect the body, or 
 waste its energies, and destroy life. 
 Such is the case with falsehood, theft, 
 malice, dishonesty, pride, ambition, &c. 
 They do not immediately and directly 
 impair the constitution and waste its 
 energies, t & without the body. Does 
 not immediately and directly affect the 
 body. The more immediate effect is 
 on the mind ; but the sin under consi- 
 deration produces an immediate and 
 direct effect on the body itself, f Sin- 
 neth against his own body. This is 
 the fourth argument against indulgence 
 in this vice ; and it is more striking and 
 forcible. The .sense is, < It wastes the 
 bodily energies ; produces feebleness, 
 weakness, and disease ; it impairs the 
 strength, enerv ttes the man, and short- 
 
 ens life.' Were it proper, this might 
 be proved to the satisfaction of every 
 man by an examination of the effects 
 of licentious indulgence. Those who 
 wish to see the effects stated, may find 
 them in Dr. Rush on the Diseases of 
 the Mind. Perhaps no single 5\n has 
 done so much to produce the most pain- 
 ful and dreadful diseases, to weaken 
 the constitution, and to shorten life, as 
 this. Other vices, as gluttony and 
 drunkenness, do this also, and all sin 
 has some effect in destroying the body, 
 but it is true of this sin in an eminent 
 degree. 
 
 19. What! know ye not, &c. This 
 is the fifth argument against this sin. 
 The Holy Ghost dwells in us; our 
 bodies are his temples; and they should 
 not be defiled and polluted by sin. Note, 
 ch. iii. 16, 17. As this Spirit is in us, 
 and as it is given us by God, we ought 
 not to dishonour the gift and the giver by 
 pollution and vice, t And ye are not 
 your own. This is the sixth argument 
 which Paul uses. We are purchased , 
 we belong to God ; we are his by re- 
 demption ; by a precious price paid ; and 
 we are bound, therefore, to devote our- 
 selves, body, soul, and spirit, as he 
 directs, to the glory of his name, not to 
 the gratification of the flesh. See Note, 
 Rom. xiv. 7, 8. 
 
 20. For ye are bought. Ye Chris- 
 tians are purchased; and by right of 
 purchase should therefore be employed 
 as he directs. This doctrine is often 
 taught in the New Testament, and the 
 argument is often urged that, therefore, 
 Christians should be devoted to God. 
 See ch. vii. 23. 1 Pet. i. 18, 19 ; ii. 9; 
 2 Pet. ii. 1. Rev. v. 9. See Note on 
 Acts xx. 28. ^ With a price (T^). 
 A price is that which s paid for an 
 
A. D. 59.] CHAPTER VI. 
 
 article, and which, in the view of the 
 seller, is a fair compensation, or a valu- 
 able consideration why he should part 
 with it; that is, the price paid is as 
 valuable to him as the thing itself would 
 be. It may not be the same thing either 
 in quality or quantity, but it is that 
 which to him is a sufficient considera- 
 tion why he should part with his pro- 
 perty. When an article is bought for 
 a valuable consideration, it becomes 
 wholly the property of the purchaser. 
 He may keep it, direct it, dispose of it. 
 Nothing else is to be allowed to control 
 it without his consent. The language 
 here is figurative. It does not mean 
 that there was strictly a commercial 
 transaction in the redemption of the 
 church, a literal quid pro quo, for the 
 thing spoken of pertains to moral go- 
 vernment, and not to commerce. It 
 means, (1.) That Christians have been 
 redeemed, or recovered to God ; (2.) 
 That this has been done by a valuable 
 consideration, or that which, in his 
 view, was a full equivalent for the suf- 
 ferings that they would have endured 
 if they had suffered the penalty of the 
 law ; (3.) That this valuable considera- 
 tion was the blood of Jesus, as an aton- 
 ing sacrifice, an offering, a ransom, 
 which would accomplish the same great 
 ends in maintaining the truth and 
 honour of God, and the majesty of his 
 law, as the eternal condemnation of the 
 sinner would have done; and which, 
 therefore, may be called, figuratively, 
 the price which was paid. For if the 
 same ends of justice could be accom- 
 plished by his atonement which would 
 have been by the death of the sinner 
 himself, then it was consistent for God 
 to pardon him. (4.) Nothing else 
 could or would have done this. There 
 was no price which the sinner could 
 pay, no atonement which he could 
 make ; and, consequently, if Christ had 
 not died, the sinner would have been 
 the slave of sin, and the servant of the 
 devil for ever. (5.) As the Christian 
 is thus purchased, ransomed, redeemed, 
 he is bound to devote himself to God 
 only, and to keep his commands, and 
 1 o flee from a licentious life, f Glorify 
 
 123 
 
 God. Honour God ; live to him. 
 See Note, Matt v. 16. John xii. 28; 
 xvii. 1. 1 In your body, &c. Let 
 your entire person be subservient to the 
 glory of God. Live to him ; let your 
 life tend to his honour. No stronger 
 arguments could be adduced for purity 
 of life, and they arr such as all Chris- 
 tians must feel. 
 
 KEMA RKS. 
 
 1st. We see from this chapter (ver 
 1 8) the evils of law-suits, and of 
 contentions among Christians. Every 
 law-suit between Christians is the means 
 of greater or less dishonour to the cause 
 of religion. The contention and strife; 
 the time lost and th.3 money wasted; 
 the hard feelings engendered, and bitter 
 speeches caused ; the ruffled temper, 
 and the lasting animosities that are 
 produced, always inji re the cause of 
 religion, and often injure it for years. 
 Probably no law-suit v as ever engaged 
 in by a Christian that did not do some 
 injury to the cause of C hrist. Perhaps 
 no law-suit was ever coi ducted between 
 Christians that ever did any good to the 
 cause of Christ. 
 
 2d. A contentious spirit, a fondness 
 for the agitation, the excitement, and 
 the strife of courts, is inconsistent with 
 the spirit of the gospel Religion is 
 retiring, peaceful, calm. It seeks the 
 peace of all, and it ne^er rejoices in 
 contentions. 
 
 3d. Christians should do nothing that 
 will tend to injure the cause of religion 
 in the eye of the world, vor. 7, 8. How 
 much better is it that I should lose a 
 few dollars, than that my Saviour should 
 lose his honour! How much better 
 that my purse should be empty of glit- 
 tering dust, even by the injustice of 
 others, than that a single gem should 
 be taken from his diadem ! And how 
 much better even that I should lose all, 
 than that my hand should be reached 
 out to pluck away one jewel, by my 
 misconduct, from his crown ! Can 
 silver, can gold, can diamonds be com- 
 pared in value to the honour of Christ 
 and of his cause 1 
 
 4th. Christians should seldom go tc 
 law, even with others ; never, if thej 
 
I. CORINTHIANS. 
 
 [A. D. 59. 
 
 can avoid it Every other means should 
 be tried first; and the law should be 
 resorted to only when all else fails. How 
 few law-suits there would be if man had 
 no bad passions ! How seldom is the 
 law applied to from the simple love of 
 justice; how seldom from pure benevo- 
 lence ; how seldom for the glory of 
 God ! In nearly all cases that occur 
 between men, a friendly reference to 
 others would settle all the difficulty ; 
 always if there were a right spirit be- 
 tween the parties. Comparatively few 
 suits at law will be approved of, when 
 men come to die; and the man who 
 has had the least to do with the law, 
 will have the least, usually, to regret 
 when he enters the eternal world. 
 
 5th. Christians should be honest 
 strictly honest always honest, ver. 8. 
 They should do justice to all; they 
 should defraud none. Few things occur 
 that do more to disgrace religion than 
 the suspicions of fraud, and overreach- 
 ing, and deception, that often rest on 
 professors of religion. How can a man 
 be a Christian, and not be an honest 
 man 1 Every man who is not strictly 
 honest and honourable in his dealings, 
 should be regarded, whatever may be 
 his pretensions, as an enemy of Christ 
 and his cause. 
 
 6th. The unholy cannot be saved. 
 ver. 9, 10. So God has determined ; 
 and this purpose cannot be evaded or 
 escaped. It is fixed ; and men may 
 think of it as they please, still it is true 
 that there are large classes of men who, 
 if they continue such, cannot inherit 
 the kingdom of God. The fornicator, 
 the idolater, the drunkard, and the co- 
 vetous, cannot enter heaven. So the 
 Judge of all has said, and who can unsay 
 it? So he has decreed, and who can 
 change his fixed decree? And so it 
 should be. What a place would heaven 
 be, if the drunkard, and the adulterer, 
 and the idolater were there ! How 
 impure and unholy would it be ! How 
 would it destroy all our hopes, dim all 
 our prospects, mar all our joys, if we 
 were told that they should sit down 
 with the just in heaven ! Is it not one 
 of our fondest hopes that heaven will 
 
 be pure, and that ail its inhabitants 
 shall be holy 1 And can God admit U 
 his eternal embrace, and treat as his 
 eternal friend, the man who is unholy ; 
 whose life is stained with abomination; 
 who loves to corrupt others; and whose 
 happiness is found in the sorrows, and 
 the wretchedness, and vices of others! 
 No; religion is pure, and heaven is 
 pure ; and whatever men may think, 
 of one thing they may be assured, that 
 the fornicator, and the drunkard, and the 
 reviler shall not inherit the kingdom of 
 God. 
 
 7th. If none of these can be saved 
 as they are, what a host are travelling 
 down to hell ! How large a part of 
 every community is made up of such 
 persons ! How vast is the number of 
 drunkards that are known ! How vast 
 the host of extortioners, and of covetous 
 men, and revilers of all that is good ! 
 How many curse their God and their 
 fellow men ! How difficult to turn the 
 corner of a street without hearing an 
 oath ! How necessary to guard against 
 the frauds and deceptions of others ! 
 How many men and women are known 
 to be impure in their lives ! In all 
 communities how much does this sin 
 abound ! and how many shall be revealed 
 at the great day as impure, who are 
 now unsuspected ! how many disclosed 
 to the universe as all covered with pol- 
 lution, who now boast even of purity, 
 and who are received into the society 
 of the virtuous and the lovely ! Verily, 
 the broad road to hell is thronged ! And 
 verily, the earth is pouring into hell a 
 most dense and wretched population, 
 and rolling down a tide of sin and mi- 
 sery that shall fill it with groans and 
 gnashing of teeth for ever. 
 
 8th. It is well for Christians to reflect 
 on their former course of life, as con- 
 trasted with their present mercies, ver. 
 11. Such were they, and such they 
 would still have been but for the mercy 
 of God. Such as is the victim of un- 
 cleanness and pollution, such as is the 
 profane man and the reviler, such we 
 should have been but for the mercy of 
 God. That alone has saved us, and 
 that only can keep us How shoulJ 
 
A.D. 59 J 
 
 CHAPTER VII. 
 
 135 
 
 CHAPTER VII. 
 
 NOW concerning the things 
 whereof ye wrote unto me : 
 
 It is good for a man not to touch 
 
 a woman. 
 
 we praise God for his mercy, and how 
 are we bound to love and serve him for 
 his amazing compassion in raising us 
 from our deep pollution, and saving us 
 from hell ! 
 
 9th. Christians should be pure. ver. 
 11 19. They should be abovi suspi- 
 cion. They should avoid the appear- 
 ance of evil. No Christian can be too 
 pure ; none can feel too much the obli- 
 gation to be holy. By every sacred and 
 tender consideration God urges it on 
 us; and by a reference to our own 
 happiness as well as to his own glory, 
 he calls on us to be holy in our lives. 
 
 10th. May we remember that we are 
 not our own. ver. 20. We belong to 
 God. We have been ransomed by 
 sacred blood. By a reference to the 
 value of that blood ; by all its precious- 
 ness and worth ; by all the sighs, and 
 tears, and groans that bought us; by 
 the agonies of the cross, and the bitter 
 pains of the death of God's own Son, 
 we are bound to live to God, and to him 
 alone. When we are tempted to sin, 
 let us think of the cross. When Satan 
 spreads out his allurements, let us recall 
 the remembrance of the sufferings of 
 Calvary, and remember that all these 
 Borrows were endured that we might be 
 pure. O how would sin appear were 
 we beneath the cross, and did we feel 
 the warm blood from the Saviour's open 
 veins trickle upon us ! Who would 
 dare indulge in sin there 1 Who could 
 do otherwise than devote himself, body, 
 and soul, and spirit, unto God ? 
 CHAPTER VII. 
 
 THIS chapter commences the second 
 part or division of this epistle, or, the 
 discussion of those points which had 
 been submitted to the apostle in a letter 
 from the church at Corinth, for his 
 instruction and advice. See the Intro- 
 duction to the epistle. The letter in 
 which they proposed the questions 
 which are here discussed, has been lost. 
 U is manifest that, if we now had it, it 
 11* 
 
 would throw some light on the answers 
 which Paul has given to their inquiries 
 in this chapter. The first question which 
 is discussed (ver. 1 9) is, whether it 
 were lawful and proper to enter into 
 the marriage relation. How this ques- 
 tion had arisen, it is not now possible 
 to determine with certainty. It is 
 probable, however, that it arose from 
 disputes between those of Jewish ex- 
 traction, who held not only the lawful- 
 ness, but the importance of the marriage 
 relation, according to the doctrines of the 
 Old Testament, and certain followers 
 or friends of some Greek philosophers, 
 who might have been the advocates of 
 celibacy. But why they advocated that 
 doctrine is unknown. It is known, 
 however, that many even of the Greek 
 philosophers, among whom were Ly- 
 curgus, Thales, Antiphanes, and Socra- 
 tes (see Grotius), thought that, con- 
 sidering "the untractable tempers of 
 women, and how troublesome and 
 fraught with danger was the education 
 of children," it was the part of wisdom 
 not to enter into the marriage relation 
 From them may have been derived the 
 doctrine of celibacy in the Christian 
 church; a doctrine that has been the 
 cause of so much corruption in the 
 monastic system, and in the celibacy of 
 the clergy among the papists. The 
 Jews, however, everywhere defended 
 the propriety and duty of marriage 
 They regarded it as an ordinance of 
 God. And to this day they hold that a 
 man who has arrived to the age rf 
 twenty years, and who has not en- 
 tered into this relation, unless prevent- 
 ed by natural defects, or by profound 
 study of the law, sins against God. 
 Between these two classes, or those in 
 the church who had been introduced 
 there from these two classes, the ques- 
 tion would be agitated whether marriage 
 was lawful and advisable. 
 
 Another question which, it seems 
 had arisen among them was, whether u 
 
126 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 2 Nevertheless, to ivoid for- 
 nication, let every man have his 
 
 own wife, and let every woman 
 have her own husband. 
 
 was proper to continue in tl e married 
 *tate in the existing condition of the 
 church, as exposed to trials a ad perse- 
 cutions ; or whether it was j roper for 
 'hose who had become comerted, to 
 continue their relations in life with 
 those who were unconverted. This the 
 apostle discusses in ver. 10 2 t. Pro- 
 bably many supposed that it was un- 
 awful to live with those who vi ere not 
 Christians; and they thence inferred 
 that the relation which subsisted before 
 conversion should be dissolved. And 
 this doctrine they carried to the relation 
 oetween master and servant, as veil as 
 between husband and wife. The gene- 
 ral doctrine which Paul states in auswer 
 to this is, that the wife was not to <Vpart 
 from her husband (ver. 10) ; bat if 
 she did, she was not at liberty to marry 
 again, since her former marriage was 
 still binding, ver. 11. He added that 
 a believing man, or Christian, should 
 not put away his unbelieving wife ^ver. 
 12), and that the relation should conti- 
 nue, notwithstanding a difference of 
 religion ; and that if a separation ensi icd, 
 it should be in a peaceful manner, and 
 the parties were not at liberty to marry 
 again, ver. 13 17. So, also, in regard 
 to the relation of master and slave. It 
 was not to be violently sundered. The 
 relations of life were not to be broken 
 up by Christianity ; but every man was 
 to remain in that rank of life in whirh 
 he was when he was converted, unless 
 it could be changed in a peaceful and 
 lawful manner, ver. 18 24. 
 
 A third subject submitted to him 
 was, whether it was advisable, in exist- 
 ing circumstances, that the unmarried 
 virgins who were members of the 
 church should enter into the marriage 
 relation, ver. 25 40. This the apostle 
 answers in the remainder of the chapter. 
 The sum of his advice on that question 
 is, that it would be lawful for them to 
 marry, but that it was not then advisable; 
 and that, at all events, they should so 
 *ct as to remember that life was short, 
 
 and so as not be too much engrossed 
 with the affairs of this life, but should 
 live for eternity. He said that though 
 it was lawful, yet, (1.) In their present 
 distress it might be unadvisable. ver. 26 
 (2.) That marriage tended to an in- 
 crease of care and anxiety, and it might 
 not be proper then to enter into that 
 relation, ver. 32 35. (3.) That they 
 should live to God. ver. 29 31. (4.) 
 That a man should not be oppressive 
 and harsh towards his daughter, or 
 towards one under his care ; but that, 
 if it would be severe in him to forbia 
 such a marriage, he should allow it. 
 ver. 36. And, (5.) That on the whole 
 it was advisable, under existing circum- 
 stances, not to enter into the marriage 
 relation, ver. 38 40. 
 
 1. Now, concerning, &c. In reply 
 to your inquiries. The first, it seems 
 was in regard to the propriety of mar 
 riage; that is, whether it was lawful 
 and expedient. Tf It is good. It is 
 well. It is fit, convenient; or, it is 
 suited to the present circumstances ; or, 
 the thing itself is well and expedient in 
 certain circumstances. The apostle did 
 not mean that marriage was unlawful, 
 for he says (Heb. xiii. 4) that " marriage 
 is honourable in all." But he here 
 admits, with one of the parties in Co- 
 rinth, that it was well, and proper in 
 some circumstances, not to enter into 
 the marriage relation. See ver. 7, 8. 
 26, 28. 31, 32. t Not to touch a woman. 
 Not to be connected with her by mar- 
 riage. Xenophon (Cyro.'b. 1) uses the 
 same word (cirra, to touch') to denote 
 marriage. Comp. Gen. xx. 4. 6 ; xxvi 
 1 1 . Prov. vi. 29. 
 
 2. Nevertheless. But (<ft). Though 
 this is to hp admitted as proper where 
 it can be done, when a man has entire 
 control of himself and his passions, and 
 
 hough in present circumstances it would 
 be expedient, yet it may be proper also to 
 enter into the marriage connexion. ^ To 
 avoid fornication. Gr. On account of 
 ) fornication. The word fornication 
 
A. D. 59.] 
 
 CHAPTER VII. 
 
 127 
 
 3 Let the ' husband render 
 unto the wife due benevolence : 
 and likewise also the wife unto 
 the husband. 
 
 4 The wife hath not power 
 
 a Ex.21. 10. lPet.3.7. 
 
 of her own body, but the hus 
 band: and likewise also the hus- 
 band hath not power of his own 
 body, but the wife. 
 
 5 Defraud ye not one ano.aer, 
 
 is used here in the large sense of licen- 
 tiousness in general. For the sake of 
 the purity of society, and to avoid the 
 evils of sensual indulgence, and the 
 corruptions and crimes which attend an 
 illicit intercourse, it is proper that the 
 married state should be entered. To 
 this vice they were particularly exposed 
 in Corinth. See the Introduction. Paul 
 would keep the church from scandal. 
 How much evil, how much deep pollu- 
 tion, how many abominable crimes 
 would have been avoided, which have 
 since grown out of the monastic system, 
 and the celibacy of the clergy among 
 the papists, if Paul's advice had been 
 followed by all professed Christians! 
 Paul says that marriage is honourable, 
 and that the relations of domestic life 
 should be formed to avoid the evils 
 which would otherwise result. The 
 world is the witness of the evils which 
 flow from the neglect of his advice. 
 Every community where the marriage 
 tie has been lax and feeble, or where it 
 has been disregarded or dishonoured, has 
 been full of pollution, and it ever will 
 be. Society is pure and virtuous, just 
 as marriage is deemed honourable, and 
 as its vows are adhered to and preserved. 
 t Let every man, &c. Let the marriage 
 vow be honoured by all. ^ Have his 
 own wife. And one wife to whom he 
 shall be faithful. Polygamy is unlawful 
 under the gospel ; and divorce is unlaw- 
 ful. Let every man and woman, there- 
 fore, honour the institution of God, and 
 avoid the evils of illicit indulgence. 
 
 3. Let the husband, &c. " Let them 
 not imagine that there is any virtue in 
 living separate from each other, as if 
 they were in a state of celibacy." Dod- 
 dridge. They are bound to each other ; 
 in every way they are to evince kind- 
 ness, and to seek to promote the happi- 
 ness and purity of each other. There 
 
 is a great deal of delicacy used here by 
 Paul, and his expression is removed as 
 far as possible from thegrossness of hea- 
 then writers. His meaning is plain ; but 
 instead of using a word to express it 
 which would be indelicate and offensive, 
 he uses one which is not indelicate in 
 the slightest degree. The word which 
 he uses (/vow, benevolence') denotes 
 kindness, good-will, affection of mind. 
 And by the use of the word "due" 
 (o<$aA&/*giw), he reminds them of the 
 sacredness of their vow, and of the fact 
 that in person, property, and in every 
 respect, they belong to each other. It 
 was necessary to give this direction, for 
 the contrary might have been regarded 
 as proper by many who would have 
 supposed there was special virtue anil 
 merit in living separate from each other ; 
 as facts have shown that many have 
 imbibed such an idea ; and it was not 
 possible to give the rule with more deli- 
 cacy than Paul has done. Many MSS., 
 however, instead of " due benevolence," 
 read 6$u\M, a debt, or that which is 
 owed; and this reading has been adopt- 
 ed by Griesbach in the text. Homer, 
 with a delicacy not unlike the apostle 
 Paul, uses the word P/\STT*, friend- 
 ship, to express the same idea. 
 
 4. The wife hath not power, &c. 
 By the marriage covenant that power, 
 in this respect, is transferred to the 
 husband, t And likewise, also, the 
 husband. The equal rights of husband 
 and wife, in the Scriptures are every- 
 where maintained. They are to regard 
 themselves as united in most intimate 
 union, and in most tender ties. 
 
 5. Defraud ye not, &c. Of the right 
 mentioned above. Withdraw not from 
 the society of each other. T Except it 
 be with consent. With a mutual un 
 derstanding, that you may engage in 
 the extraordinary duties of religion. 
 
128 
 
 CORINTHIANS. 
 
 except it be a with consent for a 
 time, that ye may give yourselves 
 to fasting and prayer ; and come 
 together again, that b Satan tempt 
 you not for your incontinency. 
 
 a Joel 2 16. 6 lThess.3.5. 
 
 [A. D. 59 
 
 6 But I speuk this by per 
 mission, and not of command 
 ment. 
 
 7 For I would that all me* 
 were even as I myself. Bu< 
 
 Comp. Ex. xix. 15. ^ And come to- 
 gether again, &c. Even by mutual 
 consent, the apostle would not have this 
 separation to be perpetual ; since it 
 would expose them to many of the 
 evils which the marriage relation was 
 designed to avoid. Tf That Satan, &c. 
 That Satan take not advantage of you, 
 and throw you into temptation, and fill 
 you with thoughts and passions which 
 the marriage compact was designed to 
 remedy. 
 
 6. But I speak this by permission, 
 &c. It is not quite certain whether the 
 word " this" (TWTO), in this verse, refers 
 to what precedes, or to what follows. 
 On this commentators are divided. The 
 more natural and obvious interpretation 
 would be to refer it to the preceding 
 statement. I am inclined to think that 
 the more natural construction is the 
 true one, and that Paul refers to what 
 he had said in ver. 5. Most recent 
 commentators, as Macknight and Ro- 
 senmiiller, however, suppose it refers to 
 what follows, and appeal to similar 
 places in Joel i. 2. Ps. xlix. 2. 1 Cor. 
 x. 23. Calvin supposes it refers to 
 what was said in ver. 1. ^ By per- 
 mission (<rvyyv^fju>v). This word means 
 indulgence, or permission, and stands 
 opposed to that which is expressly en- 
 joined. Comp. ver. 25. ' I am allowed 
 to say this ; I have no express command 
 on the subject ; I give it as my opinion ; 
 I do not speak it directly under the 
 influence of divine inspiration.' See 
 ver. 10. 25. 40. Paul here does not 
 claim to be under inspiration in these 
 directions which he specifies. But this 
 is no argument against his inspiration 
 in general, but rather the contrary. For, 
 (1.) It shows that he was an honest 
 man, and was disposed to state the exact 
 truth. An impostor, pretending to in- 
 spiration, would have claimed to have 
 
 been always inspired. Who ever heard 
 of a pretender to divine inspiration ad- 
 mitting that in any thing he was not 
 under divine guidance 1 Did Mahomet 
 ever do this ? Do impostors now evei 
 do it 1 (2.) It shows that in other cases, 
 where no exception is made, he claimed 
 to be inspired. These few exceptions 
 which he expressly makes, prove that in 
 everywhere else he claimed to be undei 
 the influence of inspiration. (3.) We 
 are to suppose, therefore, that in all his 
 writings where he makes no express 
 exceptions, (and the exceptions are very 
 few in number,) Paul claimed to be 
 inspired. Macknight, however, and 
 some others, understand this as mere 
 advice, as an inspired man, though not 
 as a command, 1 Not of command- 
 ment. Not by express instruction from 
 the Lord. See ver. 25. I do not claim 
 in this to be under the influence of 
 inspiration ; and my counsel here may 
 be regarded, or not, as you may be able 
 to receive it. 
 
 7. For I would, fcc. I would prefer. 
 1 That all men, &c. That Paul was 
 unmarried is evident from 1 Cor. ix. 5. 
 But he does not refer to this fact here. 
 When he wishes that all men were like 
 himself, he evidently does not intend 
 that he would prefer that all should be 
 unmarried, for this would be against the 
 divine institution, and against his ov\ n 
 precepts elsewhere. But he would be 
 glad if all men had control over their 
 passions and propensities as he had ; 
 had the gift of continence, and could 
 abstain from marriage when circum- 
 stances of trial, &c., would make it 
 proper. We may add, that when Paul 
 wishes to exhort to any thing that is 
 difficult, he usually adduces his own 
 example to show that it may be done , 
 an example which it would be well for 
 all ministers to be able to follow. ^ #u 
 
A. D. 59.] 
 
 CHAPTER VII. 
 
 every man hath his proper gift 
 of God, one after this manner, 
 and another after that. 
 
 8 I say therefore to the un- 
 married and widows, It is good 
 
 a Matt. 19.1 1,12. 
 
 every man hath his proper gift. Every 
 man has his own peculiar talent, or 
 excellence. One man excels in one 
 thing, and another in another. One 
 may not have this particular virtue, but 
 he may be distinguished for another 
 virtue quite as valuable. The doctrine 
 here is, therefore, that we are not to 
 judge of others by ourselves, or measure 
 their virtue by ours. We may excel 
 in some one thing, they in another. 
 And because they have not our peculiar 
 virtue, or capability, we are not to con- 
 demn or denounce them. Comp. Matt. 
 xix. 11, 12. t Of God. Bestowed by 
 God, either in the original endowments 
 and faculties of body or mind, or by his 
 grace. In either case it is the gift of 
 God. The virtue of continence is his 
 gift as well as any other ; and Paul had 
 reason, as any other man must have, to 
 be thankful that God had conferred it on 
 him. So if a man is naturally amiable, 
 kind, gentle, large-hearted, tender, and 
 affectionate, he should regard it as the 
 gift of God, and be thankful that he has 
 not to contend with the evils of a morose, 
 proud, haughty, and severe temper. It 
 is true, however, that all these virtues 
 may be greatly strengthened by disci- 
 pline, and that religion gives vigour and 
 comeliness to them all. Paul's virtue 
 in this was strengthened by his resolu- 
 tion ; by his manner of life ; by his 
 frequent fastings and trials, and by the 
 abundant employment which God gave 
 him in the apostleship. And it is true 
 etill, that if a man is desirous to over- 
 come the lusts of the flesh, industry, and 
 Hardship, and trial, and self-denial will 
 enable him, by the grace of God, to do 
 it. Idleness is the cause of no small 
 part of the corrupt desires of men ; and 
 God kept Paul from these, (1.) By 
 giving him enough to do; and, (2.) 
 By giving him enough to suffer. 
 
 for them if they abide even as I. 
 
 9 But if they cannot contain, 
 
 let * them marry : for it is bettei 
 
 to marry than to burn. 
 
 10 And 
 
 unto 
 
 b lTim.5.14. 
 
 the married I 
 
 8. It is good for them. It may bo 
 advisable, in the present circumstance* 
 of persecution and distress, not to bo 
 encumbered with the cares and anxie- 
 ties of a family. See ver. 26. 32 34. 
 The word unmarried (u^a//o/c) may 
 refer either to those who had never been 
 married, or to widowers. It here means 
 simply those who were at that time 
 unmarried, and his reasoning applies to 
 both classes. ^ And to widows. The 
 apostle specifies these, though he had 
 not specified widowers particularly. 
 The reason of this distinction seems to 
 be, that he considers more particularly 
 the case of those females who had never 
 been married, in the close of the chapter. 
 ver. 25. ^ That they abide. That 
 they remain, in the present circum- 
 stances, unmarried. See ver. 26. 
 
 9. But if they cannot contain, li 
 they have not the gift of continence ; if 
 they cannot be secure against tempta- 
 tion ; if they have not strength of virtue 
 enough to preserve them from the 
 danger of sin, and of bringing reproach 
 and scandal on the church. ^ It is 
 better. It is to be preferred. f Than 
 to burn. The passion here referred to 
 is often compared to a fire. See Virg. 
 -<En. IV. 68. It is better to marry, 
 even with all the inconveniences attend- 
 ing the marriage life in a time of distress 
 and persecution in the church (ver. 26), 
 than to be the prey of raging, consum- 
 ing, and exciting passions. 
 
 10. And unto the married. This 
 verse commences the second subject of 
 inquiry ; to wit, whether it was proper, 
 in the existing state of things, for those 
 who were married to continue this rela- 
 tion, or whether they ought to separate. 
 The reasons why any may have supposed 
 that it was best to separate, may h? 
 been, (1.) That their troubles and per 
 secutions might be such that they might 
 
130 
 
 I. CORINTHIANS. 
 
 [A.D 59. 
 
 command, yet not I, but the 
 Lord, Let * not the wife depart 
 from her husband : 
 
 1 1 But and if she depart, let 
 ner remain unmarried, or be re- 
 
 a Mal.2. 14-16. Matt. 19.6,9. 
 
 conciled to her husband: and let 
 not the husband put away his 
 wife. 
 
 12 Hut to the rest speak 1, 
 not b the Lord : If any brother 
 
 6Ezral0.11,&c. 
 
 judge it best that families should be 
 broken up; and, (2.) Probably many 
 supposed that it was unlawful for a 
 Christian wife or husband to be con- 
 nected at all with a heathen and an 
 idolater. ^ / command, yet not I, but 
 the Lord. Not I so much as the Lord. 
 This injunction is not to be understood 
 as advice merely, but as a solemn, divine 
 command, from which you are not at 
 liberty to depart. Paul here professes 
 to utter the language of inspiration, and 
 demands obedience. The express com- 
 mand of " the Lord" to which he refers, 
 is probably the precept recorded in 
 Matt. v. 32, and xix. 3 10. These 
 precepts of Christ asserted that the 
 marriage tie was sacred and inviolable. 
 If Let not the wife depart, &c. Let 
 her not prove faithless to her marriage 
 vows ; let her not, on any pretence, 
 desert her husband. Though she is a 
 Christian, and he is not, yet let her not 
 seek, on that account, to be separate 
 from him. The law of Moses did not 
 permit a wife to divorce herself from 
 her husband, though it was sometimes 
 done (comp. Mark. x. 12) ; but the 
 Greek and Roman laws allowed it. 
 Grotius. But Paul here refers to a 
 formal and legal separation before the 
 magistrates, and not to a voluntary 
 separation, without intending to be for- 
 mally divorced. The reasons for this 
 opinion are, (1.) That such divorces 
 were known and practised among both 
 Jews and heathens. (2.) It was im- 
 portant to settle the question whether 
 they were to be allowed in the Christian 
 church. (3.) The claim would be set 
 up, probably, that it might be done. 
 (4.) The question whether a voluntary 
 separation might not he proper, where 
 one party was a Christian and the other 
 not, he discusses in the following verses. 
 rer. 12- -17. Here, therefore, he so- 
 
 lemnly repeats the law of Christ, that 
 divorce, under the Christian economy, 
 was not to be in the power either of the 
 husband 01 wife. 
 
 11. But and if she depart. If she 
 have withdiawn by a rash and foolish 
 act; if she has attempted to dissolve 
 the marriage vow, she is to remain un- 
 married, or be reconciled. She is no! 
 at liberty to marry another. This maj 
 refer, I supi'ose, to instances wher 
 wives, ignorant of the rule of Christ, 
 and supposing that they had a right tc 
 separate themselves from their husbands, 
 had rashly left them, and had supposed 
 that the marriage contract was dissolved. 
 Paul tells them that this was impossible ; 
 and that if they had so separated from 
 their husbands, the pure laws of Chris- 
 tianity did not recognise this right, and 
 they must eithei be reconciled to their 
 husbands, or remain alone. The marriage 
 tie was so sacred that it could not be dis- 
 solved by the will of either party. ^ Let 
 her remain unma "ried. That is, let her 
 not marry anothei . ^ Or be reconciled 
 to her husband. Let this be done, if 
 possible. If it cannot be, let her remain 
 unmarried. It was a duty to be recon- 
 ciled, if it was possible. If not, she 
 should not violate her vows to her hus- 
 band so far as to m irry another. It is 
 evident that this n le is still binding, 
 and that no one who has separated from 
 her husband, whatever be the cause, 
 unless there be a regular divorce, accord- 
 ing to the law of Christ (Matt. v. 32), 
 can be at liberty to marry again. *f And 
 let not the husband. See Note, Matt. 
 v. 32. This right, gi anted under the 
 Jewish law, and practised among all the 
 heathen, was to be taken away whollj 
 under the gospel. The marriage tie was 
 to be regarded as sacred ; and the tyran- 
 ny of man over woman was to cease. 
 
 12. But to the rest. ' I have spoken 
 
A.D. 59.] 
 
 CHAPTER Vll. 
 
 131 
 
 hath a wife that believeth not, 
 and she be pleased to dwell with 
 him, let him not put her away. 
 
 in regard to the duties of the unmarried, 
 and the question whether it is right and 
 advisable that they should marry, ver. 
 I 9. I have also uttered the command 
 of the Lord in regard to those who are 
 married, and the question whether sepa- 
 ration and divorce were proper. Now 
 in regard to the rest of the persons and 
 cases referred to, I will deliver my opi- 
 nion.' The rest, or remainder, here 
 referred to, relates particularly to the 
 cases in which one party was a Chris- 
 tian and the other not. In the previous 
 verses he had delivered the solemn, ex- 
 plicit law of Christ, that divorce was to 
 take place on neither side, and in, no 
 instance, except agreeably to the law of 
 Christ. Matt. v. 32. That was settled 
 by divine authority. In the subsequent 
 verses he discusses a different question ; 
 whether a voluntary separation was 
 not advisable and proper when the one 
 party was a Christian and the other not. 
 The word rest refers to these instances, 
 and the questions which would arise 
 under this inquiry. ^ Not the Lord. 
 Note, ver. 6. ' I do not claim, in this 
 advice, to be under the influence of in- 
 spiration ; I have no express command 
 on the subject from the Lord ; but I 
 deliver my opinion as a servant of the 
 Lord (ver. 40), and as having a right 
 to offer advice, even when I have no 
 express command from God, to a church 
 which I have founded, and which has 
 consulted me on the subject' This 
 was a case in which both he and they 
 were to follow the principles of Christian 
 prudence and propriety, when there was 
 no express commandment. Many such 
 cases may occur. But few, perhaps 
 none, can occur, in which some Chris- 
 tian principle shall not be found, that 
 will be sufficient to direct the anxious 
 inquirer after truth and duty. f If any 
 brother. Any Christian, f That be- 
 lieveth not. That is not a Christian ; 
 that is a heathen. ^ And if she be 
 pleased. If it seems best to her ; if she 
 
 13 And the woman wnich 
 hath a husband that believeth 
 not, and if he be pleased to 
 
 consents; approves of living together 
 still. There might be many cases \\nere 
 the wife or the husband, that was not a 
 Christian, would be so opposed to 
 Christianity, and so violent in their op- 
 position, that they would not be willing 
 to live with a Christian. When this 
 was the case, the Christian husband or 
 wife could not prevent the separation. 
 When this was not the case, they were 
 not to seek a separation themselves. 
 If To dwell with him. To remain in 
 connexion with him as his wife, though 
 they differed on the subject of religion. 
 If Let him not put her away. Though 
 she is a heathen, though opposed to his 
 religion, yet the marriage vow is sacred 
 and inviolable. It is not to be sundered 
 by any change which can take place in 
 the opinions of either party. It is evi- 
 dent that if a man were at liberty to 
 dissolve the marriage tie, or to discard 
 his wife when his own opinions were 
 changed on the subject of religion, that 
 it would at once destroy all the sacred- 
 ness of the marriage union, and render 
 it a nullity. Even, therefore, when 
 there is a difference of opinion on the 
 vital subject of religion, the tie is not 
 dissolved ; but the only effect of religion 
 should be, to make the converted husband 
 or wife more tender, kind, affectionate, 
 and faithful than they were before ; and 
 all the more so as their partners are 
 without the hopes of the gospel, and as 
 they may be won to love the Saviour 
 ver. 16. 
 
 13. Let her not have him. A change 
 of phraseology from the last verse, to 
 suit the circumstances. The wife had 
 not power to put away the husband, 
 and expel him from his own home ; but 
 she might think it her duty to be sepa- 
 rated from him. The apostle counsels 
 her not to do this; and this advice 
 should still be followed. She should 
 still love her husband and seek his wel- 
 fare ; she should be still a kind, affec- 
 tionate, and faithful wife ; and all the 
 
132 
 
 dwell with 
 leave liirn. 
 
 I. CORINTHIANS. 
 
 [A.D. 59 
 
 her, let her not! 14 For the unbelieving hus- 
 oand is sanctified by the wife. 
 
 more so that she may show him the 
 excellence of religion, and win him to 
 love it. She should even bear much, 
 and bear it long ; nor should she lea~e 
 him unless her life is rendered miserable, 
 or in danger ; or unless he wholly neg- 
 lects to make provision for her, and 
 leaves her to suffering, to want, and to 
 tears. In such a case no precept of 
 religion forbids her to return to her fa- 
 ther's house, or to seek a place of safety 
 and of comfort. But even then it is 
 not to be a separation on account of a 
 difference of religious sentiment, but for 
 brutal treatment. Even then the mar- 
 riage tie is not dissolved, and neither 
 party are at liberty to marry again. 
 
 14. For the unbelieving husband. 
 The husband that is not a Christian ; 
 who still remains a heathen, or an im- 
 Denitent man. The apostle here states 
 reasons why a separation should not 
 take place when there was a difference 
 of religion between the husband and the 
 wife. The first is, that the unbelieving 
 husband is sanctified by the believing 
 wife. And the object of this statement 
 seems to be, to meet an objection which 
 might exist in the mind, and which 
 might, perhaps, be urged by some. 
 ' Shall I not be polluted by such a con- 
 nexion 1 Shall I not be defiled, in the 
 eye of God, by living in a close union 
 with a heathen, a sinner, an enemy of 
 God, and an opposer of the gospel!' 
 This objection was natural, and is, 
 doubtless, often felt. To this the apos- 
 tle replies, ' No ; the contrary may be 
 true. The connexion produces a spe- 
 cies of sanctification, or diffuses a kind 
 of holiness over the unbelieving party 
 by the believing party, so far as to ren- 
 der their children holy, and therefore it 
 is improper to seek for a separation.' 
 1 Is sanctified (yi&<rrau) . There has 
 been a great variety of opinions in re- 
 gard to the sense of this word. It does 
 not comport with my design to state 
 these opinions. The usual meaning of 
 the word is, to make holy ; to set apart 
 *o a sacred use ; to consecrate. &c. See 
 
 Note, John xvii. 17. But the expres- 
 sion cannot mean here, (1.) That the 
 unbelieving husband would become 
 holy, or be a Christian, by the mere fact 
 of a connexion with a Christian, for 
 this would be to do violence to the 
 words, and would be contrary to facts 
 everywhere ; nor, (2.) That the unbe- 
 lieving husband had been sanctified by 
 the Christian wife (Whitby), for this 
 would not be true in all cases ; nor, 
 (3.) That the unbelieving husband 
 would gradually become more favoura- 
 bly inclined to Christianity, by observ- 
 ing its effects on the wife (according to 
 Semler) ; for, though this might be true, 
 yet the apostle was speaking of some- 
 thing then, and which rendered their 
 children at that time holy ; nor, (4. ) 
 That the unbelieving husband might 
 more easily be sanctified, or become a 
 Christian, by being connected with a 
 Christian wife (according to Rosenmiil- 
 ler and Schleusner), because he is 
 speaking of something in the connex- 
 ion which made the children holy ; and 
 because the word ayixu is not used 
 in this sense elsewhere. But it is a 
 good rule of interpretation, that the 
 words which are used in any place are 
 to be limited in their signification by 
 the connexion ; and all that we are re- 
 quired to understand here is, that the 
 unbelieving husband was sanctified in 
 regard to the subject under discussion ; 
 that is, in regard to the question whe- 
 ther it was proper for them to live toge- 
 ther, or whether they should be separated 
 or not. And the sense may be, They 
 are by the marriage tie one flesh. They 
 are indissolubly united by the ordinance 
 of God. As they are one by his ap 
 pointment, as they have received his 
 sanction to the marriage union, and as 
 one of them is holy, so the other is to 
 be regarded as sanctified, or made so 
 holy by the divine sanction to the union, 
 that it is proper for them to live together 
 in the marriage relation.' And in proof 
 of this, Paul says if it were not so, if the 
 connexion was to be regarded a/ impurr 
 
\ D. 59.] 
 
 CHAPTER VII. 
 
 and the unbelieving wife is sanc- 
 tified by the husband ; else were 
 
 and abominable, then their children were 
 to be esteemed as illegitimate and un- 
 clean. But now they were not so 
 regarded, and could not so be ; and 
 Hence it followed that they might law- 
 fully continue together. So Calvin, 
 Beza, and Dodd ridge interpret the ex- 
 pression. ^ Else were your children 
 unclean (a.tu^gTu). Impure; the op- 
 posite of what is meant by holy. Here 
 observe, (1.) That this is a reason why 
 *he parents, one of whom was a Chris- 
 tian and the other not, should not be 
 separated ; and, (2.) The reason is 
 founded on the fact, that if they were 
 separated, the offspring of such a union 
 must be regarded as illegitimate, or un- 
 holy ; and, (3.) It must be improper to 
 separate in such a way, and for such a 
 reason, because even they did not be- 
 lieve, and could not believe, that tbir 
 children were defiled, and polluted, ai/a 
 subject to the shame and disgrace attend- 
 ing illegitimate children. This passage 
 has often been interpreted, and is often 
 adduced to prove that children are 
 "federally holy," and that they are enti- 
 tled to the privilege of baptism on the 
 ground of the faith of one of the parents. 
 But against this interpretation there are 
 insuperable objections. (1.) The phrase 
 " federally holy" is unintelligible, and 
 conveys no idea to the great mass of 
 men. It occurs nowhere in the Scrip- 
 tures, and what can be meant by it? 
 (2.) It does not accord with the scope 
 and design of the argument. There is 
 not one word about baptism here; not 
 one allusion to it ; nor does the argu- 
 ment in the remotest degree bear upon 
 it. The question was not whether 
 children should be baptized, but it was 
 whether there should be a separation 
 between man and wife, where the one 
 was a Christian and the other not. 
 Paul states, that if such a separation 
 should take place, it would imply that 
 the marriage was improper; and of 
 course the children must be regarded 
 a* unclean. But how would the sur> 
 12 
 
 your children unclean ; but now 
 are they holy. 
 
 aMal.2.15,16. 
 
 position that they were federally holy, 
 and the proj^er subjects of baptism, bear 
 on this 1 Would it not be equally true 
 that it was proper to baptize the child- 
 ren whether the parents were separated 
 or not! Is it not a doctrine among 
 Pedobaptists everywhere, that the child- 
 ren are entitled to baptism on the faith 
 of either of the parents, and that that 
 doctrine is not affected by the question 
 here agitated by Paul? Whether it 
 was proper for them to live together or 
 not, was it not equally trae that the 
 child of a believing pare/it was to be 
 baptized ? But, (3.) Tl.e supposition 
 that this means that the children would 
 be regarded as illegitimate if such a 
 separation should take place, is one that 
 accords with the whole scope and design 
 of the argument. ' When one party is 
 a Christian and the other not, shall there 
 be a separation ?' This was the ques- 
 tion. ' No,' says Paul ; ' if there be 
 such a separation, it must be because 
 the marriage is improper,- because it 
 would be wrong to live together in such 
 circumstances.' What would follow 
 from this ? Why, that all the childreiv 
 that have been born since the one party 
 became a Christian, must be regarded 
 as having been born while a connexion 
 existed that was improper, and unchris- 
 tian, and unlawful, and of course they 
 must be regarded as illegitimate. But, 
 says he, you do not believe this your- 
 selves. It follows, therefore, that the 
 connexion, even according to your own 
 views, is proper. (4.) This accords 
 with the meaning of the word unclean 
 (uxa3-etTa). It properly denotes that 
 which is impure, defiled, idolatrous, 
 unclean (a) In a Levitical sense. Lev. 
 v. 2. (6) In a moral sense. Acts x. 28. 
 2 Cor. vi. 17. Eph. v. 5. The word 
 will appropriately express the sense 
 of illegitimacy ; and the argument, I 
 think, evidently requires this. It may 
 be summed up in a few words. ' Yoiu 
 separation would be a proclamation t 
 all that you regard the marriage as in- 
 
1. CORINTHIANS. 
 
 15 But if the unbelieving de- 
 part, let him depart. A brother 
 or a sister is not under bondage 
 
 /alid and improper. From this it would 
 follow that the offspring of such a mar- 
 -iage would be illegitimate. But you 
 are not prepared to admit this ; you do 
 not believe it. Your children you es- 
 teem to be legitimate, and they are so. 
 The marriage tie, therefore, should be 
 regarded as binding, and separation 
 unnecessary and improper.' See, how- 
 ever, Dodd ridge and Bloomfield for a 
 different view of this subject. I believe 
 infant baptism to be proper and right, 
 and an inestimable privilege to parents 
 and to children. But a good cause 
 should not be made to rest on feeble 
 supports, nor on forced and unnatural 
 interpretations of the Scriptures. And 
 such I regard the usual interpretation 
 placed on this passage, f But now 
 are they holy. Holy in the same sense 
 as the unbelieving husband is sanctified 
 by the believing wife ; for different 
 forms of the same word are usual. That 
 is, they are legitimate. They are not 
 to be branded and treated as bastards, 
 as they would be by your separation. 
 You regard them as having been born 
 in lawful wedlock, and they are so ; and 
 they should be treated as such by their 
 parents, and not be exposed to shame 
 and disgrace by your separation, 
 
 15. But if the unbelieving depart, 
 If they choose to leave you. ^ Let him 
 depart, You cannot prevent it, and 
 you are to submit to it patiently, and 
 bear it as a Christian, 1 A brother or 
 a sister is not under bondage, &c. Many 
 have supposed that this means that 
 they would be at liberty to marry again 
 when the unbelieving wife or husband 
 had gone away ; as Calvin, Grotius, 
 Roseritnliller, &c. But this is contrary 
 to thf strain of the argument of the 
 apostle. The sense of the expression 
 "is not bound," &c. is, that if they 
 forcibly depart, the one that is left is 
 not bound by the marriage tie to make 
 provision for the one that departed ; to 
 
 in such cases 
 
 [A. D. :9 
 but God hath 
 
 called us Ho peace. 
 
 16 For what knowest 
 
 a Rom.12.18; 14.19. Heb.12.11. ' *. 
 
 thou, 
 
 do acts that might be prejudicial to re- 
 ligion by a violent effort to compel the 
 departing husband or wife to live with 
 I the one that is forsaken ; but is at liber- 
 j ty to live separate, and should regard 
 i it as proper so to do. ^ God hath 
 | called us to peace. Religion is peace- 
 ful. It would prevent contentions and 
 ! broils. This is to be a grand prin- 
 I ciple. If it cannot be obtained by liv- 
 | ing together, there should be a peaceful 
 ! separation ; arid where such a separa- 
 j tion has taken place, the one which has 
 ] departed should be suffered to remain 
 separate in peace. God has called us 
 I to live in peace with all if we can. 
 j This is the general principle of religion 
 on which we are always to act. In 
 our relation to oui partners in life, as 
 ! well as in all other relations and cir- 
 cumstances, this is to guide us. Calvin 
 i supposes that this declaration pertains 
 to the former part of this verse ; and 
 that Paul means to say, that if the un- 
 believing depart, he is to be suffered to 
 do so peaceably rather than to have 
 contention and strife, for God has called 
 us to a life of peace. 
 
 16. For what knowest thou, &c. 
 The apostle here assigns a reason why 
 the believing party should not separate 
 from the other needlessly, or why he 
 j should not desire to be separated. The 
 I reason is, the possibility, or the proba- 
 ! bility, that the unbelieving party might 
 j be converted by the example and en- 
 treaties of the other. ^ Whether then, 
 I &c. How do you know but this may 
 j be done ] Is there not a possibility, nay 
 i a probability of it, and is not this a 
 I sufficient reason for continuing to- 
 
 | gether 1 
 
 husband. Gain 
 
 | him over to the Christian faith ; be 
 j the means of his conversion and sal- 
 i vation. Comp. Rom. xi. 26. We 
 learn from this verse, (1.1 That there 
 is a possibility that an unbelieving 
 partner in life may be converted by the 
 
A. D. 59.] 
 
 wife, whether thou shalt save 
 " thy husband ? or how l know- 
 
 CHAPTER VII. 
 
 135 
 
 a lPei.3.1,2. 
 
 what. 
 
 est thou, O man, whether thou 
 shalt save thy wife ? 
 
 17 But as God Lath distri- 
 
 example of the other. (2.) That this 
 should be an object of intense interest 
 to the Christian husband or wife, 
 because (a) It will promote the happi- 
 ness of the other ; (6) It will promote 
 their usefulness ; (c) It will be the 
 means of blessing their family, for 
 parents should be united on. the subject 
 of religion, and in their example and 
 influence in training up their sons and 
 daughters ; and (d) Because the salva- 
 tion of a beloved husband or wife 
 should be an object of intense interest, 
 (3.) This object is of so much import- 
 ance that the Christian should be will- 
 ing to submit to much, to bear much, 
 and to bear long, in order that it may 
 be accomplished. Paul said that it 
 was desirable even to live with a hea- 
 then partner to do it ; and so also it is 
 desirable to bear much, very much, with 
 even an unkind and fretful temper, with 
 an unfaithful and even an intemperate 
 husband, or with a perverse and peevish 
 wife, if there is a prospect that they 
 may be converted. (4.) This same di- 
 rection is elsewhere given. 1 Pet. iii. 
 1, 2. (5.) It is often done. It is not 
 hopeless. Many a wife has thus been 
 the means of saving a husband ; many 
 a husband has been the means of the 
 salvation of the wife. In regard to 
 the means by which this is to be hoped 
 for, we may observe that it is not by a 
 harsh, fretful, complaining temper; it 
 is to be by kindness, and tenderness, 
 and love. It is to be by an exemplifi- 
 cation of the excellency of religion by 
 sxample , by patience when provoked, 
 meekness when injured, love when 
 despised, forbearance when words of 
 harshness and irritation are used, and 
 by showing how a Christian can live, 
 and what la the true nature of religion : 
 oy kind and affectionate conversation 
 when alone, when the heart is tender, 
 when calamities visit the family, and 
 ;vhen the thoughts are drawn along 
 oy the events of Providence towards 
 
 death. Not by harshness or severity 
 of manner, is the result to be hoped for, 
 but by tender entreaty, and mildness of 
 life, and by prayer. Pre-eminently this is 
 to be used. When a husband will not 
 hear, God can hear ; when he is angry, 
 morose, or unkind, God is gentle, ten- 
 der, and kind ; and when a husband or 
 a wife turn away from the voice of 
 gentle entreaty, God's ear is open, and 
 God is ready to hear and to bless. Le< 
 one thing guide the life. We are 
 never to cease to set a Christian 
 example ; never to cease to live as a 
 Christian should live ; never to cease to 
 pray fervently to the God of grace, 
 that the partner of our lives may be 
 brought under the full influence of 
 Christian truth, and meet us in the 
 enjoyments of heaven. 
 
 17. But as God hath distributed, 
 &c. As God hath divided (S^M^/CTIV) ; 
 i. e. given, imparted to any one. As 
 God has given grace to every one. The 
 words JU.H denote simply but in the 
 beginning of this verse. The apostle 
 here introduces a new subject; or an 
 inquiry varying somewhat from that 
 preceding, though of the same gene- 
 ral nature. He had discussed the 
 question whether a husband and wife 
 ought to be separated on accoffnt of a 
 difference in religion. He now says 
 that the general principle there stated 
 ought to rule everywhere ; that men 
 who become Christians ought not to 
 seek to change their condition or calling 
 in life, but to remain in that situation 
 in which they were when they became 
 Christians, and show the excellence of 
 their religion ix that particular calling 
 The object of Paul, therefore, is to pre- 
 serve order, industry, faithfulness in the 
 relations of life, and to show that 
 Christianity does not design to break 
 up the relations of social and domestic 
 intercourse. This discussion continues 
 to ver. 24. The phrase " as God hath 
 distributed" refers to the condition in 
 
136 
 
 I. CORINTHIANS. 
 
 buted to every man, as * the Lord 
 nath called every one, so let him 
 walk. And b so ordain I in all 
 churches. 
 
 18 Is any man called being 
 circumcised ? let him not become 
 uncircumcised. Is any called in 
 
 a v.20,24. b c.4.17. 2Cor.ll.28. 
 
 which men are placed in life, whether 
 as rich or poor, in a state of freedom or 
 servitude, of learning or ignorance, &c. 
 And it implies that God appoints the 
 lot of men, and orders the circum- 
 stances of their condition ; that religion 
 is not designed to interfere directly with 
 this ; and that men should seek to 
 show the real excellence of religion in 
 the particular sphere in which they may 
 have been placed by divine Providence 
 before they became converted. ^ As 
 the Lord hath called every one. That 
 's, in the condition or circumstances in 
 which any one is when he is called by 
 the Lord to be a Christian, t So let 
 him walk. In that sphere of life ; in 
 that calling (ver. 20) ; in that particular 
 relation in which he was, let him re- 
 main, unless he can consistently change 
 it for the better, and THERE let him 
 illustrate the true beauty and excellence 
 of religion. This was designed to 
 counteract the notion that the fact of 
 embracing a new religion dissolved the 
 relations of life which existed before. 
 This idea probably prevailed extensive- 
 ly among the Jews. Paul's object is 
 to show that the gospel, instead of dis- 
 solving those relations, only strengthen- 
 ed them, and enabled those who were 
 converted the better to discharge the 
 duties which grow out of them. |[ And 
 so ordain I, &c. This is no peculiar 
 rule for you Corinthians. It is the 
 universal rule which I everywhere in- 
 culcated. It is not improbable that 
 there was occasion to insist every- 
 where on this rule, and to repress dis- 
 orders which might have been attempt- 
 ed by some who might suppose that 
 Christianity dissolved the former ob- 
 ligations of life. 
 
 [A. D. 59 
 let him not be 
 
 uncircumcision 1 
 sircumcised. 
 
 19 Circumcision * is nothing, 
 and uncircumcision is nothing, 
 but the keeping of the com- 
 mandments of God. 
 
 20 Let ever man abide 
 
 every man 
 
 n 
 
 c Acts 15.1,&c. Gal.5.2,&c. d Gal.5.6; 6.15. 
 cJno.15.14. Uno.2.3. /Prov.27.8. 
 
 18. Is any man called? Does any 
 one become a Christian] Note, ch. i. 26. 
 1 Being circumcised. Being a native- 
 born Jew, or having become a Jewish 
 proselyte, and having submitted to the 
 initiatory rite of the Jewish religion. 
 ^ Let him not become uncircumcised. 
 This could not be literally done. But 
 the apostle refers here to certain efforts 
 which were made to remove the marks 
 of circumcision which were often at- 
 tempted by those who were ashamed 
 of having been circumcised. The 
 practice is often alluded to by Jewish 
 writers, and is described by them. 
 Comp. 1 Mac. i. 15. It is not docorous 
 or proper here to show how this was 
 done. The process is described in 
 Cels. de Med. 7. 25. See Grotius and 
 Bloomfield. 1 Is any called in uncir- 
 cumcision? A Gentile, or one who 
 had not been circumcised. ^ Let him 
 not be circumcised. The Jewish rites 
 are not binding, and are not to be en- 
 joined on those who have been convert- 
 ed from the Gentiles. See Notes, Rom. 
 ii. 2730. 
 
 19. Circumcision is nothing, &c. 
 It is of no consequence in itself. It is 
 not that which God requires now. And 
 the mere external rite can be of nc 
 consequence one way or the other 
 The heart is all; and that is what 
 God demands. See Note, Rom. ii. 29. 
 Tf But the keeping of the command- 
 ments of God. Is something, is the 
 main thing, is eve-y thing; and this 
 can be done whethe a man is circum- 
 cised or not. 
 
 20. Let every max abide. Let him 
 remain or continue. t In tfa fame 
 calling. The same occupation, pro- 
 fession, rank of life. We use the won' 
 
A.U. 59.] 
 
 CHAPTER VJ1. 
 
 137 
 
 the same calling wherein he was 
 called. 
 
 21 Art thou called being a 
 
 calling in the same sense to denote 
 the occupation or profession of a man. 
 Probably the original idea which led 
 men to designate a profession as a call- 
 ing was the belief that God called 
 every man to the profession and rank 
 which he occupies ; that is, that it is 
 by his arrange ment, or providence, that 
 he occupies that rank rather than an- 
 other. In this way every man has a 
 call to the profession in which he is 
 engaged as really as ministers of the 
 gospel ; and every man should have as 
 clear evidence that God has called him 
 to the sphere of life in which he moves 
 as ministers of the gospel should have 
 that God has called them to their ap- 
 propriate piofession. This declaration 
 of Paul, that every one is to remain in 
 the same occupation or rank in which 
 lie was when he was converted, is to 
 be taken in a general and not in an 
 unqualified sense. It does not design 
 to teach that a man is in no situation 
 to seek a change in his profession when 
 he becomes pious. But it is intended 
 to show that religion was the friend of 
 order ; that it did not disregard or dis- 
 arrange the relations of social life ; that 
 it was fitted to produce contentment 
 even in an humble walk, and to prevent 
 repinings at the lot of those who were 
 more favoured or happy. - That it did 
 not design to prevent all change is ap- 
 parent from the next verse, and from 
 the nature of the case. Some of the 
 circumstances in which a change of 
 condition, or of calling, may be proper 
 when a man is converted, are the fol- 
 lowing. (1.) When a man is a slave, 
 and he can obtain his freedom, ver. 21. 
 (2.) When a man is pursuing a wicked 
 calling or course of life when he was 
 converted, even if it is lucrative, he 
 should abandon it as speedily as possi- 
 ble. Thus if a man is engaged, as 
 John Newton was, in the slave-trade, 
 he should at once abandon it. If he is 
 engaged in the manufacture or sale 
 
 servant ? care * not for it : but if 
 thou mayest be made free, use 
 it rather. 
 
 alleb.13.5. 
 
 of ardent spirits, he should at once for- 
 sake the business, even at great person 
 al sacrifice, and engage in a lawful and 
 honourable employment. See Note, 
 Acts xix. 19. No considerations can 
 justify a continuance in a course of 
 life like this after a man is converted. 
 No consideration can make a business 
 which is "evil, and only evil, and that 
 continually," proper or right. (3.) 
 Where a man can increase his useful- 
 ness by choosing a new profession. 
 Thus the usefulness of many a man is 
 greatly promoted by his leaving an 
 agricultural, or mechanical employment ; 
 or by his leaving the bar, or the mer- 
 cantile profession, and becoming a 
 minister of the gospel. In such situa- 
 tions, religion not only permits a man 
 to change his profession, but it demands 
 it ; nor will God smile upon him, or 
 bless him, unless the change is made. 
 An opportunity to become more useful 
 imposes an obligation to change the 
 course of life. And no man is per- 
 mitted to waste his life and talents in a 
 mere scheme of money -making, or in 
 self-indulgence, when by changing his 
 calling he can do more for the salvation 
 of the world. 
 
 21. Being a servant (JoiJxcf). A 
 slave. Slaves abounded in Greece, and 
 in every part of the heathen world. 
 Athens, e. g., had, in her best days, 
 twenty thousand freemen, and four 
 hundred thousand slaves. See the 
 condition of the heathen world on thi* 
 subject illustrated at length, and in a 
 very learned manner, by Rev. B. B. 
 Edwards, in the Bib. Repository for 
 Oct. 1835, pp. 411 436. It was a 
 very important subject to inquire what 
 ought to be done in such instances. 
 Many slaves who had been converted 
 might argue that the institution of 
 slavery was contrary to the rights of 
 man ; that it destroyed their equality 
 with other men ; that it w^s cruel, and 
 oppressive, and . unjust in the highest 
 
138 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 degree ; and that therefore they ought 
 not to submit to it, but that they should 
 burst their bonds, and assert their rights 
 as freemen. In order to prevent rest- 
 lessness, uneasiness, and insubordina- 
 tion ; in order to preserve the peace of 
 society, and to prevent religion from 
 being regarded as disorganizing and dis- 
 orderly, Paul here states the principle on 
 which the slave was to act. And by re- 
 ferring to this case, which was the strong- 
 est which could occur, he designed doubt- 
 less to inculcate the duty of order, and 
 contentment in general in all the other 
 relations in which men might be when 
 they were converted. ^ Care not for it. 
 Let it not be a subject of deep anxiety 
 and distress ; do not deem it to be dis- 
 graceful ; let it not affect your spirits ; 
 but be content in the lot of life where 
 God has placed you. If you can in a 
 \ roper way obtain your freedom, do it ; 
 if not, let it not be a subject of painful 
 reflection. In the sphere of life where 
 God by his providence has placed, you, 
 strive to evince the Christian spirit, 
 and show that you are able to bear the 
 sorrows and endure the toils of your 
 humble lot with submission to the will 
 of God, and so as to advance in that 
 relation the interest of the true religion. 
 In that calling do your duty, and 
 evince always the spirit of a Christian. 
 This duty is often enjoined on those 
 who were servants, or slaves. Eph. 
 vi. 5. Col. iii. 22. 1 Tim. vi. 1. Tit. 
 ii. 9. 1 Pet. ii. 18. This duty of the 
 slave, however, does not make the op- 
 pression of the master right or just, any 
 more than the duty of one who is per- 
 secuted or reviled to be patient and meek 
 makes the conduct of the persecutor or 
 reviler just or right ; nor does it prove 
 that the master has a right to hold the 
 slave as property, which can never be 
 right in the sight of God ; but it requires 
 simply that the slave should evince, 
 even in the midst of degradation and 
 injury, the spirit of a Christian, just as 
 it is required of a man who is injured 
 in any way, to hear it as becomes a 
 follower of the Lord Jesus. Nor does 
 this passage prove that a slave ought 
 not to desire freedom- il it can be ob- 
 
 *ained, for this is supposed in the sub- 
 sequent clause. Every human being 
 has a right to desire to be freo, and to 
 seek liberty. But it should be done m 
 accordance with the rules of the gospel ; 
 so as not to dishonour the religion of 
 Christ, and so as not to injure the true 
 happiness of others, or overturn the 
 foundations of society. ^ But if thou 
 mayest be free. If thou canst (Jwx.a-ue'), 
 if it is in your power to become free. 
 That is, if your master or the laws set 
 you free ; or if you can purchase your 
 freedom ; or if the laws can be changed 
 in a regular manner. If freedom can 
 be obtained in any manner that is not 
 sinful. In many cases a Christian 
 master might set his slaves free ; in 
 others, perhaps, the laws might do it ; in 
 some, perhaps, the freedom of the slave 
 might be purchased by a Christian 
 friend. In all these instances it would 
 be proper to embrace the opportunity 
 of becoming free. The apostle does 
 not speak of insurrection, and the 
 whole scope of the passage is against 
 an attempt on their part to obtain free- 
 dom by force and violence. He mani- 
 festly teaches them to remain in theii 
 condition, to bear it patiently and sub- 
 missively, and in that relation to bear 
 their hard lot with a Christian spirit, 
 uftless their freedom could be obtained 
 without violence and bloodshed. And 
 the same duty is still binding. Evil as 
 slavery is, and always evil, and only 
 evil, yet the Christian religion requires 
 patience, gentleness, forbearance ; not 
 violence, war, insurrection, and blood- 
 shed. Christianity would teach mas- 
 ters to be kind, tender, and gentle ; to 
 liberate their slaves, and to change the 
 laws so that it may be done ; to be just 
 towards those whom they have held in 
 bondage. It would not teach the slave 
 to rise on his master, and imbrue his 
 hands in his blood ; to break up the 
 relations of society by violence ; or to 
 dishonour his religion by the indulgence 
 of the feelings of revenge and by mui 
 der. f Use it rather. Avail yourselves 
 of the piivilege if you can, and be a 
 freeman. There are disadvantages 
 attending the condition of a slave, and 
 
/LD. 59.] 
 
 22 For lie that is called in 
 the Lord, being a servant, is 
 the Lord's * freeman ; likewise 
 
 a Jno.8 36. Rom.6. 18,22. * made free. 
 
 CHAPTER VII. 
 
 139 
 
 also he that is called, being free, 
 is b Christ's servant. 
 
 23 Ye are bought e with a 
 
 b Ps.116.16. lPet.2.16. c c.6.20. li'et.l. 18,19. 
 
 if you can escape from them in a 
 propct manner, it is your privilege and 
 your d uty to do it. 
 
 22. For he that is called in the Lord. 
 He that is called by the Lord ; he that 
 becomes a Christian. ^ Being a ser- 
 vant. A slave when he is converted. 
 t Is the Lord's freeman. Marg. Made 
 free (.jmsJd-tgoc). Is manumitted, 
 made free, endowed with liberty by the 
 Lord. This is designed evidently to 
 comfort the heart of the slave, and to 
 make him contented with his condition ; 
 and it is a most delicate, happy, and 
 tender argument. The sense is this. 
 You are blessed with freedom from the 
 bondage of sin by the Lord. You were 
 formerly a slave to sin, but now you are 
 liberated. That bondage was far more 
 grievous and far more to be lamented 
 than the bondage of the body. But 
 from that long, grievous, and oppressive 
 servitude you are now free. Your con- 
 dition, even though you are a slave, is 
 far better than it was before ; nay, you 
 are now the true freeman, the freeman 
 of the Lord. Your spirit is free ; while 
 those who are not slaves, and perhaps 
 your own masters, are even now under 
 a more severe and odious bondage than 
 yours. You should rejoice, therefore, 
 in deliverance from the greater evil, and 
 be glad that in the eye of God you are 
 regarded as his freedman, and endowed 
 by him with more valuable freedom than 
 it would be to be delivered from the 
 bondage under which you are now 
 placed. Freedom from sin is the high- 
 est blessing that can be conferred on 
 men ; and if that is yours, you should 
 little regard your external circumstances 
 in this life. You will soon be admitted 
 to the eternal liberty of the saints in 
 glory, and will forget all your toils and 
 privations in this world.' ^ Is Christ's 
 servant. Is the slave (/o-Mo'f) of Christ; 
 is bound to obey law, and to submit 
 himself, as you are, to the authority of 
 
 another. This too is designed to pro- 
 mote contentment with his lot, by the 
 consideration that all are bound to obey 
 law ; that there is no such thing as ab- 
 solute independence; and that, since 
 law is to be obeyed, it is not degradation 
 and ignominy to submit to those which 
 God has imposed on us by his provi- 
 dence in an humble sphere of life. 
 Whether a freeman or a slave, we are 
 bound to yield obedience to law, and 
 everywhere must obey the laws of God. 
 It is not, therefore, degradation to sub- 
 mit to his laws in a state of servitude, 
 though these laws come to us through 
 I an earthly master. In this respect, 
 I the slave and the freeman are on a 
 level, as both are required to submit 
 to the laws of Christ; and, even if 
 freedom could be obtained, there is no 
 such thing as absolute independence. 
 I This is a very beautiful, delicate, and 
 happy argument ; and perhaps no con- 
 sideration could be urged that would be 
 more adapted to produce contentment. 
 23. Ye are bought with a price. 
 \ Though you are slaves to men, yet you 
 i have been purchased for God by the 
 blood of his Son. Note, ch. vi. 20 
 You are, therefore, in his sight of ines- 
 timable worth, and are bound to be his. 
 ^ Be not ye the servants of men. That 
 is, 'Do not regard yourselves as the 
 slaves OF MEW. Even in your humble 
 relation of life, even as servants under 
 the laws of the land, regard yourselves 
 as the servants of God, as obeying and 
 serving him even in this relation, since 
 all those who are bought with a price 
 all Christians, whether bond or free 
 are in fact the servants (slaves, C^I/AS/) 
 of God. ver. 22. In this relation, 
 therefore, esteem yourselves as the ser 
 vants of God, as bound by his laws, as 
 subject to him, and as really serving him, 
 while you yield all proper obedience to 
 your master.' RosenmUIler, Grotius, 
 and some others, however, think that 
 
140 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 price ; be not ye the servants of 
 
 men. 
 
 24 Brethren, let a every man, 
 wherein he is called, therein 
 abide with God. 
 
 a ver. 17,20. 
 
 this refers to Christians in general ; and 
 that the apostle means to caution them 
 against subjecting themselves to need- 
 less rites and customs which the faJse 
 teachers would impose on them. Others 
 have supposed (as Doddridge) that it 
 means that they should not sell them- 
 selves into slavery ; but assuredly a 
 caution of this kind was not needful. 
 The view given above I regard as the 
 interpretation demanded by the connex- 
 ion. And in this view it would promote 
 contentment, and would even prevent 
 their taking any improper measures to 
 disturb the relations of social life, by the 
 high and solemn consideration that even 
 in that relation they were, in common 
 with all Christians, the true and real 
 servants of God. They belonged to 
 God, and they should serve hint. In 
 all things which their masters command- 
 ed, that were in accordance with the 
 will of God, and that could be done 
 with a quiet conscience, they were to 
 regard themselves as serving God : if at 
 any time they were commanded to do 
 that which God had forbidden, they 
 were to remember that they were the 
 servants OF GOD, and that he was to be 
 obeyed rather than man. 
 
 24. Brethren, &c. See Note, v. 20. 
 
 25. Now concerning virgins. This 
 commences the third subject on which 
 the opinion of Paul seems to have been 
 asked by the church at Corinth whe- 
 ther it was proper that those who had 
 unmarried daughters, or wards, should 
 give them in marriage. The reason 
 why this question was proposed may 
 have oeen, that many in the church at 
 Corinth were the advocates of celibacy, 
 and Cms, perhaps, on two grounds. (1.) 
 Some may have supposed that in the ex- 
 isting state of things the persecutions 
 and trials to which Christians were ex- 
 posed it would be advisable that a man 
 
 25 Now concerning virgins 
 have no commandment b of th< 
 Lord ; yet I give my judgment 
 as one that hath obtained mercj 
 of the Lord to be faithful. e 
 
 b vcr.6,10,40. c lTim.1.12. 
 
 who had unmarried daughters, or ward* 
 should keep them from the additions 
 cares and triale to which they would b 
 exposed with a family ; and, (2.) Some 
 may have already been the advocate:, 
 for celibacy, and have maintained thai 
 that state was more favourable to piety, 
 and was altogether to be preferred. It 
 is known that that opinion had an early 
 prevalence, and gave rise to the esta- 
 blishment of nunneries in the papal 
 church ; an opinion that has everywhere 
 been attended with licentiousness and 
 corruption. It is not improbable that 
 there may have been advocates for this 
 opinion even in the church of Corinth ; 
 and it was well, therefore, that the au- 
 thority of an apostle should be employed 
 to sanction and to honour the marriage 
 union. ^ I have no commandment, &e, 
 No positive, express revelation. See 
 Notes on ver. 6. 10. 1 Yet I give my 
 judgment. I give my opinion, or ad- 
 vice. See Note, ver. 6. 1 As one that 
 hath obtained mercy of the Lord. As 
 a Christian ; one who has been par- 
 doned, whose mind has been enlight- 
 ened, and who has been endued with 
 the grace of God. t To be faithful. 
 Faithful to my God. As one who 
 would not give advice for any selfish, 
 or mercenary, or worldly consideration ; 
 as one known to act from a desire to 
 honour God, and to seek the best inte- 
 rests of the church, even though there 
 is no explicit command. The advice 
 of such a man a devoted, faithful, self- 
 denying, experienced Christian is en- 
 titled to respectful deference, even where 
 there is no claim to inspiration. Reli- 
 gion qualifies to give advice ; and the 
 advice of a man who has no selfish ends 
 to gratify, and who is known to seek 
 supremely the glory of God, should not 
 be disregarded or slighted. Paul had a 
 special claim to give this advicx. because 
 
D. 59.] 
 
 CHAPTER VII. 
 
 141 
 
 26 I suppose therefore that 
 this is good for the present * dis- 
 tress ; / say, that it is good for 
 a man so to be. 
 
 27 Art thou bound unto a 
 wife ? seek not to be loosed. 
 
 or, necessity. a ver.1,8. 
 
 ho was the founder of the church at 
 Corinth. 
 
 26. / suppose. I think ; I give the 
 following advice. ^ For the present 
 distress. In the present state of trial. 
 The word distress (^.vaj.xMx, necessity} 
 denotes calamity, persecution, trial, &c. 
 See Luke xxi. 23. The word rendered 
 present (iyw-rw^v) denotes that which 
 urges on, or that which at that time 
 presses on, or afflicts. Here it is im- 
 plied, (1.) That at that time they were 
 subject to trials so severe as to render 
 the advice which he was about to give 
 proper ; and, (2.) That he by no means 
 meant that this should be a permanent 
 arrangement in the church, and of 
 course it cannot be urged as an argu- 
 ment for the monastic system. What 
 the urgent distress of this time was, is 
 not certainly known. If the epistle was 
 written about A. D. 59 (see the Intro- 
 duction), it was in the time of Nero ; 
 and probably he had already begun to 
 oppress and persecute Christians. At 
 all events, it is evident that the Chris- 
 tians at Corinth were subject to some 
 trials which rendered the cares of the 
 marriage life undesirable, t It is good 
 for a man so to be. The emphasis 
 here is on the word so (oWa?) ; that is, 
 it is best for a man to conduct in the 
 following manner; the word so refer- 
 ring to the advice which follows. ' I 
 advise that he conduct in the following 
 manner, to wit.' Most commentators 
 suppose that it means as he is i. e. 
 unmarried; but the interpretation pro- 
 posed above best suits the connexion. 
 The advice given is in the following 
 verses. 
 
 27. Art thou bound unto a wife? 
 Art thou already married 1 Marriage is 
 often thus represented as a tie, a bond, 
 &,c. See Note. Rom. vii. 2. J Seek 
 
 Art thou loosed from a wife! 
 seek not a wife 
 
 28 But and if thou marry, 
 thou * hast not sinned ; and if a 
 virgin marry, she hath not sin- 
 ned. Nevertheless such shall 
 
 b Heb.13.4. 
 
 not to be loosed. Seek not a dissolution 
 (A.I/V/V) of the connexion, either by di- 
 vorce or by a separation from each 
 other. See Notes on ver. 10 17. 
 Tf Art thou loosed from a wife ? Art 
 thou unmarried 1 It should have been 
 rendered free from a wife; or art thou 
 single 1 It does not imply of necessity 
 that the person had been married, though 
 it may have that meaning, and signify 
 those who had been separated from a 
 wife by her death. There is no neces- 
 sity of supposing that Paul refers to 
 persons who had divorced their wives. 
 So Grotius, Schleusner, Doddridge, &c. 
 28. Thou hast not sinned. There is 
 no express command of God on this 
 subject. The counsel which I give is 
 mere advice, and it may be observed or 
 not as you shall judge best. Marriage 
 is honourable and lawful ; and though 
 there may be circumstances where it la 
 advisable not to enter into this relation, 
 yet there is no law which prohibits it 
 The same advice would be proper now, 
 if it were a time of persecution ; or if 
 a man is poor, and cannot support a 
 family ; or if he has already a depend- 
 ent mother and sisters to be supported 
 by him, it would be well to follow the 
 advice of Paul. So also when the cares 
 of a family would take up a man's time 
 and efforts ; when but for this he might 
 give himself to a missionary life, the 
 voice of wisdom may be in accordance 
 with that of Paul ; that a man may be 
 free from these cares, and may give 
 himself with more undivided interest 
 and more successful toil to the salva- 
 tion of man. ^ Such shall have 
 trouble in the flesh. They shall have 
 anxiety, care, solicitude, trials. Days 
 of persecution are coming on, and you 
 may be led to the stake, and in those 
 fiery trials, your families mav be torn 
 
142 
 
 I. CORINTHIANS. 
 
 nave trouble in the flesh : but I 
 
 spare you. 
 29 But this 
 
 I say, brethren, 
 
 [A. D 59 
 
 the time a is short : it reniaineth 
 that both they that have wives 
 be as though they had none ; 
 
 a lPet.4.7. 2Pet.3.8,9. 
 
 asunder, and a part be put to death. 
 Or you may be poor, and oppressed, 
 and driven from your homes, and made 
 wanderers and exiles, for the sake of 
 your religion. ^ But I spare you. I 
 will not dwell on the melancholy 
 theme. I will not pain your hearts by 
 describing the woes that shall ensue. I 
 will not do any thing to deter you 
 from acting as you deem right. If you 
 choose to marry, it is lawful ; and I 
 will not imbitter your joys and harrow 
 up your feelings by the description of 
 your future difficulties and trials. The 
 word flesh here denotes outward cir- 
 cumstances in contradistinction from 
 the mind. They might have peace of 
 mind, for religion would furnish that ; 
 but they would be exposed to poverty, 
 persecution, and calamity. 
 
 29. But this I say. Whether you 
 are married or not, or in whatever con- 
 dition of life you may be, I would 
 remind you that life hastens to a close, 
 and that its grand business is to be 
 prepared to die. It matters little in 
 what condition or rank of life we are, 
 if we are ready to depart to another 
 and a better world. ^ The time is short. 
 The time is contracted, drawn into a 
 narrow space (ruvirrs&fjiivx). The 
 word which is here used is commonly 
 applied to the act of furling a sail, L e. 
 reducing it into a narrow compass ; 
 and is then applied to any thing that is 
 reduced within narrow limits. Perhaps 
 there was a reference here to the fact 
 that the time was contracted, or made 
 short, by their impending persecutions 
 and trials. But it is always equally 
 true that time is short. It will soon 
 gli&i away, and come to a close. The 
 idea of the apostle here is, that the plans 
 of life should all be formed in view 
 of this truth, THAT TIME is SHOUT. 
 No plan should be adopted which 
 does not contemplate this ; no engage- 
 ment of life made when it will not be 
 
 appropriate to think of it ; no connex- 
 ion, entered into when the thought 
 " time is short," v/ould be an unwel- 
 come intruder. See 1 Pet. iv. 7. 2 Pet. 
 iii. 8. 9. ^ It rtmaineih (TO xcrrdv) 
 The remainder is ; or this is a conse- 
 quence from this consideration of the 
 shortness of time. *J Both they that 
 have wives, &c. This does not mean 
 that they are to treat them with un- 
 kindness or neglect, or fail in the duties 
 of love and fidelity. It is to be taken 
 in a general sense, that they were to 
 live above the world ; that they were 
 not to be unduly attached to them 
 that they were to be ready to part with 
 them ; and that they should not suffei 
 attachment to them to interfere with 
 any duty which they owed to God 
 They were in a world of trial ; and 
 they were exposed to persecution ; and 
 as Christians they were bound to live 
 entirely to God, and they ought not, 
 therefore, to allow attachment to earth- 
 ly friends to alienate their affections 
 from God, or to interfere with their 
 Christian duty. In one word, they 
 ought to be just as faithful to God, 
 and just cw pious, in every respect, as 
 if they had no wife and no earthly 
 friend. Such a consecration to God 
 is difficult, but not impossible. Our 
 earthly attachments and cares draw 
 away our affections from God, but they 
 need not do it. Instead of being the 
 occasion of alienating our affections 
 from God, they should be, and they 
 might be, the means of binding us 
 more firmly and entirely to him and to 
 his cause. But alas, how many pro- 
 fessing Christians live for their wives 
 and children only, and not for God 
 in these relations ! how many suffer 
 these earthly objects of attachment to 
 alienate their minds from God> rathei 
 than make them the occasion of uniting 
 them more tenderly to him and hit 
 
A.D.59.] 
 
 CHAPTER VII. 
 
 143 
 
 30 And they that weep, as 
 though they wept not ; and they 
 that rejoice, as though they re- 
 
 joiced not ; and tney thut buy 
 as though they possessed not ; 
 31 And they that use this 
 
 30. And they that weep. They 
 who are afflicted. ^ As though they 
 wept not. Restraining and moderat- 
 ing their grief by the hope of the life to 
 come. The general idea in all these 
 expressions is, that in whatever situa- 
 tion Christians are, they i-hould be dead 
 to the world, and not improperly affect- 
 ed by passing events. It is impossible 
 for human nature not to feel when per- 
 secuted, maligned, slandered, or when 
 near earthly friends are taken away. 
 But religion will calm the troubled 
 spirit : pour oil on the agitated waves ; 
 light up a smile in the midst of tears ; 
 cause the beams of a calm and lovely 
 morning to rise on the anxious heart. ; 
 silence the commotions of the agitated 
 soul, and produce joy even in the 
 midst of sorrow. Religion will keep 
 us from immoderate grief, and sustain 
 the soul even when in distress nature 
 forces us to shed the tear of mourning. 
 Christ sweat great drops of blood, and 
 Christians often weep; but the heart 
 may be calm, peaceful, elevated, confi- 
 dent in God in the darkest night and the 
 severest tempest of calamity. ^ And 
 they that rejoice. They that are hap- 
 py ; they that are prospered ; that have 
 beloved families around them ; that are 
 blessed with success, with honour, 
 with esteem, with health. They that 
 have occasion of rejoicing and grati- 
 tude. J As though they rejoiced not. 
 Not rejoicing with excessive or im- 
 moderate joy. Not with riot or unholy 
 mirth. Not satisfied with these things; 
 though they may rejoice in them. Not 
 forgetting that they must soon be left ; 
 but keeping the mind in a calm, serious, 
 settled, thoughtful state, in view of the 
 fact that all. these things must soon 
 come to an end. O how would this 
 thought silence the voice of unseemly 
 mirth ! How would it produce calm- 
 ness, serenity, heavenly joy, where is 
 now fften unhallowed riot; and true 
 peace, vhere new there is only forced 
 
 and boisterous revelry ! f As though 
 they possessed not. It is right to buy 
 and to obtain property. But it should 
 be held with the conviction that it is 
 by an uncertain tenure, and must soon 
 be left. Men may give a deed that 
 shall secure from their fellow men , 
 but no man can give a title that shall 
 not be taken away by death. Our 
 lands and houses, our stocks and 
 bonds and mortgages, our goods and 
 chattels, shall soon pass into other 
 hands. Other men will plough our 
 fields, reap our harvests, work in out 
 shops, stand at our counters, sit down 
 at our firesides, eat on our tables, lie 
 upon our beds. Others will occupy 
 our places in society, have our offices, 
 sit in our seats in the sanctuary 
 Others will take possession of our gold, 
 and appropriate it to their own use ; 
 and we shall have no more interest 
 in it, and no more control over it, 
 than our neighbour has now, and no 
 power to eject the man that has taken 
 possession of our houses and our lands. 
 Secure therefore as our titles are, safe 
 as are our investments, yet how soon 
 shall we lose all interest in them by 
 death ; and how ought this consideration 
 to induce us to live above the world, and 
 to secure a treasure in that world where 
 no thief approaches, and no moth cor- 
 rupts. 
 
 31. And they that use this world. 
 That make a necessary and proper 
 use of it to furnish raiment, food, 
 clothing, medicine, protection, &c. It 
 is right so to use the world, for it 
 was made for these purposes. The 
 word using here refers to the lawful 
 use ( it(^//wc/). f As not abusing 
 it (x.-j.T*%^jutvit}. The preposition 
 HIT*, in composition here has th.6 
 sense of too much, too freely, and is 
 taken not merely in an inte.'isive sense, 
 but to denote evil, the abuse of the 
 world. It means that we are not to 
 use it to excess ; we are not to make it 
 
144 
 
 I. CORINTHIANS. 
 
 [A. I). 59. 
 
 world, as not abusing it: for the 
 of this world passeth 
 
 fashion 
 away. 
 
 have 
 
 32 But I would 
 without carefulness. He that is 
 
 you 
 
 a Ps. 39.6. James 4.14. lPet.4.7. Uno.2.17. 
 
 a mere matter of indulgences, or to 
 make that the main object and purpose 
 of our living. We are not to give our 
 appetites to indulgence ; our bodies to 
 riot; our days and nights to feasting 
 and revelry, f For the fashion of 
 Ihis world (TO <?%>{**} The form, the 
 appearance. In 1 John ii. 17, it is 
 said that " the world passeth away and 
 the lust thereof." The word " fashion" 
 here is probably taken from the shift- 
 ing scenes of the drama; where, when 
 the scene changes, the imposing and 
 splendid pageantry passes off. The 
 form, the fashion of the world is 
 like a splendid, gilded pageant. It 
 is unreal and illusive. It continues 
 but a little time ; and soon the scene 
 changes, and the fashion that allured 
 and enticed us now passes away, and 
 we pass to other scenes, f Passeth 
 away (7r*ga><). Passes off like the 
 splendid, gaudy, shifting scenes of the 
 stage. What a striking description of 
 the changing, unstable, and unreal 
 pageantry of this world ! Now it is 
 gay, splendid, gorgeous, lovely ; to-mor- 
 row it is gone, and is succeeded by 
 new actors and new scenes. Now 
 all is busy with one set of actors ; to- 
 morrow a new company appears, and 
 again they are succeeded by another, 
 and all are engaged in scenes that are 
 equally changing, vain, gorgeous, and 
 delusive. A similar idea is presented 
 in the well known and beautiful de- 
 scription of the great British dramatist. 
 
 "All the world's a stage, 
 And all the men and women merely players. 
 They have their exits and their entrances, 
 Anil one man in his time plays many pans." 
 
 If such be the character of the 
 scenes in which we are engaged, how 
 little should we fix our affections on 
 them, and how anxious should we be 
 
 unmarried * careth for the tilings 
 that 1 belong to the Lord, how 
 he may please the Lord : 
 
 33 But he that is married 
 careth for the things that are of 
 
 b lTim.5.5. of the Lord, as ver. 34. 
 
 to be prepared for the real and un 
 changing scenes of another world ! 
 
 32. But I would have you. I would 
 advise you to such a course of life 
 as should leave you without careful- 
 ness. My advice is regulated by that 
 wish, and that wish guides me in giv- 
 ing it. t Without carefulness (uptqi- 
 ^twi/c). Without anxiety, solicitude, 
 care ; without such a necessary at- 
 tention to the things of this life as to 
 take off your thoughts and affections 
 from heavenly objects. See Notes on 
 Matt. vi. 2531. J Careth for the 
 things that belong to the Lord. Marg. 
 " The things of the Lord"; the things 
 of religion. His attention is not dis- 
 tracted by the cares of this life ; his 
 time is not engrossed, and his affec- 
 tions alienated by an attendance on the 
 concerns of a family, and especially by 
 solicitude for them in times of trial 
 and persecution. He can give his main 
 attention to the things of religion. He 
 is at leisure to give his chief thoughts 
 and anxieties to the advancement 
 of the Redeemer's kingdom. Paul's 
 own example showed that this was the 
 course which he preferred; and showed 
 also that in some instances it was law- 
 ful and proper for a man to remain 
 unmarried, and to give himself entirely 
 to the work of the Lord. But the 
 divine commandment (Gen. i. 28), 
 and the commendation everywhere 
 bestowed upon marriage in the Scrip- 
 tures, as well as the nature of the case, 
 show that it was not designed that 
 celibacy should be general. 
 
 33. Careth for the things of the 
 world. Is under a necessity of giving 
 attention to the things of the world ; or 
 cannot give his undivided attention and 
 interest to the things of religion. This 
 would be especially true in times of 
 
A.D. 59.] 
 
 CHAPTER VIL 
 
 145 
 
 .he world, how he may please 
 'iis wife. 
 
 34 There is difference also be- 
 
 persecution. t How he may please his 
 wife. How he may gratify her; how 
 he may accommodate himself to her 
 temprr and wishes, to make her happy. 
 The apostle here plainly intimates that 
 there would be danger that the man 
 would be so anxious to gratify his wife, 
 as to interfere with his direct religious 
 duties. This may be done in many 
 ways. (I.) The affections may be taken 
 off from the Lord, and bestowed upon 
 the wife. She may become the object 
 of even improper attachment, and may 
 take the place of God in the affections. 
 (2.) The time may be taken up in de- 
 votion to her, which should be given to 
 secret prayer, and to the duties of reli- 
 gion. (3.) She may demand his society 
 and attention when he ought to be 
 engaged in doing good to others, and 
 endeavouring to advance the kingdom 
 of Christ. (4.) She may be gay and 
 fashionable, and may lead him into 
 improper expenses, into a style of living 
 that may be unsuitable for a Christian, 
 and into society where his piety will be 
 injured, and his devotion to God less- 
 ened ; or, (5.) She may have erroneous 
 opinions on the doctrines and duties of 
 religion ; and a desire to please her may 
 lead him insensibly to modify his views, 
 and to adopt more lax opinions, and to 
 pursue a more lax course of life in his 
 religious duties. Many a husband has 
 thus been injured by a gay, thoughtless, 
 and imprudent wife; and though that 
 wife may be a Christian, yet her course 
 may be such as shall greatly retard his 
 growth in grace, and mar the beauty of 
 his piety. 
 
 34. Between a wife and a virgin, 
 Between a woman that is married and 
 one that is unmarried. The apostle 
 says that a similar difference between 
 the condition of her that is married and 
 her that is unmarried takes place, which 
 had been observed between the married 
 and the unmarried man. The Greek 
 word here (/ut{u.i?tTreu) may moan, is 
 13 
 
 tween a wife and a virgin. The 
 unmarried woman careth for the 
 things of the Lord, that she may 
 
 divided, and be rendered, " the wife and 
 the virgin are divided in the same man- 
 ner ;" i. e. there is the same difference 
 in their case as exists betweer the mar- 
 ried and the unmarried man. *j[ Tlit 
 unmarried woman, &c. Has more ad- 
 vantages for attending to the things of 
 religion ; has fewer temptations to neg- 
 lect her proper duty to God. ^ Both, 
 in body and in spirit. Entirely holy : 
 that she may be entirely devoted to God. 
 Perhaps in her case the apostle mentions 
 the " body," which he had not done in 
 the case of the man, because her temp- 
 tation would be principally in regard to 
 that the danger of endeavouring to 
 decorate and adorn her person to please 
 her husband. ^ How she may please 
 her husband. The apostle here intends, 
 undoubtedly, to intimate that there were 
 dangers to personal piety in the married 
 life, which would not occur in a state 
 of celibacy ; and that the unmarried fe- 
 male would have greater opportunities 
 for devotion and usefulness than if 
 married. And he intimates that the 
 married female would be in danger of 
 losing her zeal, and marring her piety, 
 by attention to her husband, and by a 
 constant effort to please him. Some 
 of the ways in which this might be 
 done are the following. (1.) As in 
 the former case (ver. 33), her affections 
 might be transferred from (rod to the 
 partner of her life. (2.) Her time will 
 be occupied by an attention to him and 
 to his will ; and there would be danger 
 that that attention would be allowed to 
 interfere with her hours of secret retire- 
 ment and communion with God. (3.) 
 Her time will be necessarily broken in 
 upon by the cares of a family, and she 
 should therefore guard with peculiar 
 vigilance, that she may redeem time for 
 secret communion with God. (4.) The 
 time which she before gave to benevo 
 lent objects, may now be given to pioase 
 her husband. Before her marriage she 
 rray have been distinguished for zeal 
 
Hb 
 
 I. CORINTHIANS. 
 
 be holy both in body and in spi- 
 rit : but she that is married" 
 careth for the things of the world, 
 
 a Luke 10.4042. 
 
 and for active efforts in every plan of 
 doing good ; subsequently, she may lay 
 aside this zeal, and withdraw from these 
 plans, and be as little distinguished as 
 others. (5.) Her piety may be greatly 
 injured by false notions of what should 
 be done to please her husband. If he 
 is a worldly and fashionable man, she 
 may seek to please him by " gold, and 
 pearls, and costly array." Instead of 
 cultivating the ornament of " a meek 
 and quiet spirit," her main wish may 
 be to decorate her person, and render 
 herself attractive by the adorning of her 
 person rather than of her mind. (6.) 
 If he is opposed to religion, or if he has 
 lax opinions on the subject, or if he is 
 skeptical and worldly, she will be in 
 danger of relaxing in her views in re- 
 gard to the strictness of Christianity, 
 and of becoming conformed to his. She 
 will insensibly become less strict in 
 regard to the Sabbath, the Bible, the 
 prayer meeting, the Sabbath-school, the 
 plans of Christian benevolence, the 
 doctrines of the gospel. (7.) To please 
 him, she will be found in the gay circle, 
 perhaps in the assembly room, or 
 even the theatre, or amidst companies 
 of gayety and amusement, and will 
 forget that she is professedly devoted 
 only to God. And, (8.) She is in 
 danger, as the result of all this, of for- 
 saking her old religious friends, the 
 companions of purer, brighter days, the 
 humble and devoted friends of Jesus ; and 
 of seeking society among the gay, the 
 rich, the proud, the worldly. Her piety 
 thus is injured ; she becomes worldly 
 and vain, and less and less like Christ ; 
 until Heaven, perhaps, in mercy smites 
 her idol, and he dies, and leaves her 
 again to the blessedness of single-heart- 
 ed devotion to God. O ! how many a 
 Christian female has thus been injured 
 by an unhappy marriage with a gay and 
 worldly man ! How often has the 
 cnurch occasion to mourn over piety 
 
 how she 
 
 [A. D. 59 
 may please her hus- 
 
 band. 
 
 35 And this I speak for your 
 
 that is dimmed, benevolence that ia 
 quenched, zeal that is extinguished bj 
 devotion to a gay and worldly hus- 
 band ! How often does humble piety 
 weep over such a scene ! How often 
 does the cause of sacred charity sigh ! 
 How often is the Redeemer wounded 
 in the house of his friends ! And O 
 how often does it become NECESSARY 
 for God to interpose, and to remove 
 by death the object of the affection of 
 his wandering child, and to clothe 
 her in the habiliments of mourning, 
 and to bathe her cheeks in tears, that 
 "by the sadness of the countenance 
 her heart may be made better." Who 
 can tell how many a widow is made 
 such from this cause ; who can tell how 
 much religion is injured by thus stealing 
 away the affections from God 1 
 
 35. For your own profit. That you 
 may avail yourselves of all your advan- 
 tages and privileges, and pursue such a 
 course as shall tend most to advance 
 your personal piety and salvation. ^ Not 
 that I may cast a snare upon you. 
 The word rendered snare (fi^%cv) 
 means a cord, a rope, a bond ; and the 
 sense is, that Paul would not bind them 
 by any rule which God had not made ; 
 or that he would not restrain them from 
 that which is lawful, and which the 
 welfare of society usually requires. Paul 
 means, that his object in his advice was 
 their welfare ; it was not by any means 
 to bind, fetter, or restrain them from any 
 course which would be for their real 
 happiness, but to promote their real and 
 permanent advantage. The idea which 
 is here presented by the word snare, is 
 usually conveyed by the use oi the word 
 yoke (Matt. xi. 29. Acts xv. 10. Gal. 
 v. 1), and sometimes by the word bur- 
 den. Matt, xxiii. 4. Acts xv. 28. 
 t But for that which is comely (tvT%>f 
 <ci>). Decorous, fit, proper, noble. For 
 that which is best fitted to your present 
 condition, and which, on the whole. 
 
A.. D. 59 ] 
 
 CHAPTER VII. 
 
 147 
 
 own profit ; not that I may cast 
 a snare upon you, but for that 
 which,, is comely, and that ye 
 may atiend upon the Lord with- 
 out distraction. 
 
 36 But if any man think that 
 he behaveth himself uncomely 
 
 toward his virgin, if she pass the 
 flower of her age, and need so 
 require, let him do what he will, 
 he sinneth not : let them marry. 
 37 Nevertheless he that stand- 
 eth steadfast in his heart, having 
 no necessity, but hath power 
 
 will be best, and most for your own 
 advantage. There would be a fitness 
 and propriety in their pursuing the 
 course which he recommended. \ That 
 ye may attend on the Lord. That 
 you may engage in religious duties and 
 serve God. t Without distraction. 
 Without being drawn away (dirsg/tr/Ta- 
 ^TO?) ; without care, interruption, and 
 anxiety. That you may be free to en- 
 gage with undivided interest in the ser- 
 vice of the Lord. 
 
 36. That he behaveth himself un- 
 comely. Acts an unbecoming part, im- 
 poses an unnecessary, painful, and 
 improper constraint, crosses her inclina- 
 tions which are in themselves proper. 
 ^ Toward his virgin. His daughter, 
 or his ward, or any unmarried female 
 committed to his care. 1 If she pass 
 the flower of her age. If she pass the 
 marriageable age and remains unmar- 
 ried. It is well known that in the 
 east it was regarded as peculiarly dis- 
 honourable to remain unmarried ; and 
 the authority of a father, therefore, 
 might be the means of involving his 
 daughter in shame and disgrace. 
 When this would be the case, it would 
 be wrong to prohibit her marriage. 
 ^ And need so require. And she 
 ought to be allowed to marry. If it 
 will promote her happiness, and if she 
 would be unhappy, and regarded as 
 dishonoured, if she remained in a state 
 of celibacy. 1 Let him do what he 
 will. He has the authority in the case, 
 for in the east the authority resided 
 with the father. He may either give 
 her in marriage or not, as he pleases. 
 But in this case it is advisable that she 
 should marry. ^ He sinneth not. He 
 errs not ; he will do nothing positively 
 wrong in the case. Marriage is law- 
 Oil, and in this case it is advisable, and 
 
 he may consent to it, for the reasons 
 above stated, without error or impro- 
 priety. 
 
 37. Nevertheless. But. The apostle 
 in this verse states some instances where 
 it would not be proper to give a 
 daughter in marriage ; and the verse is 
 a kind of summing up of all that he 
 had said on the subject, t That stand- 
 eth steadfast in his heart, &c.. Most 
 commentators have understood this 
 of the father of the virgin, and sup- 
 pose that it refers to his purpose of 
 keeping her from the marriage connex- 
 ion. The phrase to stand steadfast, is 
 opposed to a disposition that is vacil- 
 lating, unsettled, &c., and denotes a 
 man who has command of himself, 
 who adheres to his purpose, a man who 
 has hitherto adhered to his purpose, 
 and to whose happiness and reputation 
 it is important that he should be known 
 as one who is not vacillating, or easily 
 moved, t Having no necessity. Where 
 there is nothing in her disposition or 
 inclination that would make marriage 
 necessary, or when there is no engage- 
 ment or obligation that would be vio- 
 lated if she did not marry, f But 
 hath power over his own ivill. Hath 
 power to do as he pleases ; is not bound 
 in the case by another. When there 
 is no engagement, or contract, made 
 in childhood, or promise made in early 
 life that would bind him. Often 
 daughters were espoused, .or promised 
 when they were very young, and ip 
 such a case a ma/i would be bound to 
 adhere to his engagement; and much 
 as he might desire the reverse, and her 
 celibacy, yet he would not have power 
 over his own will, or be at liberty to 
 withhold her. J And hath so decreed 
 in his heart. Has so judged, deter 
 mined, resolved. J That he will keep 
 
148 
 
 I. CORINTHIANS. 
 
 [A. 1). 59. 
 
 over his own will, and hath so 
 decreed in his heart that he will 
 keep his virgin, doeth well. 
 
 38 So then, he that giveth 
 ker in marriage doeth well ; but 
 
 a ver.28. 
 
 his virgin. His daughter, or ward, in 
 an unmarried state. He has power 
 and authority to do it, and if he does 
 it he will not sin. U Doeth well. In 
 either of these cases, he does well. If 
 he has a daughter, and chooses to re- 
 tain her in an unmarried state, he does 
 well or right. 
 
 38. Doeth wdL Does right ; vio- 
 lates no law in it, and is not to be 
 blamed for it. t Doeth better. Does 
 that which is on the whole to be pre- 
 ferred, if it can be done. He more cer- 
 tainly, in the present circumstances, 
 consults her happiness by withholding 
 her from the marriage connexion than 
 he could by allowing her to enter it. 
 
 39. The wife is bound, &c. See 
 Notes, Rom. vii. 2. f Only in the 
 Lord. That is, only to one who is a 
 Christian ; with a proper sense of her 
 obligations to Christ, and so as to pro- 
 mote his glory. The apostle supposed 
 that could not be done if she were al- 
 lowed to marry a heathen, or one of a 
 different religion. The same sentiment 
 he advances in 2 Cor. vi. 14, and it 
 was his intention, undoubtedly, to af- 
 firm that it was proper for a widow to 
 marry no one who was not a Christian. 
 The reasons at that time would be 
 obvious. (1.) They could have no sym- 
 pathy and fellow feeling on the most 
 important of all subjects, if the one 
 was a Christian arid the other a 
 heathen. See 2 Cor. vi. 14, 15, &c. 
 (2.) If she, should marry a heathen, 
 would it not be showing that she had 
 not as deep a, conviction of the import- 
 ance and truth of her religion as she 
 ought to have ? If Christians were 
 required to be " separate," to be " a pe- 
 culiar people," not " to be conformed to 
 the world," how could these precepts 
 be obeyed if the society of a heathen 
 was voluntarily chosen, and if she be- 
 
 he that giveth her not in mar- 
 riage doeth better. 
 
 39 The wife * is bound by the 
 law as long as her husband liveth ; 
 but if her husband be dead, she is 
 
 b Rom.7.2. 
 
 came united to him for life] (3.) She 
 would in this way greatly hinder hei 
 usefulness; put herself in the control 
 of one who had no respect for her 
 religion, and who would demand hei 
 time and attention, and thus interfere 
 with her attendance on the public and 
 private duties of religion, and the offices 
 of Christian charity. (4.) She would 
 thus greatly endanger her piety. There 
 would be danger from the opposition, 
 the taunts, the sneers of the enemy of 
 Christ; from the secret influence of 
 living with a man who had no respect 
 for God ; from his introducing her into 
 society that was irreligious, and thai 
 would tend to mar the beauty of hei 
 piety, and to draw her away from sim- 
 ple-hearted devotion to Jesus Christ. 
 And do not these reasons apply to simi- 
 lar cases now ? And if so, is it not the 
 law still binding? Do not such unions 
 now, as really as they did then, place 
 the Christian where there is no mutual 
 sympathy on the subject dearest to the 
 Christian heart 1 ? Do they not show 
 that she who forms such a union has 
 not as deep a sense of the importance 
 of piety, and of the pure and holy na- 
 ture of her religion as she ought to 
 have ? Do they not take time from 
 God and from charity ; break up plans 
 of usefulness, and lead away from the 
 society of Christians, and from the 
 duties of religion ] Do they not expose 
 often to ridicule, to reproach, to perse- 
 cution, to contempt, and to pain 1 Do 
 they not often lead into society, by 
 a desire to please the partner in life, 
 where there is no religion, where God 
 is excluded, where the name of Christ 
 is never heard, and where the piety is 
 marred, and the beauty of simple Chris- 
 tian piety is dimmed 1 And if so, are 
 not such marriages contrary to the law 
 of Christ 1 I confess, that this verse to 
 
A.D.59.] 
 
 CHAPTER VII. 
 
 149 
 
 at liberty to be married to whom 
 she will ; only a in the Lord. 
 40 But she is happier if she 
 
 a 2Cor.6.14. 
 
 my view, proves that all such marriages 
 are a violation of the New Testament; 
 and if they are, they should not on any 
 plea be entered into; and it will be 
 found, in perhaps nearly all instances, 
 that they are disastrous to the piety of 
 the married Christian, and the occasion 
 of ultimate regret, and the cause of a 
 loss of comfort, peace, and usefulness 
 in the married life. 
 
 4:0. If she so abide. If she remain 
 
 a widow even if she could be married 
 
 to a Christian. *f After my judgment. 
 
 In my opinion, ver. 25. f And I 
 
 think also that I have the Spirit of God. 
 
 Macknight and others suppose that this 
 
 phrase implies entire certainty ; and 
 
 that Paul means to affirm that in this 
 
 . he was clear that he was under the in- 
 
 j fluence of inspiration. He appeals for 
 
 ( ^JX the use of the term (dWi) to Mark x. 
 
 9ft 32. Luke viii. 1 8. 1 Cor. iv. 9 ; viii. 2 ; 
 
 ' xi. 16. Heb. iv. l,&c. But the word 
 does not usually express absolute cer- 
 tainty. It implies a doubt ; though 
 there may be a strong persuasion or 
 conviction ; or the best judgment which 
 the mind can form in the case. See 
 Matt. vi. 7 ; xxvi. 53. Mark vi. 49. 
 Luke viii. 18 ; x. 36 ; xii. 51 ; xiii. 24 ; 
 xxii. 24. Acts xvii. 18 ; xxv. 27. ICor. 
 xvi. 12. 22, &c. It implies here a be- 
 lief that Paul was under the influence 
 of the infallible Spirit, and that his ad- 
 vice was such as accorded with the 
 will of God. Perhaps he alludes to the 
 fact that the teachers at Corinth 
 deemed themselves to be under the 
 influence of inspiration, and Paul said 
 that he judged also of himself that he 
 was divinely guided and directed in 
 what he said. Calvin. And as Paul in 
 this could not be mistaken ; as his im- 
 pression that he was under the influ- 
 ence of that Spirit was, in fact, a claim 
 to divine inspiration, so this advice 
 should be regarded as of divine author- 
 13* 
 
 so abide, after * my judgment: 
 and I think c also that I have the 
 Spirit of God. 
 
 b ver.25. c 2Pet.3.15,16. 
 
 ity, and as binding on all. This inter- 
 pretation is further demanded by the 
 circumstances of the case. It was 
 necessary that he should assert divine 
 authority to counteract the teaching 
 of the false instructers in Corinth ; 
 and that he should interpose that au- 
 thority in prescribing rules for the 
 government of the church there, in 
 view of the peculiar temptations to 
 which they were exposed. 
 
 REMABKS. 
 
 We learn from this chapter, 
 1st. The sacred ness of the marriage 
 union ; and the nature of the feelings 
 with which it should be entered, ver. 1 
 13. On a most delicate subject Paul has 
 shown a seriousness and deUcacy of 
 expression which can be found in no 
 other writings, and which demonstrate 
 how pure his own mind was, and how 
 much it was filled with the fear of God. 
 In all things his aim is to promote 
 purity, and to keep from the Christian 
 church the innumerable evils which 
 everywhere abounded in the pagan 
 world. The marriage connexion should 
 be formed in the fear of God. In all 
 that union, the parties should seek the 
 salvation of the soul ; and so live as not 
 to dishonour the religion which they 
 profess 
 
 2d. The duty of labouring earnestly 
 for the conversion of the party in 
 the marriage connexion that may be a 
 stranger to piety, ver. 1 6. This object 
 should lie very near the heart ; and it 
 should be sought by all the means pos- 
 sible. By a pure and holy life ; by ex- 
 emplifying the nature of the gospel ; by 
 tenderness of conversation and of en 
 treaty ; and by fidelity in all the dutie? 
 of life, we should seek the conversion 
 and salvation of our partners in the 
 marriage connexion. Even if both are 
 Christians, this great object should be 
 one of constant solicitude to advane* 
 
150 
 
 I. CORINTHIANS. 
 
 [A. D. 5i* 
 
 the piety and promo! e the usefulness 
 of the partner in life. 
 
 3d. The duty of contentment in the 
 sphere of life in which we are placed, 
 ver. IS, &c. It is no disgrace to be 
 poor, for Jests chose to be poor. It is 
 no disgrace, though it is a calamity, to 
 be a slave. It is no disgrace to be in an 
 humble rank of life. It is disgraceful 
 only to be a sinner, and to murmur 
 and repine at our allotment. God 
 orders the circumstances of our life ; 
 and they are well ordered when under 
 the direction of his hand. The great 
 object should be to do right in the rela- 
 tion which we sustain in life. If poor, 
 to be industrious, submissive, resigned, 
 virtuous ; if rich, to be grateful, bene- 
 volent, kind. If a slave or a servant, 
 to be faithful, kind, and obedient ; using 
 liberty, if it can be lawfully obtained ; 
 resigned, and calm, and gentle, if by the 
 providence of God such must continue 
 to be the lot in life. 
 
 4th. The duty of preserving the order 
 and regularity of society, ver. 20 23. 
 The design of the gospel is not to pro- 
 duce insubordination or irregularity. It 
 would not break up society ; does not 
 dissolve the bonds of social life ; but it 
 cements and sanctifies the ties which 
 connect us with those around us. It is 
 designed to promote human happiness; 
 and that is promoted, not by resolving 
 society into its original elements ; not 
 by severing the marriage tie, as atheists 
 would do ; not by teaching children to 
 disregard and despise their parents, or 
 the common courtesies of life, but by 
 teaching them to maintain inviolate all 
 these relations. Religion promotes the 
 interests of society ; it does not, like 
 infidelity, dissolve them. It advances 
 the cause of social virtue ; it does not, 
 like atheism, retard and annihilate it. 
 Every Christian becomes a better pa- 
 rent, a more affectionate child, a kinder 
 friend, a more tender husband or wife, 
 a more kind neighbour, a better mem- 
 ber of the community. 
 
 5th. Change in a man's calling 
 should not be made from a slight cause. 
 > Christian should not make it unless 
 
 his former calling were wrong, or unless 
 he can by it extend his own usefulness. 
 But when that can be done, he should 
 do it, and do it without delay. If the 
 course is wrong, it should be forthwith 
 abandoned. No consideration can make 
 it right to continue it for a day or an 
 hour : no matter what may be the sacri- 
 fice of property, it should be done. If 
 a man is engaged in the slave-trade, or 
 in smuggling goods, or in piracy, or 
 highway robbery, or in the manufacture 
 and sale of poison, it should be at once 
 and for ever abandoned. And in like 
 manner, if a young man who is con- 
 verted can increase his usefulness by 
 changing his plan of life, it should be 
 done as soon as practicable. If by be- 
 coming a minister of the gospel he can 
 be a more useful man, every considera- 
 tion demands that he should leave any 
 other profession, however lucrative or 
 pleasant, and submit to the self-denials, 
 the cares, the trials, and the toils which 
 attend a life devoted to Christ in the 
 ministry in Christian or pagan lands. 
 Though it should be attended with 
 
 I poverty, want, tears, toil, or shame, yet 
 
 ! the single question is, ' Can I be more 
 useful to my Master there than in my 
 
 ! present vocation 1' If he can be, that 
 is an indication of the will of God 
 
 | which he cannot disregard with im- 
 
 | punity. 
 
 6th. We should live above this 
 world, ver. 29, 30. We should par- 
 take of all our pleasures, and endure all 
 our sufferings, with the deep feeling 
 that we have here no continuing city 
 and no abiding place. Soon all our 
 earthly pleasures will fade away ; soon 
 all our earthly sorrows will be ended. 
 A conviction of the shortness of life 
 will tend much to regulate our desires 
 for earthly comforts, and will keep us 
 from being improperly attached to them.; 
 and it will diminish our sorrows by the 
 prospect that they will soon end. 
 
 7th. We should not be immoderately 
 affected with grief, ver. 30. It will ail 
 soon end, in regard to Christians. 
 Whether our tears arise from the con 
 sciousness of our sins or the sius of 
 
.. D. 59.] 
 
 CHAPTER VII. 
 
 151 
 
 others ; whether from persecution or 
 contempt of the world; or whether 
 from the loss of health, property, or 
 friends, we should bear it all patiently, 
 for it will soon end ; a few days, and 
 all will be over ; and the last tear shall 
 fall on our cheeks, and the last sigh be 
 heaved from our bosom. 
 
 8th. We should not be immoderate 
 in our joy. ver. 30. Our highest earthly 
 joys will soon cease. Mirth, and the 
 sound of the harp and the viol, the loud 
 laugh and the song will soon close. 
 What a change should this thought 
 make in a world of gayety, and mirth, 
 and song ! It should not make men 
 gloomy and morose ; but it should 
 make them serious, calm, thoughtful. 
 O, did all feel that death was near, 
 that the solemn realities of eternity 
 were approaching, what a change 
 would it make in a gay and thought- 
 less world ! How would it close the 
 theatre and the ball-room ; how would 
 it silence the jest, the jeer, and the loud 
 laugh ; and how would it diffuse seri- 
 ousness and calmness over a now gay 
 and thoughtless world ! " Laughter is 
 mad," says Solomon ; and in a world 
 of sin, and sorrow, and death, assuredly 
 seriousness and calm contemplation are 
 demanded by every consideration. 
 
 9th. What an effect would the 
 thought that " time is short," and that 
 ".the fashion of this world passeth 
 away," have on the lovers of wealth ! 
 It would, (1.) Teach them that property 
 is of little value. (2.) That the pos- 
 session of it can constitute no distinc- 
 tion beyond the grave : the rich man is 
 just as soon reduced to dust, and is just 
 as offensive in his splendid mausoleum, 
 as the poor beggar. (3.) A man feeling 
 this, would be led (or should be) to 
 make a good use of his property on 
 earth. See Note, Luke xvi. 1 9. (4.) 
 He would be led to seek a better inhe- 
 ritance, an interest in the treasures 
 that no moth corrupts, and that never 
 fade away. Note, Matt. vi. 20. This 
 single thought, that the fashion of this 
 
 world is soon to pass away an idea 
 which no man can doubt or deny if 
 allowed to take firm hold of the mind, 
 would change the entire aspect of the 
 world. 
 
 10th. We should endeavour so to 
 live in all things as that our minds 
 should not be oppressed with undue 
 anxiety and care. ver. 32. In all our 
 arrangements and plans, and in all the 
 relations of life, our grand object should 
 be to have the mind free foi i,ho duties 
 and privileges of religion. We should 
 seek not to be encumbered with care ; 
 not to be borne down with anxiety; 
 not to be unduly attached to the things 
 of this life. 
 
 llth. We should enter into the rela- 
 tions of life so as not to interfere with 
 our personal piety or usefulness, but so 
 as to promote both. ver. 32 35. All 
 our arrangements should be so formed 
 as that we may discharge our religious 
 duties, and promote our usefulness to 
 our fellow men. But, alas, how many 
 enter into the marriage relation with un- 
 christian companions, whose active zeal 
 is for ever quenched by such a con- 
 nexion ! How many form commercial 
 connexions or partnerships in business 
 with those who are not Christians, 
 where the result is to diminish their 
 zeal for God, and to render their whole 
 lives useless to the church ! And how 
 much do the cares of life, in all its 
 relations, interfere with simple-hearted 
 piety, and with the faithful discharge 
 of the duties which we owe to God and 
 to a dying world ! May God of his 
 mercy enable us so to live in all the 
 relations of life as that our usefulness 
 shall not be retarded but augmented ; 
 and so to live that we can see without 
 one sigh of regret the "fashion of this 
 world pass away ;" our property or our 
 friends removed ; or even the magnifi 
 cence of the entire world, with all its 
 palaces, and temples, and "cloud-capped 
 towers," passing away amidst the fires 
 that shall attend the consummation of 
 all things ! 
 
152 
 
 I. CORINTHIANS. 
 
 [A. 
 
 CHAPTER VIII. 
 
 XTOW as touching things of- 
 ^ fered a unto idols, we know 
 
 a Acts 15.10, 19. 
 
 that we all have knowledge. 
 Knowledge c puffeth up, but cha- 
 rity d edifieth. 
 
 b Rom. 14. 14,22. c Isa.47.10. d c.13. 
 
 CHAPTER VIII. 
 Iir this chapter another subject is 
 discussed, which had been proposed by 
 the church at Corinth for the decision 
 of the apostle : Whether it was right 
 for Christians to partake of the meat 
 that had been offered in sacrifice to 
 idols? On this question there would 
 be doubtless a difference of opinion 
 among the Corinthian Christians. 
 When those sacrifices were made to 
 heathen gods, a part of the animal was 
 given to the priest that officiated, a part 
 was consumed on the altar, and a pait 
 (probably the principal part) was the 
 property of him who offered it. This 
 part was either eaten by him at fatDme, 
 as food which had been in some sense 
 consecrated or blessed by having been 
 offered to an idol ; or it was partaken 
 of at a feast in honour of the idol ; or 
 it was in some instances exposed for 
 sale in the market, in the same way as 
 other meat. Whether, therefore, it 
 would be right to partake of that food, 
 either when invited to the house of a 
 heathen friend, or when it was exposed 
 for sale in the market, was a question 
 which could not but present itself to a 
 conscientious Christian. The objection 
 to partaking of it would be, that to 
 partake of it either in the temples or at 
 the feasts of their heathen neighbours, 
 would l>e to lend their countenance to 
 idolatry. On the other hand, there 
 were many who supposed that it was 
 always lawful, and that the scruples of 
 their brethren were needless. Some of 
 their arguments Paul has alluded to in 
 the course of the chapter: they were, 
 that an idol was nothing in the world ; 
 that there was but one God, and that 
 every one must know this ; and that, 
 therefore, there was no danger that any 
 worshipper of the true God could be led 
 into the absurdities of idolatry, ver. 4 
 6. To rtiis the apostle replies, that 
 though there might be this knowledge, 
 
 yet, (1.) Knowledge sometimes puffed 
 up, and made u. proud, and that we 
 should be careful lest, it should lead u* 
 astray by our vain self-confidence, ver 
 1. 2. 7. (2.) That all had not tha* 
 knowledge (ver. 7) ; and that they 
 even then, notwithstanding all the light 
 which had been shed around them by 
 Chrietianity, and notwithstanding the 
 absurdity of idolatry, still regarded an 
 idol as a real existence, as a god, and 
 worshipped it as such ; and that it 
 would be highly improper to counte- 
 nance in any way that idea. He left 
 the inference, therefore, that it was not 
 proper, from this argument, to partake 
 of the sacrifices to idols. 
 
 A second argument in favour of par- 
 taking of that food is alluded to in ver. 
 8, to wit, that it must be in itself a 
 matter of indifference; that it could 
 make no difference before God, where 
 all depended on moral purity and holi- 
 ness of heart, whether a man had eaten 
 meat or not; that we were really no 
 better or worse for it ; and that, there- 
 fore, it was proper to partake of that 
 food. To this Paul replies, (1.) That 
 though this was true, as an abstract 
 proposition, yet it might be the occa- 
 sion of leading others into sin. ver. 9. 
 (2.) That the effect on a weak brother 
 would be to lead him to suppose that 
 an idol was something, and to confirm 
 him in his supposition that an idol 
 should have some regard, and be wor- 
 shipped in the temple, ver. 10. (3.) 
 That the consequence might be, that a 
 Christian of little information and ex- 
 perience might he drawn away and 
 perish, ver. 11. (4.) That this would 
 be to sin against Christ, if a feeble 
 Christian should be thus destroyed, 
 ver. 12. And, (5.) That as for hin> 
 self, if indulgence in meat was in any 
 way the occasion of making another 
 sin, he would eat no meat as long as 
 the world stood (ver. 13); since to ab- 
 
A.D. 59.] 
 
 stain from meat was a far less evil 
 than the injury or destruction of an 
 immortal soul. 
 
 1. Now as touching. In regard to; 
 in answer to your inquiry whether it is 
 right or not to partake of those things. 
 Tf Things offered unto idols. Sacrifices 
 unto idols. Meat that had been offered 
 in sacrifice, and then either exposed to 
 sala in the market, or served up at the 
 feasts held in honour of idols at their 
 temples, or at the houses of their devo- 
 tees. Tho priests, who were entitled 
 to a part of the meat that was offered 
 in sacrifice, would expose it to sale in 
 the market ; and it was a custom with 
 the Gentiles to make feasts in honour of 
 the idol gods on the meat that was 
 offered in sacrifice. See ver. 10 of this 
 chapter, and ch. x. 20, 21. Some Chris- 
 tians would hold that there could be no 
 harn. ir. partaking of this meat any 
 more than any other meat, since an 
 idol was nothing; and others would 
 have many scruples in regard to it, 
 since it would seem to countenance idol 
 worship. The request made of Paul 
 was, that he should settle some general 
 principle which they might all safely 
 follow. If We know. We admit ; we 
 cannot dispute; it is so plain a case 
 that no one can be ignorant on this 
 point. Probably these are the words 
 of the Corinthians, and perhaps they 
 were contained in the letter which was 
 sent to Paul. They would affirm that 
 they were not ignorant in regard to the 
 nature of idols; they were well assured 
 that they were nothing at all ; and hence 
 they seemed to infer that it might be 
 right and proper to partake of this food 
 anywhere and everywhere, even in the 
 id"!*, temples themselves. See ver. 10. 
 To this Paul replies in the course of 
 the chapter, and particularly in ver. 7. 
 ^ That we. all have knowledge. That 
 is, on tl is subject ; we are acquainted 
 with the true nature of idols, and of 
 iol worship; we all esteem an idol to 
 oo nothing, and cannot be in danger of 
 being led into idolatry, or into any im- 
 proper views in regard to this subject 
 by participating of the food and feasts 
 connected with idol worship. This is 
 
 CHAPTER VIII. 
 
 153 
 
 the statement and argument of the Co 
 rinthians. To this Paul makes two 
 answers. (1.) In a parenthesis in ver 
 1 3, to wit, that it was not safe to rely 
 on mere knowledge in such a case, since 
 the effect of mere knowledge was often 
 to puff men up and to make them proud, 
 but that they ought to act rather from 
 "charity," or love; and, (2.) Thai 
 though the mass of them might have 
 this knowledge, yet that all did not 
 possess it, and they might be injured, 
 ver. 7. Having stated this argument 
 of the Corinthians, that all had know- 
 ledge, in ver. 1, Paul then in a paren- 
 thesis states the usual effect of know- 
 ledge, and shows that it is not a safe 
 guide, ver. 1 3. In ver. 4 he resumes 
 the statement (commenced in ver. 1) 
 of the Corinthians, but which, in a 
 mode quite frequent in his writings, he 
 had broken off by his parenthesis on 
 the subject of knowledge ; and in ver. 
 4 6 he states the argument more at 
 length ; concedes that there was to them 
 but one God, and that the majority 
 of them must know that ; but states in 
 ver. 7, that all had not this knowledge, 
 and that those who had knowledge 
 ought to act so as not to injure those 
 who had not. t Knowledge puffeth up. 
 This is the beginning of the parenthe- 
 sis. It is the reply of Paul to the state- 
 ment of the Corinthians, that all had 
 knowledge. The sense is, ' Admitting 
 that you all have knowledge ; that you 
 know what is the nature of an idol, 
 and of idol worship ; yet mere know- 
 ledge in this case is not a safe guide ; 
 its effect may be to puff up, to fill with 
 pride and self-sufficiency, and to lead 
 you astray. Charity, or love, as well 
 as knowledge, should be allowed to 
 come in as a guide in such cases, and 
 will be a safer guide than mere know 
 ledge.' There had been some remark 
 able proofs of the impropriety of relying 
 on mere knowledge as a guide in reli 
 gious matters among the Corinthians, 
 and it was well for Paul to remind them 
 of it. These pretenders to uncommon 
 wisdom had given rise to their factions 
 disputes, and parties, (see ch. i. ii. iii.^ 
 and Paul now reminds them that it w u 
 
I. CORINTHIANS. 
 
 [A. D. 59 
 
 2 And if " any man think that 
 ne knoweth any thing, he know- 
 
 a Rom. 11.25. Gal.6.3. lTim.6.3,4. 
 
 not safe to rely on such a guide. And 
 it is no more safe now than it was then. 
 Mere knowledge, or science, when the 
 heart is not right, fills with pride ; 
 swells a man with vain self-confidence 
 and reliance in his own powers, and 
 very often leads him entirely astray. 
 Knowledge combined with right feel- 
 ings, with pure principles, with a heart 
 filled with love to God and men, may 
 be trusted : but not mere intellectual 
 attainments; mere abstract science ; the 
 mere cultivation of the intellect. Unless 
 the heart is cultivated with that, the 
 effect of knowledge is to make a man 
 a pedant; to fill him with vain ideas of 
 his own importance; and thus to lead 
 him into error and to sin. ^ But cha- 
 nty edijieth. Love (' fi^a?) ; so 
 the word means ; and so it would be 
 well to translate it. Our word charity 
 we now apply almost exclusively to 
 alms-giving, or to the favourable opi- 
 nion which we entertain of others when 
 they seem to be in error or fault. The 
 word in the Scripture means simply 
 love. See Notes on ch. xiii. The sense 
 here is, ' Knowledge is not a safe guide, 
 and should not be trusted. Love to each 
 other and to God, true Christian affec- 
 tion, will be a safer guide than mere 
 knowledge. Your conclusion on this 
 question should not be formed from 
 mere abstract knowledge ; but you 
 should ask what LOVE to others to 
 the peace, purity, happiness, and salva- 
 tion of your brethren would demand. 
 If love, to them would prompt to this 
 course, and permit you to partake of 
 this food, it should be done ; if not, if 
 it would injure them, whatever mere 
 knowledge would dictate, it should not 
 be done.' The doctrine is, that love to 
 God and to each other is a better guide 
 in determining what to do than mere 
 knowledge. And it is so. It will 
 prompt us to seek the welfare of others, 
 and to avoid what would injure them. 
 It will make us tender, affectionate, and 
 kind; and will better tell us what to 
 
 eth nothing yet as he ought te 
 know. 
 
 do, and how to do it in the best way, 
 than all the abstract knowledge that is 
 conceivable. The man who is influ- 
 enced by love, ever pure and ever glow- 
 ing, is not in much danger of going 
 astray, or of doing injury to the cause 
 of God. The man who relies on his 
 knowledge is heady, high-minded, ob- 
 stinate, contentious, vexatious, perverse, 
 opinionated ; and most of the difficulties 
 in the church arise from such men. 
 Love makes no difficulty, but heals 
 and allays all : mere knowledge heals 
 or allays none, but is often the occasion 
 of most bitter strife and contention. 
 Paul was wise in recommending that 
 the question should be settled by love 
 and it would be wise if all Christiana 
 would follow his instructions. 
 
 2. And if any think, &c. The con- 
 nexion and the scope of this passage 
 require us to understand this as de- 
 signed to condemn that vain conceit of 
 knowledge, or self-confidence, which 
 would lead us to despise others, or to 
 disregard their interests. ' If any one 
 is conceited of his knowledge, is so vain, 
 and proud, and self-confident, that he 
 is led to despise others, and to disregard 
 their true interests, he has not yet learn- 
 ed the very first elements of true know, 
 ledge as he ought to learn them. True 
 knowledge will make us humble, mo- 
 dest, and kind to others. It will not 
 puff us up, and it will not lead us to 
 overlook the real happiness of others.' 
 See Rom. xi. 25. ^ Any thing. Any 
 matter pertaining to science, morals, 
 philosophy, or religion. This is a ge 
 neral maxim pertaining to all pretend' 
 ers to knowledge. ^ He knuwcih no- 
 thing yet, &c. He has not known 
 what is most necessary to be known on 
 the subject ; nor has he known the true 
 use and design of knowledge, which is 
 to edify and promote the happiness of 
 others. If a man has not so learned 
 any thing as to make it contribute to 
 the happiness of others, it is a proof 
 that he has never learned the tiue de- 
 
A.D. 59.] 
 
 CHAPTER V1U. 
 
 155 
 
 3 But if any man love God, 
 e same is known of him. 
 
 4 As concerning therefore the 
 
 a Nah.1.7. 2Tim.2.19. 
 
 sign of the first elements of knowledge. 
 Paul's design is to induce them to seek 
 the welfare of their brethren. Know- 
 ledge, rightly applied, will promote the 
 happiness of all. And it is true now 
 as it was then, that if a man is a miser 
 in knowledge as in wealth ; if he lives 
 to accumulate, never to impart ; if he 
 is filled with a vain conceit of his wis- 
 dom, and seeks not to^)enefit others by 
 enlightening their ignorance, and guid- 
 ing them in the way of truth, he has 
 never learned the true use of science, 
 any more than the man has of wealth 
 who always hoards, never gives. It is 
 valueless unless it is diffused, as the 
 light of heaven would be valueless un- 
 less diffused all over the world, and the 
 waters would be valueless if always pre- 
 served in lakes and reservoirs, and never 
 diffused over hills and vales to refresh 
 the earth. 
 
 3. But if any man love God. If 
 any man is truly attached to God ; if 
 he seeks to serve him, and to promote 
 his glory. The sense seems to be this. 
 ' There is no true and real knowledge 
 which is not connected with love to 
 God. This will prompt a man also to 
 love his brethren, and will lead him to 
 promote their happiness. A man's 
 course, therefore, is not to be regulated 
 by mere knowledge, but the grand prin- 
 ciple is love to God and love to man. 
 I ove edifies; love promotes happiness ; 
 love will prompt to what is right ; and 
 love will secure the approbation of God.' 
 Thus explained, this difficult verse ac- 
 cords with the whole scope of the pa- 
 renthesis, which is to show that a man 
 should not be guided in his intercourse 
 with others by mere knowledge, how- 
 ever great that may be ; but that a safer j 
 and better principle was love, charity \ 
 (I^aTr/)), whether exercised towards God 
 or man. Under the guidance of this, 
 man would be in little danger of error. 
 Tinder ine direction of mer knouskdge 
 
 eating of those things that are 
 offered in sacrifice unto idols, 
 we know that an idol * is no- 
 
 b Isa.41.21. 
 
 he would never be sure of a safe guide. 
 See ch. xiii. ^ The same is known of 
 him. The words "is known" (tyveetrrdt) 
 I suppose to be taken here in the sense 
 of ' is approved by God ; is loved by 
 him ; meets with his favour,' &c. In 
 this sense the word known is often 
 used in the Scriptures. Note, Matt. vii. 
 23. The sense is, If any man acts 
 under the influence of sacred chanty, 
 or love to God, and consequent love to 
 man, he will meet with the approbation 
 of God. He will seek his glory, and 
 the good of his brethren; he will be 
 likely to do right ; and God will approve 
 of his intentions and desires, and will 
 regard him as his child. Little distin- 
 guished, therefore, as he may be for 
 human knowledge, for that science 
 which puffs up with vain self-confi- 
 dence, yet he will have a more truly 
 elevated rank, and will meet with the 
 approbation and praise of God. This 
 is of more value than mere knowledge, 
 and this love is a far safer guide than 
 any mere intellectual attainments.' So 
 the world would have found it to be if 
 they had acted on it ; and so Christiana 
 would always find it. 
 
 4. As concerning therefore, &c. The 
 parenthesis closes with ver. 3. The 
 apostle now proceeds to the real ques- 
 tion in debate, and repeats in this verse 
 the question, and the admission that all 
 had knowledge. The admission that 
 all had knowledge proceeds through 
 ver. 4, 5, and 6 ; and in ver. 7 he gives 
 the answer to it. In ver. 4 6 every 
 thing is admitted by Paul which they 
 asked in regard to the real extent of 
 their knowledge on this subject; anc 1 
 in ver. 7 he shows that even on Ihe 
 ground of this admission, the conclu- 
 sion would not follow that it was right 
 to partake of the food offered in sacri- 
 fice in the temple of an idol. ^ The 
 eating of thosjs things, &c. Whether 
 it i* fight to eat them. Here the que* 
 
156 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 thing in the ^ arid, and that there 
 is none other God but one. 
 
 a Deut.4.39. Isa.44.8,24. 
 
 tion is varied somewhat from what it 
 was in ver. 1, but substantially the same 
 inquiry is stated. The question was, 
 whether il was right for Christians to 
 eat the meat of animals that had been 
 fclain in sacrifice to idols. 1 We know. 
 ver. 1. We Corinthians know; and 
 Paul seems fully to admit that they had 
 all the knowledge which they claimed, 
 ver. 7. But his object was to show 
 that even admitting that, it would not 
 follow that it would be right to partake 
 of that meat. It is well to bear in mind 
 that the object of their statement in re- 
 gard to knowledge was, to show that 
 there could be no impropriety in par- 
 taking of the food. This argument the 
 apostle answers in ver. 7. 1 That an 
 idol is nothing. Is not the true God ; 
 is not a proper object of worship. We 
 are not so stupid as to suppose that the 
 block of wood, or the carved image, or 
 the chiseled marble is a real intelli- 
 gence, and is conscious and capable of 
 receiving worship, or benefiting its vo- 
 taries. We fully admit, and know, 
 that the whole thing is delusive ; and 
 there can be no danger that, by partak- 
 ing of the food offered in sacrifice to 
 them, we should ever be brought to a 
 belief of the stupendous falsehood that 
 they are true objects of worship, or to 
 deny the true God. There is no doubt 
 that the more intelligent heathen had 
 this knowledge ; and doubtless nearly 
 all Christians possessed it, though a few 
 who had been educated in the grosser 
 views of heathenism might still have 
 regarded the idol with a superstitious 
 reverence. For whatever might have 
 been the knowledge of statesmen and 
 philosophers on the subject, it was still 
 doubtless true that the great mass of the 
 heathen world did regard the dumb 
 idols Arf the proper objects of worship, 
 and supposed that they were inhabited 
 by invisible spirits the gods. For 
 purposes of state, and policy, and im- 
 position, the lawgivers and priests of 
 the pagan world were careful to cherish 
 
 5 For though there be that 
 are ft called gods, whether in hea- 
 
 6 Jno.10.34,35. 
 
 this delusion. See ver. 7. f Is no- 
 thing. Is delusive ; is imaginary. 
 There may have been a reference here 
 to the name of an idol among the He- 
 brews. They called idols o^N (Eli- 
 /*m), or in the singular S^N (Elil), vain, 
 null, nothing-worth, nothingness, va- 
 nity, weakness, &c. ; indicating their 
 vanity and powerlessness. Lev. xxvi. 1. 
 1 Chron. xvi. 26. Isa. ii. 8; x. 10; 
 xix. 11. 13. 20; xxxi. 7. Ps. xc. 5. 
 Ezek. xxx. 13. Hab. ii. 18. Zech. 
 xi. 17, &c. ^ In the world. It is 
 nothing at all ; it has no power over 
 the world ; no real existence any- 
 where. There are no such gods as the 
 heathens pretend to worship. There 
 is but one God ; and that fact is known 
 to us all. The phrase " in the world" 
 seems to be added by way of emphasis, 
 to show the utter nothingness of idols ; 
 to explain in the most emphatic manner 
 the belief that they had no real exist- 
 ence. H And that there is none other 
 gods but one. This was a great car- 
 dinal truth of religion. See Note, Mark 
 xii. 29. Comp. Deut. vi. 4, 5. To keep 
 this great truth in mind was the grand 
 object of the Jewish economy ; and this 
 was so plain, and important, that the 
 Corinthians supposed that it must be 
 admitted by all. Even though they 
 should partake of the meat that was of- 
 fered in sacrifice to idols, yet they sup- 
 posed it was not passible that any of 
 them could forget the great cardinal 
 truth that there was but one God. 
 
 5. That are called gods. Gods so 
 called. The heathens everywhere wor- 
 shipped multitudes, and gave- to them 
 the name of gods, f Whether in hea- 
 ven. Residing in heaven, as a part 
 of the gods were supposed to do. Per- 
 haps, there may be allusion here to the 
 sun, moon, and stars ; but I rather su.p- 
 pose that reference is made to the ce- 
 lestial deities, or to those who were 
 supposed to reside in heaven, though 
 they were supposed occasionally to visit 
 the earth, as Jupiter, Juno, Mercury 
 
I.D. 59.1 
 
 CHAPTER VIII. 
 
 15? 
 
 ven or in earth, (as there be gods 
 many and lords many,) 
 
 6 But to us a there is but one 
 God, the Father, of whom are 
 
 a Mal.2.10. Eph.4.6. 
 
 Arc. J Or in earth. Upon the earth ; 
 or that reigned particularly over the 
 earth, or sea, as Ceres, Neptune, &c. 
 The ancient heathens worshipped some 
 gods that were supposed to dwell in 
 heaven : others that were supposed to 
 reside on earth ; and others that pre- 
 sided over the inferior regions, as Pluto, 
 &c. f As there be gods many (^3-^-5^), 
 &c. As there are, in fact, many which 
 are so called or regarded. It is a fact 
 that the heathens worship many whom 
 they esteem to be gods, or whom they 
 regard as such. This cannot be an ad- 
 mission of Paul that they were truly 
 gods, and ought to be worshipped ; but 
 it is a declaration that they esteemed 
 them to be such, or that a large number 
 of imaginary beings were thus adored. 
 The emphasis should be placed on the 
 word many ; and the design of the 
 parenthesis is, to show that the number 
 of these that were worshipped was not 
 a few, but was immense ; and that they 
 were in fact worshipped as gods, and 
 allowed to have the influence over their 
 minds and lives which they w^uld have 
 if they were real ; that is, that the effect 
 of this popular belief was to produce just 
 as much fear,alarm, superstition, and cor- 
 ruption, as though these imaginary gods 
 had a real existence. So that though 
 the more intelligent of the heathen put 
 no confidence in them, yet the effect on 
 the great mass was the same as if they 
 had had a real existence, and exerted 
 over them a real control, t And lords 
 many (jcJg/o/ TTOXXO/). Those who had 
 a rule over them ; <k> whom they sub- 
 mitted themselves ; and whose laws 
 they obeyed. This name lord was 
 often given to their idol gods. Thus 
 among the nations of Canaan their idols 
 was called Spa (Baal, or /ore?), the tu- 
 telary god of the Phenicians and Sy- 
 rians. Judg. viii. 33 ; ix. 4. 46. It is 
 used here with reference to the idols, 
 and means that the laws which they 
 irere supposed to give in regard to their 
 
 worship had control over the minds of 
 their worshippers. 
 
 6. But to us. Christians. We ac- 
 knowledge but one God. Whatever the 
 heathen worship, we know that there is 
 but one God ; and he alone has a right 
 to rule over us. J One God, the Fa- 
 ther. Whom we acknowledge as the 
 Father of all ; Author of all things ; and 
 who sustains to all his w@rks the rela- 
 tion of a father. The word " Father* 
 here is not used as applicable to the 
 first person of the Trinity, as distin- 
 guished from the second, but is applied 
 to God as God ; not as the Father in 
 contradistinction from the Son, but to 
 the divine nature as such, without re- 
 ference to that distinction the Father 
 as distinguished from his offspring, the 
 works that owe their origin to him. 
 This is manifest, (1.) Because the apos- 
 tle does not use the correlative term 
 " Son" when he comes to speak of the 
 " one Lord Jesus Christ ;'' and (2.) Be- 
 cause the scope of the passage requires 
 it. The apostle speaks of God, of the 
 divine nature, the one infinitely holy 
 Being, as sustaining the relation of 
 Father to his creatures. He produced 
 them. He provides for them. He pro- 
 tects them, as a father does his children. 
 He regards their welfare ; pities them 
 in their sorrows ; sustains them in trial ; 
 shows himself to be their friend. The 
 name Father is thus given frequently 
 to God, as applicable to the one God, 
 the divine Being. Ps. ciii. 13. Jer. 
 xxxi. 9. Mai. i. 6; ii. 10. Matt. vi. 9. 
 Luke xi. 2, &c. In other places it is 
 applied to the first person of the Tri 
 nity as distinguished from the second ; 
 and in these instances the correlative 
 Son is used. Luke x. 22; xxii. 42. 
 John i. 18; iii. 35; v. 19, 20, 21, 22, 
 20. 26. 30. 36. Heb. i. 5. 2 Pet. i. 17, 
 &c. f Of whom (t% &y). From whom, 
 as a fountain and source ; by whose 
 counsel, plan, and purpose. He is the 
 great source of all ; and all depend on 
 
158 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 all things, and we in i him ; 
 and one Lord Jesus Christ, by 
 
 or, for. 
 
 whom * are all things, and 
 by him. 
 
 a Jno.1.3. Heb.1.2. 
 
 him. It was by his purpose and power 
 that all things were formed, and to all 
 he sustains the relation of a Father. 
 The agent in producing all things, 
 however, was the Son. Col. i. 16. 
 Note, John i. 3. ^ Are all things. 
 These words evidently; refer to the 
 whole work of creation, as deriving 
 their origin from God. Gen.i. 1. Every 
 thing has thus been formed in accord- 
 ance with his plan ; and all things now 
 depend on him as their Father. 1 And 
 we. We Christians. We are what we 
 are by him. We owe our existence to 
 him ; and by him we have been rege- 
 nerated and saved. It is owing to his 
 counsel, purpose, agency, that we have 
 an existence ; and owing to him that 
 we have the hope of eternal life. The 
 leading idea here is, probably, that to 
 God Christians owe their hopes and 
 happiness. \ In him (? dt/riV) ; or 
 rather unto him : that is, we are formed 
 for him, and should live to his glory. 
 We have been made what we are, as 
 Christians, that we may promote his 
 honour and glory. *|j And one Lord, 
 &c. One Lord in contradistinction from 
 the " many lords" whom the heathens 
 worshipped. The word Lord here is 
 used in the sense of proprietor, ruler, 
 governor, or king ; and the idea is, that 
 Christians acknowledge subjection to 
 him alone, and not to many sovereigns, 
 as the heathens did. Jesus Christ is 
 the Ruler and Lord of his people. They 
 acknowledge their allegiance to him as 
 their supreme Lawgiver and King. 
 They do not acknowledge subjection 
 to many rulers, whether imaginary 
 gods or men; but receive their laws 
 from him alone. The word " Lord" 
 here does not imply of necessity any 
 inferiority to God ; since it is a term 
 which is frequently applied to God him- 
 self. The idea in the passage is, that 
 from God, the Father of all, we derive 
 our existence, and all that we have ; 
 and that we acknowledge immediate 
 *d direct subjection to the Lord Jesus 
 
 as our Lawgiver and Sovereign. From 
 him Christians receive their laws, and 
 to him they submit their lives. And 
 this idea is so far from supposing infe* 
 riority in the Lord Jesus to God, that 
 it rather supposes equality ; since a right 
 to give laws to men, to rule their con 
 sciences, to direct their religious opi- 
 nions and their lives, can appropriately 
 appertain only to one who h'as equality 
 with God. 1 By whom, &c. (//' w). 
 By whose agency , or through whom, 
 as the agent. The word " by" (if) 
 stands in contradistinction from " of" 
 (!) in the former part of the verse; 
 and obviously means, that, though " all 
 things" derived their existence from 
 God as the fountain and author, yet it 
 was " by " the agency of the Lord Jesus. 
 This doctrine, that the Son of God was 
 the great agent in the creation of the 
 world, is elsewhere abundantly taught 
 in the Scriptures. See Note, John i. 3. 
 K Are all things. The universe ; for 
 so the phrase Ta Trdvrx. properly means. 
 No words could better express the idea 
 of the universe than these; and the 
 declaration is therefore explicit that the 
 Lord Jesus created all things. Some 
 explain this of the " new creation ;" as 
 if Paul had said that all things per- 
 taining to our salvation were from him. 
 But the objections to this interpretation 
 are obvious. (1.) It is not the natural 
 signification. (2.) The phrase "all 
 things" naturally denotes the universe. 
 (3.) The scope of the passage requires 
 us so to understand it. Paul is not 
 speaking of the new creature ; but he 
 is speaking of tl^ question whether 
 there is more than one God, one Crea- 
 tor, one Ruler over the wide universe. 
 The heathen said there was ; Chrislia 
 affirmed that there was not. The scope, 
 therefore, of the passage requires us to 
 understand this of the vast material 
 universe ; and the obvious declaration 
 here is, that the Lord Jesus was the 
 Creator of all. f And we. We Chris- 
 tians (1 Pet. i. 21") ; or, we as men 
 
A.D. 59.] 
 
 CHAPTER VI11. 
 
 7 Howbeit there is not in 
 every man that knowledge : for 
 
 some, with conscience of the 
 idol unto this hour, eat it as a 
 
 \ve have derived our existence " by " 
 V V/) or through him. The expression 
 will apply either to our original crea- 
 tion, or to our hopes of heaven, as being 
 by him ; and is equally true respecting 
 both. Probably the idea is, that all that 
 we have, as men and as Christians, 
 our lives and our hopes, are through 
 him, and by his agency. Tf By him 
 (// HUTOU*). By his agency. Paul had 
 said, in respect to God the Father of all, 
 that we were unto (\K ) him ; he here 
 says that in regard to the Lord Jesus, 
 we are by (//') him, or by his agency. 
 The sense is, ' God is the author, the 
 former of the plan ; the source of being 
 and of hope ; and we are to live to him : 
 but Jesus is the agent by whom all 
 these things are made, and through 
 whom they are conferred on us.' Ari- 
 ans and Socinians have made use of 
 this passage to prove that the Son was 
 inferior to God ; and the argument is, 
 that the name God is not given to 
 Jesus, but another name implying infe- 
 riority ; and that the design of Paul 
 was to make a distinction between God 
 and the Lord Jesus. It is not the de- 
 sign of these Notes to examine opinions 
 in theology ; but in reply to this argu- 
 ment we may observe, briefly, (1.) That 
 those who hold to the divinity of the 
 Lord Jesus do not deny that there is a 
 distinction between him and the Father : 
 they fully admit and maintain it, both 
 in regard to his eternal existence (i. e. 
 that there is an eternal distinction of 
 persons in the Godhead) and in regard 
 to his office as mediator. (2.) The 
 term " Lord," given here, does not of 
 necessity suppose that he is inferior to 
 God. (3.) The design of the passage 
 supposes that there was equality in 
 some respects. God the Father and 
 the Lord Jesus sustain relations to 
 men that in some sense correspond to 
 the " many gods" and the " many lords" 
 that the heathen adored ; but they were 
 equal in nature. (4.) The work of 
 creation is expressly in this passage 
 
 ascribed to the Lord Jesus. But the 
 work of creation cannot be performed 
 by a creature. There can be no dele- 
 gated God, and no delegated omnipo- 
 tence, or delegated infinite wisdom and 
 omnipresence. The work of creation 
 implies divinity ; or it is impossible to 
 prove that there is a God : and if the 
 Lord Jesus made "ALL THINGS," hfo 
 must be God. 
 
 7. Howbeit. But. In the previous 
 verses Paul had stated the argument of 
 the Corinthians that they all knew 
 that an idol was nothing; that they 
 worshipped but one God ; and that 
 there could be no danger of their fall- 
 ing into idolatry, even should they par- 
 take of the meat offered in sacrifice to 
 idols. Here he replies, that though 
 this might be generally true, yet it wag 
 not universally ; for that some were 
 ignorant on this subject, and supposed 
 that an idol had a real existence, and 
 that to partake of that meat would be 
 to confirm them in their superstition. 
 The inference therefore is, that on their 
 account they should abstain. See ver. 
 11 13. ^ There is not, &c. There 
 are some who are weak and ignorant , 
 who have still remains of heathen opi- 
 nions and superstitious feelings, ^f Tha* 
 knowledge. That there is but one God ; 
 and that an idol is nothing. If For 
 some, with conscience of the idol. From 
 conscientious regard to the idol ; be- 
 lieving that an idol god has a real 
 existence ; and that his favour should 
 be sought, and his wrath be deprecated. 
 It is not to be supposed that converted 
 men would regard idols as the only 
 God ; but they might suppose that they 
 were intermediate beings, good or bad 
 angels, and that it was proper to seek 
 their favour or avert their wrath. We 
 are to bear in mind that the heathen 
 were exceedingly ignorant; and that 
 their former notions and superstitious 
 feelings about the gods whom their 
 fathers worshipped, and whom they 
 had adored, would not soon leav 
 
160 
 
 I. CORINTHIANS. 
 
 tiling offered unto an idol ; and 
 their conscience being weak is 
 defiled. 
 
 8 But meat a commendeth us 
 
 aRom.14.17. 
 
 [A. D. 59 
 
 not to God : for neither if wt 
 eat, * are we the better ; nei- 
 ther if we eat not, z are we the 
 worse. 
 
 l or, have we the more. * or, have we the less. 
 
 them, even on their conversion to 
 Christianity. This is just one instance, 
 like thousands, in which former erro- 
 neous opinions, prejudices, or supersti- 
 tious views may influence those who 
 are truly converted to God, and great- 
 ly mar and disfigure tke beauty and 
 symmetry of their religious character. 
 1 Eat it as a thing, &c. As offered to 
 an idol who was entitled to adoration ; 
 or as having a right to their homage. 
 They supposed that some invisible spi- 
 rit was present with the idol ; and that 
 his favour should be sought, or his 
 wrath averted, by sacrifice. J And 
 their conscience being weak. Being 
 unenlightened on this subject ; and 
 being too weak to withstand the temp- 
 tation in such a case. Not having a 
 conscience sufficiently clear and strong 
 to enable them to resist the temptation ; 
 to overcome all their former prejudices 
 and superstitious feelings; and to act 
 in an independent manner, as if an idol 
 were nothing. Or their conscience was 
 morbidly sensitive and delicate on this 
 subject: they might be disposed to do 
 right, and yet not have sufficient know- 
 ledge to convince them that an idol was 
 nothing, and that they ought not to 
 regard it. | Is dejiled. Polluted ; con- 
 taminated. By thus countenancing 
 idolatry he is led into sin, and contracts 
 guilt that will give him pain when his 
 conscience becomes more enlightened, 
 ver. 11. 13. From superstitious reve- 
 rence of the idol, he might think that 
 he was doing right ; but the effect 
 would be to lead him to a conformity 
 to idol worship that would defile his 
 conscience, pollute his mind, and ulti- 
 mately produce the deep and painful 
 conviction of guilt. The general rej/ly, 
 therefore, of Paul to the first argument 
 in favour of partaking of the meat 
 offered in sacrifice to idols is, that all 
 
 Christians have not full knowledge on 
 the subject ; and that to partake of that 
 might lead them into the sin of idola- 
 try, and corrupt and destroy their souls. 
 8 But meat commendeth us not to 
 God. This is to be regarded as the view 
 presented by the Corinthian Christians, 
 or by the advocates for partaking of the 
 meat offered in sacrifice to idols. The 
 sense is, ' Religion is of a deeper and 
 more spiritual nature than a mere re- 
 gard to circumstances like these. God 
 looks at the heart. He regards the 
 motives, the thoughts, the moral actions 
 of men. The mere circumstance of 
 eating meat, or abstaining from it, can- 
 not make a man better or worse in the 
 sight of a holy God. The acceptable 
 worship of God is not placed in such 
 things. It is more spiritual; more 
 deep; more important. And therefore,' 
 the inference is, 'it cannot be a matter 
 of much importance whether a man 
 eats the meat offered in sacrifice to 
 idols, or abstains.' To this argument 
 the apostle replies (ver. 9 13), that 
 although this might be true in itself, 
 yet it might be the occasion of leading 
 others into sin, and it would then be- 
 come a matter of great importance in 
 the sight of God, and should be in the 
 sight of all true Christians. The word 
 "commendeth" (irt^ivvtxrt) means pro- 
 perly to introduce to the favour of any 
 one, as a king or ruler ; and here mean* 
 to recommend to the favour of God, 
 God does not regard this as a matter 
 of importance. He does not make hit 
 favour depend on unimportant circum- 
 stances like this. J Neither if we eat 
 If we partake of the meat offered tc 
 idols. ^ Are we the better. Margin. 
 Have we the more. Gr. Do we abound 
 (Tr^Kra-fJcfjttv') ; that is, in moral worth 
 or excellence of character. See Note, 
 Rev. xiv. 17. 1 Are we the worse, 
 
A. D. 59.] 
 
 9 But take heed lest by any 
 means this * liberty a of yours 
 become a sfumbling-block to 
 them that are weak. 
 
 10 For if any man see thee 
 
 or, po-r.er. a Rom.14. 13,20. Gal.5.13. 
 
 CHAPTER VP1. 
 
 1(51 
 
 Margin, Have we the less. Greek, Do 
 we lack cr want (cV-rtgow^sS-at) ; that is, 
 in moral worth or excellence. 
 
 9. But take heed. This is the reply 
 of Paul to the argument of the Corinth- 
 ians in ver. 8. 'Though all that you 
 say should be admitted to be true, as it 
 must be; though a man is neither 
 morally better nor worse for partaking 
 of meat or abstaining from it ; yet the 
 grand principle, to be observed is, so to 
 act as not to injure your brethren. 
 Though you may be no better or worse 
 for eating or not eating, yet if your 
 conduct shall injure others, and lead 
 them into sin, that is a sufficient guide 
 to determine you what to do in the 
 cas. You should abstain entirely. It 
 is of far more importance that your 
 brother should not be led into sin, than 
 it is that you should partake of meat 
 which you acknowledge (ver. 8) is in 
 itself of no importance.' ^ Lest by 
 any means (//' 5ra>?). You should be 
 careful that by no conduct of yours 
 your brother be led into sin. This is a 
 general principle that is to regulate 
 Christian conduct in all matters that 
 are in themselves indifferent, ^f This 
 liberty of yours. This which you 
 claim as a right; this power which 
 you have, and the exercise of which is 
 in itself lawful. The liberty or power 
 (tfrurix.) here referred to was that of 
 partaking of the meat that was offered 
 in sacrifice to idols, ver. 8. A man 
 may have a right abstractly to do a 
 thing, but it may not be prudent or 
 wise to exercise it. t Become a stum- 
 bling-block. An occasion of sin. Note, 
 Matt. v. 29; also Note, Rom. xiv. 13. 
 See that it be not the occasion of lead- 
 ing others to sin, and to abandon their 
 Christian profession, ver. 10. f To 
 them that are weak. To those pro- 
 fessing Christians who are not fully 
 14* 
 
 which hast knowledge sit at meat 
 in the idol's temple, shall not the 
 conscience of him which is weak 
 be 2 emboldened to eat those things 
 which are offered to idols ; 
 
 ethfied. 
 
 informed or instructed in regard to the 
 true nature of idolatry, and who still 
 may have a superstitious regard for the 
 gods whom their fathers worshipped. 
 
 10. For if any man. Any Chris- 
 tian brother who is ignorant, or any 
 one who might otherwise become a 
 Christian. ^ Which hast knowledge 
 Who are fully informed in regard to 
 the real nature of idol worship. You 
 will be looked up to as an example. 
 You will be presumed to be partaking 
 of this feast in honour of the idol. You 
 will thus encourage him, and he will 
 partake of it with a conscientious re- 
 gard to the idol. ^ Sit at meat. 
 Sitting down to an entertainment 
 in the temple of the idol. Feasts 
 were often celebrated, as they are now 
 among the heathen, in honour of idols. 
 Those entertainments were either in 
 the temple of the idol, or at the house 
 of him who gave 't m t Shall not the 
 conscience of him which is weak. Of 
 the nian who is not fully informed, or 
 who still regards the idol with super- 
 stitious feelings. See ver. 7. Tf Be 
 emboldened. Margin, Edified (ciit'Jc,- 
 ftn&)i<r*Tctt'). Confirmed ; established. 
 So the word edify is commonly used 
 in the New Testament. Acts ix. 31. 
 Rom. xiv. 19. Eph. iv. 12. 1 Thess. 
 v. 11. The sense here is, < Before this 
 he had a superstitious regard for idols. 
 He had the remains of his former feel- 
 ings and opinions. But he was not 
 established in the belief that an idol 
 was any thing; and his superstitious 
 feelings were fast giving way to the 
 better Christian doctrine that they were 
 nothing. But now, by your example, 
 he will be fully confirmed in the belief 
 that an idol is to be regarded with re- 
 spect and homage. He will see you 
 in the very temple, partaking of a feast 
 in honour rf the idol ; and he will infer 
 
162 
 
 CORINTHIANS. 
 
 11 And through thy know- 
 Ledge shall the weak brother 
 
 not only that it is right, but that it is a 
 matter of conscience with you, and will 
 follow your example.' 
 
 11. And through thy knowledge. 
 Because you knew that an idol was 
 nothing, and that there could be really 
 no danger of falling into idolatry from 
 partaking of these entertainments. You 
 will thus be the means of deceiving 
 and destroying him. The argument 
 of the apostle here is, that if this was 
 ',o be the result, the duty of those who 
 had this knowledge was plain. \ Shall 
 the weak brother. The uninformed and 
 ignorant Christian. That it means a 
 real Christian there can be no doubt. 
 For (1.) It is the usual term by which 
 Christians are designated the endear- 
 ing name of brother; and (2.) The 
 scope of the passage requires it so to 
 be understood. See Note, Rom. xiv. 
 20. If Perish. Be destroyed ; ruined ; 
 lost. Note, John x. 28. So the word 
 tiTroKitrati properly and usually signi- 
 fies. The sense is, that the tendency 
 of this course would be to lead the weak 
 brother into sin, to apostasy, and to 
 ruin. But this does not prove that 
 any who were truly converted should 
 apostatize and be lost; for (1.) There 
 may be a tendency to a thing, and yet 
 that thing may never happen. It may 
 be arrested, and the event not occur. 
 (2.) The warning designed to prevent 
 it may be effectual, and be the means 
 of saving. A man in a canoe floating 
 down the Niagara river may hsrVe a 
 tendency to go over the falls , but he 
 may be hailed from the shore, and the 
 hailing may be eifectual, and he may 
 be saved. The call to him was de- 
 signed to save him, and actually had 
 that effect. So it may be in the warn- 
 ings to Christians. (3.) The apostle 
 does not say that any true Christian 
 would be lost. He puts a question ; 
 and affirms that if one thing was done, 
 another might follow. But this is not 
 affirming that any one would be lost. 
 So I might say that if the man con- 
 
 [A.D. 59. 
 
 perish, for whom Christ died ? 
 12 But when ye sin so 
 
 a Matt.2.40,45. 
 
 tinned to float on towards the falls of 
 Niagara, he would be destroyed. If one 
 thing was done, the other would be a 
 consequence. But this would be very 
 different from a statement that a man 
 had actually gone over the falls, and 
 been lost. (4.) It is elsewhere abun- 
 dantly proved that no one who bar 
 been truly converted will apostatize 
 and be destroyed. See Notes, John x. 
 28. Comp. Note, Rom. viii. 29, 30. 
 1 For whom Christ died. This is 
 urged as an argument why we should 
 not do any thing that would tend to 
 destroy the souls of men. And no 
 stronger argument could be used. The 
 argument is, that we should not do any 
 thing that would tend to frustrate the 
 work of Christ, that would render the 
 shedding of his blood vain. The possi- 
 bility of doing this is urged ; and that 
 bare possibility should deter us from a 
 course of conduct that might have this 
 tendency. It is an appeal drawn from 
 the deep and tender love, the suffer- 
 ings, and the dying groans of the Son 
 of God. If he endured so much to 
 save the soul, assuredly we should not 
 pursue a course that would tend to 
 destroy it. If he denied himself so 
 much to redeem, we should not, as- 
 suredly, be so fond of self-gratification 
 as to be unwilling to abandon any 
 thing that would tend to destroy. 
 
 12. But when ye sin so against the 
 brethren. This is designed further to 
 show the evil of causing others to sin ; 
 and hence the evil which might arise 
 from partaking of the meat offered to 
 idols. The word sin here is to be 
 taken in the sense of injuring, offend- 
 ing, leading into sin. You violate 
 the law which requires you to love 
 your brethren, and to seek their wel- 
 fare, and thus you sin against them. 
 Sin is properly against God ; but there 
 may be a course of injury pursued 
 against men, or doing them injustice 
 or wrong, and this is sin against 
 them. Christians are bound to do right 
 
A. D. 59.] 
 
 CHAPTER VIII. 
 
 163 
 
 against the brethren, and wound 
 their weak conscience, ye sin 
 against Christ. 
 
 13 Wherefore, if meat make 
 
 towards all. If And pound their weak 
 conscience. The word wound here 
 (TU?TTCVTC, smiting, beating") is taken 
 in the sense of injure. Their con- 
 sciences are ill-informed. They, have 
 not the knowledge which you have. 
 And by your conduct they are led far- 
 ther into error, and believe that the 
 .dol is something, and is to be honoured. 
 They are thus led into sin, and their 
 conscience is more and more perverted, 
 and oppressed more and more with a 
 sense of guilt, f Ye sin against Christ. 
 Because (1.) Christ has commanded 
 you to love them, and seek their good, 
 and not to lead them into sin ; and 
 (2.) Because they are so intimately 
 united to Christ (Notes, John xv. l,&c.) 
 that to offend them is to offend him ; 
 to injure the members is to injure the 
 head ; to destroy their souls is to pain 
 his heart and to injure his cause. 
 Note, Matt. x. 40. Comp. Luke x. 16. 
 13. Wherefore. As the conclusion 
 of the whole matter, f If meat, &c. 
 Paul here proposes his own views and 
 feelings, or tells them how he would 
 act in order to show them how they 
 should act in these circumstances. 
 f Make my brother to offend. Lead 
 him into sin ; or shall be the cause of 
 leading him into error and guilt. It 
 does not mean, if the eating of meat 
 should enrage or irritate another; but 
 if it is the occasion of his being led 
 into transgression. How this might 
 be done is stated in ver. 10. ^ I will 
 eat nojlesh, &c. My eating meat is a 
 matter of comparative unimportance. 
 I can dispense with it. It is of much 
 less importance to me than happiness, 
 a good conscience, and salvation are to 
 my brother. And the law of love 
 therefore to him requires me to deny 
 myself rather than to be the occasion 
 of leading him into sin. This is a 
 no'jle resolution ; and marks a great, 
 
 my brothei to offend, I will eat 
 no flesh while the world stand- 
 eth, lest tt I make my brother to 
 offend. 
 
 a c.9.22. 
 
 disinterested, and magnanimous spirit. 
 It is a spirit that seeks the good of all ; 
 that can deny itself; that is supremely 
 anxious for the glory of God and the 
 salvation of man, and that can make 
 personal comfort and gratification sub- 
 servient to the good of others. It was 
 the principle on which Paul always 
 acted ; and is the very spirit of the 
 self-denying Son of God. f While 
 the world standeth. Greek, For ever. 
 The phrase ' I will never eat meat' 
 would express the idea. 1 Lest I make, 
 &c. Rather than lead him into sin, 
 by my indulging in eating the meat 
 offered in sacrifice to idols. 
 
 REMARKS. 
 
 This chapter is very important, as it 
 settles some principles in regard to the 
 conduct of Christians ; and shows how 
 they should act in reference to things 
 that are indifferent ; or which in them- 
 selves can be considered as neither right 
 nor wrong ; and in reference to those 
 things which may be considered in 
 themselves as right and lawful, but 
 whose indulgence might injure others. 
 And from the chapter we learn, 
 
 1st. That Christians, though they 
 are truly converted, yet may have many 
 erroneous vie-vs and feelings in refer- 
 ence to many things, ver. 6. This 
 was true of those converted from ancient 
 heathenism, and it is true of those who 
 are now converted from heathenism, 
 and of all young converts. Former 
 opinions, and prejudices, and even 
 superstitions abide long in the mind, 
 and cast a long and withering influ-_ 
 ence over the regions of Christian 
 piety. The morning dawn is at first 
 very obscure. The change from night 
 to daybreak is at first scarcely per- 
 ceptible. And so it may be in con- 
 version. The views which a heathen 
 entertained from his childhood could 
 not at once be removed. The influ- 
 
1. CORINTHIANS. 
 
 ence of corrupt opinions and feelings, 
 which a sinner has long indulged, may 
 travel over in his conversion, and may 
 long endanger his piety and destroy 
 his peace. Corrupt and infidel thoughts, 
 associations of pollution, cannot be de- 
 stroyed at once; and we are not to 
 expect from a child in the Christian 
 life, the foil vigour, and the elevated 
 principle, and the strength to resist 
 temptation, which we expect of the 
 man matured in the service of the 
 Lord Jesus. This should lead us to 
 charity in regard to the imperfections 
 and failings of young converts ; to a 
 willingness to aid and counsel them ; 
 to carefulness not to lead them into 
 sin ; and it should lead us not to expect 
 the same amount *of piety, zeal, and 
 purity in converts from degraded hea- 
 thens, which we expect in Christian 
 lands, and where converts have been 
 trained up under all the advantages of 
 Sabbath-schools and Bible-classes. 
 
 2d. Our opinions should be formed, 
 and our treatment of others regulated, 
 riot by abstract knowledge, but by love, 
 ver. 1. A man is usually much more 
 likely to act right who is influenced 
 by charity and love, than one who is 
 guided by simple knowledge, or by self- 
 confidence. One is humble, kind, ten- 
 der towards the frailties of others, sen- 
 sible himself of infirmity, and is disposed 
 to do right; the other may be vain, 
 harsh, censorious, unkind, and severe. 
 Knowledge is useful ; but for the prac- 
 tical purposes of life, in an erring and 
 fallen world, love is more useful ; and 
 while the one often leads astray, the 
 other seldom errs. Whatever know- 
 ledge we may have, we should make it 
 a point from which we are never to 
 depart, that our opinions of others, and 
 our treatment of them, should be formed 
 under the influence of love. 
 
 3d. We should not be self-confident 
 of our wisdom, ver. 2. Religion pro- 
 duces humility. Mere knowledge may 
 fill the heart with pride and vanity. 
 True knowledge is not inconsistent 
 with humility ; but it must be joined 
 with a heart that is right. The men 
 that have been most eminent in know- 
 
 [A. D. 5<J 
 
 ledge have also been distinguished fo: 
 humility; but the heart was right; an? 
 they saw the folly of depending on 
 mere knowledge. 
 
 4th. There is but one God. ver. 4 P. 
 This great truth lies at the foundation 
 of all true religion ; and yet is so sim 
 pie that it may b known by all Chris- 
 tians, however humble, and is to be 
 presumed to be known by all, But 
 though simple, it is a great and glorious 
 truth; To keep this before the minds 
 of men was one great purpose of all 
 God's revelations ; and to communi- 
 cate it to men is now the grand object 
 of all missionary enterprises. The 
 world is full of idols and idolaters ; but 
 the knowledge of this simple truth 
 would change the moral aspect of the 
 entire globe. To spread this truth 
 should be the great aim and purpose 
 of all true Christians ; and when this 
 truth is spread, the idols of the heathen 
 will fall to the dust. 
 
 5th. Christians acknowledge one and 
 only one Lord. ver. 6. He rules over 
 them. His laws bind them. He con- 
 trols them. He has a right to them. 
 He can dispose of them as he pleases. 
 They are not their own ; but are bound 
 to live entirely to him, and for the pro- 
 motion of his cause. 
 
 6th. It becomes Christians to exer- 
 cise continual care, lest their conduct, 
 even in things which are in themselves 
 lawful, should be the occasion of lead- 
 ing others into sin. ver. 9. Christians 
 very often pursue a course of conduct 
 which may not be in itself unlawful, 
 but which may lead others who have 
 not their intelligence, or strength of 
 principle, into error. One man may 
 be safe where another man is in dan- 
 ger. One man may be able to resist 
 temptations which would entirely over- 
 come another. A course of life may, 
 perhaps, be safe for a man of years 
 and of mature judgment, which would 
 be ruinous to a young man. And the 
 grand principle here should be, not to 
 do that, even though it may be lawful 
 itself, which would be the occasion 
 of leading others into sin. 
 
 7th. We see here the importance 
 
A. D. 59.] 
 
 and the power of example, ver. 10, 11. 
 Nothing is of more value than a correct 
 Christian example. And this applies 
 particularly to those who are in the 
 more elevated ranks of life, who occupy 
 stations of importane, who are at the 
 head of families, colleges, and schools. 
 
 CHAPTER VIII. 
 
 165 
 
 The ignorant will be likely to follow oortant changes in society, (i.) En- 
 the example of the learned ; the poor "tertainments and feasts which, perhaps, 
 
 of the rich; those in humble life will 
 imitate the manners of the great. Even 
 in things, therefore, which may not be 
 in themselves unlawful in these cir- 
 cumstances, they should set an example 
 of self-denial, of plainness, of absti- 
 nence, for the sake of those beneath 
 them. They should so live that it 
 would be safe arid right for all to imi- 
 tate their example. Christ, though he 
 was rich, yet so lived that all may 
 safely imitate him ; though he was 
 nonoured of God, and exalted to the 
 highest office as the Redeemer of the 
 world, yet he lived so that all in every 
 rank may follow him ; though he had 
 all power, and was worshipped by 
 angels, yet so lived that he might teach 
 the most humble and lowly how to live ; 
 and so lived that it is safe and proper 
 for all to live as he did. So should 
 every monarch, and prince, and rich 
 man ; every noble, and every learned 
 man ; every man of honour and office ; 
 every master of a family, and every 
 man of age and wisdom, live that all 
 others may learn of them how to live, 
 and that they may safely walk in their 
 footsteps. 
 
 8th. We have here a noble instance 
 >f the principles on which Paul was 
 willing to act. ver. 13. He was willing 
 to deny himself of any gratification, if 
 
 his conduct was likely to be the occa- I scenes, and though it is certain that 
 sion of leading others into sin. Even ; Paul or the Saviour would not have been 
 
 the grand principle of Christianity ; 
 and this should influence and guide 
 all the professed friends and followers 
 of Christ. This principle might be 
 applied to many things in which many 
 Christians now freely indulge ; and if 
 applied, would produce great and im- 
 
 you may be able to afford (that is, 
 afford in the supposition that what 
 you have is yours, and not the Lord's), 
 may lead many of those who cannot 
 afford it to imitate you, and to involve 
 themselves in debt, in extravagance, in 
 ruin. (2.) You might possibly be safe 
 at a festival, at a public dinner, or in a 
 large party ; but your example would 
 encourage others where they would 
 not be safe ; and yet, how could you 
 reply should they say that you were 
 there, and that they were encouraged 
 by you 1 (3.) On the supposition that 
 the use of wine and other fermented 
 liquors may be in themselves lawful, 
 and that you mi^ht be safe in using 
 them, yet others may be led by your 
 example to an improper use of them, 
 or contracts, taste for stimulating drinks 
 that may end in their ruin. Would it 
 be right for you to continue the use of 
 wine in such circumstances ] Would 
 Paul have done if? Would he not 
 have adopted the noble principle in this 
 chapter, that he would not touch it 
 while the world stands, if it led him to 
 sin 1 (4.) You might be safe in a 
 party of amusement, in the circle of the 
 gay, and in scenes of merriment and 
 mirth. I say you might be, though 
 the supposition is scarcely possible that 
 Christian piety is ever safe in such 
 
 from that which was in itself lawful he 
 would abstain forever, if by indulgence 
 he would be the occasion of another's 
 into transgression. But how 
 rare is this virtue ! How seldom is it 
 practised ! How few Christians and 
 Christian ministers are there who deny 
 themselves any gratification in things 
 in themselves right, iest they should 
 induce others to sin ! And yet this is 
 
 found there. But how will it be for the 
 young, and for those of less strength 
 of Christian virtue? Will they be 
 safe there 1 Will they be able to guard 
 against these allurements as you could ] 
 Will they not be led into the love of 
 gayety, vanity, and folly 1 And what 
 would Paul have done in such cases ] 
 What would Jesus Christ have done ! 
 What should Christians now do ! This 
 
166 I. CORINTHIANS. 
 
 CHAPTER IX. 
 
 AMI not an apostle ? am I 
 ** not free ? have I not a seen 
 
 single principle, if fairly applied, would 
 go far to change the aspect of the Chris- 
 tian world. If all Christians had Paul's 
 delicate sensibilities, and Paul's strength 
 of Christian virtue, and Paul's willing- 
 ness to deny himself to benefit others, 
 the aspect of the Christian world would 
 soon change. How many practices 
 now freely indulged in would be aban- 
 doned ! And how soon would every 
 Christian be seen to set such an exam- 
 ple that all others could safely follow it ! 
 
 CHAPTER IX. 
 
 THE apostle had in ch. viii. 13, men- 
 tioned his willingness to deny himself 
 f he might be the means of benefiting 
 others. On this principle he had acted ; 
 and on this he purposed to act. The 
 mention of this principle of action seems 
 to have led him to a further illustration 
 of it in his own case, and in the illus- 
 tration to meet an objection that had 
 been urged against him at Corinth ; 
 and the scope of this chapter seems to 
 have been not only to give an illustra- 
 tion of this principle (see ch. ix. 27), 
 but to show that this principle on which 
 he acted would account for his conduct 
 when with them, and would meet all 
 the objections which had been made 
 against his apostleship. These objec- 
 tions seem to have been, (1.) That he 
 had not seen Jesus Christ ; and there- 
 fore could not be an apostle, ver. 1. 
 (2.) That he did not live like the other 
 apostles, that he was unmarried, was a 
 solitary man, and a wanderer, and was 
 unlike the other apostles in his mode 
 of life, not indulging as apostles might 
 do in the ordinary comforts of life, 
 ver. 4, 5. (3.) That he and Barnabas 
 were compelled to labour for their sup- 
 port, and were conscious, therefore, that 
 they had no pretensions to the apostolic 
 office, ver. 6. And (4.) That the fact 
 that he was unsupplied; that he did 
 not apply to Christians for his main- 
 tenance ; that he did not urge this as 
 t right, showed that he was conscious 
 
 [A. D. 5^ 
 
 Jesus Christ our Lord ? are not 
 ye my work b in the Lord ? 
 
 a Acts 9.3,17. ft c.4.15. 
 
 that he had no claims to the apostolic 
 character and rank. 
 
 To all this he replies in this chapter, 
 and the main drift and design of his 
 reply is, to show that he acted on the 
 principle suggested in ch. viii. 13, that 
 of denying himself; and consequently, 
 that though he had a right to main- 
 tenance, yet that the fact that he did 
 not urge that right was no proof that 
 he was not sent from God, but was 
 rather a proof of his being actuated by 
 the high and holy principles which 
 ought to influence those who were 
 called to this office. In urging this 
 reply, he shows, 
 
 (1.) That he had seen Jesus Christ, 
 and had this qualification for the office 
 of an apostle, ver. 1. 
 
 (2.) That he had the power like 
 others to partake of the common enjoy- 
 ments of life, and that his not doing it 
 was no proof that he was not an apos- 
 tle, ver. 4. 
 
 (3.) That he was not prohibited from 
 entering the domestic relations as others 
 had done, but had the right to enjoy 
 the same privileges if he chose ; and 
 that his not doing it was no proof lhat 
 he was not an apostle, but was an in- 
 stance of his denying himself for the 
 good of others, ver. 5. 
 
 (4.) That he was not under a neces- 
 sity of labouring with his own hands, 
 but that he might have required sup- 
 port as others did ; that his labouring 
 was only another instance of his readi- 
 ness to deny himself to promote the 
 welfare of others, ver. 6. 
 
 This sentiment he illustrates through 
 the remainder of the chapter by show- 
 ing that he had a right to support in 
 the work of the apostleship, and that 
 his not insisting on it was an instance 
 of his being willing to deny himself 
 that he might do good to others ; that 
 he did not urge this right because to 
 do that might injure the cause (vor. 
 12. 15); and that whether he received 
 
A.I). 59.] 
 
 CHAPTER IX. 
 
 167 
 
 support or not, he was bound to preach 
 the gospel. In this he shows (a) (ver. 
 7 10. 13) That Cod gave him the 
 right to support if he chose tc exercise 
 it ; (6) That it was equitable that he 
 should be supported (ver. 11); (c) That 
 the Lord had ordained this as a gene- 
 ral law, that they which preached the 
 gospel should live by it (ver. 14) ; (c?) 
 That he had not chosen to avail himself 
 of it because it might do injury (ver. 
 12. 15) ; (e) That necessity was laid 
 upon him at all events to preach the 
 gospel (ver. 16) ; (/) That if he did this 
 without an earthly reward, he would 
 be rewarded in heaven in a distin- 
 guished manner (ver. 17, 18); (g) That 
 he had made it the grand principle of 
 his life, not to make money, out to save 
 souls, and that he had sought this by a 
 course of continued self-denial (ver. 
 ' 9 22); (A) That all this was done for 
 the sake of the gospel (ver. 23); and (z) 
 That he had a grand and glorious object 
 in view, which required him, after the 
 manner of the Athletae, to keep his 
 body under, to practise self-denial, to 
 be temperate, to forego many comforts 
 of which he might otherwise have par- 
 taken, and that the grandeur and glory 
 of this object was enough to justify all 
 his self-denial, and to make all his 
 sacrifices pleasant, ver. 24 27. 
 
 Thus the whole chapter is an inci- 
 dental discussion of the subject of his 
 apostleship, in illustration of the senti- 
 ment advanced in ch. viii. 13, that he 
 was willing to practise self-denial for 
 the good of others ; and is one of the 
 most elevated, heavenly, and beautiful 
 discussions in the New Testament, and 
 contains one of the most ennobling 
 descriptions of the virtue of self-denial, 
 and of the principles which should actu- 
 ate the Christian ministry, anywhere 
 to be found. All classic writings would 
 be searched in vain, and all records of 
 profane history, for an instance of such 
 pure and elevated principle as is pre- 
 sented in this chapter. 
 
 1. Am I not an apostle ? This was 
 the point to be settled ; and it is pro- 
 bable that some at Corinth had denied 
 that he could be an apostle, since it 
 
 was requisite, in order to that, to have 
 seen trie Lord Jesus ; and since it wa* 
 supposed that Paul had not been & 
 witness of his life, doctrines, and death. 
 ^ Am I not free ? Am I not a free 
 man ; have I not the liberty which all 
 Christians possess, and especially which 
 all the apostles possess 1 The liberty 
 referred to here is doubtless the privi- 
 lege or right of abstaining from labour ; 
 of enjoying as others did the domestic 
 relations of life ; and of a support as a 
 public minister and apostle. Probably 
 some had objected to his claims of apos- 
 tleship that he had not used this right, 
 and that he was conscious that he had 
 no claim to it. By this mode of inter- 
 rogation, he strongly implies that he 
 was a freeman, and that he had this 
 right. K Have I not seen Jesus CJirist 
 our Lord? Here it is implied, and 
 seems to be admitted by Paul, that in 
 order to be an apostle it was necessary 
 to have seen the Saviour. This is 
 often declared expressly. See Note on 
 Acts i. 21, 22. The reason of this 
 was, that the apostles were appointed 
 to be WITNESSES of the life, doctrines, 
 death, and resurrection .of the Lord 
 Jesus, and that in their being witnesses 
 consisted the PECULIARITY of the apos- 
 tolic office. That this was the case is 
 abundantly manifest from Matt, xxviii. 
 18, 19. Luke xxiv. 48. Acts i. 21, 22 ; 
 ii. 32; x. 39 41. Hence it was es- 
 sential, in order that any one should 
 be such a witness, and an apostle, that 
 he should have seen the Lord Jesus. 
 'In the case of Paul, therefore, who was 
 called to this office after the death and 
 resurrection of the Saviour, and who 
 had not therefore had an opportunity 
 of seeing and hearing him when living, 
 this was provided for by the fact that 
 the Lord Jesus showed himself to him 
 after his death and ascension, in order 
 that he might have this qualification 
 for the apostolic office. Acts ix. 3 5. 
 17. To the fact of his having been 
 thus in a miraculous manner qualified 
 for the apostolic office, Paul frequently 
 appeals, and always with the same 
 view that it was necessary to have seen 
 the Lord Jesus to qualify one for thia 
 
188 
 
 CORINTHIANS. 
 
 2 If I be not an apostle unto 
 others, yet doubtless I am to 
 you : for the seal of mine apos- 
 
 3ffice. Acts xxii. 14, 15; xxvi. 16. 
 1 Cor. xv. 8. It follows from this, 
 therefore, that no one was an apostle 
 in the strict and proper sense who had 
 not seen the Lord Jesus. And it fol- 
 lows, also, that the apostles could have 
 no successors in that which constituted 
 6he PECULIARITY of their office; and 
 that the office must have commenced 
 and ended with them, f Are not ye 
 my work in the Lord ? Have you not 
 been converted by my labours, or under 
 my ministry ; and are you not a proof 
 that the Lord, when I have been claim- 
 ing to be an apostle, has owned me as 
 an apostle, and blessed me in this work 1 
 God would not give his sanction to an 
 impostor, and a false pretender; and 
 as Paul had laboured there as an apos- 
 tle, this was an argument that he had 
 been truly commissioned of God. A 
 minister may appeal to the blessing 
 of God on his labours in proof that he 
 is sent of Hiiji. And one of the best 
 of all arguments that a man is sent 
 from God exists where multitudes of 
 souls are converted from sin, and turned 
 to holiness, by his labours. What bet- 
 ter credentials than this can a man 
 need that he is in the employ of God 1 
 What more consoling to his own mind 1 
 What more satisfactory to the world 1 
 
 2. If I be not an apostle unto others. 
 * If I have not given evidence to others 
 of my apostolic mission ; of my being 
 sent by the Lord Jesus, yet I have to 
 you. Assuredly you, among whom I 
 have laboured so long and so success- 
 fully, should not doubt tha^ I am sent 
 from the Lord. You have been well 
 acquainted with me ; you have wit- 
 nessed my endowments, you have seen 
 my success, and you have had abun- 
 dant evidence that I have been sent on 
 this great work. It is therefore strange 
 in you to doubt my apostolic commis- 
 sion; and it is unkind in you so to 
 construe my declining to accept your 
 contributions and aid for my support, 
 
 [A. D. 59. 
 
 tleship are ye in the Lord. 
 
 3 Mine answer to them that 
 do examine me is this ; 
 
 as if I were conscious that I was not 
 entitled to that.' f For the stal of 
 mine apostleship. Your conversion ia 
 the demonstration that I am an apostle. 
 Paul uses strong language. He does 
 not mean to say that their conversion 
 furnished some evidence that he waa 
 an apostle; but that it was absolute 
 proof, and irrefragable demonstration, 
 that he was an apostle. A seal is that 
 which is affixed to a deed, or other in 
 strument, to make it firm, secure, and 
 indisputable. It is the proof or demon- 
 stration of the validity of the convey- 
 ance, or of the writing. Notes, John 
 iii. 33; vi. 27. The sense here is, 
 therefore, that the conversion of the 
 Corinthians was a certain demonstra- 
 tion that he was an apostle, and should 
 be so regarded by them, and treated by 
 them. It was such a proof, (1.) Be- 
 cause Paul claimed to be an apostle 
 while among them, and God blessed 
 and owned this claim ; (2.) Their con- 
 version could not have been accom- 
 plished by man. It was the work of 
 God. It was the evidence then which 
 God gave to Paul and to them, that he 
 was with him, and had sent him. (3.) 
 They knew him, had seen him, heard 
 him, were acquainted with his doc- 
 trines and manner of life, and could 
 bear testimony to what he was, and 
 what he taught. We may remark, 
 that the conversion of sinners is the 
 best evidence to a minister that he is 
 sent of God. The divine blessing on 
 his labours should cheer his heart, and 
 lead him to believe that God has sent 
 and that he approves him. And every 
 minister should so live and labour, 
 should so deny himself, that he may 
 be able to appeal to the people among 
 whom he labours that he is a minister 
 of the Lord Jesus. 
 
 3. Mine answer. Gr. 'H ipn UTTOAC- 
 yia.. My apology ; my defence. The 
 same word occurs in Acts xxii. I ; 
 xxv. 1 6. 2 Cor. vii. 1 1 . Phil. i. 1. \ 7. 
 
A.. D. 59.] 
 
 CHAPTER IX. 
 
 1(39 
 
 4 Have we not power to eat 
 
 and to drihk ? 
 
 5 Have we not power to lead 
 about a sister, a * wife, as well 
 
 or, war.ian. 
 
 2 Tim. iv. 16. 1 Pet. iii. 15. See Note, 
 Acts xxii. 1. Here it means his an- 
 swer, or defence against those who sat 
 in judgment on his claims to be an 
 apostle. If To them that do examine 
 me. To Chose who inquire of me ; or 
 who ensure and condemn me as not 
 having any claims to the apostolic of- 
 fice. The word used here (uraxgwe) is 
 properly a forensic term, and is usually 
 applied to judges in courts; to those 
 who sit in judgment, and investigate 
 and decide in litigated cases brought 
 before them. Luke xxiii. 14. Acts iv. 
 ft; xii. 19; xxiv. 8. The apostle here 
 may possibly allude to the arrogance 
 and pride of those who presumed to sit 
 as judges on his qualification for the 
 apostolic office. It is not meant that 
 this answer had been given by Paul 
 before this, but that this was the 
 defence which he had to offer. ^ Is 
 this. This which follows; the state- 
 ments which are made in the following 
 verses. In these statements (ver. 4, 5, 
 6, &c.) he seems to have designed to 
 take up their objections to his apostolic 
 claims one by one, and to show that 
 hey were of no force. 
 
 4. Have we not power (igfserlat?). 
 Have we not the right. The word 
 power here is evidently used in the 
 sense of right (comp. John i. 12, mar- 
 gin) ; and the apostle means to say 
 that though they had not exercised this 
 right by demanding a maintenance, 
 yet it was not because they were con- 
 scious that they had no such right, but 
 because they chose to forego it for wise 
 and important purposes. T To eat and 
 to drink. To be maintained at the ex- 
 pense of those among whom we labour. 
 Have we not a right to demand that 
 they shall yield us a proper support 1 
 By the interrogative form of the state- 
 ment, Paul intends more strongly to 
 affirm that they had such a right. The 
 interrogative mode is often adopted to 
 express the strongest affirmation. The 
 objection here urged seems to have been 
 <5 
 
 this, 'You, Paul and Barnabas, labou. 
 with your own hands. Acts xviii. 3. 
 Other religious teachers lay claim to 
 maintenance, and are supported without 
 personal labour. This is the case with 
 pagan and Jewish priests, and with 
 Christian teachers among us. You 
 must be conscious, theiefore, that you 
 are not apostles, and that you have no 
 claim or right to support.' To this the 
 answer of Paul is, ' Wo admit that we 
 labour with our own hands. But youi 
 inference does not follow. It is not be- 
 cause we have not a right to such sup- 
 port, and it is not because we are con- 
 scious that we have no such claim, but 
 it is for a higher purpose. It is because 
 it will do good if we should not urge this 
 right, and enforce this claim.' That they 
 had such a right, Paul proves at lengt' 
 in the subsequent part of the chapte. 
 
 5. Have we not power * Have we 
 not a right ] The objection here seems 
 to have been, that Paul and Barnabas 
 were unmarried, or at least that they 
 travelled without wives. The objectors 
 urged that others had wives, and that 
 they took them with them, and expected 
 provision to be made for them as well 
 as for themselves. They therefore 
 showed that they felt that they had a 
 claim to support for their families, and 
 that they were conscious that they were 
 sent of God. But Paul and Barnabas 
 had no families. And the objectors in- 
 ferred that they were conscious that tney 
 had no claim to the apostleship, and no 
 right to support. To this Paul replies 
 as before, that they had a right to do as 
 others did, but they chose not to do it 
 for other reasons than that they were 
 conscious that they had no such right. 
 If To lead about. To have in attend- 
 ance with us ; to conduct from place to 
 place ; and to have them maintained at 
 the expense of the churches amongst 
 which we labour, f A sister, a wife. 
 Marg. "or woman." This phrase hag 
 much perplexed commentators. But 
 the simple meaning seems to be, ' A wife 
 
170 
 
 I. CORINTHIANS. 
 
 [A. D. 
 
 as other apostles, and as the bre- 
 
 thren of the Lord, and Cephas ? 
 
 who should be a Christian, and regard- 
 ed as sustaining the relation of a Chris- 
 tian sister.' Probably Paul meant to 
 advert to the fact that the wives of the 
 apostles were and should be Christians ; 
 and that it was a matter of course, that 
 if an apostle led about a wife she would 
 be a Christian ; or that he would marry 
 no other. Comp. 1 Cor. iii. 11. f As 
 well as other apostles. It is evident 
 from this that the' apostles generally 
 were married. The phrase used here 
 is ol \OITTO} ccTroWcxo/ (the remaining 
 apostles, or the other apostles). And if 
 they were married, it is right and pro- 
 per for ministers to marry now, what- 
 ever the papist may say to the contrary. 
 It is safer to follow the example of the 
 apostles than the opinions of the papal 
 church. The reasons why the apos- 
 tles had wives with them on their jour- 
 neys may have been various. They 
 may have been either to give instruc- 
 tion and counsel to those of their own 
 sex to whom the apostles could not 
 have access, or to minister to the wants 
 of their husbands as they travelled. It 
 is to be remembered that they travelled 
 among heathens ; they had no acquaint- 
 ance and no friends there ; they there- 
 fore took with them their female friends 
 and wives to minister to them, and sus- 
 tain them in sickness, trial, &c. Paul 
 says that he and Barnabas had a right 
 to do this ; but they had not used this 
 right because they chose rather to make 
 the gospel without charge (ver. 18), 
 and that thus they judged they could 
 do more good. It follows from this, (1.) 
 That it is right for ministers to marry, 
 and that the papal doctrine of the celi- 
 bacy of the clergy is contrary to apos- 
 tolic example. (2.) It is right for 
 missionaries to marry, and to take their 
 wives with them to heathen lands. 
 The apostles were missionaries, and 
 spent their lives in heathen nations as 
 missionaries do now, and there may be 
 as good reasons for missionaries marry- 
 ing now as there were then. (3.) Yet 
 there are men, like Paul, who can do 
 
 more good without being married. 
 There are circumstances, like his, where 
 it is not advisable that they should mai- 
 ry, and there can be no doubt that Paul 
 regarded the unmarried state for a mis- 
 sionary as preferable and advisable. 
 Probably the same is to be said of most 
 missionaries at the present day, that 
 they could do more good if unmarried, 
 than they can if burdened with the 
 cares of families. ^ And as the brethren 
 o the Lord. The brothers of the Lord 
 
 of 
 Je 
 
 esus, James and Joses, and Simon 
 and Judas. Matt. xiii. 55. It seems 
 from this, that although at first they did 
 not believe in him (John vii. 5), and 
 had regarded him as disgraced (Mark 
 iii. 21), yet that they had subsequently 
 become converted, and were employed 
 as ministers and evangelists. It id evi- 
 dent also from this statement that they 
 were married, and were attended with 
 their wives in their travels. ^ And 
 Cephas. Peter. Note, John i. 42. This 
 proves, (1.) as well as the declaration 
 in Matt. viii. 14, that Peter had been 
 married. (2.) That he had a wife after 
 he became an apostle, and while en- 
 gaged in the work of the ministry. (3.) 
 That his wife accompanied him in his 
 travels. (4.) That it is right and pro- 
 per for ministers and missionaries to be 
 married now. Is it not strange that the 
 pretended successor of Peter, the pope 
 of Rome, should forbid marriage when 
 Peter himself was married 1 Is it not 
 a proof how little the papacy regards the 
 Bible, and the example and authority 
 of those from whom it pretends to de- 
 rive its power? And is it not strange 
 that this doctrine of the celibacy of the 
 clergy, which has been the source of 
 abomination, impurity, and licentious- 
 ness everywhere, should have been sus- 
 tained and countenanced at all by the 
 Christian world 1 And is it not strange 
 that this, with all the other corrupt doc- 
 trines of the papacy, should be attempt- 
 ed to be imposed on the enlightened 
 people of the United States, as a part of 
 the religion of Christ 1 
 
i.D. 59.] 
 
 CHAPTER IX. 
 
 171 
 
 6 Or I only and Barnabas, 
 nave not we a power to forbear 
 working ? 
 
 2Thess.3.8,9. 
 
 7 Who goeth a warfare l any 
 time at his own charges ? who 
 planteth e a vineyard, and eateth 
 
 c Deut.20.6. Pr.27,18. 
 
 6. Or I only and Barnabas Paul 
 and Barnabas had wrought together as 
 tent-makers at Corinth. Acts xviii. 3. 
 From this fact it had been inferred that 
 they knew that they had no claim to a 
 support. H Power to forbear working. 
 To abstain from labour, and to receive 
 support as others do. The question 
 implies a strong affirmation that they 
 had such power. The sense is, ' Why 
 should I and Barnabas be regarded as 
 having no right to support 1 Have we 
 been less faithful than others 1 Have 
 we done less? Have we given fewer 
 evidences that we are sent by the Lord, 
 or that God approves us in our work 1 
 Have we been less successful ? Why 
 then should we be singled out; and 
 why should it be supposed that we are 
 obliged to labour for our support ? Is 
 there no other conceivable reason why 
 we should support ourselves than a 
 consciousness that we have no right to 
 support from the people with whom we 
 labour?' It is .evident from ver. 12, 
 that Barnabas as well as Paul relin- 
 quished his right to a support, and 
 laboured to maintain himself. And it 
 is manifest from the whole passage, 
 that there was some peculiar " spleen" 
 (Doddridge) against these two minis- 
 ters of the gospel. What it was we 
 know not. It might have arisen from 
 the enmity and opposition of Judaizing 
 teachers, who were offended at their 
 zeal and success among the Gentiles, 
 and who could find no other cause of 
 complaint against them than that they 
 chose to support themselves, and not 
 live in idleness, or to tax the church 
 for their support. That must have been 
 a bad cause which was sustained by 
 such an argument. 
 
 7. Who goeth a warfare, &c. Paul 
 now proceeds to illustrate the RIGHT 
 which he knew ministers had to a sup- 
 port (ver. 7 14), and then to show 
 the REASOX why he had not availed 
 himself of that right, ver. 15 23. The 
 
 right he illustrates from the nature of 
 the case (ver. 7. 11); from the au- 
 thority of Scripture (ver. 8 10); from 
 the example of the^ priests under the 
 Jewish law (ver. 13); and from the 
 authority of Jesus Christ, ver. 14. In 
 this verse (7th) the right is enforced by 
 the nature of the case, and by three 
 illustrations. The first is, the right of 
 a soldier or warrior to his wages. The 
 Christian ministry is compared to a 
 warfare, and the Christian minister to 
 a soldier. Comp. 1 Tim. i. 18. The 
 soldier had a right to receive pay from 
 him who employed him. He did not go 
 at his own expense. This was a matter 
 of common equity ; and on this princi- 
 ple all acted who enlisted as soldiers. 
 So Paul says it is but equitable also 
 that the soldier of the Lord Jesus should 
 be sustained, and should not be required 
 to support himself. And why, we may 
 ask, should he be, any more than the 
 man who devotes his strength, and 
 time, and talents *o the defence of his 
 country ? The work of the ministry is 
 as arduous, and as self-denying, and 
 perhaps as dangerous, as the work of a 
 soldier ; and common justice, therefore, 
 demands that he who devotes his youth, 
 and health, and life to it, for the benefit 
 of others, should have a competent sup- 
 port. Why should not he receive a 
 competent support who seeks to save 
 men, as well as he who lives to destroy 
 them ? Why not he who endeavours 
 to recover them to God, and make them 
 pure and happy, as well as he who lives 
 to destroy life, and pour out human 
 blood, and to fill the air with the shrieks 
 of new-made widows and orphans ? Or 
 why not he who seeks, though in an- 
 other mode, to defend the great interests 
 of his country, and to maintain the 
 interests of justice, truth, and mercy, 
 for the benefit of mankind, as well as 
 he who is willing in the tented field to 
 spend his time, or exhaust his health 
 and life in protecting the rights of tha 
 
I. CORINTHIANS. 
 
 [A. D. 5. 
 
 not of the fruit thereof? or who 
 feedeth a a flock, and eateth not 
 of the milk of the flock ? 
 
 a lPet.5.2. 
 
 nation 1 t At his own charges. His 
 own expense. On the meaning of the 
 word "charges" (c^wv/c/f) see Note, 
 Luke iii. 14; comp. Rom. vi. 23. 2 Cor. 
 xi. 8. The word does not occur else- 
 where in the New Testament. J Who 
 planteth a vineyard, &c. This is the 
 second illustration from the nature of 
 the case, to show that ministers of the 
 gospel have a right to support. The 
 argument is this : ' It is reasonable that 
 <hose who labour should have a fair 
 compensation. A man who plants a 
 vineyard does not expect to labour for 
 nothing ; he expects support from that 
 labour, and looks for it from the vine- 
 yard. The vineyard owes its beauty, 
 growth, and productiveness to him. It 
 is reasonable, therefore, that from that 
 vineyard he should receive a support, 
 as a compensation for his toil. So we 
 labour for your welfare. You derive 
 advantage from our toil. We spend 
 our time, and strength, and talent for 
 your benefit ; and it is reasonable that 
 we should be supported while we thus 
 labour for your good.' The church of 
 God is often compared to a vineyard ; 
 and this adds to the beauty of this illus- 
 tration. See Isa. v. 1 4. Notes, Luke 
 xx. 916. 1 Who feedeth a flock, &c. 
 This is the third illustration drawn from 
 the nature of the case, to show that 
 ministers have a right to support. The 
 word " feedeth" (^-o/^a/va) denotes not 
 only to feed, but to guard, protect, de- 
 fend, as a shepherd does his flock. See 
 Notes, John xxi. 1 5 17. " The wages 
 of the shepherds in the East do not 
 consist of ready money, but in a part 
 of the milk of the flocks which they 
 tend. Thus Spon says of the shepherds 
 in modern Greece, 'These shepherds 
 are poor Albanians, who feed the cattle, 
 and live in huts built of rushes : they 
 have a tenth part of the milk and of the 
 lambs, which is their whole wages : the 
 cattle belong to the Turks.' The shep- 
 herds in Ethiopia, also, according to 
 
 8 Say I these things as a man ! 
 or saith not the law the same 
 also? 
 
 Alvarez, have no pay except the milk 
 and butter which they obtain from the 
 cows, and on which they and their 
 families subsist." Rosenmuller. The 
 church is often compared to a flock. 
 See Note, John x. 1, &c. The argu- 
 ment here is this : ' A shepherd spends 
 his days and nights in guarding his 
 folds. He leads his flock to green pas- 
 tures, he conducts them to still waters 
 (comp. Ps. xxiii. 2) ; he defends them 
 from enemies; he guards the young, 
 the sick, the feeble, &c. He spends his 
 time in protecting it and providing for it. 
 He expects support, when in the wil- 
 derness or in the pastures, mainly from 
 the milk which the flock should furnish. 
 He labours for their comfort ; and it is 
 proper that he should derive a mainte- 
 nance from them, and he has a right to 
 it. So the minister of the gospel watches 
 for the good of souls. He devotes his 
 time, strength, learning, talents, to their 
 welfare. He instructs, guides, directs, 
 defends; he endeavours to guard them 
 against their spiritual enemies, arid to 
 lead them in the path of comfort and 
 peace. He lives to instruct the igno- 
 rant; to warn and secure those who 
 are in danger ; to guide the perplexed ; 
 to reclaim the wandering ; to comfort 
 the afflicted ; to bind up the broken in 
 heart ; to attend on the sick ; to be an 
 example and an instructer to the young ; 
 and to be a counsellor and a pattern to 
 all. As he labours for their good, it is 
 no more than equal and right that they 
 should minister to his temporal wants, 
 and compensate him for his efforts to 
 promote their happiness and salvation. 
 And can any man say that this is NOT 
 right and just 1 
 
 8. Say I these things as a man ? 
 Do I speak this on my own authority, 
 or without the sanction of God 1 Is 
 not this, which appears to be so reason 
 able and equitable, also supported by 
 the authority of God 1 1 Or saiih not 
 the law the same also ? The law of 
 
A.D. 59. j 
 
 CHAPTER IX. 
 
 173 
 
 9 For it is written a in the law 
 of Moses, Thou shalt not muz- 
 zle the mouth of the ox that 
 
 a Deut.25.4. lTim.5.18. 
 
 treadeth out the corn. Doth God 
 take care for oxen ? 
 
 10 Or saith he it altogether 
 
 Moses, to which the Jewish part of the 
 church at Corinth which probably had 
 mainly urged these objections profess- 
 ed to bow with deference. Paul was 
 accustomed, especially in arguing with 
 the Jews, to derive his proofs from the 
 Old Testament. In the previous verse 
 he hud shown that it was equitable that 
 ministers of the gospel should be sup- 
 ported. In this and the following verses 
 he shows that the same principle was 
 recognised and acted on under the Jew- 
 ish dispensation. He does not mean to 
 say, by this example of the ox treading 
 out the corn, that the law as given by 
 Moses referred to the Christian minis- 
 try ; but that the principle there was 
 settled that the labourer should have a 
 support, and that a suitable provision 
 should not be withheld even from an 
 ox ; and if God so regarded the welfare 
 of a brute when labouring, it was much 
 more reasonable to suppose that he 
 would require a suitable provision to 
 be made for the ministers of religion. 
 
 9. For it is written. Deut. xxv. 4. 
 K In the law of Moses. See Note, Luke 
 xxiv. 44. *J Thou shalt not muzzle the 
 mouth, &c. To muzzle means, " to 
 bind the mouth ; to fasten the mouth 
 to prevent eating or biting." Webster. 
 This was done either by passing straps 
 around the mouth, or by placing, as is 
 now sometimes done, a small basket 
 over the mouth, fastened by straps to 
 the horns of the animal, so as to prevent 
 its eating, but not to impede its breath- 
 ing freely. This was an instance of the 
 humanity of the laws of Moses. The 
 idea is, that the ox should not be pre- 
 vented from eating when it was in the 
 midst of food ; and that as it laboured 
 for its owner, it was entitled to sup- 
 port ; and there was a propriety that it 
 should be permitted to partake of the 
 grain which it was threshing. Tf That 
 treadeth, &c. This was one of the 
 common modes of threshing in the 
 cast, as it is with us. See Note and 
 15* 
 
 illustration on Matt. iii. 12. f The 
 corn. The grain, of any kind ; wheat, 
 rye, barley, &c. Maize, to which we 
 apply the word corn, was then unknown. 
 See Note, Matt. xii. 1. ^ Doth God take 
 care for oxen ? Doth God take care 
 for oxen ONLY 1 Or is not this rathei 
 a principle which shows God's care 
 for all that labour, and the humanity 
 and equity of his lawsl And if he 
 is so solicitous about the welfare of 
 brutes as to frame an express law in 
 their behalf, is it not to be presumed 
 that the same principle of humanity 
 and equity will run through all his 
 dealings and requirements 1 The apos 
 tie does not mean to deny that God 
 does take care for oxen, for the very 
 law was proof that he did ; but he 
 means to ask whether it is to be sup 
 posed that God would regard the com- 
 fort of oxen and not of men also 1 
 whether we are not to suppose that 
 the same principle would apply also to 
 those who labour in the service of God 1 
 He uses this passage, therefore, not as 
 originally having reference to men, or 
 to ministers of the gospel, which cannot 
 be ; but as establishing a general prin- 
 ciple in regard to the equity and hu- 
 manity of the divine laws ; and as thus 
 showing that the spirit of the law of 
 God would lead to the conclusion 
 that God intended that the labourer 
 everywhere should have a competent 
 support. 
 
 10. Or saith he it altogether for our 
 sakes ? The word " altogether" (ravr*; ) 
 cannot mean that this was the sole and 
 only design of the law, to teach that 
 ministers of the gospel were entitled to 
 support; for, (1.) This would be di- 
 rectly contrary to the law itself, which 
 had some, direct and undoubted refer- 
 ence to oxen ; (2.) The scope of the 
 argument here does not, require this 
 interpretation, since the whole object 
 will be met by supposing that this set- 
 tled a principle of humanity and pquuj 
 
ir4 
 
 I. CORINTHIANS. 
 
 foroursakes? For our sakes, 
 no doubt, this is written : that 
 he a that ploweth should plow in 
 hope ; and that he that thresheth 
 
 a 2Tim.2.6. 
 
 [A. D. 59. 
 
 in hope should be partaker of his 
 hope? 
 
 11 If b we have sown unto 
 you spiritual things, is it a great 
 
 b Rom. 15. 27. 
 
 ill the divine law, according to which 
 it was proper that ministers should 
 have a support; and, (3.) The word 
 "altogether" (iravTa;?) does not of ne- 
 cessity require this interpretation. It 
 may be rendered chiefly, mainly, prin- 
 cipally, or doubtless. Luke iv. 23, " Ye 
 will surely (TravTw, certainly, surely, 
 doubtless) say unto me this proverb," 
 &c. Acts xviii. 21, "I must by all 
 means (jravTw?, certainly, surely) keep 
 this feast." Acts xxi. 22, " The mul- 
 titude must needs (Travrw, will certain- 
 ly, surely, inevitably) come together," 
 &c. Acts xxviii. 4, " No doubt (iravraf ) 
 this man is a murderer," &c. The 
 word here, therefore, means that the 
 principle stated in the law about the 
 oxen was so broad and humane, that it 
 might certainly, surely, particularly be 
 regarded as applicable to the case under 
 consideration. An important and ma- 
 terial argument might be drawn from 
 it ; an argument from the less to the 
 greater. The precept enjoined justice, 
 equity, humanity ; and that was more 
 applicable to the case of the ministers 
 of the gospel than to the case of oxen. 
 1 For our sakes, &c. To show that 
 the laws and requirements of God are 
 humane, kind, and equitable : not that 
 Moses had Paul or any other minister 
 in his eye, but the principle was one 
 that applied particularly to this case. 
 1 That he that ploweth, &c. The 
 Greek in this place would be more 
 literally and more properly rendered, 
 'For (or/) he that ploweth OUGHT 
 (o?/xs<) to plow in hope ;' i. e. in hope 
 }f reaping a harvest, or of obtaining 
 success in his labours : and the sense 
 is, ' The man who cultivates the earth, 
 in order that he may be excited to in- 
 dmstry and diligence, ought to have a 
 reasonable prospect that he shall him- 
 self be perraitted to enjoy the fruit of 
 his labours. This is the case with 
 
 those who do plow : and if this should 
 be the case with those who cultivate* 
 the earth, it is as certainly reasonable 
 that those who labour in God's hus 
 bandry, and who devote their strength 
 to his service, should be encouraged 
 with a reasonable prospect of success 
 and support.' f And that he. that 
 thresheth, &c. This sentence, in the 
 Greek, is very elliptical and obscare ; 
 but the sense is, evidently, ' He that 
 thresheth ought to partake of his hope ;' 
 i. e. of the fruits of his hope, or of the 
 result of his labour. It is fair and right 
 that he should enjoy the fruits of his 
 toil. So in God's husbandry ; it is right 
 and proper that they who toil for the 
 advancement of his cause should be 
 supported and rewarded.' The same 
 sentiment is expressed in 2 Tim. ii. 6, 
 " The husbandman that laboureth must 
 be first partaker of the fruits." 
 
 11. If we have sown unto you spi- 
 ritual things. If we have been the 
 means of imparting to you the gospel, 
 and bestowing upon you its high hopes 
 and privileges. See Note, Rom. xv. 27. 
 The figure of sowing, to denote the 
 preaching of the gospel, is not unfre- 
 quently employed in the Scriptures. 
 See John iv. 37, and the parable of the 
 sower, Matt. xiii. 3, &c. i Is it a great 
 thing, &c. Note, Rom. xv. 27. Is it 
 to be regarded as unequal, unjust, or 
 burdensome 1 Is it to be supposed that 
 we are receiving that for which we have 
 not rendered a valuable consideration 7 
 The sense is, ' We impart blessings of 
 more value than we receive. We re- 
 ceive a supply of our temporal wants. 
 We impart to you, under the divine 
 blessing, the gospel, with ail its hopes 
 and consolations. We make you ac- 
 quainted with God ; with the plan of 
 salvation ; with the hope of heaven 
 We instruct your children; we guide 
 you in the path of comfort and peace 
 
A. I). 59 ] 
 
 CHAPTER IX. 
 
 175 
 
 thing if we shall reap your car- 
 nal things ? 
 
 12 If others be partakers of 
 this power over you, are not we 
 
 we raise you from the degradations of 
 idolatry and of sin ; and we open before 
 you the hope of the resurrection of" the 
 just, and of all the bliss of heaven: 
 and to do this, we give ourselves to 
 toil and peril by land and by sea. And 
 can it be made a matter of question 
 whether all these high and exalted 
 hopes are of as much value to dying 
 man as the small amount which shall 
 be needful to minister to the wants of 
 those who are the means of imparting 
 these blessings!' Paul says this, there- 
 fore, from the reasonableness of the case. 
 The propriety of support might be fur- 
 ther urged, (1.) Because without it the 
 ministry would be comparatively useless. 
 Ministers, like physicians, lawyers, and 
 farmers, should be allowed to attend 
 mainly to the great business of their 
 lives, and to their appropriate work. 
 No physician, no farmer, no mechanic, 
 could accomplish much, if his attention 
 was constantly turned off from his ap- 
 propriate business to engage in some- 
 thing else. And how can the minister 
 of the gospel, jf his time is nearly all 
 taken up in labouring to provide for the 
 wants of his family ] (2.) The great 
 mass of ministers spend their early days, 
 and many of them all their property, in 
 preparing to preach the gospel to others. 
 And as the mechanic who has spent 
 his early years in learning a trade, and 
 the physician and lawyer in preparing 
 for their profession, receive support in 
 that calling, why should not the minis- 
 ter of the gospel 1 (3.) Men, in other 
 things, cheerfully pay those who labour 
 for them. They compensate the school- 
 master, the physician, the lawyer, the 
 merchant, the mechanic ; and they do 
 it cheerfully, because they suppose they 
 -eceive a valuable consideration for their 
 money. But is it not so with regard to 
 ministers of the gospel t Is not a man's 
 family as certainly benefited by the 
 labours of a faithful clergyman and pas- 
 tor, as by the skill of a physician or a 
 lawyer, or b j the service of the school- 
 
 master] Are not the affairs of the soul 
 and of eternity as important to a man's 
 family as those of time and the welfare 
 of the body ? So the music-master and 
 the dancing-master are paid, and paid 
 cheerfully and liberally ; and yet can 
 there be any comparison between the 
 value of their services and those of 
 the minister of the gospel] (4.) It 
 might be added, that society is benefit- 
 ed in a pecuniary way by the service 
 of a faithful minister to a far greater 
 extent than the amount of compensa- 
 tion which he receives. One drunkard, 
 reformed under his labours, may earn 
 and save to his family and to society 
 as much as the whole salary of the 
 pastor. The promotion of order, peace, 
 sobriety, industry, education, and regu- 
 larity in business, and honesty in con- 
 tracting and in paying debts, saves 
 much more to the community at large 
 than the cost of the support of the gos- 
 pel. In regard to this, any man may 
 make the comparison at his leisure, be- 
 tween those places where the ministry 
 is established, and where temperance, 
 industry, and sober habits prevail, and 
 those places where there is no ministry, 
 and where gambling, idleness, and dis- 
 sipation abound. It is always a matter 
 of economy to a people, in the end, to 
 support schoolmasters and ministers as 
 they ought to be supported. ] Reap 
 i/'>ur carnal things. Partake of thor.e 
 things which relate to the present life ; 
 the support of the body, L e. food and 
 raiment. 
 
 12. If others. Other teachers liv- 
 ing with you. There can be no doubt 
 that the teachers in Corinth urged this 
 right, and received a support. ^ Be 
 partakers of this power. Of this 
 right to a support and maintenance. 
 Tf Are not we rather. We the apostles ; 
 we who have laboured for your conver- 
 sion ; who have founded your church ; 
 who have been the first, and the most 
 laborious in instructing you, and im- 
 parting to you spiritual blessings 
 
176 
 
 I. CORINTHIANS. 
 
 [A.D. 59. 
 
 rather ? Nevertheless we have 
 not used this power ; but suffer 
 all things, lest we should hinder 
 the gospel of Christ. 
 
 a2Cor.ll.7 9; 12.14 
 
 13 Do ye not know, that 
 they which minister about holy 
 things * live of the things of the 
 temple ? and they * which wait 
 
 or,feed. b Num.l88,&c. Deut.18.1. 
 
 Have not we a better claim than they ? 
 K Nevertheless we have not used this 
 power. We have not urged this 
 claim ; we have chosen to forego this 
 right, and to labour for our own support. 
 The reason why they had done this, 
 he states in the subsequent part of the 
 chapter. See 2 Cor. xi. 7 9 ; xii. 14. 
 Comp. Acts xviii. 3 ; xx. 34, 35. f But 
 suffer all things. Endure all privations 
 and hardships ; we subject ourselves to 
 poverty, want, hunger, thirst, naked- 
 ness, rather than urge a claim on you, 
 and thus leave the suspicion that we 
 are actuated by mercenary motives. 
 The word used here (a-Tt-yc/utv, suffer) 
 means properly to cover, to keep off, as 
 rain, &c., and then to contain, to sus- 
 tain, tolerate, endure. Here it means 
 to bear, or endure all hardships. Comp. 
 Notes ch. iv. 11 13. f Lest we 
 should hinder the gospel of Christ. 
 Paul here states the reason why he 
 had not urged a claim to support in 
 preaching the gospel. It was not be- 
 cause he was not entitled to a full sup- 
 port, but it was that by denying himself 
 of this right he could do good, and 
 avoid some evil consequences which 
 would have resulted if he had strenu- 
 ously urged it. His conduct therefore 
 in this was just one illustration of the 
 principle on which he said (ch. viii. 13) 
 he would always act ; a readiness to 
 deny himself of things lawful, if by that 
 he could promote the welfare of others. 
 The reasons why his urging this claim 
 might have hindered the gospel may 
 have been many. (1.) It might have 
 exposed him and the ministry generally 
 to the charge of being mercenary. (2.) 
 It would have prevented his presenting 
 in bold relief the fact that he was 
 bound to preach the gospel at all 
 events, and that he was actuated in it 
 by a simple conviction of its truth. (3.) 
 It might have alienated many minds 
 
 who might otherwise have been led to 
 embrace it. (4.) It would have pre- 
 vented the exercise of self-denial in 
 him, and the benefits which resulted 
 from that self-denial, &c. ver. 17, 18. 
 
 23. 27. 
 
 13. Do ye not know, &c. In this 
 verse Paul illustrates the doctrine that 
 the ministers of religion were entitled 
 to a support from the fact that those 
 who were appointed to offer sacrifice 
 received a maintenance in their work. 
 1 They which minister about holy 
 things. Probably the Levitts. Their 
 office was to render assistance to the 
 priests, to keep guard around the taber- 
 nacle, and subsequently around the 
 temple. It was also their duty to see 
 that the temple was kept clean, and to 
 prepare supplies for the sanctuary, such 
 as oil, wine, incense, &c. They had 
 the care of the revenues, and after the 
 time of David were required to sing in 
 the temple, and to play upon instru- 
 ments. Num. iii. 1 36; iv. 1. 30. 35. 
 42 ; viii. 522. 1 Chron. xxiii. 35. 
 
 24. 27 ; xxiv. 2031. 1 Live of the 
 things of the temple. Marg., Feed , i. e. 
 are supported in their work by the of- 
 ferings of the people, and by the pro- 
 visions which were made for the temple 
 service. See Num. xviii. 24 32. 
 
 And they which wait at the altar. 
 Probably the priests who were em- 
 ployed in offering sacrifice. f Are 
 partakers with the altar. That is, a 
 part of the animal offered in sacrifice 
 is burned as an offering to God, and a 
 part becomes the property of the priest 
 for his support ; and thus the altar and 
 the priest become joint participators of 
 the sacrifice. From these offerings 
 the priests derived their maintenance 
 See Num. xviii. 8 19. Deut. xviii. I, 
 &c. The argument of the apostlG 
 here is this : ' As the ministers of reli- 
 gion under the Jewish dispensation were 
 
A D. 59.] 
 
 CHAPTER IX. 
 
 IT) 
 
 at the altar are partakers with 
 the altar ? 
 
 14 Even so hath the Lord* 
 
 a Luke 10.7. 
 
 entitled to support by the authority and 
 the law of God, that fact settles a 
 general principle which is applicable 
 also to the gospel, that he intends that 
 the ministers of religion should derive 
 their support in their work. If it was 
 reasonable then, it is reasonable now. 
 If God commanded it then, it is to be 
 presumed that he intends to require it 
 now. 
 
 14. Even so. In the same manner, 
 and for the same reasons. 1 Hath the 
 Lord ordained. Hath the Lord ap- 
 pointed, commanded, arranged that it 
 should be so (Jtirags). The word here 
 means that he has made this a law, or 
 has required it. The word " Lord" here 
 doubtless refers to the Lord Jesus, who 
 has sent forth his ministers to labour in 
 the great harvest of the world. J That 
 they which preach the gospel. They 
 who are sent forth by him ; who devote 
 their lives to this work ; who are called 
 and employed by him in this service. 
 This refers, therefore, not only to the 
 apostles, but to all who are duly called 
 to this work, and who are his ambas- 
 sadors. ^ Should live of the gospel. 
 Should be supported and maintained in 
 this work. Paul here probably refers 
 to the appointment of the Lord Jesus, 
 when he sent forth his disciples to 
 preach. Matt x. 10. Luke x. 8. Comp. 
 Gal. vi. 6. The man may be said to 
 ' live in the gospel' who is supported 
 while he preaches it, or who derives his 
 maintenance in that work. Here we 
 may observe, (1.) That the command 
 ^is that they shall live (/>) of the gospel. 
 It is not that they should grow rich, or 
 lay up treasures, or speculate in it, or 
 become merchants, farmers, teachers, or 
 book-makers for a living; but it is that 
 they should have such a maintenance 
 as to constitute a livelihood. They 
 should be made comfortable ; not rich. 
 They should receive so much as to 
 Veep their minds from being harassed 
 
 ordained, that they 6 which preach 
 the gospel should live of the gos- 
 pel. 
 
 b Gal.6.6. 
 
 with cares, and their families from 
 want ; not so much as to lead them to 
 forget their dependence on God, or on 
 the people. Probably the true rule is, 
 that they should be able to live as the 
 mass of the people among whom they 
 labour live ; that they should be able to 
 receive and entertain the poor, and be 
 willing to do it; and so that the rich 
 also may not despise them, or turn 
 away from their dwelling. (2.) This 
 is a command of the Lord Jesus ; and 
 if it is a command, it should be obeyed 
 as much as any other law of the Re- 
 deemer. And if this is a command, 
 then the minister is entitled to a sup- 
 port ; and then also a people are not at 
 liberty to withhold it. Further, there 
 are as strong reasons why they should 
 support him, as there are why they 
 should pay a schoolmaster, a lawyer, a 
 physician, or a day-labourer. The mi- 
 nister usually toils as hard as others ; 
 expends as much in preparing for his 
 work ; and does as much good. And 
 there is even a higher claim in this 
 case. God has given an express com- 
 mand in this case ; he has not in the 
 others. (3.) The salary of a minister 
 should not be regarded as a gift merely, 
 any more than the pay of a congress- 
 man, a physician, or a lawyer. He has 
 a claim to it ; and God has commanded 
 that it should be paid. It is, moreover, 
 a matter of stipulation and of compact, 
 by which a people agree to compensate 
 him for his services. And yet, is there 
 any thing in the shape of debt where 
 there is so much looseness as in regard 
 to this subject 1 Are men usually as 
 conscientious in this as they are in 
 paying a physician or a merchant ? 
 Are not ministers often in distress for 
 that which has been promised them, 
 and which they have a right to expect ? 
 And is not their usefulness, and the 
 happiness of the people, and the honour 
 of religion intimately connected with 
 
178 
 
 I. CORINTHIANS. 
 
 [A.D. 9, 
 
 15 But I have used none of 
 these things : neither have I 
 written these things, that it 
 
 should be so done unto me : 
 
 a Acts 20.33. 2Thess.3.8. 
 
 for 
 
 obeying the rule of the Lord Jesus in 
 this respect"? 
 
 15. But I have used none of these 
 things. I have not urged and enforced 
 this right. I have chosen to support 
 myself by the labour of my own hands. 
 This had been objected to him as a rea- 
 son why he could not be an apostle. 
 He here shows that that was not the 
 reason why he had not urged this claim ; 
 but that it was because in this way he 
 could do most to honour the gospel and 
 save the souls of men. Comp. Acts 
 xx. 33. 2 Thess. iii. 8. The sense is, 
 ' Though my right to a support is esta- 
 blished, in common with others, both 
 by reason, the nature of the case, the 
 examples in the law, and the command 
 of the Lord Jesus, yet there are reasons 
 why I have not chosen to avail myself 
 of this right, and why I have not urged 
 these claims.' ^[ Neither have I written 
 these things, &c. ' I have not presented 
 this argument now in order to induce 
 you to provide for me. I do not intend 
 now to ask or receive a support from 
 you. I urge it to show that I feel that 
 I have a right to it ; that my conduct 
 is not an argument that I am conscious 
 I am not an apostle ; and that I might 
 urge it were there not strong reasons 
 which determine me not to do it. I 
 neither ask you to send me now a sup- 
 port, nor, if I visit you again, do I ex- 
 pect you will contribute to my mainte- 
 nance.' t For it were better for me to 
 die, &c. There are advantages growing 
 out of my not urging this claim which 
 are of more importance to me than life. 
 Rather than forego tnese advantages, it 
 would be better for me it would be a 
 thing which I would prefer to pine in 
 poverty and want; to be exposed to 
 peril, and cold, and storms, until life 
 should close. I esteem my " glorying," 
 the advantages of my course, to be of 
 wore value than life itself. 1 Than 
 
 b it were better for me to die 
 than that any man should make 
 my glorying void. 
 
 16 For though I preach the 
 
 62Cor.ll.10. 
 
 that any man should make my glory- 
 ing void. His glorying, or boasting, 
 or joying, as it may be more properly 
 rendered (TO x,*.v%>tp.a. juou ; comp. Phil, 
 i. 26. Heb. iii. 6), was, (1.) That he 
 had preached the gospel without expense 
 to anybody, and had thus prevented the 
 charge of avarice (ver. 18) ; and (2.) 
 That he had been able to keep his body 
 under, and pursue a course of self-denial 
 that would result in his happiness and 
 glory in heaven, ver. 23 27. " Any 
 man" would have made that " void," 
 if he had supported Paul ; had pre- 
 vented the necessity of his labour, and 
 had thus exposed him to the charge of 
 having preached the gospel for the sake 
 of gain. 
 
 16. For though I preach the gospel, 
 &c. This, with the two following verses, 
 is a very difficult passage, and has been 
 very variously understood by interpret- 
 ers. The general scope and purpose of 
 the passage is to show what was the 
 ground of his "glorying," or of his 
 hope of " reward" in preaching the gos- 
 pel. In ver. 15 he had intimated that 
 he had cause of " glorying," and that 
 that cause was one which he was de- 
 termined no one should take away. In 
 this passage (ver. 16 18) he states 
 what that was. He says, it was not 
 simply that he preached ; for there was 
 a necessity laid on him, and he could 
 not help it : his call was sucji, the com- 
 mand was such, that his life would be 
 miserable if he did not do it. But all 
 idea of " glorying," or of " reward," 
 must be connected with some volun- 
 tary service something which would 
 show the inclination, disposition, desire 
 of the soul. And as that in his case 
 could not be well shown where a " ne- 
 cessity" was laid on him, it could be 
 shown only in his submitting volunta- 
 rily to trials ; in denying himself; in 
 being willing to forego comforts which 
 
. 59.] 
 
 CHAPTER IX. 
 
 179 
 
 gospel, I have i.othing to glory 
 of : for necessity is laid upon 
 
 aJer.!.17;20.9. 
 
 he might lawfully enjoy ; and in thus 
 furnishing a full and complete test of 
 his readiness to do any thing to promote 
 the gospel. The essential idea here is, 
 therefore, that there was such a neces- 
 sity laid on him in his call to preach the 
 gospel, that his compliance with that call 
 could not be regarded as appropriately 
 connected with reward ; and that in his 
 case the circumstance which showed 
 that reward would be proper, was, his 
 denying himself, and making the gospel 
 without charge. This would show that 
 his heart was in the thing / that he 
 was not urged on by necessity ; that 
 he loved the work ; and that it would 
 be consistent for the Lord to reward 
 him for his self-denials and toils in his 
 service. 1 I have nothing to glory of. 
 The force of this would be better seen 
 by a more literal translation. ' It is not 
 to me glorying;' i.e. this is not the 
 cause of my glorying, or rejoicing CVJM. 
 t<rrt IJ.QI x.y.u%H]yiiL). In ver. 15 he had 
 eaid that he had a cause of glorying, or 
 of joy (**y;tjt*ii). He here says that 
 that joy or glorying did not consist in 
 the simple fact that he preached the 
 gospel ; for necessity was laid on him : 
 there was some other cause and source 
 of his joy or glorying than that simple 
 fact. ver. 18. Others preached the 
 gospel also : in common with them, it 
 might be a source of joy to him that 
 he preached the gospel ; but it was not 
 the source of his peculiar joy, for he 
 had been called into the apostleship in 
 such a manner as to render it inevitable 
 that he should preach the gospel. His 
 glorying was of another kind. ^ For 
 necessity is laid upon me. My preach- 
 ing is in a manner inevitable, and can- 
 not therefore be regarded as that in 
 which I peculiarly glory. I was call- 
 ed into the ministry in a miraculous 
 manner ; I was addressed personally by 
 the Lord Jesus ; I was arrested when I 
 was a persecutor ; I was commanded to 
 go and preach ; I had a direct commis- 
 sion from heaven. There was no room 
 
 me ; yea, woe is unto me if I 
 preach not the gospel. 
 
 for hesitancy or debate on the subject 
 (Gal. i. 16), and I gave myself at once 
 and entirely to the work. Acts ix. 6. 
 I have been urged to this by a direct 
 call from heaven ; and to yield obedi- 
 ence to this call cannot be regarded as 
 evincing such an inclination to give 
 myself to this work as if the call had 
 been in the usual mode, and with less 
 decided manifestations. We are not to 
 suppose that Paul was compelled to 
 preach, or that he was not voluntary in 
 his work, or that he did not prefer it to 
 any other employment: but he speaks 
 in a popular sense, as saying that he 
 * could not help it;' or that the evidence 
 of his call was irresistible, and left no 
 room for hesitation. He was free ; but 
 there was not the slightest room for 
 debate on the subject. The evidence 
 of his call was so strong that he could 
 not but yield. Probably none now have 
 evidences of their call to the ministry 
 as strong as this. But there are many, 
 very many, who feel that a kind of ne- 
 cessity is laid on them to preach. Their 
 consciences urge them to it. They 
 would be miserable in any other em- 
 ployment. The course of Providence has 
 shut them up to it. Like Saul of Tar- 
 sus, they may have been persecutors, or 
 revilers, or " injurious," or blasphemers 
 (iTim. i. 13); or they may, like him, 
 have commenced a career of ambition ; 
 or they may have been engaged in some 
 scheme of money-making or of plea- 
 sure ; and in an hour when they little 
 expected it, they have been arrested by 
 the truth of God, and their attention 
 directed to the gospel ministry. Many 
 a minister has, before entering the mi- 
 nistry, formed many other purposes of 
 life ; but the providence of God barred 
 his way, hemmed in his goings, and 
 constrained him to become an ambassa 
 dor of the cross, ^ Yea, woe is unto me, 
 &c. I should be miserable and wretched 
 if I did not preach. My preaching, 
 therefore, in itself considered, cannot 
 be a subject of glorying. I am shut up 
 
180 
 
 I CORINTHIANS. 
 
 [A. D. 5 
 
 17 For if I do this thing will- 
 ingly, I have a reward: but if 
 
 against my will a dispensation^/ 
 the gospel is committed unto me. 
 
 a Col. 1.25. 
 
 to it. I am urged to it in every way. 
 I should be wretched were I not to do 
 it, and were I to seek any other calling. 
 My conscience would reproach me. My 
 judgment would condemn me. My 
 heart would pain me. I should have 
 no comfort in any other calling; and 
 God would frown upon me. Learn 
 hence, (1.) That Paul had been con- 
 verted. Once he had no love for the 
 ministry, but persecuted the Saviour. 
 With the feelings which he then had, 
 he would have been wretched in the 
 ministry ; with those which he now 
 had, he would have been wretched out 
 of it. His heart, therefore, had been 
 wholly changed. (2.J All ministers 
 who are duly called to the work can 
 say the same thing. They would be 
 wretched in any other calling. Their 
 conscience would reproach them. They 
 would have no interest in the plans of 
 the world ; in the schemes of wealth, 
 and pleasure, and fame. Their heart 
 is in this work, and in this alone. In 
 this, though amidst circumstances of 
 poverty, persecution, nakedness, cold, 
 peril, sickness, they have comfort. In 
 any other calling, though surrounded 
 by affluence, friends, wealth, honours, 
 pleasures, gayety, fashion, they would 
 be miserable. (3.) A man whose heart 
 is not in the ministry, and who would 
 be as happy in any other calling, is not 
 fit to be an ambassador of Jesus Christ. 
 Unless his heart is there, and he prefers 
 that to any other calling, he should never 
 think of preaching the gospel. (4.) Men 
 who leave the ministry, and voluntarily 
 devote themselves to some other calling 
 when they might preach, never had the 
 proper spirit of an ambassador of Jesus. 
 If for the sake of ease or gain ; if to 
 avoid the cares and anxieties of the life 
 of a pastor ; if to make money, or secure 
 money when made; if to cultivate a 
 farm, to teach a school, to write a book, 
 to live upon an estate, or to enjoy life, 
 they lay aside the ministry, it is proof 
 that they never had a 09" *o the work. 
 
 So did not Paul ; and so did not Paul's 
 Master and ours. They loved the work, 
 and they left it not till death. Neither 
 for ease, honour, nor wealth ; neither to 
 avoid care, toil, pain, or poverty, did 
 they cease in their work, until the one 
 could say, " I have fought a good fight, 
 / have finished my course, I have kept 
 the faith" (2 Tim.'iv. 7) ; and the other, 
 " I have finished the work which thou 
 gavest me to do." John xvii. 4. (5.) 
 We see the reason why men are some- 
 times miserable in other callings. They 
 should have entered the ministry. God 
 called them to it; and they became 
 hopefully pious. But they chose the 
 law, or the practice of medicine, or 
 chose to be farmers, merchants, teach- 
 ers, professors, or statesmen. And God 
 withers their piety, blights their happi- 
 ness, follows them with the reproaches 
 of conscience, makes them sad, melan- 
 choly, wretched. They do no good; 
 and they have no comfort in life. 
 Every man should do the will of 
 God, and then every man would be 
 happy. 
 
 17. For if I do this thing willingly. 
 If I preach so as to show that my 
 heart is in it ; that I am not compelled. 
 If I pursue such a course as to show 
 that I prefer it to all other employ- 
 ments. If Paul took a compensation 
 for his services, he could not well do 
 this ; if he did not, he showed that his 
 heart was in it, and that he preferred the 
 work to all others. Even though he had 
 been in a manner compelled to engage 
 in that work, yet he so acted in the 
 work as to show that it had his hearty 
 preference. This was done by hia 
 submitting to voluntary self-denials 
 and sacrifices in order to spread the 
 Saviour's name. 1 I have a reward 
 I shall meet with the approbation of 
 my Lord, and shall obtain the reward 
 in the world to come, which is promised 
 to those who engage heartily, and 
 laboriously, and successfully in turnin/ 
 sinners to God. Prov xi. 30 L'a. 
 
V. D. 59.J 
 
 CHAPTER IX. 
 
 181 
 
 18 What is my reward then? 
 Verily that, when I preach the 
 gospel, I may make the gospel 
 
 xii. 3. Matt. xiii. 43 ; xxv. 21 23. 
 James v. 20. \ But if against my 
 will (totac). If under a necessity (ver. 
 16); if by the command of another 
 (Grotius) ; if I do it by the fear of 
 punishment, or by any strong necessity 
 which is laid on me. Tf A dispensa- 
 tion of the gospel is committed unto 
 me. I am intrusted with (?r;n<rTa/yw;) 
 this dispensation, office, economy (otitoro- 
 ,u/*v) of the gospel. It has been laid 
 upon me; I have been called to it; I 
 must engage in this work ; and if I do 
 it from mere compulsion, or in such a 
 way that my will shall not acquiesce 
 in it, and concur with it, I shall have 
 no distinguished reward. The work 
 must be done ; I must preach the 
 gospel ; and it becomes me so to do it 
 as to show that my heart and will 
 entirely concur ; that it is not a matter 
 of compulsion, but of choice. This 
 he proposed to do by so denying him- 
 self, and so foregoing comforts which he 
 might lawfully enjoy, and so subjecting 
 himself to perils and toils in preaching 
 the gospel, as to show that his heart 
 was in the work, and that he truly 
 loved it. 
 
 18. What is my reward then? 
 What is the source of my reward 1 
 or what is there in my conduct that 
 will show that I am entitled to reward 1 
 What is there that will demonstrate 
 that my heart is in the work of the 
 ministry ; that I am free and voluntary, 
 and that I am not urged by mere neces- 
 sity 1 Though I have been called by 
 miracle, and though necessity is laid 
 upon me, so that I cannot but preach 
 the gospel, yet how shall I so do it as 
 to make it proper for God to reward 
 me as a voluntary agent ? Paul im- 
 mediately states the circumstance that 
 showed that he was entitled to the 
 reward, and that was, that he denied 
 himself, and was willing to forego his 
 lawful enjoyments, and even his rights, 
 that he might make the gospel without 
 16 
 
 of Christ without charge; that 
 I abuse not my power in tne 
 gospel. 
 
 charge, ^f / may make the gospel of 
 Christ without charge. Without ex- 
 pense to those who hear it. I will 
 support myself by my own labour, and 
 will thus show that I am not urged to 
 preaching by mere " necessity," but 
 that I love it. Observe here, (1.) Tha 
 Paul did not give up a support because 
 he was not entitled to it. (2.) He 
 does not say that it would be well or 
 advisable for others to do it. (3.) It is 
 right, and well for a man, if he chooses, 
 and can do it, to make the gospel with- 
 out charge, and to support himself. 
 (4.) All that this case proves is, that 
 it would be proper only where a " ne- 
 cessity" was laid on a man, as it was on 
 Paul ; when he could not otherwise 
 show that his heart was in the work, 
 and that he was voluntary and loved it. 
 (5.) This passage cannot be urged by 
 a people to prove that ministers ought 
 not to have a support. Paul says 
 they have a right to it. A man may 
 forego a right if he pleases. He may 
 choose not to urge it; but no one can 
 demand of him that he should not 
 urge it; much less have they a right 
 to demand that he should give up his 
 rights. (6.) It is best in general that 
 those who hear the gospel should con- 
 tribute to its support. It is not only 
 equal and right, but it is best for them. 
 We generally set very little value on 
 that which costs us nothing; and the 
 very way to make the gospel contempt- 
 ible is, to have it preached by those who 
 are supported by the state, or by their 
 own labour in some other department ; 
 or by men who neither by their talents, 
 their learning, nor their industry have 
 any claim to a support. All ministers 
 are not like Paul. They have neither 
 been called as he was ; nor have they 
 his talent, his zeal, or his eloquence. 
 Paul's example then should not be 
 urged as an authority for a peopK- to 
 withhold from their pastor what i& hia 
 due ; nor. because Paul chose to fi *<p 
 
182 
 
 I. CORINTHIANS. 
 
 19 Fur though I be free from 
 all men, yet have I made myself 
 servant a unto all, that I might 
 gain the more. 
 
 oRom.1.14. Gal.5.13. 
 
 his rights, should people now demand 
 that a minister should devote his time, 
 and health, arid life to their welfare for 
 naught. 1 That I abuse not my 
 power in the gospel. Paul had a right 
 to a support. This power he might 
 urge. But to urge it in his circum- 
 stances would be a hinderance of the 
 gospel. And to do that would be to 
 abuse his power, or to pervert it to 
 purposes for which it was never de- 
 signed. 
 
 19. For though I be free. I am a 
 freeman. I am under obligation to 
 none. I am not bound to give them 
 my labours, and at the same time to 
 toil for my own support. I have 
 claims like others, and could urge them ; 
 and no man could demand that I 
 should give myself to a life of servi- 
 tude, and comply with their prejudices 
 and wishes, as if I were a slave, in order 
 to their conversion. Comp. ver. 1. Notes 
 ch. vi. 12. \From all men (txTravruv). 
 This may either refer to all persons or 
 to all tilings. The word men is not 
 in the original. The connexion, how- 
 ever, seems to fix the signification to 
 persons. ' I am a freeman. And al- 
 though I have conducted like a slave, 
 yet it has been done voluntarily.' 
 1 / have made myself the servant of 
 all. Greek, ' I have enslaved myself 
 (IfjiM/rcv iJ'SJHar*) unto all.' That is, 
 (1.) I labour for them, or in their ser- 
 vice, ai-d to promote their welfare. (2.) 
 I do it, as the slave does, without re- 
 ward or hire. I am not paid for it, but 
 submit to the toil, and do it without 
 receiving pay. (3.) Like the slave 
 who wishes to gratify his master, or 
 who is compelled from the necessity of 
 the case, I comply with the prejudices, 
 habits, customs, and opinions of others 
 as far as I can with a good conscience. 
 The slave is subject to the master's 
 will. That will must be obeyed. The 
 
 20 And unto 
 
 [A. D. 59. 
 the Jews * I 
 
 became as a Jew, that I might 
 gain the Jews ; to them that are 
 under the law, as under the law, 
 
 b Acts 16.3; 21. 23-26. 
 
 whims, prejudices, caprices of the 
 master must be submitted to, even if 
 they are mere caprice, and wholly un- 
 reasonable. So Paul says that he had 
 voluntarily put himself into this condi- 
 tion, a condition making it necessary 
 for him to suit himself to the opinions, 
 prejudices, caprices, and feelings of all 
 men, so far as he could do it with & 
 good conscience, in order that he might 
 save them. We are not to understand 
 here that Paul embraced any opinions 
 which were false in order to do this, or 
 that he submitted to any thing which 
 is morally wrong. But he complied 
 with their customs, and habits, and 
 feelings, as far as it could lawfully be 
 done. He did not needlessly offend 
 them, or run counter to their prejudices. 
 K That I might gain the more. That 
 I might gain more to Christ; that I 
 might be the means of saving more 
 souls. What a noble instance of self- 
 denial and true greatness is here ! How 
 worthy of religion ! How elevated the 
 conduct ! How magnanimous, and how 
 benevolent ! No man would do this 
 who had not a greatness of intellect 
 that would rise above narrow preju- 
 dices ; and who had not a nobleness 
 of heart that would seek at personal 
 sacrifice the happiness of all men. 
 It is said that not a few early Chris- 
 tians, in illustration of this principle of 
 conduct, actually sold themselves into 
 slavery in order that they might have 
 access to^and benefit slaves, an act to 
 which nothing would prompt a man 
 but the religion of the cross. Comp. 
 Note, Rom. i. 14. 
 
 20. And unto the Jews. In this 
 verse, and the two following, Paul stales 
 more at length the conduct which he 
 had exhibited, and to which he refers 
 in ver. 19. He had shown this conduct 
 to all classes of men. He had preached 
 much to his own countrymen, and had 
 
. D. 59.] 
 
 CHAPTER IX 
 
 183 
 
 that I might gain them that are 
 under the law ; 
 
 21 To them that are without 
 law, as without law, (being not 
 
 evinced these principles there, t I be- 
 came as a Jew. I complied with their 
 rites, customs, prejudices, as far as I 
 could with a good conscience. I did 
 not needlessly offend them. I did not 
 attack and oppose their views, when 
 there was no danger that my conduct 
 should be mistaken. For a full illus- 
 tration of Paul's conduct in this respect, 
 and the principles which influenced 
 him, see Notes on Acts xvi. 3 ; xviii. 
 18; xxi. 21 27; xxiii. 16. f To 
 those that are under the law. This I 
 understand as another form of saying 
 that he conformed to the rites, customs, 
 and even prejudices of the Jews. The 
 phrase " under the law" means un- 
 doubtedly the law of Moses ; and pro- 
 bably he here refers particularly to those 
 lews who lived in the > land of Judea, 
 as being more immediately and en- 
 tirely under the law of Moses, than 
 those who lived among the Gentiles. 
 f As under the law. That is, I con- 
 formed to their rites and customs as far 
 as I could do it. I did not violate them 
 unnecessarily. I did not disregard them 
 for the purpose of offending them ; nor 
 refuse to observe them when it could 
 be done with a good conscience. There 
 can be no doubt that Paul, when he 
 was in Judea, submitted himself to the 
 laws, and lived in conformity with them. 
 1 That I might gain. That I might 
 obtain their confidence and affection. 
 That I might not outrage their feelings, 
 excite their prejudices, and provoke 
 them to anger ; and that I might thus 
 have access to their minds, and be the 
 means of converting them to the Chris- 
 tian faith. 
 
 21. To them that are without law. 
 To the Gentiles, who have not the law 
 of Moses. See Note, Rom. ii. 12. 14. 
 1 As without law. Not practising the 
 peculiar rites and ceremonies enjoined 
 in th law of Moses. Not insisting on 
 them or urging them; but showing 
 that ..he obligation to those rites had 
 been done away; and that they were 
 not binding, though when among the 
 
 Jews I might still continue to observe 
 them. See Notes, Acts xv. ; and the 
 argument of Paul in Gal. ii. 11 18. 
 I neglected the ceremonial precepts of 
 the Mosaic law, when I was with those 
 who had not heard of the law of Moses, 
 or those who did not observe them, be- 
 cause I knew that the binding obligation 
 of these ceremonial precepts had ceased. 
 I did not, therefore, press them upon 
 the Gentiles, nor did I superstitiously 
 and publicly practise them. In all this, 
 Paul has reference only to those things 
 which he regarded as in themselves 
 indifferent, and not a matter of con- 
 science ; and his purpose was not need- 
 lessly to excite the prejudice or the op- 
 position of the world. Nothing is ever 
 gained by provoking opposition for the 
 mere sake of opposition. Nothing tends 
 more to hinder the gospel than that. 
 In all things of conscience and truth a 
 man should be firm, and should lose 
 his life rather than abandon either ; in 
 all things of indifference, of mere cus- 
 tom, of prejudice, he should yield, and 
 accommodate himself to the modes of 
 thinking among men, and adapt him- 
 self to their views, feelings, and habits 
 of life, that he may win them to Christ. 
 f Being not without law to God. Not 
 regarding myself as being absolutely 
 without law, or as being freed from 
 obligation to obey God. Even in all 
 this, I endeavoured so to live as that it 
 might be seen that I felt myself bound 
 by law to God. I was not a despiser, 
 and contemner, and neglecter of law as 
 such, but only regarded myself as not 
 bound by the peculiar ceremonial law 
 of Moses. This is an instance of Paul's 
 conscientiousness. He would not leave 
 room to have it supposed for a moment 
 that he disregarded all law. He was 
 bound to God by law ; and in the con- 
 duct to which he was referring he felt 
 that he was obeying him. He was 
 bound by higher law than those cere- 
 monial observances which were now tc 
 be done away. This passage would 
 destroy all the refuges of the Antino- 
 
184 
 
 I. CORINTHIANS 
 
 f A. I). 
 
 "without Jaw to God, but unaer 
 the law to Christ,) that I might 
 gain them that are without law. 
 22 To the weak * became I 
 
 a c.7.22. b Rom.15.1. 2Cor.ll.29. 
 
 nr.ans. Whatever privileges the gospel 
 has introduced, it has not set us free 
 from the restraints and obligations of 
 law. That is binding still; and no 
 man is at liberty to disregard the moral 
 Jaw of God. Christ came to magnify, 
 strengthen, and to honour the law, not 
 to destroy it. 1 But under the law to 
 Christ. Bound by the law enjoined 
 by Christ ; under the law of affectionate 
 gratitude and duty to him. I obeyed 
 his commands ; followed his instruc- 
 tions; sought his honour; yielded to 
 his will. In this he would violate none 
 of the rules of the moral law. And he 
 here intimates, that his grand object 
 was to yield obedience to the law of 
 the Saviour, and that this was the go- 
 verning purpose of his life. And this 
 would guide a man right. In doing 
 this, he would never violate any of the 
 precepts of the moral law, for Christ 
 obeyed them, and enjoined their obser- 
 vance. He would never feel that he 
 was without law to God, for Christ 
 obeyed God, and enjoined it on all. 
 He would never feel that religion came 
 to set him free from law, or to author- 
 ize licentiousness ; for its grand pur- 
 pose and aim is to make men holy, and 
 to bind them everywhere to the obser- 
 vance of the pure law of the Redeemer. 
 22. To the weak. See Note, Rom. 
 xv. 1. To those weak in faith ; scru- 
 pulous in regard to certain observances; 
 whose consciences were lender and un- 
 enlightened, and who would be offend- 
 ed even by things which might be in 
 themselves lawful. He did not lacerate 
 their feelings, and run counter to their 
 prejudices, for the mere sake of doing 
 it. 1 Became I as weak. I did not 
 shock them. I complied with their 
 customs. I conformed to them in my 
 dress, habits, manner of life, and even 
 in the services of religion. I abstained 
 *rom food which they deemed it their 
 
 as weak, that I might gain the 
 weak ; I c am made all things to 
 all men, that d I might by all 
 means save some. 
 
 cc.P.33. dRom.11.14. 
 
 duty to abstain from ; and where, if I 
 had partaken of it, I should have offend- 
 ed them. Paul did not do this to gratify 
 himself, or them, but to do them good. 
 And Paul's example should teach us 
 not to make it the main business of life 
 to gratify ourselves : and it should 
 teach us not to lacerate the feelings of 
 others ; not to excite their prejudices 
 needlessly ; not to offend them where it 
 will do no good. If truth offends men, we 
 cannot help it. But in matters of ceremo- 
 ny, and dress, and habits, and customs, 
 and forms, we should be willing to con- 
 form to them, as far as can be done, and 
 for the sole purpose of saving their souls. 
 f J am made all things to all men. I 
 become all things ; that is, I accommo- 
 date myself to them in all things, so 
 far as can be done with a good con- 
 science. 1 That I might by all means 
 (;rai"ra>f). That I might use every 
 possible endeavour that some at least 
 might be saved. It is implied here 
 that the opposition to the gospel was 
 everywhere great; that men were re- 
 luctant to embrace it; that the great 
 mass were going to ruin, and that Paul 
 was willing to make the highest possi- 
 ble exertions, to deny himself, and prac- 
 tise every innocent art, that he might 
 save a few at least out of the innu- 
 merable multitudes that were going to 
 death and hell. It follows from tnis, 
 (1.) That men are in danger of ruin. 
 (2.) We should make an effort to save 
 men. We should deny ourselves, and 
 give ourselves to toil and privation, 
 that we may save some at least from 
 ruin. (3.) The doctrine of universal 
 salvation is not true. If it were, what 
 use or propriety would there have been 
 in these efforts of Paul 1 If all were 
 to be saved, why should he deny him- 
 self, and labour, and toil, to save 
 "SOME?" Why should a man make 
 a constant effort to save a few at least 
 
A. D. 59.] 
 
 23 And this 
 
 CHAPTER IX. 
 
 185 
 
 I do for the 
 
 gospel's sake, that I might be 
 
 partaker thereof with you. 
 24 Know ye not that 
 
 they 
 
 which run in a race run all, but 
 one receiveth a prize ? So run, 
 "that ye may obtain. 
 
 a Phil.2.1G; 3.14. lTim.6.12. 2Tim.2 5. 
 
 if he well knew that all were to be 
 saved 1 Assuredly Paul did not know 
 or believe that all men would be saved ; 
 but if the doctrine is true, he would 
 have been quite as likely to have known 
 it as its modern advocates and defenders. 
 
 23. For the gospel's sake. That it 
 may be advanced, and may be success- 
 ful, t That I might be partaker there- 
 of with you. You hope to be saved. 
 You regard yourselves as Christians ; 
 and I wish to give evidence also that / 
 am a Christian, and that I shall be ad- 
 mitted to heaven to partake of the hap- 
 piness of the redeemed. This he did, 
 by so denying himself as to give evi- 
 dence that he was truly actuated by 
 Christian principles. 
 
 24. Know ye not, &c. In the re- 
 mainder of this chapter, Paul illustrates 
 the general sentiment on which he 
 Had been dwelling the duty of prac- 
 tising self-denial for the salvation of 
 others by a reference to the well 
 known games which were celebrated 
 near Corinth. Throughout the chap- 
 ter, his object had been to show that 
 in declining to receive a support for 
 preaching, he had done it, not because 
 he was conscious that he had no claim 
 to it, but because by doing it he could 
 oetter advance the salvation of men, 
 die furtherance of the gospel, and in 
 fiis peculiar case (ver. 16, 17) could 
 obtain better evidence, and furnish to 
 others better evidence that he was actu- 
 ated by a sincere desire to honour God 
 in the gospel. He had denied himself. 
 He had voluntarily submitted to great 
 privations. He had had a great object 
 in view in doing it. And he now says, 
 that in the well known athletic games 
 at Corinth, the same thing was done 
 by the racers (ver. 24), and by wres- 
 tlers, or boxers, ver. 25. If they had 
 done it, for objects so comparatively 
 unimportant as the attainment of an 
 earthly garland, assuredly it was propel 
 
 for him to do it to obtain a crown which 
 should never fade away. This is one 
 of the most beautiful, appropriate, vigo- 
 rous, and bold illustrations that can 
 anywhere be found ; and is a striking 
 instance of the force with which the 
 most vigorous and self-denying efforts 
 of Christians can be vindicated, and 
 can be urged by a reference to the con- 
 duct of men in the affairs of this life. 
 By the phrase "know ye not," Paul 
 intimates that those games to which he 
 alludes were well known to them, and 
 that they must be familiar with their 
 design, and with the manner in which 
 they were conducted. The games to 
 which the apostle alludes were cele- 
 brated with extraordinary pomp and 
 splendour, every fourth year, on the 
 isthmus which joined the Peloponnesus 
 to the main land, and on a part of 
 which the city of Corinth stood. There 
 were in Greece four species of games, 
 the Pythian, or Delphic; the Isthmi- 
 an, or Corinthian ; the Nemean, and 
 the Olympic. On these occasions per- 
 sons were assembled from all parts of 
 Greece, and the time during which 
 they continued was devoted to extra- 
 ordinary festivity and amusement. The 
 Isthmian or Corinthian games were 
 celebrated in the narrow part of the 
 Isthmus of Corinth, to the north of the 
 city, and were doubtless the games to 
 which the apostle more particularly 
 alluded, though the games in each of 
 the places were substantially of the 
 same nature, and the same illustra- 
 tion would in the main apply to all. 
 The Nemean game? were celebrated 
 at Nemsea, a town of Argolis, and were 
 instituted by the Argives in honour of 
 Archemorus, who died by the bite of a 
 serpent, but were renewed by Hercules. 
 They consisted of horse and foot races, 
 of boxing, leaping, running, &c. Tru; 
 conqueror was at first rewarded with a 
 C'own of olive, afterwards of green 
 
i86 
 
 1. CORINTHIANS. 
 
 [A. I). 59. 
 
 parsley. They were celebrated every 
 third, or, according to others, every fifth 
 year. The Pythian games were cele- 
 brated every four years at Delphi, in 
 Phocis, at the foot of mount Parnassus, 
 where was the seat of the celebrated 
 Delphic oracle. These games were of 
 the same character substantially as those 
 celebrated in other places, and attracted 
 persons not only from other parts of 
 Greece, but from distant countries. 
 See Travels of Anacharsis, vol. ii. pp. 
 375 418. The Olympic games were 
 celebrated in Olympia, a town of Elis, 
 on the southern bank of the Alphias 
 river, on the western part of the Pelo- 
 ponnesus. They were on many accounts 
 the most celebrated of any in Greece. 
 They were said to have been instituted 
 by Hercules, who planted a grove called 
 Altis, which he dedicated to Jupiter. 
 They were attended not only from all 
 parts of Greece, but from the most dis- 
 tant countries. These were celebrated 
 every fourth year ; and hence, in Gre- 
 cian chronology, a period of four years 
 was called an Olympiad. See Ana- 
 charsis, vol. iii. 434, seq. It thus hap- 
 pened that in one or more of these 
 places there were games celebrated 
 every year, to which no small part of 
 the inhabitants of Greece were attracted. 
 Though the apostle probably had par- 
 ticular reference to the Isthmian games 
 celebrated in the vicinity of Corinth, 
 yet his illustration is applicable to them 
 all ; for in all the exercises were nearly 
 the same. They consisted chiefly in 
 leaping, running, throwing the discus 
 or quoit, boxing, wrestling, and were 
 expressed in the following line : 
 
 'AX/>ia, iro$WKit]v, fHaicov, aKovra, rdXrjv, 
 
 leaping, running, throwing the quoit, 
 darting, wrestling. Connected with 
 these were also, sometimes, other exer- 
 cises, as races of chariots, horses, &c. 
 The apostle refers to but two of these 
 exercises in his illustration. f They 
 which run. This was one of the 
 principal exercises at the games. 
 Fleetness or swiftness was regarded as 
 an extraordinary virtue ; and great 
 pains were taken in order to excel in 
 
 this. Indeed, they regarded it so 
 highly that those who prepared them- 
 selves for it thought it worth while to 
 use means to burn their spleen, because 
 it was believed to be a hin lerance to 
 them, and to retard them in the race. 
 Rob. Cal. Homer tells us that swiftness 
 was one of the most excellent endow- 
 ments with which a man can be blessed. 
 
 " No greater honour e'er has been attain'd, 
 Than what strong hands or nimble feet 
 have gain'd." 
 
 One reason why this was deemed so 
 valuable an attainment among the 
 Greeks, was, that it fitted men emi- 
 nently for war as it was then conducted. 
 It enabled them to make a sudden and 
 unexpected onset, or a rapid retreat 
 Hence the character which Homer 
 constantly gives of Achilles is, that he 
 was swift of foot. And thus David, 
 in his poetical lamentations over Saul 
 and Jonathan, takes special notice of 
 this qualification of theirs, as fitting 
 them for war. 
 
 " They were swifter than eagles, 
 Stronger than lions." 2 Sam. i. 23 
 
 For these races they prepared them- 
 selves by a long course of previous 
 discipline and exercise; and nothing 
 was left undone that might contribute 
 to secure the victory. J In a race 
 (tv (TT*J7). In the stadium. The 
 stadium, or running ground, or place 
 in which the boxers contended, and 
 where races were run. At Olympia the 
 stadium was a causeway 604 feet in 
 length, and of proportionable width. 
 Herod, lib. 2. c. 149. It was sur 
 rounded by a terrace, and by the seats 
 of the judges of the games. At one 
 end was fixed the boundary or goal to 
 which they ran. 1 Run all. All run 
 who have entered the lists. Usually 
 there were many racers who contended 
 for the prize. If But one receiveth the 
 prize. The victor, and he alone. The 
 prize which was conferred was a wreath 
 of olive at the Olympic games ; a 
 wreath of apple at Delphi ; of pine at 
 the Isthmian ; and of parsley at the 
 Nemean games. Addison. Whatever 
 the prize was, it was conferred on the 
 successful champion on the last day of 
 
A. D. 59.] 
 
 CHAPTER IX 
 
 187 
 
 25 And every man that striv- 
 eth for the mastery is temperate 
 in all things. Now they do it 
 
 the games, and with great solemnity, 
 pomp, congratulation, and rejoicing. 
 " Every one thronged to see and con- 
 gratulate them ; their relations, friends, 
 and countrymen, shedding tears of ten- 
 derness and joy, lifted them on their 
 shoulders to show them to the crowd, 
 and held them up to the applauses of 
 the whole assembly, who strewed hand- 
 fuls of flowers over them." Anachar. 
 iii. 448. Nay, at their return home, 
 they rode in a triumphal chariot ; the 
 walls of the city were broken down to 
 give them entrance ; and in many 
 cities a subsistence was given them 
 out of the public treasury, and they 
 were exempted from taxes. Cicero 
 says that a victory at the Olympic 
 games was not much less honourable 
 than a triumph at Rome. See Anachar. 
 iii. 469, and Rob. Cal. art. Race. When 
 Paul says that but one receives the 
 prize, he does not mean to say that 
 there will be the same small proportion 
 among those who shall enter into 
 heaven, and among Christians. But 
 his idea is, that as they make an effort 
 to obtain the prize, so should we ; as 
 many who strive for it then lose it, it is 
 possible that we may ; and that there- 
 fore we should strive for the crown, 
 and make an effort for it, as if but one 
 out of many could obtain it. This, he 
 says, was the course which he pursued ; 
 and it shows, in a most striking man- 
 ner, the fact that an effort may be 
 made, and should be made to enter 
 into heaven. ^ So run, that ye may 
 obtain. So run in the Christian race, 
 that you may obtain the prize of glory, 
 the crown incorruptible. So live; so 
 deny yourselves ; so make constant 
 exertion, that you may not fail of that 
 prize, the crown of glory, which awaits 
 the righteous in heaven. Comp. Heb. 
 xii. 1. Christians may do this when 
 (I.) They give themselves wholly 
 to God, and make this the grand 
 business of life ; (2.) When they lay 
 
 to obtain a corruptible crown ; 
 but we an incorruptible." 
 
 o2Tim.4.8. Jamesl.12. lPet.5.4. 
 3.11. 
 
 aside every weight" (Heb. xii. 1), 
 and renounce all sin and all improper 
 attachments ; (3.) When they do not 
 allow themselves to be diverted from 
 the object, but keep the goal constant- 
 ly in view; (4.) When they do not 
 flag, or grow weary in their course ; 
 (5.) When they deny themselves ; and 
 (6.) When they keep their eye fully 
 fixed on Christ (Heb. xii. 2) as their 
 example and their strength, and on 
 heaven as the end of their race, and on 
 the crown of glory as their reward. 
 
 25. And every man that striveth 
 'for the mastery (o ayu>vio{*tvx). That 
 I agonizes ; that is, that is engaged in 
 the exercise of wrestling, boxing, or 
 ! pitching the bar or quoit. Comp. Note, 
 Luke xiii. 24. The sense is, every 
 i one who endeavours to obtain a vic- 
 ; tory in these athletic exercises, f Is 
 temperate in all things. The word 
 which is rendered " is temperate" 
 (S^ATSUST*/) denotes abstinence from 
 all that would excite, stimulate, and 
 ultimately enfeeble; from wine, from 
 exciting and luxurious living, and from 
 licentious indulgences. It means that 
 they did all they could to make the 
 body vigorous, active, and supple. They 
 pursued a course of entire temperate 
 living. Comp. Acts xxiv. 25. 1 Car. 
 vii. 9. Gal. v. 23. 2 Pet. i. 6. It re- 
 lates not only to indulgences unlawful 
 in themselves, but to abstinence from 
 many things that were regarded as 
 lawful, but which were believed to 
 render the body weak and effeminate. 
 The phrase " in all things" means that 
 this course of temperance or abstinence 
 was not confined to one thing, or to 
 one class of things, but to every kind 
 of food and drink, and every indul- 
 gence that had a tendency to render the 
 body weak and effeminate. The pre- 
 parations which those who proposed to 
 contend in these games made is well 
 known ; and is often referred to by the 
 classic writers. Epictetus, as quoted 
 
188 
 
 I. CORINTHIANS. 
 
 [A.D. 59 
 
 by Grotius (in loco), thus speaks of 
 these preparations. " Do you wish to 
 gain the prize at the Olympic games 1 
 consider the requisite preparations and 
 the consequence. You must observe 
 * strict Ttogimen ; must live on food 
 which is unpleasant; must abstain 
 from all delicacies ; must exercise your- 
 self at the prescribed times in heat and 
 in cold ; you must drink nothing cool 
 (4*5tP*) must take no wine as usual ; 
 you must put yourself under a pugilist, 
 as you would under a physician, and 
 afterward enter the lists. Epict." ch. 35. 
 Horace has described the preparations 
 necessary in the same way. 
 
 Qui studet optatum cursu contingere metam 
 Multa tulit fecitque puer ; sudavit, italsit, 
 Abstinuit venere et Baccho. 
 
 De Arte Poet. 412. 
 
 A youth who hopes the Olympic prize to gain, 
 All arts must try, and every toil sustain ; 
 The extremes of heat and cold must often 
 
 prove, 
 And shun the weakening joys of wine and 
 
 love. Francis. 
 
 ^ To obtain a corruptible crown. A 
 garland, diadem, or civic wreath, that 
 must soon fade away. The garland 
 bestowed on the victor was made 
 of olive, pine, apple, laurel, or pars- 
 ley. That would soon lose its beauty 
 and fade ; of course, it could be of 
 little value. Yet we see how eagerly 
 they sought it ; how much self-denial 
 those who entered the lists would 
 practise to obtain it ; how long they 
 would deny themselves of the common 
 pleasures of life that they might be 
 successful. So much temperance would 
 heathens practise to obtain a fading 
 wreath of laurel, pine, or parsley ! 
 Learn hence, (1.) The duty of deny- 
 ing ourselves to obtain a far more 
 valuable reward, the incorruptible 
 crown of heaven. (2.) The duty of 
 all Christians who strive for that crown 
 to be temperate in all things. If the 
 heathens practised temperance to obtain 
 a fading laurel, should not we to ob- 
 tain one that never fades ? (3.) How 
 much their conduct puts to shame 
 the conduct of many professing Chris- 
 tians and Christian ministers. They 
 set such a value on a civic wreath of 
 tnue o laurel, that they were willing to 
 
 deny themselves, and practise the mot 
 rigid abstinence. They knew that in 
 dulgence in WINE and in luxuriou 
 living unfitted them for the struggle an. 
 for victory ; they knew that it enfeebla 
 their powers, and weakened their frame 
 and, like men intent on an object dea 
 to them, they abstained wholly from 
 these things, and embraced the prin- 
 ciples of total abstinence. Yet how 
 many professed Christians, and Chris- 
 tian ministers, though striving for the 
 crown that fadeth not away, indulge m 
 wine, and in the filthy, offensive, and 
 disgusting use of tobacco ; and in 
 luxurious living, and in habits of indo- 
 lence and sloth ! How many there are 
 that WILL not give up these habits, 
 though they know that they are en- 
 feebling, injurious, offensive, and de- 
 structive to religious comfort and 
 usefulness. Can a man be truly in 
 earnest in his professed religion ; can 
 he be a sincere Christian, who is not 
 willing to abandon any thing and every 
 thing that will tend to impair the 
 vigour of his mind, and weaken his 
 body, and make him a stumbling-block 
 to others ] (4.) The value of temper- 
 ance is here presented in a very striking 
 and impressive view. When even the 
 heathens wished to accomplish any 
 thing that demanded skill, strength, 
 power, vigour of body, they saw the 
 necessity of being temperate, and they 
 were so. And this proves what all 
 experiment has prored, that if men 
 wish to accomplish much, they must b 
 temperate. It proves that men can do 
 mare without intoxicating drink than 
 they can with it. The example of 
 these Grecian Athletac their wrestlers, 
 boxers, and racers, is against all the 
 farmers, and mechanics, and seamen, 
 and day-labourers, and gentlemen, and 
 clergymen, and lawyers who plead 
 that stimulating drink is necessary to 
 enable them to bear cold and heat, and 
 toil and exposure. A little experience 
 from men like the Grecian wrestlers, 
 who had something that they wished 
 to do, is much better than a great deal 
 of philosophy and sophistical reasoning 
 from men who wish to drink, and tc 
 
A.D.59.] CHAPTER IX. 189 
 
 26 I therefoie o run, not as uncertainly ; so fight 1, not 
 
 find some argument tor drinking that 
 shall be a salvo to their consciences. 
 Perhaps the world has furnished no 
 stronger argument in favour of total 
 abstinence than the example of the 
 Grecian Athktae. It is certain that 
 their example, the example of men who 
 wished to accomplish much by bodily 
 vigour and health, is an effectual and 
 irrefragable argument against all those 
 who plead that stimulating drinks are 
 desirable or necessary in order to in- 
 crease the vigour of the bodily frame. 
 ^ Bat we. We Christians. \ An in- 
 corruptible. An incorruptible, an 
 unfading crown. The blessings of 
 heaven that shall be bestowed on the 
 righteous are often represented under 
 the image of a crown or diadem ; a 
 crown that is unfading, and eternal. 
 2 Tim. iv. 8. James i. 12. 1 Pet. v. 4. 
 Rev. ii. 10 ; Hi. 11 ; iv. 4. The doc- 
 trine here taught is, the necessity of 
 making an effort to secure eternal life. 
 The apostle never thought of entering 
 heaven by indolence, or by inactivity. 
 He urged, by every possible argument, 
 the necessity of making an exertion to 
 secure the rewards of the just. His 
 reasons for this effort are many. Let 
 a few be pondered. (1.) The work of 
 salvation is difficult. The thousand 
 obstacles arising, the love of sin, and 
 the opposition of Satan and of the 
 world are in the way. (2.) The dan- 
 ger of losing the crown of glory is 
 great. Every moment exposes it to 
 hazard, for al any moment we may 
 die. (3.) The danger is not only 
 great, but it is dreadful. If any thing 
 should arouse man, it should be the 
 apprehension of eternal damnation and 
 everlasting wrath. (4.) Men in this 
 life, in the games of Greece, in the 
 career of ambition, in the pursuit of 
 pleasure and wealth, make immense 
 efforts to obtain the fading and perish 
 ing object of their desires. Why 
 should not a man be willing to make 
 as great efforts at least to secure eternal 
 glory ? (5.) The value of the interest 
 at stake. Eternal happiness is before 
 
 those who will embiace the offers of 
 life. If a man should be influenced 
 by any thing to make an effort, should 
 it not be by the prospect of eternal 
 glory 1 What should influence him if 
 this should not 1 
 
 26. I therefore so run. In the Chris- 
 tian race ; in my effort to obtain the 
 prize, the crown of immortality. I exert 
 myself to the utmost, that I may not 
 fail of securing the crown. Tf Not as 
 uncertainly (owx cJ\as^. This word 
 occurs nowhere else in the New Testa- 
 ment. It usually means, in the classic 
 writers, obscurely. Here it means that 
 he did not run as not knowing to what 
 object he aimed. ' I do not run at hap- 
 hazard ; I do not exert myself for 
 naught ; I know at what I aim, and I 
 keep my eye fixed on the object; I 
 have the goal and the crown in view.' 
 Probably also the apostle intended to 
 convey this idea, ' I so live and act that 
 I am sure of obtaining the crown. I 
 make it a great and grand point of my 
 life so to live that there may be no room 
 for doubt or hesitancy about this matter. 
 I believe it may be obtained ; and that 
 by a proper course there may be a con- 
 stant certainty of securing it; and I so 
 LIVE.' O how happy and blessed would 
 it be if all Christians thus lived ! How 
 much doubt, and hesitancy, and de- 
 spondency would it remove from many 
 a Christian's mind ! And yet it is mo- 
 rally certain that if every Christian were 
 to be only as anxious and careful as 
 were the ancient Grecian wrestlers and 
 racers in the games, they would have 
 the undoubted assurance of gaining the 
 prize. Dodd ridge and Macknight, how- 
 ever, render this * as not out of view ;' 
 or as not distinguished ; meaning that 
 the apostle was not unseen, but that he 
 regarded himself as constantly in the 
 view of the judge, the Lord Jesus Christ. 
 I prefer the other interpretation, how- 
 ever, as best according with tho con- 
 nexion and with the proper meaning 
 of the word, f Sojight I (oura 7rwtTSt/). 
 Thi? word is applied to the boxers, or 
 the pugilists, in the Grecian games. 
 
190 
 
 I. CORINTHIANS. 
 
 as one that beateth the air: 
 27 But I a keep under my 
 
 aRom.8.13. 
 
 The exercise of boxing, or fighting 
 with the fist, was a part of the enter- 
 tainment with which the enlightened 
 nations of Greece delighted to amuse 
 themselves. ^ Not as one that beateth 
 the air. The phrase here is taken from 
 the habits of the pugilists or boxers, 
 who were accustomed, before entering 
 the lists, to exercise their limbs with 
 the gauntlet, in order to acquire greater 
 skill and dexterity. There was also, 
 before the real contest commenced, a 
 play with their fists and weapons, by 
 way of show or bravado, which was 
 called <rx.iu{A&%ict, a mock-battle, or a 
 fighting the air. The phrase also is 
 applicable to a missing the aim, when 
 a blow was struck in a real struggle, 
 and when the adversary would elude 
 the blow, so that it would be spent in 
 the empty air. This last is the idea 
 which Paul means to present. He did 
 not miss his aim ; he did not exert him- 
 self and spend his strength for naught. 
 Every blow that he struck told; and 
 he did not waste his energies on that 
 which would produce no result. He 
 did not strive with rash, ill-advised, or 
 uncertain blows ; but all his efforts were 
 directed,with good account, to the grand 
 purpose of subjugating his enemy sin, 
 and the corrupt desires of the flesh 
 and bringing every thing into captivity 
 to God. Much may be learned from 
 this. Many an effort of Christians is 
 merely beating the air. The energy is 
 expended for naught. There is a want 
 of wisdom, or skill, or perseverance; 
 there is a failure of plan ; or there is a 
 mistake in regard to whatts to be done, 
 and what should be done. There is 
 often among Christians very little aim 
 or object; there is no plan; and the 
 efforts are wasted, scattered, inefficient 
 efforts ; so that, at the close of life, many 
 a man may say that he has spent his 
 ministry or his Christian course mainly, 
 or entirely, in beating the air. Besides, 
 many a one sets up a man of straw, and 
 fights that. He fancies error arid heresy 
 
 [A. D. 59. 
 
 body, and bring it into subjec- 
 tion ; lest that by any means, 
 
 in others, and opposes that. He be- 
 comes a heresy-hunter ; or he opposes 
 some irregularity in religion that, if left 
 alone, would die of itself; or he fixes 
 all his attention on some minor evil, and 
 devotes his life to the destruction of 
 that alone. When death comes, he may 
 have never struck a blow at one of the 
 real and dangerous enemies of the gos- 
 pel ; and the simple record on the tomb- 
 stone of many a minister and many a 
 private Christian might be, ' Here lies 
 one who spent his life in beating the 
 air.' 
 
 27. But I keep under my body 
 (iTratTrtdfo*) . This word occurs in the 
 New Testament only here and in Luke 
 xviii. 5, " Lest by her continual coming 
 she weary me." The word is derived 
 probably from CfrJariw, the part of the 
 face under the eye (Passow}, and 
 means properly, to strike under the 
 eye, either with the fist or the cestus, 
 so as to render the part livid, or as we 
 say, black and blue ; or as is vulgarly 
 termed, to give any one a black eye. 
 The word is derived, of course, from 
 the athletic exercises of the Greeks. It 
 then comes to mean, to treat any one 
 with harshness, severity, or cruelty,- 
 and thence also, so to treat any evil 
 inclinations or dispositions ; or to subject 
 one's-self to mortification or self-denial, 
 or to a severe and rigid discipline, that 
 all the corrupt passions might be re- 
 moved. The word here means, that 
 Paul made use of all possible means to 
 subdue his corrupt and carnal inclina 
 tions ; to show that he was not under 
 the dominion of evil passions, but was 
 wholly under the dominion of the gos- 
 pel. 1 And bring it into subjection 
 
 vK'Jtytey^}. This word properly means, 
 to reduce to servitude or slavery ; and 
 probably was usually applied to the act 
 of subduing an enemy, and leading him 
 captive from the field of battle ; as the 
 captives in war were regarded as slaves. 
 It then means, effectually and totally to 
 subdue, to conquer, to reduce to bond- 
 
A D. 59. J 
 
 CHAPTER IX. 
 
 when I have preached to others, I myself should be a'cast-away 
 
 age and subjection. Paul means by it, 
 the purpose to obtain a complete victory 
 over his corrupt passions and propensi- 
 ties, and a design to gain the mastery 
 over all his natural and evil inclinations. 
 1 Lest that by any means. Note, ver. 
 22. Paul designed to make every pos- 
 sible effort to be saved. He did not 
 mean to be lost, but he meant to be 
 saved. He felt that there was danger 
 of being deceived and lost; and he 
 meant by some means to have evidence 
 of piety that would abide the trial of 
 the day of judgment. 1 When I have 
 preached to others. Doddridge renders 
 this, " lest after having served as a 
 herald to others, I should myself be 
 disapproved ;" and supposes that there 
 was allusion in this to the Grecian 
 herald, whose business it was to pro- 
 claim the conditions of the games, to 
 display the prizes, &c. In this inter- 
 pretation, also, Macknight, Rosen miil- 
 ler, Koppe, and most of the modern 
 interpreters agree. They 'suppose, there- 
 fore, that the allusion to the games is 
 carried through all this description. But 
 there is this difficulty in this interpreta- 
 tion, that it represents the apostle as 
 both a herald and a contender in the 
 games, and thus leads to an inextricable 
 confusion of metaphor. Probably, there- 
 fore, this is to be taken in the usual 
 sense of the word preaching in the 
 New Testament ; and the apostle here 
 is to be understood as dropping the 
 metaphor, and speaking in the usual 
 niapner. He had preached to others, 
 to many others. He had proclaimed 
 the gospel far and near. He had 
 preached to many thousands, and had 
 been the means of the conversion of 
 thousands. The contest, the agony, 
 the struggle in which he had been 
 engaged, was that of preaching the 
 gospel in the most effectual manner. 
 And yet he felt that there was a. possi- 
 bility that even after all this he might 
 be lost. ^ / myself should be a cast- 
 away. This word (iJox^sc) is taken 
 from bad metals, and properly denotes 
 those which will not ">ear the est that 
 
 is applied to them; that are found to 
 be base and worthless, and are therefore 
 rejected and cast away. The apostle 
 had subjected himself to trials. He had 
 given himself to self-denial and toil ; to 
 persecution and want; to perils, and 
 cold, and nakedness, and hunger. He 
 had done this, among other things, to 
 give his religion a fair trial, to see whe- 
 ther it would bear all these tests; as 
 metal is cast into the fire to see whe- 
 ther it is genuine, or is base and worth- 
 less. In doing this, he had endeavoured 
 to subdue his corrupt propensities, and 
 bring every thing into captivity to the 
 Redeemer, that it might be found that 
 he was a sincere, and humble, and de- 
 voted Christian. Many have supposed 
 that the word " cast-away" here refers 
 to those who had entered the lists, and 
 had contended, and who had then been 
 examin-ed as to the manner in which 
 they had conducted the contest, and had 
 been found to have departed from the 
 rules of the games, and who were then 
 rejected. But this interpretation is too 
 artificial and unnatural. The simple 
 idea of Paul is, that he was afraid that 
 he should be disapproved, rejected, cast 
 off; that it would appear, after all, that 
 he had no religion, and would then be 
 cast away as unfit to enter into heaven. 
 
 From the many remarks which might 
 be made from this interesting chapter, 
 we may select the following : 
 
 1st. We see the great anxiety which 
 Paul had to save souls. This was his 
 grand purpose; and for this . he was 
 willing to deny himself and to bear 
 any trial. 
 
 2d. We should be kind to others; 
 we should not needlessly offend them; 
 we should conform to them, as far as it 
 can be done consistently with Christian 
 integrity. 
 
 3d. We should make an effort to be 
 saved. O, if men made such exertions 
 to obtain a corruptible crown, how much 
 greater should we make to obtain one 
 that fadeth not away ! 
 
 4th. Ministers, like others, are xn 
 danger of losing their souls. If Fait, 
 
192 
 
 M 
 
 I. CORINTHIANS. 
 
 CHAPTER X. 
 OREOVER, brethren, I 
 would not that ye should 
 
 be ignorant, 
 fathers were 
 
 [A. D. 59. 
 
 how that all our 
 under the cloud, 
 
 and 6 all passed through the sea ; 
 
 a Ex.13.21,22. Num.9.18-22. b Ex. 14. 19-22.29 
 
 felt this danger, who is there among the 
 ministers of the cross who should not 
 feel it? If Paul was not safe, who is 1 
 
 5th. The fact that a man has preach- 
 ed to many is no certain evidence that 
 he will be saved, ver. 27. Paul had 
 preached to thousands, and yet he felt 
 that after all this there was a possibility 
 that he might be lost. 
 
 6th. The fact that a man has been 
 very successful in the ministry is no 
 certain evidence that he will be saved. 
 God converts men; and he may some- 
 times do it by the instrumentality of 
 those who themselves are deceived, or 
 are deceivers. They may preach much 
 truth ; and God may bless that truth, 
 and make it the means of saving the 
 tfoul. There is no conclusive evidence 
 that a man is a Christian simply because 
 he is a successful and laborious preach- 
 er, any more than there is that a man 
 is a Christian because he is a good 
 farmer, and because God sends down 
 the rain* and the sunshine on his fields. 
 Paul felt that even his success was no 
 certain evidence that he would be saved. 
 And if Paul felt thus, who should not 
 feel that after the most distinguished 
 success, he may himself be at last a 
 cast-away ? 
 
 7th. It will be a solemn and awful 
 thing for a minister of the gospel, and 
 a successful minister, to go down to 
 hell. What more fearful ^oom can be 
 conceived, than after having led others 
 in the way to life ; after having described 
 to them the glories of heaven ; after 
 having conducted them to the " sweet 
 fields beyond the swelling flood" of 
 death, he should find himself shut out, 
 rejected, and cast down to hell ! What 
 more terrible can be imagined in the 
 world of perdition than the doom of one 
 who was once a minister of God, and 
 once esteemed as a light in the church 
 and a guide of souls, now sentenced 
 to inextinguishable fires, while multi- 
 
 tudes saved by him shall have gone to 
 heaven ! How fearful is the condition 
 and how solemn the vocation of a mi- 
 nister of the gospel ! 
 
 8th. Ministers should be solicitous 
 about their personal piety. Paul, one 
 might suppose, might have rested con- 
 tented with the remarkable manner of 
 his conversion. He might have sup- 
 posed that that put the matter beyond 
 all possible doubt. But he did no such 
 thing. He felt that it was necessary to 
 have evidence day by day that he was 
 then a Christian. Of all men, Paul 
 was perhaps least disposed to live on 
 past experience, and to trust to such 
 experience. Of all men, he had per 
 haps most reason to trust to such expe- 
 rience; and yet how seldom does he refei 
 to it, how little does he regard it ! The 
 great question with him was, 'Am I 
 now a Christian 1 am I living as a 
 Christian should now ? am I evincing 
 to others, am I giving to myself daily, 
 constant, growing evidence that I am 
 actuated by the pure principles of the 
 gospel, and that that gospel is the object 
 of my highest preference, and my holiest 
 and constant desire !' O how holy would 
 be the ministry, if all should endeavour 
 every day to live and act for Christ and 
 for souls with as much steadiness and 
 fidelity as did the apostle Paul ! 
 CHAPTER X. 
 
 ITS regard to the design of this chap- 
 ter commentators have not been agreed. 
 Some have supposed that there is no 
 connexion with the preceding, but that 
 this is a digression. The ancient Greek 
 expositors generally, and some of the 
 moderns, as Grotius, supposed that the 
 connexion was this : Paul had in the 
 previous chapter described himself as 
 mortifying his flesh, and keeping his 
 body under, that he might gain the 
 prize. In this chapter they suppose 
 that his object is to exhort the Corinth- 
 ians to do the same ; and that in orde* 
 
A.D. 59.] 
 
 CHAPTER X. 
 
 1:13 
 
 co do this, he admonishes them not to 
 oe lulled into security by the idea of the 
 many spiritual gifts which had been 
 conferred upon them. This admonition 
 he enforces by the example of the Jews, 
 who had been highly favoured also, 
 but who had nevertheless been led into 
 idolatry. This is also the view of 
 Doddridge, Calvin, and others. Mac- 
 knight regards the chapter as an inde- 
 pendent discussion of the three ques- 
 tions, which he supposes had been 
 submitted to Paul: (1.) Whether they 
 might innocently go with their friends 
 into the heathen temples, and partake 
 of the feasts which were there made in 
 honour of the idol. (2.) Whether they 
 might buy and eat meat sold in the 
 markets which had been sacrificed to 
 dols. (3.) Whether, when invited to 
 the houses of the heathens, they might 
 partake of the meat sacrificed to idols, 
 and which was set before them as a 
 common meal. I regard this chapter 
 as having a very close connexion with 
 ch. viii. In the close of ch. viii. (ver. 
 13), Paul had stated, when examining 
 the question whether it was right to eat 
 meat offered in sacrifice to idols, that 
 the grand principle on which he acted, 
 and on which they should act, was that 
 of self-denial. To illustrate this he 
 employs the ninth chapter, by showing 
 how he acted on it in reference to a 
 maintenance ; showing that it was this 
 principle that led him to decline a sup- 
 port to which he was really entitled. 
 Having illustrated that, he returns in 
 this chapter to the subject which he 
 was discussing in ch. viii. ; and the 
 design of this chapter is further to 
 explain and enforce the sentiments 
 advanced there, and to settle some 
 other inquiries pertaining to the same 
 general subject. The first point, there- 
 fore, on which he insists is, the danger 
 of relapsing into idolatry a danger 
 which would arise should they be in 
 the habit of frequenting the temples of 
 idols, and of partaking of the meats 
 offered in sacrifice, ver. 1 24. Against 
 this he had cautioned them in general, 
 in ch. viii. 7. 9 12. This danger he 
 QOW sets forth by a variety of illustra- 
 17 
 
 tions. He first shows them that the 
 Jews had been highly favoured, had 
 been solemnly consecrated to Moses 
 and to God, and had been under the 
 divine protection and guidance (ver. 
 1 4) ; yet that this had not kept 
 them from the displeasure of God when 
 they sinned, ver. 5. He shows that 
 notwithstanding their privileges, they 
 had indulged in inordinate desires (ver. 
 6) ; that they had become idolaters 
 (ver. 7) ; that they had been guilty of 
 licentiousness (ver. 8) ; that they had 
 tempted their leader and guide (ver. 
 I 9) ; that they had murmured (ver. 10) ; 
 j and that, as a consequence of this, many 
 I of them had been destroyed. In view 
 I of all this, Paul cautions the Corinthi- 
 j ans not to be self-confident, or to feel 
 i secure ; and not to throw themselves 
 in the way of temptation by partaking 
 of the feasts of idolatry, ver. 12 14. 
 This danger he further illustrates (ver. 
 15. 24) by showing that if they partook 
 of those sacrifices, they in fact became 
 ! identified with the worshippers of idols. 
 | This he proved by showing that in the 
 j Christian communion, those who par- 
 took of the Lord's supper were identi- 
 fied with Christians (ver. 16, 17) ; that 
 in the Jewish sacrifices the same thing 
 occurred, and that those who partook 
 of them were regarded as Jews, and as 
 worshippers of the same God with 
 them (ver. 18); and that the same 
 thing must occur, in the nature of the 
 case, by partaking of the sacrifices offer- 
 ed to idols. They were really partak- 
 ing of that which had been offered to 
 devils ; and against any such partici- 
 pation Paul would solemnly admonish 
 them. ver. 19 22. Going on the sup- 
 position, therefore, that there was no- 
 thing wrong in itself in partaking of 
 the meat that had been thus killed in 
 sacrifice, yet Paul says (ver. 23) thaj 
 it was not expedient thus to expose 
 themselves to danger; and that the 
 grand principle should be to seek the 
 comfort and edification of others, ver. 
 24. Paul thus strongly and decisively 
 admonishes them not to enter the tern 
 pies of idols to partake of those feasts ; 
 not to unite with idolaters in their cele- 
 
i94 
 
 1. CORINTHIANS. 
 
 [A. D. 
 
 bration ; not to endanger their piety by 
 these temptations. 
 
 There were, however, two other ques- 
 tions on the subject which it was im- 
 portant to decide, and which had pro- 
 bably been submitted to him in the 
 letter which they had sent for counsel 
 and advice. The first was, whether it 
 was right to purchase and eat the meat 
 which had been sacrificed, and which 
 was exposed indiscriminately with other 
 meat in the market, ver. 25. To 
 this Paul replies, that as no evil could 
 result from this, as it could not be 
 alleged that they purchased it as meat 
 sacrificed "to idols, and as all that the 
 earth contained belonged to the Lord, 
 it was not wrong to purchase and to 
 use it. Yet if even this was pointed 
 out to them as having been sacrificed 
 to idols, he then cautioned them to 
 abstain from it. ver. 28. The other 
 question was, whether it was right for 
 them to accept the invitation of a hea- 
 then, and to partake of meat then that 
 had been offered in sacrifice, ver. 27. 
 To this a similar answer was returned. 
 The general principle was, that no ques- 
 tions were to be asked in regard to what 
 was set before them ; but if the food 
 was expressly pointed out as having 
 been offered in sacrifice, then to par- 
 take of it would be regarded as a public 
 recognition of the idol. ver. 28 30. 
 Paul then concludes the discussion by 
 stating the noble rule that is to guide 
 in all this: that every thing is to be 
 done to the glory of God (ver. 31) ; 
 and that the great effort of the Chris- 
 tian should be so to act in all things as 
 to honour his religion, as not to lead 
 others into sin. ver. 32, 33. 
 
 1. Moreover, brethren. But, or now 
 (<f). This verse, with the following 
 illustrations (ver. 1 4), is properly 
 connected in Paul's argument with the 
 statements which he had made in ch. 
 viii. 8, &c., and is designed to show 
 the danger which would result from 
 their partaking of the feasts that were 
 celebrated in honour of idols. It is not 
 improbable, as Mr. Locke supposes, that 
 the Corinthians might have urged that 
 they were constantly solicited by their 
 
 heathen friends to attend those feasts ; 
 that in their circumstances it was scarce- 
 ly possible to avoid it; that there could 
 be no danger of their relapsing into 
 idolatry ; and their doing so could not 
 be offensive to God, since they were 
 known to be Christians ; since they had 
 been baptized, and purified from sin, 
 since they were devoted to his service 
 since they knew that an idol was no- 
 thing in the world ; and since they had 
 been so highly favoured, as the people 
 of God, with so many extraordinary en- 
 dowments, and were so strongly guarded 
 against the possibility of becoming idol- 
 aters. To meet these considerations, 
 Paul refers them to the example of the 
 ancient Jews. They also were the peo- 
 ple of God. They had been solemnly 
 dedicated to Moses and to God. They 
 had been peculiarly favoured with spi- 
 ritual food from heaven, and with drink 
 miraculously poured from the rock. Yet 
 notwithstanding this, they had forgot- 
 ten God, had become idolaters, and had 
 been destroyed. By their example, 
 therefore, Paul would warn the Co- 
 rinthians against a similar danger. Tf J 
 would not that yc should be ignorant. 
 A large part of the church at Corinth 
 were Gentiles. It could hardly be sup- 
 posed that they were well informed 
 respecting the ancient history of the 
 Jews. Probably they had read these 
 things in the Old Testament; but they 
 might not have them distinctly in their 
 recollection. Paul brings them dis- 
 tinctly before their minds, as an illus- 
 tration and an admonition. The sense 
 is, 'I would not have you unmindful or 
 forgetful of these things ; I would have 
 you recollect this case, and suffer their 
 example to influence your conduct. I 
 would not have you suppose that even 
 a solemn consecration to God and the 
 possession of distinguished tokens of 
 divine favour are a security against he 
 danger of sin, and even apostasy ; since 
 the example of the favoured Jews shows 
 that even in such circumstances there 
 is danger.' If How that alt our father**. 
 That is, the fathers of the Jewish com ' 
 munity ; the fathers of us who are 
 Jews. Paul speaks here as being him 
 
\ D. 59.] 
 
 CHAPTER X. 
 
 191 
 
 2 And were all baptized unto Moses in the cloud and in the sea; 
 
 self a Jew, and refers to his own an- 
 cestors as such. The word " all" here 
 seems to be introduced to give emphasis 
 to the fact that even those who were 
 destroyed (ver. 5) also had this privi- 
 lege. It could not be pretended that 
 they had not been devoted to God, 
 since all of them had been thus con- 
 secrated professedly to his service. 
 The entire Jewish community which 
 Moses led forth from Egypt had thus 
 been devoted to 4iim. ^ Were under 
 the cloud. The cloud the Shechinah 
 the visible symbol of the divine pre- 
 sence and protection that attended them 
 out of Egypt. This went before them 
 by day as a cloud to guide them, and 
 by night it became a pillar of fire to 
 give them light. Ex. xiii. 21, 22. In 
 the dangers of the Jews, when closely 
 pressed by the Egyptians, it went be- 
 hind them, and became dark to the 
 Egyptians, but light to the Israelites, 
 thus constituting a defence. Ex. xiv. 
 20. In the wilderness, when travelling 
 through the burning desert, it seems to 
 have been expanded over the camp as 
 a covering, and a defence from the in- 
 tense rays of a burning sun. Num. x. 
 34, " And the cloud of JEHOTAH was 
 upon them by day." Num. xiv. 14, 
 ' Thy cloud standeth over them." To 
 this fact the apostle refers here. It was 
 a symbol of the divine favour and pro- 
 tection. Comp. Isa. iv. 5. It was a 
 guide, a shelter, and a defence. The 
 Jewish Rabbins say that " the cloud 
 encompassed the camp of the Israelites 
 as a wall encompasses a city, nor could 
 the enemy come near them." Pirke 
 Eleazer, c. 44, as quoted by Gill. The 
 probability is, that the cloud extended 
 over the whole camp of Israel, and that 
 to those at a distance it appeared as a 
 pillar. ^ And all passed through the 
 sea. The Red Sea, under the guidance 
 of Moses, and by the miraculous inter- 
 position of God. Ex. xiv. 21, 22. This 
 was also a proof of the divine protec- 
 tion and favour, and is so adduced by 
 the apostle. His object is to accumu- 
 late, the evidences of the divine favour 
 
 to them, and to show that they had at 
 many securities against apostasy as the 
 Corinthians had, on which they so 
 much relied. 
 
 2. And were all baptized. In regard 
 to the meaning of the word baptized, 
 see Note on Matt. iii. 6. We are not 
 to suppose that the rite of baptism, as 
 we understand it, was formally admi- 
 nistered by Moses, or by any other 
 person, to the Jews, for there is not 
 the least evidence that any such rite 
 was then known, and the very circum- 
 stances here referred to forbid such an 
 interpretation. They were baptized 
 "in the cloud" and "in the sea," and 
 this cannot be understood as a religious 
 rite administered by the hand of man. 
 It is to be remembered that the word 
 baptism has two senses the one refer- 
 ring to the application of water as a 
 religious rite, in whatever mode it is 
 done; and the other the sense of dedi- 
 cating, consecrating, initiating into, 
 or bringing under obligation to. And 
 it is evidently in this latter sense that 
 the word is, used here, as denoting that 
 they were devoted to Moses as a leader, 
 they were brought under his laws, they 
 became bound to obey him, they were 
 placed under his protection and guid- 
 ance by the miraculous interposition 
 of God. This was done by the fact 
 that their passing through the sea, and 
 under the cloud, in this manner, brought 
 them under the authority and direction 
 ol Moses as a leader, and was a public 
 recognition of their being his followers, 
 and being bound to obey his laws. 
 f Unto Moses ('?). Tkis is the same 
 preposition which is used in the form 
 of baptism prescribed in Matt, xxviii. 
 19. See Note on that place. It means 
 that they were thus devoted or dedi- 
 cated to Moses ; they received and ac- 
 knowledged him as their ruler ana 
 guide ; they professed subjection to his 
 laws, and were brought under his 
 authority. They were thus initiated 
 into his religion, and thus recognised 
 his divine mission, and bound them- 
 selves to obev his iniunctions. Bloom- 
 
190 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 field. If In the cloud. This cannot 
 be proved to mean that they were en- 
 veloped and, as it were, immersed in 
 the cloud, for there is no evidence that 
 the cloud thus enveloped them, or that 
 they were immersed in it as a person 
 is in water. The whole account 
 in the Old Testament leads us to sup- 
 pose that the cloud either passed before 
 them as a pillar, or that it had the 
 same form in the rear of their camp, or 
 that it was suspended over them, and 
 was thus the symbol of the divine pro- 
 tection. It would be altogether im- 
 probable that the dark cloud would 
 pervade the camp. It would thus em- 
 barrass their movements, and there is 
 not the slightest intimation in the Old 
 Testament that it did. Nor is there 
 any probability in the supposition of 
 Dr. Gill and others, that the cloud, as 
 it passed from the rear to the front of 
 the camp, " let down a plentiful rain 
 upon them, whereby they were in such 
 a condition as if they had been all over 
 dipped in water." For, (1.) There is 
 not the slightest intimation of this in 
 the Old Testament. (2.) The suppo- 
 sition is contrary to the vejy design of 
 the cloud. It wa not a natural cloud, 
 but was a symbol of the divine pre- 
 sence and protection. It was not to 
 give rain on the Israelites, or on the 
 land, but it was to guide, and to be an 
 emblem of the care of God. (3.) It is 
 doing violence to the Scriptures to 
 introduce suppositions in this manner 
 without the slightest authority. It is 
 further to be observed, that this suppo- 
 sition does by no means give any aid 
 to the cause of the Baptist after all. In 
 what conceivable sense were they, even 
 on this supposition, immersed Is it 
 immersion in water when one is ex- 
 posed to a shower of rain ] We speak 
 of being sprinkled or drenched by rain, 
 but is it not a violation of all propriety 
 of language to say that a man is im- 
 mersed in a shower ] If the supposi- 
 tion, therefore, is to be admitted, that 
 rain fell from the cloud as it passed 
 over the Jews, and that this is meant 
 here by "baptism unto Moses," then 
 it would follow that sprinkling would 
 
 be the mode referred to, since this i& 
 the only form that has resemblance to 
 a falling shower. But the supposition 
 is not necessary. Nor is it needful to 
 suppose that water was applied to them 
 at all. The thing itself is improbable 
 and the whole case is met by the sim- 
 ple supposition that the apostle means 
 that they were initiated in this way 
 into the religion of Moses, recognised 
 his divine mission, and under the cloud 
 became his followers and subject to his 
 laws. And if this interpretation is cor- 
 rect, then it follows that the word bap- 
 tize does not of necessity mean to im- 
 merse. Tf And in the sea. This is 
 another expression that goes to deter 
 mine the sense of the word baptize. 
 The sea referred to here is the Red Sea, 
 and the event was the passage through 
 that sea. The fact in the case was, 
 that the Lord caused a strong east wind 
 to blow all night, and made the sea dry 
 land, and the waters were divided (Ex. 
 xiv. 21), and the waters were a wall 
 unto them on the right hand and on 
 the left. Ex. xiv. 22. From this 
 whole narrative it is evident that they 
 passed through the sea without being 
 immersed in it. The waters were 
 driven into high adjacent walls for the 
 very purpose that they might pass be- 
 tween them dry and safe. There is 
 the fullest proof that they were not 
 submerged in the water. Dr. Gill sup- 
 poses that the water stood up above 
 their heads, and that " they seemed to 
 be immersed in it." This might be 
 true; but this is to give up the idea 
 that the word baptize means always to 
 immerse in water, since it is a fact, 
 according to this supposition, that they 
 were not thus immersed, but only 
 seemed to be. And all that can be 
 meant, therefore, is, that they were in 
 this manner initiated into the religion 
 of Moses, convinced of his divine mis- 
 sion, and brought under subjection to 
 him as their leader, lawgiver, arid guide. 
 This passage is a very important one 
 to prove that the word baptism does 
 not necessarily mean entire immersion 
 in water. It is perfectly clear that 
 neither the cloud nor the waters touched 
 
A.D. 59.J 
 
 CHAPTER X. 
 
 107 
 
 3 And did all eat the same 
 spiritual meat ; a 
 
 a Ex. 16. 15,35. Neh.9. 15,20. Ps.78.24,23. 
 
 4 And did all drink the same 
 spiritual drink ; b for they drank 
 
 6Ex.l7.6. Num.20.11. 
 
 them. " They went through the midst 
 of the sea on dry ground." It remains 
 only to be asked whether, if immersk n 
 was the only mode of baptism known 
 in the New Testament, the apostle 
 Paul would have used the word not 
 only so as not necessarily to imply that, 
 but as necessarily to mean something 
 else] 
 
 3. And did all eat the same spiritual 
 meat. That is, manna. Ex. xvi. 15. 
 35. Neh. ix. 15. 20. The word meat 
 here is used in the old English sense 
 of the word, to denote food in general. 
 They lived on manna. The word spi- 
 ritual here is evidently used to denote 
 that which was given by the Spirit, or 
 by God ; that which was the result of 
 his miraculous gift, and which was not 
 produced in the ordinary way, and 
 which was not the gross food on which 
 men are usually supported. It had an 
 excellency and value from the fact that 
 it was the immediate gift of God, and 
 is thus called " angel's food." Ps. Ixxviii. 
 25. It is called by Josephus " divine 
 and extraordinary food." Ant. iii. 1. 
 In the language of the Scriptures, that 
 which is distinguished for excellence, 
 which is the immediate gift of God, 
 which is unlike that which is gross 
 and of earthly origin, is called spiritual, 
 to denote its purity, value, and excel- 
 lence. Comp. Rom. vii. 14. 1 Cor. iii. 1; 
 xv. 44. 46. Eph.i. 3. The idea of Paul 
 here is, that all the Israelites were 
 nourished and supported in this re- 
 markable manner by food given directly 
 by God; that they all had thus the 
 evidence of the divine protection and 
 favour, and were all under his care. 
 
 4 And did all drink the same spi- 
 ritual drink. The idea here is essen- 
 tially the same as in the previous verse, 
 that they had been highly favoured of 
 God, and enjoyed tokens of the divine 
 care and guardianship. That was mani- 
 fested in the miraculous supply of water 
 in the desert, thus showing that they 
 were under the divine protection, and 
 17* 
 
 were objects of the divine favour. 
 There can be no doubt that by "spi- 
 ritual drink" here the apostle refers to 
 the water that was made to gush from 
 the rock that was smitten by Moses. 
 Ex. xvii. 6. Num. xx. 11. Why this 
 is called " spiritual" has been a subject 
 on which there has been much differ- 
 ence of opinion. It cannot be because 
 there was any thing peculiar in the 
 nature of the water, for it was evidently 
 real water, fitted to allay their thirst. 
 There is no evidence, as fnany have 
 supposed, that there was a reference in 
 this to the drink used in the Lord's 
 supper. But it must mean that it was 
 bestowed in a miraculous and super- 
 natural manner ; and the word " spirit- 
 ual" must be used in^the sense of super- 
 natural, or that which is immediately 
 given by God. Spiritual blessings thus 
 stand opposed to natural and temporal 
 blessings, and the former denote those 
 which are immediately given by God 
 as an evidence of the divine favour. 
 That the Jews used the word " spiritual" 
 in this manner is evident from the 
 writings of the Rabbins. Thus they 
 called the manna "spiritual food" 
 (Yade Mose in Shemor Rabba, fol. 109. 
 3) ; and their sacrifices they called 
 " spiritual bread" (Tzeror Hammor, fol. 
 93. 2). Gill. The drink, therefore, 
 here referred to was that bestowed in a 
 supernatural manner, and as a proof 
 of the divine favour. Tf For they drank 
 of that spiritual Rock. Of the waters 
 which flowed from that rock. The 
 Rock here is called " spiritual," not from 
 any thing peculiar in the nature of the 
 rock, but because it was the source to 
 them of supernatural mercies, and be- 
 came thus the emblem and demonstra- 
 tion of the divine favour, and of spiritual 
 mercies, conferred upon them by God. 
 f That followed them. Margin, Went 
 with (ux:Acu9-'c/3-f). This evidently 
 cannot mean that the rock itself lite- 
 rally followed them, any more than that 
 they literally drank the rock, for one is 
 
198 
 
 I. CORINTHIANS 
 
 [A.D. 54- 
 
 of that spiritual Rock that J fol- 
 
 * or, went with. 
 
 lowed them : and that Rock was 
 Christ. 
 
 as expressly affirmed, if it be taken lite- 
 rally, as the other. But as when it is 
 said they " drank of the rock," it must 
 mean that they drank of the water that 
 flowed from the rock ; so when it is said 
 that the " rock followed" or accompa- 
 nied them, it must mean that the water 
 that flowed from the rock accompanied 
 them. This figure of speech is common 
 everywhere. Thus the Saviour said 
 (1 Cor. xi. 25), "This cup is the new 
 testament," that is, the wine in this cup 
 represents my blood, &c. ; and Paul 
 says (1 Cor. xi. 25.27), "whosoever 
 shall drink this cup of the Lord un- 
 worthily," that is, the wine in the 
 cup, &c., and, " as often as ye drink 
 this cup," &c., that is, the wine con- 
 tained in the cup. It would be absurd 
 to suppose that the rock that was smit- 
 ten by Moses literally followed them in 
 the wilderness ; and there is not the 
 slightest evidence in the Old Testa- 
 ment that it did. Water was twice 
 brought out of a rock to supply the 
 wants of the children of Israel. Once 
 at mount Horeb, as recorded in Ex. 
 xvii. 6, in the wilderness of Sin, in the 
 first year of their departure from Egypt. 
 The second time water was brought 
 from a rock about the time of the death 
 of Miriam, at Kadesh, and probably in 
 the fortieth year of their departure from 
 Egypt. Num. xx. 1. It was to the 
 former of these occasions that the apos- 
 tle evidently refers. In regard to this 
 we may observe, (1.) That there must 
 have been furnished a large quantity 
 of water to have supplied the wants of 
 more than two millions of people. 
 (2.) It is expressly stated (Deut. ix. 
 21), that "the brook (Smn, stream, 
 torrent, or river, see Num. xxxiv. 5. 
 Josh. xv. 4. 47. 1 Kings viii. 65. 2 
 Kings xxiv. 7) descended out of the 
 mount," and was evidently a stream 
 of considerable size. (3.) Mount Ho- 
 reb was higher than the adjacent coun- 
 try, and the water that thus gushed 
 from the rock, instead of collecting into 
 a pool and becoming stagnant, would 
 
 flow off in the direction of the sea. 
 (4.) The sea to which it would natu- 
 rally flow would be the Red Sea, in 
 the direction of the Eastern or Elanitic 
 branch of that sea. (5.) The Israelites 
 would doubtless, in their journeyings, 
 be influenced by the natural direction 
 of the water, or would not wander far 
 from it, as it was daily needful for the 
 supply of their wants. (6.) At the 
 end of thirty-seven years we find the 
 Israelites at Ezion-geber, a seaport on 
 the eastern branch of the Red Sea, 
 where the waters probably flowed into 
 the sea. Num. xxxiii. 36. In the for- 
 tieth year of their departure from Egypt, 
 they left this place to go into Canaan 
 by the country of Edom, and were im 
 mediately in distress again by the want 
 of water. It is thus probable that the 
 water from the rock continued to flow, 
 and that it constituted a stream, or 
 river ; that it was near their camp all 
 the time till they came to Ezion-geber; 
 and that thus, together with the daily 
 supply of manna, it was a proof of the 
 protection of God, and an emblem of 
 their dependence. If it be said that 
 there is now no such stream to be 
 found there, it is to be observed that it 
 is represented as miraculous, and that 
 it would be just as reasonable to look 
 for the daily descent of manna there in 
 quantities sufficient to supply more 
 than two millions of men, as to expect 
 to find the gushing and running river 
 of water. The only question is, whe- 
 ther God can work a miracle, and 
 whether there is evidence that he has 
 done it. This is not the place to exa- 
 mine that question. But the evidence 
 is as strong that he wrought this mira- 
 cle as that he gave the manna, and 
 neither of them is inconsistent with 
 the power, the wisdom, or the benevo- 
 lence of God. | And that Rock was 
 Christ. This cannot be intended to 
 be understood literally, for it was not 
 literally true. The rock from which 
 the water flowed was evidently an ordi- 
 nary rock, a part of mount Horeb ; and 
 
4.D. 59.] CHAPTER X. 
 
 5 But with many of them God 
 was not well pleased ; for they 
 
 199 
 
 all that this can mean is, that that rock, 
 with the stream of water thus gushing 
 from it, was a representation of the 
 Messiah. The word was is thus often 
 used to denote similarity or representa- 
 tion, and is not to be taken literally. 
 Thus, in the institution of the Lord's 
 supper, the Saviour says of the bread, 
 " This is my body," that is, it repre- 
 sents my body. Thus also of the cup, 
 "This cup is the new testament in my 
 blood," that is, it represents my blood. 
 1 Cor. xi. 24, 25. Thus the gushing- 
 fountain of water might be regarded as 
 a representation of the Messiah, and of 
 the blessings which result from him. 
 The apostle does not say that the Is- 
 raelites knew that this was designed to 
 be a representation of the Messiah, and 
 of the blessings which flow from him, 
 though there is nothing improbable in 
 the supposition that they so understood 
 and regarded it, since all their institu- 
 tions were probably regarded as typical. 
 But he evidently does mean to say that 
 the rock was a vivid and affecting re- 
 presentation of the Messiah ; that the 
 Jews did partake of the mercies that 
 flow from him ; and that even in the 
 desert they were under his care, and 
 had in fact among them a vivid repre- 
 sentation of him in some sense corres- 
 ponding with the emblematic repre- 
 sentation of the same favours which 
 the Corinthian and other Christians 
 had in the Lord's supper. This repre- 
 sentation of the Messiah, perhaps, was 
 understood by Paul to consist in the 
 following things : (1.) Christians, like 
 the children of Israel, are passing 
 through the world as pilgrims, and to 
 them that world is a wilderness a 
 desert. (2.) They need continued 
 Bupplies, as the Israelites did, in their 
 journey. The world, like that wilder- 
 ness, does not meet their necessities, or 
 supply their wants. (3.) That rock 
 was a striking representation of the 
 fulness of the Messiah, of the abun- 
 dant grace which he imparts to his 
 
 were overthrown a in the wilder 
 ness. 
 
 a Num. 14.29-35; 26.64,05. Heb.3.17. Jude 5. 
 
 people. (4.) It was an illustration of 
 their continued and constant depend- 
 ence on him for the daily supply of 
 their wants. It should be observed 
 that many expositors understand this 
 literally. Bloomfield translates it, " and 
 they were supplied with drink from 
 the spiritual Rock which followed them, 
 even Christ." So Rosenmiiller, Calvin, 
 Glass, &c. In defence of this inter- 
 pretation, it is said, that the Messiah is 
 often called " a rock" in the Scriptures ; 
 that the Jews believe that the " angel 
 of JEHOVAH" who attended them (Ex. 
 iii. 2, and other places) was the Mes- 
 siah ; and that the design of the apostle 
 was, to show that this attending Rock, 
 the Messiah, was the source of all their 
 blessings, and particularly of the water 
 that gushed from the rock. But the 
 interpretation suggested above seems 
 to me to be most natural. The design 
 of the apostle is apparent It is to 
 show to the Corinthians, who relied so 
 much on their privileges, and felt them- 
 selves so secure, that the Jews had the 
 very same privileges had the highest 
 tokens of the divine favour and protec- 
 tion, were under the guidance and grace 
 of God, and were partakers constantly 
 of that which adumbrated or typified 
 the Messiah, in a manner as real, and 
 in a form as much fitted to keep up 
 the remembrance of their dependence, 
 as even the bread and wine in the 
 Lord's supper. 
 
 5. But with many of them, &c. 
 That is, with their conduct. They re- 
 belled and sinned, and were destroyed. 
 The design of the apostle here is, to 
 remind them that although they enjoy- 
 ed so many privileges, yet they were 
 destroyed ; and thus to admonish the 
 Corinthians that their privileges did 
 not constitute an absolute security 
 from danger, and that they should be 
 cautious against the indulgence of sin. 
 The phrase rendered here " with many" 
 ( TCK TrKtLtrtv} should have been ren- 
 dered with most of them,' literally ' with 
 
200 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 6 Now these things were 1 our 
 examples, to the intent we should 
 not lust after evil things, as they 
 " also lusted. 
 
 7 Neither be ye idolaters, as 
 
 i the figures. a Num. 11. 4,33,34. 
 
 were some of them ; as it is 
 written, * The people sat down 
 to eat and drink, and rose up to 
 play. 
 
 8 Neither let us commit for- 
 
 b Ex.32.6. 
 
 the many ;' and it means that with the 
 greater part of them God was not well 
 pleased ; that is, he was pleased with 
 but few of them. If Was not well 
 pleased. Was offended with their in- 
 gratitude and rebellion. t For they 
 were overthrown, &c. That is, by the 
 pestilence, by wars, or died by natural 
 and usual diseases, so that they did not 
 reach the land of Canaan. But two 
 men of that generation, Caleb and 
 Joshua, were permitted to enter the 
 land of promise. Num. xiv. 29, 30. 
 
 6. Now these things. The judg- 
 ments inflicted on them by God for 
 their sins. f Were our examples. 
 Greek, Types (TUTTOI). Margin, Figures. 
 They were not designed to be types of 
 us, but they are to be held up as fur- 
 nishing an admonition to us, or a 
 warning that we do not sin in the same 
 way. The same God directs our 
 affairs that ordered theirs; and if we 
 sin as they did, we also must expect 
 to be punished, and excluded from 
 the favour of God, and from heaven. 
 Tf Lust offer evil things. Desire those 
 things which are forbidden, and which 
 would be injurious. They lusted 
 after flesh, and God granted them 
 their desires, and the consequence was 
 a plague, and the destruction of multi- 
 tudes. Num. xi. 4. 31 34. So Paul 
 infers that the Corinthian Christians 
 should not lust after, or desire the meat 
 offered in sacrifice to idols, lest it should 
 lead them also to sin and ruin. 
 
 7. Neither be ye idolaters. This cau- 
 tion is evidently given in view of the 
 danger to which they would be exposed 
 if they partook of the feasts that were 
 celebrated in honour of idols in their 
 temples. The particular idolatry which 
 is referred to here is, the worship of the 
 golden calf that was made by Aaron 
 Ex. xxxii. 1 5. Tf As it is written. 
 
 Ex. xxxii. 6. 1 The people sat down 
 to eat and to drink. To worship the 
 golden calf. They partook of a feast 
 in honour of that idol. I have already 
 observed that it was common to keep a 
 feast in honour of an idol, and that the 
 food which was eaten on such an occa- 
 sion was mainly the meat which had been 
 offered in sacrifice to it. This instance 
 was particularly to the apostle's purpose, 
 as he was cautioning the Corinthians 
 against the danger of participating in 
 the feasts celebrated in the heathen 
 temples. ^ And rose up to play 
 (^t/^y). The Hebrew word used in 
 Ex. xxxii. 7 (prttS) means to laugh, tc 
 sport, to jest, to mock, to insult (Gen. 
 xxi. 9) ; and then to engage in dances 
 accompanied with music, in honour of 
 an idol. This was often practised, as 
 the worship of idols was celebrated 
 with songs and dances. This is par- 
 ticularly affirmed of this instance of 
 idol worship (Ex. xxxii. 19); and this 
 was common among ancient idolaters 
 and this mode of worship was ever, 
 adopted by David before the ark of the 
 Lord. 2 Sam. vi. 5. 1 Chron. xiii. 8 : 
 xv. 29. All that the word " to play* 
 here necessarily implies is, that of cho 
 ral songs and dances, accompanied 
 with revelry in honour of the idol. I 
 was, however, the fact that such wor 
 ship was usually accompanied will 
 much licentiousness ; but that is no 
 necessarily implied in the use of the 
 word. Most of the oriental dances 
 were grossly indecent and licentious 
 and the word here may be designed tc 
 include such indelicacy and licentious 
 ness. 
 
 8. Neither let us commit fornication 
 &c. The case referred to here wa* 
 that of the licentious intercourse will 
 the daughters of Moab, referred to ii 
 Num. xxv. 1 9. | And fell in ont 
 
A.D 59.] 
 
 CHAPTER X. 
 
 201 
 
 nication, as some a of them com- 
 mitted, and fell in one day three 
 and twenty thousand. 
 
 a Num.25.1-9. 
 
 day. Were slain for their sin by the 
 plague that prevailed. ^ Three and 
 twenty thousand. The Hebrew text 
 in Num. xxv. 9, is twenty-four thou- 
 sand. In order to reconcile these state- 
 ments, it may be observed that perhaps 
 twenty-three thousand fell directly by 
 the plague, and one thousand were 
 slain by Phinehas and his companions 
 (Grot ius) ; or it may be that the num- 
 ber was between twenty-three and 
 twenty-four thousand, and it might 
 be expressed in round numbers by 
 either. Macknight. At all events, 
 Paul has not exceeded the truth. 
 There were at least twenty-three thou- 
 sand that fell, though there might 
 have been more. The probable sup- 
 position is, that the three and twenty 
 thousand fell immediately by the hand 
 cf God in the plague, and the other 
 thousand by the judges ; and as Paul's 
 design was particularly to mention the 
 proofs of the immediate divine dis- 
 pleasure, he refers only to those who 
 fell by that, in illustration of his sub- 
 ject. There was a particular reason 
 for this caution in respect to licentious- 
 ness. (1.) It was common among all 
 idolaters ; and Paul, in cautioning 
 them against idolatry, would naturally 
 warn them of this danger. (2.) It was 
 common at Corinth. It was the preva- 
 lent vice there. To Corinthianize was 
 a term synonymous among the ancients 
 with licentiousness. (3.) So common 
 was this at Corinth, that, as we have 
 seen (see the Introduction), not. less 
 than a thousand prostitutes were sup- 
 ported in a single temple there ; and 
 the city was visited by vast multitudes 
 of foreigners, among other reasons 
 on account of its facilities for this sin. 
 Christians, therefore, were in a peculiar 
 manner exposed to it; and hence the 
 anxiety of the apostle to warn them 
 ftgainst it. 
 
 9 Neither let us tempt* Christ, 
 as some of them also tempted, 
 and were destroyed of serpents 
 
 b Ex.17.2,7. c Num.21. 6. 
 
 9. Neither let us tempt Christ, &c. 
 The word tempt, when applied to man, 
 means to present motives or induce- 
 ments to sin : when used with reference 
 to God, it means to try his patience, to 
 provoke his anger, or to act in such a 
 way as to see how much he will bear 
 and how long he will endure the wick- 
 edness and perverseness of men. The 
 Israelites tempted him, or tried his pa- 
 tience and forbearance, by rebellion, 
 murmuring, impatience, and dissatis- 
 faction with his dealings. In what 
 way the Corinthians were in danger of 
 tempting Christ is not known, and can 
 only be conjectured. It may be that 
 the apostle cautions them against ex- 
 po^ng themselves to temptation in the 
 idol temples placing themselves, as it 
 were, under the unhappy influence of 
 idolatry, and thus needlessly trying the 
 strength of their religion, and making 
 an experiment on the grace of Christ, 
 as if he were bound to keep them even 
 in the midst of dangers into which they 
 needlessly ran. They would have the 
 promise of grace to keep them only 
 when they were in the way of their 
 duty, and using all proper precautions. 
 To go beyond this, to place themselves 
 in needless danger, to presume on the 
 grace of Christ to keep them in all 
 circumstances, would be to tempt him, 
 and provoke him to leave them. See 
 Note on Matt. iv. 7. f As some of 
 them also tempted. There is evidently 
 here a word to be understood, and it 
 may be either "Christ" or "God." 
 The construction would naturally re- 
 quire the former; but it is not certain 
 that the apostle meant to say that the 
 Israelites tempted Christ. The main 
 idea is that of temptation, whether it 
 be of Christ or of God ; and the purpose 
 of the apostle is to caution them against 
 the danger of tempting Christ, from the 
 fact that the Israelites were guilty of 
 
I. CORINTHIANS. 
 
 [A. D. 59. 
 
 10 Neither murmur ye, as 
 some of them also murmured, a 
 and were destroyed of the de- 
 stroyer/ 
 
 a Num.14.2,2?, b 2Sam.24.16. 
 
 the sin of tempting their leader and 
 protector, and thus exposing themselves 
 to his anger. It cannot be denied, how- 
 ever, that the more natural construction 
 of this place is that which supposes that 
 the word " Christ" is understood here 
 rather than " God." In order to relieve 
 this interpretation from the difficulty 
 that the Israelites could not be said 
 with any propriety to have tempted 
 "Christ" since he had not then come 
 in the flesh, two remarks may be made. 
 First, by the " angel of the covenant," 
 and the " angel of his presence" (Ex. 
 xxiii. 20. 23; xxxii. 36; xxxiii. 2. 
 Num. xx. 16. Isa. Ixiii. 9. Heb. xi. 
 26), that went with them, and delivered 
 them from Egypt, there is reason to 
 think the sacred writers understood the 
 Messiah to be intended ; and that he 
 who subsequently became incarnate 
 was him whom they tempted. And 
 secondly, We are to bear in mind that 
 the term Christ has acquired with 
 us a signification somewhat different 
 from that which it originally had in the 
 New Testament. We use it as a proper 
 name, applied to Jesus of Nazareth. 
 But it is to be remembered that it is 
 the mere Greek word for the Hebrew 
 " Anointed," or the " Messiah ;" and by 
 retaining this signification of the word 
 here, no small part of the difficulty 
 will be avoided ; and the expression 
 then will mean simply that the Israel- 
 ites ' tempted the Messiah ,-' and the 
 idea will be that he who conducted 
 them, and against whom they sinned, 
 and whom they tempted, was the Mes- 
 siah who afterwards became incarnate ; 
 an idea that is in accordance with the 
 ancient ideas of the Jews respecting 
 this personage, and which is not forbid- 
 den, certainly, in any part of the Bible. 
 f And were destroyed of serpents. 
 Fiery serpents. See Num. xxi. 6. 
 10. Neither murmur ye. Do not 
 
 11 Now all these things hap- 
 pened unto them for 1 ensam- 
 ples : and they are written for 
 our admonition, upon whom 
 
 or, types. 
 
 repine at the allotments of Providence, 
 or complain of his dealings. *| As some 
 of them also murmured. Num. xiv. 2. 
 The ground of their murmuring was, 
 that they had been disappointed ; that 
 they had been brought out of a land 
 of plenty into a wilderness of want ; 
 and that instead of being conducted 
 at once to the land of promise, 
 they were left to perish in the desert. 
 They therefore complained of theii 
 leaders, and proposed to return again 
 into Egypt. 1 And were destroyed of 
 the destroyer. That is, they were 
 doomed to die in the wilderness with- 
 out seeing the land of Canaan. Ex. 
 xiv. 29. The " destroyer" here is un- 
 derstood by many to mean the angel 
 of death, so often referred to in the Old 
 Testament, and usually called by the 
 Jews Sammael. The work of death, 
 however, is attributed to an angel in 
 Ex. xii. 23. Comp. Heb. xi. 28. It was 
 customary for the Hebrews to regard 
 most human events as under the direc- 
 tion of angels. In Heb. ii. 14, he is 
 described as he " that had the power 
 of death." Comp. the book of Wis- 
 dom xviii. 22. 25. The simple idea 
 here, however, is, that they died for 
 their sin, and were not permitted to 
 enter the promised land. 
 
 11. For ensamples. Greek, Types 
 (TI/VO/). The same word which is 
 used in ver. 6. This verse is a repe- 
 tition of the admonition contained in 
 that verse, in order to impress it more 
 deeply on the memory. See Note on 
 verse 6. The sense is, not that 
 these things took place simply and 
 solely to be examples, or admonitions, 
 but that their occurrence illustrated 
 great principles of human nature and 
 of the divine government ; they showed 
 the weakness of men, and their liability 
 to fall into sin, and their need of the 
 divine protection, and they might thus 
 
A. D. 59.] 
 
 CHAPTER X 
 
 203 
 
 die ends of the world are come. 
 12 Wherefore a let him that 
 
 a Prov.2&14. Rom.11.20. 
 
 be used for the admonition of succeed- 
 ing generations. ^ They are written 
 for our admonition. They are re- 
 corded in the writings of Moses, in 
 order that we and all others might be 
 admonished not to confide in our own 
 strength. The admonition did not 
 pertain merely to the Corinthians, but 
 had an equal applicability to Chris- 
 tians in all ages of the world. *[ Upon 
 whom the ends of the world arc come. 
 This expression is equivalent to that 
 which so often occurs in the Scriptures, 
 as, " the last time," " the latter day," 
 &c. See it fully explained in Notes 
 on Acts ii. 17. It means the last dis- 
 pensation ; or, that period and mode of 
 the divine administration under which 
 the affairs of the world would be wound 
 up. There would be no mode of ad- 
 ministration beyond that of the gospel. 
 But it by no means denotes neces- 
 sarily that the continuance of this 
 period called " the last times," and " the 
 ends of the world" would be brief, or 
 that the apostle believed that the world 
 would soon come to an end. It might 
 be the last period, and yet be longer 
 than any one previous period, or than 
 all ihe previous periods put together. 
 There may be a last dynasty in an 
 empire, and yet it may be longer than 
 any previous dynasty, or than all the 
 previous dynasties put together. The 
 apo&tle Paul was at special pains in 
 2 Thess. ii. to show, that by affirming 
 that the last time had come, he did not 
 mean that the world would soon come 
 to an end. 
 
 12. Wierefore. As the result of all 
 these admonitions. Let this be the 
 effect of all that we learn from the un- 
 happy self-confidence of the Jews, to 
 admonish us not to put reliance on our 
 own strength. ^ That thinketh he 
 standeth. That supposes himself to 
 be firm in the love of God, and in the 
 knowledge of his truth ; that regards 
 himself as secure, and that will be 
 '.herefore disposed to rely on his own 
 
 thinketh he standeth take heed 
 lest he fall. 
 
 strength. \ Take heed lest he fall. 
 Into sin, idolatry, or any other form of 
 iniquity. We learn here, (I.) That a 
 confidence in our own security is no 
 evidence that we are safe. (2.) Such 
 a confidence may be one of the strong- 
 est evidences that we are in danger. 
 Those are most safe who feel that they 
 are weak and feeble, and who feel their 
 need of divine aid and strength. They 
 will then rely on the true source of 
 strength ; and they will be secure. 
 (3.) All professed Christians should 
 be admonished. All are in danger of 
 falling into sin, and of dishonouring 
 their profession ; and the exhortation 
 cannot be too often or too urgently 
 pressed, that they should take heed 
 lest they fall into sin. The leading 
 and special idea of the apostle here 
 should not be forgotten or disregarded. 
 It is, that Christians in their favoured 
 moments, when they are permitted to 
 approach near to God, and when the 
 joys of salvation fill their hearts, should 
 exercise peculiar caution. For (a) Then 
 the adversary will be peculiarly desirous 
 to draw away their thoughts from God, 
 and to lead them into sin, as their fall 
 would most signally dishonour religion ; 
 (6) Then they will be less likely to be 
 on their guard, and more likely to feel 
 themselves strong, and not to need cau- 
 tion and solicitude. Accordingly, it 
 often happens that Christians, after they 
 have been peculiarly favoured with the 
 tokens of the divine favour, soon relapse 
 into their former state, or fall into some 
 sin that grieves the hearts of their bre- 
 thren, or wounds the cause of religion. 
 So it is in revivals ; so it is in indivi- 
 duals. Churches that are thus favoured 
 are filled with joy, and love, and peace. 
 Yet they become self-confident and 
 elated; they lose their humility and 
 their sense of their dependence ; they 
 cease to be watchful and prayerful, sup- 
 posing that all is safe ; and the result 
 often is, that a season of revival is suc- 
 ceeded by a time of coldness and de- 
 
204 
 
 I. CORINTHIANS. 
 
 [A. D 59 
 
 13 There hath no temptation 
 taken you but l such as is com- 
 
 or, moderate. 
 
 mon to man : but God is faith- 
 ful, who will not suffer you to 
 
 oDan.3.17. 2Pet.2.9. 
 
 clension. And thus, too, it is with 
 individuals. Just the opposite effect is 
 produced from what should be, and 
 from what need be. Christians should 
 then be peculiarly on their guard ; and 
 if they then availed themselves of their 
 elevated advantages, churches might be 
 favoured with continued revivals and 
 ever-growing piety ; and individuals 
 might be filled with joy, and peace, 
 and holiness, and ever-expanding and 
 increasing love. 
 
 1 3. There hath no temptation taken 
 you. What temptation the apostle re- 
 fers to here is not quite certain. It is 
 probable, however, that he refers to 
 such as would, in their circumstances, 
 have a tendency to induce them to for- 
 sake their allegiance to their Lord, and 
 to lead them into idolatry and sin. 
 These might be either open persecu- 
 tions, or afflictions on account of their 
 religion; or they might be the various 
 allurements which were spread around 
 them from the prevalence of idolatry. 
 They might be the open attacks of their 
 enemies, or the sneers and the derision 
 of the gay and the great. The design 
 of the apostle evidently is, to show them 
 that, if they were faithful, they had 
 nothing to fear from any such forms 
 of temptation, but that God was able 
 to bring them through them all. The 
 sentiment in tffe verse is a very import- 
 ant one, since the general principle here 
 stated is as applicable to Christians 
 now as it was to the Corinthians. 
 t Taken you. Seized upon you, or 
 assailed you. As when an enemy 
 grasps us, and attempts to hold us 
 fast. ^ But such as is common to 
 man ( / dvS-^/voc). Such as is 
 human. Margin, Moderate. The sense 
 is evident. It means such as human 
 nature is liable to, and has been often 
 subjected to ; such as the human powers, 
 under the divine aid, may be able to 
 resist and repel. The temptations 
 which they had been subjected to were 
 not such as would be fitted to angelic 
 
 powers, and such as would require 
 angelic strength to resist; but they 
 were such as human nature had been 
 often subjected to, and such as man 
 had often contended with successfully. 
 There is, therefore, here a recognition 
 of the doctrine that man has natural 
 ability to resist all the temptations to 
 which he is subject ; and that conse- 
 quently, if he yields, he is answerable 
 for it. The design of the apostle is to 
 comfort the Corinthians, and to keep 
 their minds from despondency. He 
 had portrayed their danger; he had 
 shown them how others had fallen . 
 and they might be led to suppose that 
 in such circumstances they could not 
 be secure. He therefore tells them 
 that they might still be safe, for their 
 temptations were such as human nature 
 had often been subject to, and God was 
 able to keep them from falling. ^ But 
 God is faithful. This was the only 
 source of security ; and this was enough 
 If they looked only to themselves, they 
 would fall. If they depended on the 
 faithfulness of God, they would be 
 secure. The sense is, not that God 
 would keep them without any effort 
 of their own ; not that he would secure 
 them if they plunged into temptation 
 but that if they used the proper means, 
 if they resisted temptation, and sought 
 his aid, and depended on his promises, 
 then he would be faithful. This is 
 everywhere implied in the Scriptures ; 
 and to depend on the faithfulness of 
 God, otherwise than in the proper use 
 of means and in avoiding the place* 
 of temptation, is to tempt him, and 
 provoke him to wrath. See Note* on 
 Matt. iv. ^ Who wilt, not suffer you 
 to be tempted, &c. This is a general 
 promise, just as applicable to all Chris- 
 tians as it was to the Corinthians. It 
 implies, (1.) That all the circumstances, 
 causes, and agents that lead to tempta- 
 tion are under the control of God. 
 Every man that tempts another; every 
 fallen spirit that is engaged u* this- 
 
A.D. 59.] 
 
 CHAPTER X. 
 
 205 
 
 be tempted above that ye are 
 ible ; a but will with the tempta- 
 
 a James 5. 11. 
 
 tion also make a way to escape, 
 that ye may be able to bear it. 
 
 every book, picture, place of amuse- 
 ment ; every charm of music, and of 
 song ; every piece of indecent statuary ; 
 and every plan of business, of gain, or 
 ambition 1 , are all under the control of 
 God. He can check them; he can 
 control them ; he can paralyze their in- 
 fluence ; he can destroy them. Comp. 
 Matt. vi. 13. (2.) When men are 
 tempted, it is because God suffers 
 or permits it. He does not himself 
 tempt men (James i. 13) ; he does not 
 infuse evil thoughts into the mind ; 
 he does not create an object of tempta- 
 tion to place in our way, but he suffers 
 it to be placed there by others. When 
 we are tempted, therefore, we are to 
 remember that it is because he suffers 
 or permits it ; not because he does it. 
 His agency is that of sufferance, not 
 of creation. We are to remember, too, 
 that there is some good reason why it 
 is thus permitted ; and that it may be 
 turned in some way to his glory, and 
 to our advancement in virtue. (3.) 
 There is a certain extent to which we 
 are able to resist temptation. There is 
 a limit to our power. There is a point 
 beyond which we are not able to resist 
 it. We have not the strength of angels. 
 (4.) That limit will, in all cases, be 
 beyond the point to which we are 
 tempted. If not, there would be no 
 sin in falling, any more than there 
 is sin in the oak when it is prostrated 
 before the tempest. (5.) If men fall 
 into sin, under the power of temptation, 
 they only are to blame. They have 
 strength to resist all the temptations 
 that assail them, and God has given 
 the assurance that no temptation shall 
 occur which they shall not be able, by 
 his aid, to resist. In all instances, 
 therefore, where men fall into sin ; in 
 all the yielding to passion, to allure- 
 ment, and to vice, man is to blame, 
 and must be responsible to God. And 
 thij is especially true of Christians, 
 who, wnatever may be said of others, 
 cannot plead that there was not power 
 18 
 
 sufficient to meet the temptation, or to 
 turn aside its power. ^ But will with 
 the temptation, &c. He will, at the 
 same time that he suffers the trial or 
 temptation to befall us, nuke a way of 
 deliverance ; he will save us from being 
 entirely overcome by it. ^ That ye 
 may be able to bear it. Or that you 
 may be able to bear up under it, or 
 endure it. God knows what his people 
 are able to endure, and as he has entire 
 control of all that can affect them, he 
 will adapt all trials to their strength, 
 and will enable them to bear all that is 
 appointed to them. This is a general 
 promise, and is as applicable to othei 
 Christians as it was to the Corinthians. 
 It was to them a positive promise, and 
 to all in the same circumstances it may 
 be regarded as such now. It may be 
 used, therefore, (1.) As a ground of 
 encouragement to those who are in 
 temptation and trial. God knows what 
 they are able to endure; and he will 
 sustain them in their temptations. It 
 matters not how severe the trial ; or 
 how long it may be continued ; or how 
 much they may feel their own feeble- 
 ness ; yet He who has appointed the 
 trial is abundantly able to uphold them. 
 They may, therefore, repose their all 
 upon him, and trust to his sustaining 
 grace. (2.) It may be used as an 
 argument, that none who are true 
 Christians, and who are thus tried, 
 shall ever fall away, and be lost. The 
 promise is positive and certain, that a 
 way shall be made for their escape, 
 and they shall be able to bear it. God 
 is faithful to them ; and though he 
 might suffer them to be tempted be- 
 yond what they are able to bear, yet 
 he will not, but will secure an egress 
 from all their trials. With this pro- 
 mise in view, how can it be believed 
 that any true Christians who are tempt- 
 ed will be suffered to fall away and 
 perish ] If they do, it must be from 
 one of the following causes: either be- 
 cause God is not faithful ; or because 
 
306 
 
 I. CORINTHIANS. 
 
 14 Wherefore, my dearly be- 
 Wed, a flee from idolatry. 
 
 15 I speak as to wise men; 
 judge ye what I say. 
 
 a Uno.5.21. 
 
 [A. I). 5D. 
 
 16 The cup of blessing which 
 we bless, is it not the commu 
 nion of the blood of Christ ? the 
 bread which we break, is it not 
 
 ae will suffer them to be tempted above 
 what they are able to bear ; or because 
 he will not make a way for their escape. 
 As no Christian can believe either of 
 these, it follows that they who are con- 
 verted shall be kept unto salvation. 
 
 14. Wfierefore. In view of the dan- 
 gers and temptations that beset you; 
 in view of your own feebleness, and the 
 perils to which you would be exposed 
 in the idol temples, &c. t flee from 
 idolatry. Escape from the service of 
 idols; from the feasts celebrated in 
 honour of them ; from the temples 
 where they are worshipped. This was 
 one of the dangers to which they were 
 peculiarly exposed ; and Paul therefore 
 exhorts them to escape from every thing 
 that would have a tendency to lead 
 them into this sin. He had told them, 
 indeed, that God was faithful; and yet 
 he did not expect God would keep them 
 without any effort of their own. He 
 therefore exhorts them to flee from all 
 approaches to it, and from all the cus- 
 toms which would have a tendency to 
 lead them into idolatrous practices. He 
 returns, therefore, in this verse, to the 
 particular subject discussed in ch. viii. 
 the propriety of partaking of the 
 feasts in honour of idols ; and shows 
 the danger which would follow such a 
 practice. That danger he sets forth in 
 view of the admonitions contained in 
 this chapter, from ver. 1 to ver. 12. 
 The remainder of the chapter is occu- 
 pied with a discussion of the question 
 stated in ch. viii., whether it was right 
 for them to partake of the meat which 
 was used in the feasts of idolaters. 
 
 15 / speak as to wise men, &c. 
 I speak to men qualified to understand 
 the subject ; and present reasons which 
 will commend themselves to you. The 
 reasons referred to are those which oc- 
 cupy the remainder of the chapter. 
 
 16. The cup of blessing ivhich we 
 
 bless. The design of this verse and the 
 following verses seems to be, to prove 
 that Christians, by partaking of the 
 Lord's supper, are solemnly set apart 
 to the service of the Lord Jesus; that 
 they acknowledge him as their Lord, and 
 dedicate themselves to him ; and that 
 as they could not and ought not to be 
 devoted to idols and to the Lord Jesus 
 at the same time, so they ought not to 
 participate in the feasts in honour of 
 idols, or in the celebrations in which 
 idolaters would be engaged. See ver. 
 21. He states, therefore, (1.) That 
 Christians are united and dedicated to 
 Christ in the communion, ver. 16, 17. 
 (2.) That this was true of the Israelites, 
 that they were one people, devoted by 
 the service of the altar to the same God. 
 ver. 18. (3.) That though an idol was 
 nothing, yet the heathen actually sacri- 
 ficed to devils, and Christians ought 
 not to partake with them. ver. 19 21. 
 The phrase " cup of blessing" evidently 
 refers to the wine used in the celebra- 
 tion of the Lord's supper. It is called 
 "the cup of blessing" because over it 
 Christians praise or bless God for his 
 mercy in providing redemption. It is 
 not because it is the means of convey- 
 ing a blessing to the souls of those who 
 partake of it though that is true bul 
 because thanksgiving, blessing, and 
 praise were rendered to God in the ce- 
 lebration, for the benefits of redemption, 
 See Note, Matt. xxvi. 26. Or it may 
 mean, in accordance with a well known 
 Hebraism, the blessed cup / the cup that 
 is blessed. This is the more literal 
 interpretation ; and it is adopted by 
 Calvin, Beza, Doddriclge, and others. 
 1 Which we bltss. Grotius, Macknight, 
 Vatablus, Bloomfield, and many of the 
 Fathers suppose that this means, ' ovei 
 which we bless God ;' or, ' for which we 
 bless God.' But this is to do violence 
 to the passage. The more obvious siiy- 
 
A. D. 59.] 
 
 CHAPTER X. 
 
 207 
 
 the communion of the body of 
 Christ ? 
 
 17 For we, being many, are 
 
 nification is, that there is a sense in 
 which it may be said that the cup is 
 blessed, and that by prayer and praise 
 it is set apart and rendered in some 
 sense sacred to the purposes of religion. 
 It cannot mean that the cup has under- 
 gone any physical change, or that the 
 wine is any thing but wine ; but that it 
 has been solemnly set apart to the ser- 
 vice of religion, and by prayer and praise 
 designated to be used for the purpose 
 of commemorating the Saviour's love. 
 That may be said to be blessed which 
 is set apart to a sacred use (Gen. ii. 3. 
 Ex. xx. 11) ; and in this sense the cup 
 may be said to be blessed. See Luke 
 ix. 16, "And he took the five loaves 
 and the two fishes, and looking up to 
 heaven, he blessed THEM," &c. Comp. 
 Gen. xiv. 9 ; xxvii. 23. 33. 41 ; xxviii. 
 1. Lev. ix. 22, 23. 2 Sam. vi. 18. 
 1 Kings viii. 14. f Is it not the com- 
 munion of the blood of Christ ? Is it 
 not the emblem by which the blood of 
 Christ is exhibited, and the means by 
 which our union through that blood is 
 exhibited'? Is it not the means by 
 which we express our attachment to 
 him as Christians ; showing our union 
 to him and to each other ; and showing 
 that we partake in common of the bene- 
 fits of his blood 1 The main idea is, 
 that by partaking of this cup they 
 showed that they were united to him 
 and to each other ; and that they should 
 regard themselves as set apart to him. 
 We have communion with one (x,otvo>vi*., 
 that which is in common, that which 
 pertains to all, that which evinces fel- 
 lowship) when we partake together; 
 when all have an equal right, and all 
 share alike ; when the same benefits or 
 the name obligations are extended to all. 
 And the sense here is, that Christians 
 partake alike in the benefits of the 
 blood of Christ; they share the same 
 blessings ; and they express this toge- 
 ther, and in common, when they par- 
 
 one bread, and one body ; for we 
 
 are all partakers of that one bread 
 
 18 Behold Israel after a the 
 
 a Rom.4.1,12. 
 
 take of the communion. ^ The bread, 
 &c. In the communion. It shows, 
 since we all partake of it, that we share 
 alike in the benefits which are imparted 
 by means of the broken body of the 
 Kedeemer. In like manner it is implied 
 that if Christians should partake with 
 idolaters in the feasts offered in honour 
 of idols, that they would be regarded as 
 partaking with them in the services of 
 idols, or as united to them, and therefore 
 such participation was improper. 
 
 17. For we. We Christians. ^ Be- 
 ing many. Gr. The many (ci mx^i). 
 The idea is not, as our translation would 
 seem to indicate, that Christians were 
 numerous, but that all (for ol TTO\^I is 
 here evidently used in the sense of 
 TTwrts, a//) were united, and constituted 
 one society, f Are one bread. One 
 loaf; one cake. That is, we are united, 
 or are one. There is evident allusion 
 here to the fact that the loaf or cake 
 was composed of many separate grains 
 of wheat, or portions of flour united in 
 one ; or, that as one loaf was broken and 
 partaken by all, it was implied that they 
 were all one. We are all one society ; 
 united as one, and for the same object. 
 Our partaking of the same bread is an 
 emblem of the fact that we are one. 
 In almost all nations the act of eating 
 together has been regarded as a symbol 
 of unity or friendship, t And one body. 
 One society ; united together, f For 
 we are all partakers, &c. And we 
 thus show publicly that we are united, 
 and belong to the same great family. 
 The argument is, that if we partake of 
 the feasts in honour of idols with their 
 worshippers, we shall thus show that 
 we are a part of their society. 
 
 18. Behold Israel. Look at the Jews. 
 The design here is to illustrate the sen- 
 timent which he was establishing, by a 
 reference to the fact that among the 
 Jews those who partook of the sama 
 sacrifices were regarded as being one 
 
208 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 flesh : a are not they which eat 
 of the sacrifices partakers of the 
 altar ? 
 
 9 What say I then? that the 
 
 a c.9.13. 
 
 people, and as worshipping one God. 
 So, if they partook of the sacrifices 
 offered to idols, they would be regarded 
 also as being fellow worshippers of idols 
 with them 1 After the Jlesh. See 
 Rom. iv. 1. The phrase " after the 
 flesh" is designed to denote the Jews 
 who were not converted to Christianity ; 
 the natural descendants of Israel, or 
 Jacob, ^ Are not they which eat of 
 the sacrifices. A portion of the sacri- 
 fices offered to God was eaten by the 
 offerer, and another portion by the 
 priests. Some portions of the animal, 
 as the fat, were burnt ; and the remain- 
 der, unless it was a holocaust, or whole 
 burnt-offering, was then the property of 
 the priests who had officiated, or of the 
 persons who had brought it. Lev. iii. 
 4. 10. 15 ; iv. 9 ; vii. 3, 4 ; viii. 26. The 
 right shoulder and the breast was the 
 part which was assigned to the priests ; 
 the remainder belonged to the offerer. 
 Lev. vii. 3134. IT Partakers of the 
 altar. Worshippers of the same God. 
 They are united in their worship, and 
 are so regarded. And in like manner, 
 if you partake of the sacrifices offered 
 to idols, and join with their worship- 
 pers in their temples, you will be justly 
 regarded as united with them in their 
 worship, and partaking with them in 
 their abominations. 
 
 19. What say I then? This is in 
 the present tense; ri ovv qnfAi, what do I 
 say 1 What is my meaning 1 What fol- 
 lows from this 1 Do 1 mean to say that 
 an idol is any thing 1 that it has a real 
 existence 1 Does my reasoning lead to 
 that conclusion ; and am I to be under- 
 stood as affirming that an idol is of 
 itself of any consequence 1 It must be 
 recollected that the Corinthian Chris- 
 tians are introduced by Paul (ch. viii. 
 4) as saying that they knew that an 
 idol was nothing in the world. Pau. 
 ^id not directly contradict that ; but his 
 
 idol * is any thing ? or that which 
 is offered in sacrifice to idols is 
 any thing ? 
 
 20 But / say, that the things 
 
 b c.8.4. 
 
 reasoning had led him to the necessity 
 of calling the propriety of their attend* 
 ing on the feasts of idols in question ; 
 and he introduces the matter now by 
 asking these questions, thus leading the 
 mind to it rather than directly affirming 
 it at once. ' Am I in this reasoning to 
 be understood as affirming that an idol 
 is any thing, or that the meat there 
 offered differs from other meat \ No ; 
 you know, says Paul, that this is not 
 my meaning. I admit that an idol in 
 itself is nothing: but I do not admit, 
 therefore, that it is right for you to 
 attend in their temples ; for though the 
 idol itself the block of wood or stone- 
 is nothing, yet the offerings are really 
 made to devils; and I would not have 
 you engage in such a service.' ver. 20, 
 21. 1 Thai the idol is any thing? 
 That the block of wood or stone is a 
 real living object of worship, to be 
 dreaded or loved ? See Note, ch. viii. 4 
 1 Or that which is offered in sacrifice 
 to idols is any thing? Or that the 
 meat which is offered differs from that 
 which is not offered ; that the mere act 
 of offering it changes its qualities ! I do 
 not admit or suppose this. 
 
 20. But. The negative here is omit- 
 ted, but is understood. The ellipsis of 
 a negative after an interrogative sen- 
 tence is common in the classical writers 
 as well as in the Scriptures. Bloomfield. 
 The sense is, ' No ; I do not say this, 
 but I say that there are reasons why 
 you should not partake of those sacri- 
 fices ; and one of those reasons is, that 
 they have been really offered to devils.' 
 K Tliey sacrifice to devils (/^//cv/c/c, 
 demons}. The heathens used the word 
 demon either in a good or a bad sense. 
 They applied it commonly to spirits 
 that were supposed to be inferior to the 
 supreme God ; genii; attending spirits; 
 or, as they called them, divinities, or 
 gods. A part were in their view good, 
 
A.D. 59.] 
 
 CHAPTER X. 
 
 209 
 
 which the Gentiles sacrifice, they 
 sacrifice to devils, and not to 
 God : and I would not that ye 
 
 a Lev.17.7. Deut.32.17. Ps.106.37. 
 
 and a part evil. Socrates supposed that 
 such a demon or genius attended him, 
 who suggested good thoughts to him, 
 and who was his protector. As these 
 beings were good and well disposed, 
 it was not supposed to be necessary to 
 offer any sacrifices in order to appease 
 them. But a large portion of those genii 
 were supposed to be evil and wicked, 
 and hence the necessity of attempting 
 to appease their wrath by sacrifices and 
 bloody offerings. It was therefore true, 
 as the apostle says, that the sacrifices 
 of the heathen were made, usually at 
 least, to devils or to evil spirits. Many 
 of these spirits were supposed to be the 
 souls of departed men, who were entitled 
 to worship after death, having been 
 enrolled among the gods. The word 
 " <lemons," among the Jews, was em- 
 ployed only to designate evil beings. 
 It is not applied in their writings to 
 good angels or to blessed spirits, but 
 to evil angels, to idols, to false gods. 
 Thus in the LXX. the word is used to 
 translate o^S, Elilim, idols (Ps. xcv. 
 5. Isa. Ixv. 10) ; and i, Shaid, as in 
 Deut. xxxii. 17, in a passage which 
 Paul has here almost literally used, 
 "They sacrificed unto devils, not to 
 God." Nowhere in the Septuagint 
 is it used in a good sense. In the 
 New Testament the word is uniformly 
 used also to denote evil spirits, and 
 those usually which had taken pos- 
 session of men in the time of the 
 Saviour. Matt. vii. 22 ; ix. 33, 34 ; x. 
 8 ; xi. 18. Mark i. 34. 39, et alii. See 
 also Campbell on the Gospels, Pre. Diss. 
 vi. part i. 14 16. The precise force 
 of the original is not, however, conveyed 
 by our translation. It is not true that 
 the heathens sacrificed to devils, in the 
 common and popular sense of that 
 word, meaning thereby the apostate 
 angel and the spirits under his direc- 
 tion ; for the heathens were as ignorant 
 of their existence as they were of the 
 18* 
 
 should have fellowship with <1f 
 vils. 
 
 21 Ye cannot drink the cup 
 
 true God ; and it is not true that they 
 designed to worship such beings. But 
 it is true, (1.) That they did not wor- 
 ship the supreme and the true God. 
 They were not acquainted with his 
 existence; and they did not profess to 
 adore him. (2.) They worshipped de- 
 mons ; beings that they regarded as 
 inferior to the true God ; created spirits, 
 or the spirits of men that had been 
 enrolled among the number of the gods. 
 (3.) It was true that many of these 
 beings were supposed to be malign and 
 evil in their nature, and that their wor- 
 | ship was designed to deprecate their 
 | wrath. So that, although an idol was 
 nothing in itself, the gold or wood of 
 which it was made was inanimate, and 
 incapable of aiding or injuring them ; 
 ; and although there were no real beings 
 such as the heathens supposed no 
 | genii or inferior gods ; yet they de- 
 I signed to offer sacrifice to such beings, 
 | and to deprecate their wrath. To join 
 them in this, therefore, would be to 
 express the belief that there were such 
 beings, and that they ought to be wor- 
 shipped, and that their wrath should be 
 deprecated. 1 I would not that ye 
 should have fellowship with devils. I 
 would not that you should have com- 
 munion with demons. I would not 
 have you express a belief of their ex- 
 istence ; or join in worship to them ; 
 or partake of the spirit by which they 
 are supposed to be actuated a spirit 
 that would be promoted by attendance 
 on their worship. I would not have 
 you, therefore, join in a mode of wor- 
 ship where such beings are acknow- 
 ledged. You are solemnly dedicated to 
 Christ; and the homage due to him 
 should not be divided with homage 
 offered to devils, or to imaginary 
 beings. 
 
 21. Ye cannot drink the cup of the 
 Lord, &c. This does not mean that 
 they had no physical ability to do this, 
 
210 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 of the Lord, and the cup a of 
 devils : ye cannot be partakers 
 of the Lord's table, and of the 
 table of devils. 
 
 22 Do we b provoke the Lord 
 to jealousy ? are we stronger 
 than he ? 
 
 a Deut.32 38. 
 22.14. 
 
 6Deut.32.21.Job9.4 Ezek 
 
 or that it was a natural impossibility ; 
 for they certainly had power to do it. 
 But it must mean that they could not 
 consistently do it. It was not fit, pro- 
 per, decent. They were solemnly bound 
 to serve and obey Christ : they had de- 
 voted themselves to him : and they 
 could not, consistently with these obli- 
 gations, join in the worship of demons. 
 This is a striking instance in which 
 the word cannot is used to denote not 
 natural but moral inability. f And the 
 cup of devils. Demons, ver 20. In 
 the feasts in honour of the gods, wine 
 was poured out as a libation, or drank 
 by the worshippers. See Virg. ^En. viii. 
 273. The custom of drinking toasts at 
 feasts and celebrations arose from this 
 practice of pouring out wine, or drink- 
 ing in honour of the heathen gods ; and 
 is a practice that partakes still of the 
 nature of heathenism. It was one of 
 the abominations of heathenism to sup- 
 pose that their gods would be pleased 
 with the intoxicating draught. Such a 
 pouring out of a libation was usually 
 accompanied with a prayer to the idol 
 god, that he would accept the offering ; 
 that he would be propitious ; and that 
 he would grant the desire of the wor- 
 shipper. From that custom the habit 
 of expressing a sentiment, or proposing 
 a toast, uttered in drinking wine, has 
 been derived. The toast or sentiment 
 which now usually accompanies the 
 drinking of a glass in this manner, if it 
 mean any thing, is now also a prayer : 
 but to whom ? to the god of wine 1 to 
 a heathen deity 1 Can it be supposed 
 that it is a prayer offered to the true 
 God ; the God of purity ? Has Jeho- 
 vah directed that prayer should be 
 offered to him in such a manner ] Can 
 it be acceptable to him 1 Either the 
 sentiment is unmeaning, or it is a 
 prayer offered to a heathen god, or it is 
 mockery of JEHOVAH ; and in either 
 case it is improper and wicked. And 
 
 it may as truly be said now of Chris- 
 tians as in the time of Paul, ' Ye can- 
 not consistently drink the cup of the 
 Lord at the communion table, and the 
 cup where a PRATER is offered to 8 
 false god, or to the dead, or to the air; 
 or when, if it means any thing, it is a 
 mockery of JEHOVAH.' Now can a 
 Christian with any more consistency 
 or propriety join in such celebrations, 
 and in such unmeaning or profane 
 libations, than he could go into the 
 temple of an idol, and partake of the 
 idolatrous celebrations there ] f And 
 of the table of devils. Demons. It ie 
 not needful to the force of this that we 
 should suppose that, the word means 
 necessarily evil spirits. They were not 
 God ; and to worship them was idola- 
 try. The apostle means that Christians 
 could not consistently join in the wor- 
 ship that was offered to them, or in the 
 feasts celebrated in honour of them. 
 
 22. Do we provoke the Lord to 
 jealousy ? That is, shall we, by join- 
 ing in the worship of idols, provoke or 
 irritate God, or excite him to anger? 
 This is evidently the meaning of the 
 word 7r*4x</y//ev, rendered "provoke 
 to jealousy." The word Kjp, usually 
 rendered by this word by the LXX., has 
 this sense in Deut. xxxii. 21. 1 Kings 
 xiv. 22. Ezra viii. 3. Ps. Ixxviii. 58. 
 There is a reference here, doubtless, to 
 the truth recorded in Ex. xx. 5, that 
 God " is a jealous God," and that he 
 regards the worship of idols as a direct 
 affront to himself. The sentiment of 
 Paul is, that to join in the worship of 
 idols, or in the observance of their feasts, 
 would be to participate in that which 
 had ever been regarded by God with 
 peculiar abhorrence, and which more 
 than any thing else tended to provoke 
 his wrath. We may observe, that any 
 course of life that tends to alienate the 
 affections from God, and to fix them on 
 other beings o* objects, is a sin of the 
 
,V. D. 59.] 
 
 CHAPTER X. 
 
 211 
 
 23 All things are lawful for 
 me, but all things are not expe- 
 dient: all things are lawful for 
 
 a c.6.12. 
 
 same kind as that referred to here. Any 
 inordinate love of friends, of property 
 of honour, has substantially the same 
 idolatrous nature, and will tend to pro- 
 voke him to anger. And it may be 
 asked of Christians now, whether they 
 will by such inordinate attachments 
 provoke the Lord to wrath 1 whether 
 they will thus excite his displeasure, 
 and expose themselves to his indigna- 
 tion ? Very often Christians do thus 
 provoke him. They become unduly 
 attached to a friend, or to wealth, and 
 God in anger takes away that friend by 
 death, or that property by the flames : 
 or they conform to the world, and min 
 gle in its scenes of fashion and gayety, 
 and forget God ; and in displeasure he 
 visits them with judgments, humbles 
 them, and recalls them to himself. 
 T Are we stronger than he ? This is 
 given as a reason why we should not 
 provoke his displeasure. We cannot 
 contend successfully with him ; and it 
 is therefore madness and folly to con- 
 tend with God, or to expose ourselves 
 to the effects of his indignation. 
 
 23. All things are lawful for me. 
 See Note, ch. vi. 12. This is a repeti- 
 tion of what he had said before ; and it 
 is here applied to the subject of eating 
 the meat that had been offered to idols. 
 The sense is, 'Though it may be ad- 
 mitted that it was strictly lawful to 
 partake of that meat, yet there were 
 strong reasons why it was inexpedient ; 
 and those reasons ought to have the 
 binding force of law.' ^ All things 
 edify not. All things do not tend to 
 build up the church, and to advance 
 the interests of religion ; and when they 
 do not have this effect, they are not ex- 
 pedient, and are improper. Paul acted 
 lor the welfare of the church. His 
 object was to save souls. Any thing 
 that \\uld promote that object was 
 proper ; any thing which would hinder 
 it. though in itself it might not be 
 
 me, but all things edify not. 
 
 24 Let 6 no man seek his own, 
 but every man another's wealth 
 
 b Phil.2.4,21. 
 
 strictly unlawful, was in his view im- 
 proper. This is a simple rule, and 
 might be easily applied by all. If a 
 man has his heart, on the conversion of 
 men and the salvation of the world, it 
 will go far to regulate his eon duct in 
 reference to many things concerning 
 which there may be no exact and posi- 
 tive law. It will do much to regulate 
 his dress; his style of living; his ex- 
 penses; his entertainments; his mode 
 of intercourse with the world. He 
 may not be able to fix his finger on 
 any positive law, and to say that this 
 or that article of dress is improper; 
 that this or that piece of furniture is 
 absolutely forbidden ; or that this or 
 that manner of life is contrary to any 
 explicit law of JEHOVAH; but he may 
 see that it will interfere with his great 
 and main purpose, to do good on the 
 widest scale possible , and THEREFORE 
 to him it will be inexpedient and im- 
 proper. Such a grand leading pur- 
 pose is a much better guide to direct a 
 man's life than would be exact positive 
 statutes to regulate every thing, even if 
 such minute statutes were possible. 
 
 24. Let no man seek his own. This 
 should be properly interpreted of the 
 matter under discussion, though the 
 direction assumes the form of a general 
 principle. Originally it meant, ' Let no 
 man, in regard to the question about 
 partaking of the meat offered in sacri- 
 ice to idols, consult his own pleasure, 
 lappiness, or convenience ; but let him, 
 as the leading rule on the subject, ask 
 what will be for the welfare of others. 
 Let him not gratify his own taste and 
 nclinations, regardless of their feelings, 
 comfort, and salvation ; but let him in 
 hese things have a primary reference 
 o their welfare.' He may dispense 
 with these things without danger or 
 njury ; he cannot indulge in them 
 without endangering the happiness or 
 purity of others. His duty therefore 
 
212 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 25 Whatsoever a is sold in the 
 
 a lTim.4.4. 
 
 lequires him to abstain. The injunc- 
 tion, however, has a general form, and 
 is applicable to all Christians, and to all 
 cases of a similar kind. It does not 
 mean that a man is not in any instance 
 to regard his own welfare, happiness, or 
 salvation; it does not mean that a man 
 owes no duty to himself or family ; or 
 that he should neglect all these to ad- 
 vance the welfare of others: but the 
 precept means, that in cases like 
 that under consideration, when there 
 is no positive law, and when a man's 
 example would have a great influence, 
 he should be guided in his conduct, not 
 by a reference to his own ease, comfort, 
 or gratification, but by a reference to 
 the purity and salvation of others. And 
 the observance of this simple rule would 
 make a prodigious change in the church 
 and the world, f But every man an- 
 other's wealth. The word wealth is 
 not in the Greek. Literally, 'that 
 which is of another ;' the word TO re- 
 referring to any thing and every thing 
 that pertains to his comfort, usefulness, 
 happiness, or salvation. The sentiment 
 of the whole is, when a man is bound 
 and directed by no positive law, his 
 grand rule should be the comfort and 
 salvation of others. This is a simple 
 rule ; it might be easily applied ; and 
 this would be a sort of balance-wheel 
 in the various actions and plans of the 
 world. If every man would adopt this 
 rule, he could not be in much danger of 
 going wrong; he would be certain that 
 he would not live in vain. 
 
 25. Whatsoever is sold in the sham- 
 bles. In the market. The meat of ani- 
 mals offered in sacrifice would be expos- 
 ed there to sale as well as other meat. 
 The apostle says that it might be pur- 
 chased, since the mere fact that it had 
 been offered in sacrifice could not 
 change its quality, or render it unfit 
 for use. They were to abstain from 
 attending on the feasts of the idols in 
 the temple, from partaking cf meat that 
 oad been offered them, and from cele- 
 
 shambles, that eat, asking n 
 question for conscience' sake. 
 
 brations observed expressly in honoo 
 of idols ; but lest they should becom* 
 too scrupulous, the apostle tells then 
 that if the meat was offered indiscrimi- 
 nately in the market with other meat 
 they were not to hesitate to purchase it. 
 or eat it. ^ Asking no question for 
 conscience' sake. Not hesitating or 
 doubting, as if it might possibly havf 
 been offered in sacrifice. Not being 
 scrupulous, as if it were possible that 
 the conscience should be defiled. This 
 is a good rule still, and may be applied 
 to a great many things. But, (1.) Th>t 
 which is purchased should be in itself 
 lawful and right. It would not be pro- 
 per for a man to use ardent spirits o? 
 any other intoxicating drinks because 
 they were offered for sale, any more 
 than it would be to commit suicidt 
 because men offered pistols, and bowie 
 knives, and halters to sell. (2.) Ther< 
 are many things now concerning whi^ 1 
 similar questions may be asked ; as, e. 
 is it right to use the productions v 
 slave-labour, the sugar, cotton, &c. tha 
 are the price of blood 1 Is it right tt 
 use that which is known to be made ot 
 the Sabbath ; or that which it is knowr 
 a man has made by a life of dishonest * 
 and crime 1 The consciences of man v 
 persons are tender on all such questions 
 and the questions are not of easy soh 
 tion. Some rules may perhaps be sug 
 gested arising from the case before us 
 (a) If the article is exposed indiscrimi 
 nately with others in the market, if i 
 be in itself lawful, if there is no read% 
 mark of distinction, then the apostl* 
 would direct us not to hesitate. (6) II 
 the use and purchase of the articlt 
 would go directly and knowingly to 
 countenance the existence of slavery, 
 to encourage a breach of the Sabbath, 
 or to the continuance of a course of 
 dishonest living, then it would seem 
 equally clear that it is not right to pur- 
 hase or to use it. If a man Abhors 
 slavery, and Sabbath-breaking, and dis- 
 honesty, then how can he knowinglv 
 
D 59.] 
 
 CHAPTER X. 
 
 213 
 
 26 For " the earth is the Lord's, 
 and the fulness thereof. 
 
 27 If any of them that believe 
 not bid you to a feast, and ye be 
 
 a Deut.10.14. Ps.24.1; 50.12. 
 
 partake of that which goes to patronise 
 and extend these abominations 1 (c) If 
 the article is expressly pointed out to 
 him as an article that has been made | 
 n this manner, and his partaking of it | 
 will be construed into a participation 
 ef the crime, then he ought to abstain. 
 See ver. 28. No man is at liberty to 
 patronise slavery, Sabbath-breaking, dis- 
 honesty, or licentiousness in any form. 
 Every man can live without doing it ; 
 and where it can be done it should be 
 done. And perhaps there will be no 
 other way of breaking up many of the 
 erimes and cruelties of the earth than 
 for good men to act conscientiously, and i 
 to refuse to partake of the avails of sin, 
 and of gain that results from oppression 
 and fraud. 
 
 26. For the earth is the Lord's. 
 Phis is quoted from Ps. xxiv. 1. The 
 same sentiment is also found in Ps. 1. 
 1 1, and in Deut. x. 14. It is here urged 
 as a reason why it is right to partake j 
 of the meat offered in market. It all 
 belongs to the Lord. It does not really 
 belong to the idol, even though it has 
 been offered to it. It may, therefore, 
 be partaken of as his gift, and should 
 be received with gratitude. \ And the ! 
 fulness thereof. All that the earth 
 produces belongs to him. He causes it 
 to grow ; and he has given it to be 
 food for man ; and though it may have 
 been devoted to an idol, yet its nature 
 is not changed. It is still the gift of 
 God ; still the production of his hand ; 
 still the fruit of his goodness and 
 love. 
 
 27. If any of them that believe not. 
 That are not Christians ; that are still 
 heathens. ^ Bid you to a feast. Evi- j 
 dently not a feast in the temple of an 
 idol, but at his own house. If he ask 
 you to partake of his hospitality, f And 
 ye be disposed to go. Greek, And you 
 will to go.' It is evidently implied here 
 
 disposed to go; whatsoever * is 
 set before you, eat, asking no 
 question for conscience' sake. 
 28 But if any man say unto 
 
 b Luke 10.7. 
 
 that it would be not improper to go. 
 The Saviour accepted such invitations 
 to dine with the Pharisees (see Note, 
 Luke xi. 37) ; and Christianity is not 
 designed to abolish the courtesies of 
 social life ; or to break the bonds of 
 intercourse ; or to make men misan- 
 thropes or hermits. It allows and culti- 
 vates, under proper Christian restraints, 
 the intercourse in society which will 
 promote the comfort of men, and espe- 
 cially that which may extend the use- 
 fulness of Christians. It does not re- 
 quire, therefore, that we should withdraw 
 from social life, or regard as improper 
 the courtesies of society. See Note on 
 ch. v. 10. If Whatever is set before you, 
 &c. Whether it has been offered in 
 sacrifice or not; for so the connexion 
 requires us to understand it. ^ Eat. 
 This should be interpreted strictly. 
 The apostle says "eat," not "drink,-" 
 and the principle will not authorize us 
 to drink whatever is set before us, ask- 
 ing no questions for conscience' sake; 
 for while it was a matter of indifference 
 in regard to eating, whether the meat 
 had been sacrificed to idols or not, it is 
 not a matter of indifference whether a 
 man may drink intoxicating liquor. 
 That is a point on which the conscience 
 should have much to do ; and on which 
 its honest decisions, and the will of the 
 Lord, should be fa'thfully and honestly 
 regarded. 
 
 28. But if any man. If any fellow 
 guest ; any scrupulous fellow Christian 
 who may be present. That the word 
 "any" (T/C) refers to a fellow guest 
 seems evident; for it is not probable 
 that the host would point out any part 
 of the food on his own table, of the 
 lawfulness of eating which he would 
 suppose there was any doult. Yet 
 there might be present some scrupulous 
 fellow. Christian who would have strong 
 doubts of the propriety of partaking of 
 
214 
 
 1. CORINTHIANS. 
 
 you, This is offered m sacrifice 
 unto idols, eat not, a for his sake 
 that showed it, and for con- 
 for * the earth 
 
 science' sake : 
 
 a c.8.10.12. 
 
 b ver.26. 
 
 [A.D. 59. 
 
 is the Lord's, and the fulness 
 thereof: 
 
 29 Conscience, I say, not 
 thine own, but of the other . for 
 
 that food, and who would indicate it to 
 the other guests, ^ For his sake that 
 showed it. Do not offend him ; do not 
 lead him into sin ; do not pain and 
 wound his feelings. ^ And for con- 
 science' sake. Eat not, out of respect 
 to the conscientious scruples of him 
 that told thee that it had been offered 
 to idols. The word conscience refers 
 to the conscience of the informer (ver. 
 29) ; still he should make it a matter 
 of conscience not to wound his weak 
 brethren, or lead them into sin. ^ For 
 the earth is the Lord's, &c. See ver. 
 26. These words are wanting in many 
 MSS. (see Mill's Gr. Tes.), and in the 
 Vulgate, Syriac, Coptic, and Arabic 
 versions ; and are omitted by Griesbach. 
 Grotius says that they should be omit- 
 ted. There might easily have been a 
 mistake in transcribing them from ver. 
 26. The authority of the MSS., how- 
 ever, is in favour of retaining them ; 
 and they are quoted by the Greek fa- 
 thers and commentators. If they are to 
 be retained, they are to be interpreted, 
 probably, in this sense ; ' There is no 
 necessity that you should partake of 
 this food. All things belong to God ; 
 and he has made ample provision for 
 your wants without subjecting you to 
 the necessity of eating this. Since this 
 is the case, it is best to regard the 
 scruples of those who have doubts of 
 the propriety of eating this food, and to 
 abstain.' 
 
 29. Conscience, I say, not thine own. 
 I know that you may have no scruples 
 on the subject. I do not mean that 
 with you this need be a matter of con- 
 science. I do not put it on that ground, 
 as if an idol were any thing, or as if it 
 were in itself wrong, or as if the quality 
 of the meat so offered had been chang- 
 ed ; but I put it on the ground of not 
 wounding the feelings of those who are 
 
 scrupulous, or of leading them into sin. 
 1 For why is my liberty, &c. There 
 is much difficulty in this clause : for as 
 it now stands, it seems to be entirely 
 contradictory to what the apostle had 
 been saying. He had been urging 
 them to have respect to other men's 
 consciences, and in some sense to give 
 up their liberty to their opinions and 
 feelings. Macknight and some others 
 understand it as an objection : * Per- 
 haps you will say, But why is my 
 liberty to be ruled by another man's 
 conscience]' Doddridge supposes that 
 this and ver. 30 come in as a kind of 
 parenthesis, to prevent their extending 
 his former caution beyond what he 
 designed. " I speak only of acts obvi- 
 ous to numan observation ; for as to 
 what immediately lies between God and 
 mjTown soul, why is my liberty to be 
 judged, arraigned, condemned at the 
 bar of another man's conscience!" 
 But it is probable that this is not an 
 objection. The sense may be thus ex- 
 pressed : ' I am free ; I have liberty to 
 partake of that food, if I please ; there 
 is no law against it, and it is not 
 morally wrong : but if I do, when it is 
 pointed out to me as having been 
 sacrificed to idols, my liberty the right 
 which I exercise will be misconstrued, 
 misjudged, condemned (for so the word 
 x^ivn-At seems to be used here) by 
 otheis. The weak and scrupulous 
 believer will censure, judge, condemn 
 me as regardless of what is proper, and 
 as disposed to fall in with the customs 
 of idolaters ; and will suppose that I 
 cannot have a good conscience. Under 
 these circumstances, why should I act 
 so as to expose myself to this censure 
 and condemnation 1 It is better for me 
 to abstain, and not to use this liberty 
 in the case, but to deny myself for the 
 sake of others ' 
 
A. D. 59.] 
 
 CHAPTER X. 
 
 why is my liberty judged of an- 
 
 other man's conscience ? 
 30 For if I by 1 grace 
 
 be a 
 
 partaker, why am I evil spoken of 
 
 or, thanksgiving. 
 
 for that for which I give thanks ? 
 31 Whether 4 therefore ye eat 
 or drink, or whatsoever ye do, 
 do all to the glory of God. 
 
 a Rt>m. 14.6. 6 Col.3.17. lPet.4.11. 
 
 30 For if I by grace be a partaker. 
 Or rather, 'If I partake by grace; if 
 l.y the grace and mercy of God, I have 
 a right to partake of this ; yet why 
 should I so conduct as to expose myself 
 to the reproaches and evil surmises of 
 others 1 Why should I lay myself open 
 to be blamed on the subject o.F eating, 
 when there are so many bounties of 
 Providence for which I may be thank- 
 ful, and which I may partake of without 
 doing injury, or exposing myself in any 
 manner to be blamed ?' *J Why am I 
 evil spoken of. Why should I pursue 
 such a course as to expose myself to 
 blame or censure 1 *|f For that for 
 which I give thanks. For my food. 
 The phrase " for which I give thanks" 
 seems to be a periphrasis for food, or 
 for that of which he partook to nourish 
 life. It is implied that he always gave 
 thanks for his food ; and that this was 
 with him such a universal custom, that 
 the phrase " for which I give thanks" 
 might be used as convenient and appro- 
 priate phraseology to denote his ordi- 
 nary food. The idea in the verse, then, 
 is this : ' By the favour of God, I have 
 a right to partake of this food. But if 
 I did, I should be evil spoken of, and 
 do injury. And it is unnecessary. God 
 has made ample provision elsewhere 
 for my support, for which I may be 
 thankful. I will not therefore expose 
 myself to calumny and reproach, or be 
 the occasion of injury to others by par- 
 taking of the food offered in sacrifice to 
 idols.' 
 
 3 1 . Whether therefore ye eat or drink. 
 This direction should be strictly and 
 properly applied to the case in hand ; 
 that is, to the question about eating and 
 drinking the things that had been offer- 
 ed in sacrifice to idols. Still, however, 
 it contains a general direction that is 
 applicable to eating and drinking at all 
 times and the phrase ' whatsoever ye 
 
 do" is evidently designed by the apostle 
 to make the direction universal. K Or 
 whatsoever ye do. In all the actions 
 and plans of life ; whatever be your 
 schemes, your desires, your doings, let 
 all be done to the glory of God. t Do 
 all to the glory of God. The phrase 
 " the glory of God" is equivalent to the 
 honour of God ; and the direction is, 
 that we should so act in all things as 
 to honour him as our Lawgiver, our 
 Creator, our Redeemer; and so as to 
 lead others by our example to praise 
 him and to embrace his gospel. A 
 child acts so as to honour a father 
 when he always cherishes reverentia) 
 and proper thoughts of him ; when he 
 is thankful for his favours; when he 
 keeps his laws ; when he endeavours 
 to advance his plans and his interests ; 
 and when he so acts as to lead all around 
 him to cherish elevated opinions of the 
 character of a father. He dishonours 
 him when he has no respect to his 
 authority ; when he breaks his laws ; 
 when he leads others to treat him with 
 disrespect. In like manner, we live to 
 the glory of God when we honour hint 
 in all the relations which he sustains to 
 us ; when we keep his laws ; when we 
 partake of his favours with thankful- 
 ness, and with a deep sense of our de- 
 pendence; when we pray unto him; 
 and when we so live as to lead those 
 around us to cherish elevated concep- 
 tions of his goodness, and mercy, and 
 holiness. Whatever plan or purpose 
 will tend to advance his kingdom, and 
 to make him better known and loved, 
 will be to his glory. We may observe 
 in regard to this, (1.) That the rule is 
 universal. It extends to every thing. 
 If in so small matters as eating and 
 drinking we should seek to honour God, 
 assuredly we should in all other things. 
 (2.) It is designed that this should be 
 the constant rule of conduct, and that 
 
216 
 
 I. CORINTHIANS. 
 
 [A.D. 59. 
 
 32 Give none offence, nei- 
 ther to the Jews, nor to the 
 
 Rom.14.13. 2Cor.6.3. 
 
 1 Gentiles, nor to the church of 
 God: 
 
 Greeks. 
 
 we should be often reminded of it. The 
 acts of eating and drinking must be 
 performed often ; and the command is 
 attached to that which must often occur, 
 that we may be often reminded of it, 
 and that we may be kept from forget- 
 ting it. (3.) It is intended that we 
 should honour God in our families and 
 among our friends. We eat with them ; 
 we share together the bounties of Provi- 
 dence ; and God designs that we should 
 honour him when we partake of his 
 mercies, and that thus our daily enjoy- 
 ments should be sanctified by a con- 
 stant effort to glorify him. (4.) We 
 should devote the strength which we 
 derive from the bounties of his hand to 
 his honour and in his service. He gives 
 us food ; he makes it nourishing ; he 
 invigorates our frame ; and that strength 
 should not be devoted to purposes of 
 sin, and profligacy, and corruption. It 
 is an act of high dishonour to God, when 
 HE gives us strength, that WE should 
 at once devote that strength to pollution 
 and to sin. (5.) This rule is designed 
 to be one of the chief directors of our 
 lives. It is to guide all our conduct, 
 and to constitute a test by which to try 
 our actions. Whatever can be done to 
 advance the honour of God is right; 
 whatever cannot be done with that end 
 is wrong. Whatever plan a man can 
 form that will have this end is a good 
 plan ; whatever cannot be made to have 
 this tendency, and that cannot be com- 
 menced, continued, and ended with a 
 distinct and definite desire to promote 
 his honour, is wrong, and should be 
 forthwith abandoned. (6.) What a 
 change would it make in the world if 
 this rule were everywhere followed ! 
 How differently would even professing 
 Christians live ! How many of their 
 plans would they be constrained at once 
 to abandon ! And what a mighty revo- 
 lution would it at once make on earth 
 should all the actions of men begin to 
 be performed to promote the glory of 
 
 God ! (7.) It may be added that sen- 
 timents like that of the apostle were 
 found among the Jews, and even among 
 heathens. Thus Maimonides, as cited 
 by Grotius, says, " Let every thing be 
 in the name of Heaven," i. e. in the 
 name cf God. Capellus cites several 
 of the rabbinical writers who say that 
 all actions, even eating and drinking, 
 should be done in the name of God. 
 See the Critici Sacri. Even the hea- 
 then writers have something that resem- 
 bles this. .Thus Arrian (Ep. i. 19) 
 says, " Looking unto God in all things 
 small and great." Epictetus, too, on 
 being asked how any one may eat so 
 as to please God, answered, " By eating 
 justly, temperately, and thankfully." 
 
 32. Give none offence. Be inof- 
 fensive ; that is, do not act so as to 
 lead others into sin. See Note, Rom. 
 xiv. 13. Tf Neither to the Jews,. &c. 
 To no one, though they are the fees of 
 God or strangers to him. To the Jews 
 be inoffensive, because they think that 
 the least approach to idol worship is to 
 be abhorred. Do not so act as to lead 
 them to think that you connive at or 
 approve idol worship, and so as to pre- 
 judice them the more against the Chris- 
 tian religion, and lead them more and 
 more to oppose it. In other words, do 
 not attend the feasts in honour of idols. 
 t Nor to the Gentiles. Gr. Greeks. 
 To the pagans who are unconverted. 
 They are attached to idol worship. 
 They seek every way to justify them- 
 selves in it. Do not countenance them 
 in it, and thus lead them into the sin 
 of idolatry, t Nor to the church of 
 God. To Christians. Many of them 
 are weak. They may not be as fully 
 instructed as you are. Your example 
 would lead them into sin. Abstain, 
 therefore, from things which, though 
 they are in themselves strictly lawful, 
 may yet be the occasion of leading 
 others into sin, and endangering their 
 salvation. 
 
A.D. 59.] 
 
 CHAPTER XL 
 
 217 
 
 33 Even as I please all men 
 in all things, not seeking mine 
 own profit, but the profit of 
 many, that they may be saved. 
 
 CHAPTER XI. 
 
 ~OE ye followers B of me, even 
 *-* as I also am of Christ. 
 
 a Eph.5.1. lThess.1.6. 
 
 33. Even as I, &c. Paul here pro- 
 poses his own example as their guide. 
 The example which he refers to is that 
 which he had exhibited as described in 
 this and the preceding chapters. His 
 main object had been to please all men; 
 e. e. not to alarm their prejudices, or 
 needlessly to excite their opposition 
 (see Note on ch. ix. 1923), while 
 he made known to them the truth, and 
 sought their salvation. It is well when 
 a minister can without ostentation ap- 
 peal to his own example, and urge 
 others to a life of self-denial and holi- 
 ness, by his own manner of living, and 
 by what he is himself in his daily walk 
 and conversation. 
 
 CHAPTER XL 
 
 THE first verse in this chapter pro- 
 perly belongs to the preceding, and is 
 the conclusion of the discussion which 
 the apostle had been carrying on in that 
 and the previous chapters. It has been 
 improperly separated from that chapter, 
 and in reading should be read in con- 
 nexion with it. The remainder of the 
 chapter is properly divided into two 
 parts: I. A discussion respecting the 
 impropriety of a woman's praying or 
 prophesying with her head uncovered 
 (ver. 2 16); and, II. A reproof of their 
 irregularities in the observance of the 
 Lord's supper, ver. 17 36. 
 
 I. ! regard to the first, it seems pro- 
 bable that some of the women who, on 
 pretence of being inspired, had prayed 
 or prophesied in the Corinthian church, 
 had cast off their veils after the manner 
 of the heathen piiestesses. This inde- 
 cent and improper custom the apostle 
 reproves. He observes, therefore, that 
 the pre-eminence belongs to man over 
 the woman, even as pre-eminence be- 
 longed to Christ over the man ; that it 
 was a dishonour to Christ when a man 
 prayed or prophesied with his head 
 covered, and in like manner it was 
 regarded everywhere as dishonourable 
 19 
 
 and improper for a woman to lay aside 
 the appropriate symbol of her sex, and 
 the emblem of subordination, and to be 
 uncovered in the presence of the man 
 (ver. 3 5) ; that if a woman was not 
 veiled, if she laid aside the appropriate 
 emblem of her sex and of her subordi- 
 nate condition, she might as well part 
 with her hair, which all knew would be 
 dishonourable and improper (ver. 6) ; 
 that the woman had been created for a 
 subordinate station, and should observe 
 it (ver. 7 9) ; that she should have 
 power on her head because of the 
 angels (ver. 10) ; and yet, lest this 
 should depress her, and seem to convey 
 the idea of her utter inferiority and un- 
 importance, he adds, that in the plan 
 of salvation they are in many respects 
 on an equality with the man, that the 
 same plan was adapted to both, that 
 the same blessings are appointed for 
 both sexes, and the same high hopes 
 are held out to both (ver. 11, 12) ; and 
 that nature on this subject was a good 
 instructor, and showed that it was un- 
 comely for a woman to pray with her 
 head uncovered, that her hair had been 
 given her for an ornament and for 
 beauty, and that, as it would be as im- 
 proper for her to remove her veil as to 
 cut off her hair, nature itself required 
 that this symbol of her subordination 
 should not be laid aside in public, ver. 
 1316. 
 
 II. Next, as to the irregularities in 
 the observance of the Lord's supper, the 
 apostle observes (ver. 17), that he could 
 not commend them for what he was 
 about to say. There had been and 
 there were irregularities among them, 
 which it was his duty to reprove. In 
 ver. 18 22, he states what those irre- 
 gularities were. He then (ver. 23 26) 
 states the true nature and design of the 
 Lord's supper, as it was very eviden* 
 that they had not understood it, bu 
 supposed it was a common feast-, sue! 
 
218 
 
 I. CORINTHIANS. 
 
 2 Now I praise you, brethren, 
 that a ye remember me in al] 
 things, and keep 6 the ordinan- 
 ce c.4.17. b Luke 1.6. 
 
 as they had been accustomed to observe 
 in honour of idols. In ver. 27 29, he 
 states the consequences of observing 
 this ordinance in an improper manner, 
 and the proper way of approaching it ; 
 and in ver. 30 32, observes that their 
 improper mode of observing it was 
 the cause of the punishment which 
 many of them had experienced. He 
 then concludes by directing them to 
 celebrate the Lord's supper together 
 to eat at home when they were hungry ; 
 and not to abuse the Lord's supper by 
 making it an occasion of feasting ; and 
 assures them that the other matters of 
 irregularity he would set in order when 
 he should come among them. 
 
 1. Be ye followers of me. Imitate 
 my example in the matter now under 
 discussion. As I deny myself; as I 
 seek to give no offence to any one ; as 
 I endeavour not to alarm the prejudices 
 of others, but in all things to seek their 
 salvation, so do you. This verse be- 
 longs to the previous chapter, and should 
 not have been separated from it. It is 
 the close of the discussion there, f Even 
 as I also am of Christ. I make Christ 
 my example. He is my model in all 
 things ; and if you follow him, and fol- 
 low me as far as / follow him, you will 
 not err. This is the only safe example ; 
 and if we follow this, we can never go 
 astray. 
 
 2. Now I praise you, brethren. Paul 
 always chose to commend Christians 
 when it could be done, and never 
 seemed to suppose that such praise 
 would be injurious to them. Note, ch. 
 i. 4, 5. On this occasion he was the 
 more ready to praise them as far as it 
 could be done, because there were some 
 things in regard to them in which he 
 would have occasion to reprove them. 
 If That ye remember me in all things. 
 That you are disposed to regard my 
 authority and seek my direction in all 
 matters oertaining to the good order of 
 
 [A. D. 59. 
 
 ces, 1 as I delivered them to you. 
 
 3 But I would have you know, 
 
 that the head a of every man is 
 
 traditions. a Eph.5.2.'i. 
 
 the church. There can be little doubt 
 that they had consulted him in their 
 letter (ch. vii. 1) about the proper man- 
 ner in which a woman ought to demeou 
 herself if she was called upon, under 
 the influence of divine inspiration, to 
 uttei any thing in public. The ques- 
 tion seems to have been, whether, since 
 she was inspired, it was proper for her 
 to retain the marks of her inferiority of 
 rank, and remain covered ; or whether 
 the fact of her inspiration did not 
 release her from that obligation, and 
 make it proper that she should lay 
 aside her veil, and appear as public 
 speakers did among men. To this the 
 apostle refers, probably, in the phrase 
 " all things," that even in matters of 
 this kind, pertaining to the good order 
 of the church, they were disposed to 
 regard his authority, f And keep the 
 ordinances. Margin, Traditions (T<XC 
 Trxgti.3 JiTHc) . The word does not refer 
 to any thing that had been delivered 
 down from a former generation, or from 
 former times, as the word tradition 
 now usually signifies; but it means 
 that which had been delivered, to them 
 (Tfi^SiSteut) ; i. e. by the apostles. The 
 apostles had delivered to them certain 
 doctrines, or rules, respecting the good 
 order and the government of the 
 church ; and they had in general 
 observed them, and were disposed still 
 to do it. For this disposition to regard 
 his authority, and to keep what he bad 
 enjoined, he commends them. He pro- 
 ceeds to specify what would be proper 
 in regard to the particular subject on 
 which they had made inquiry. 
 
 3. But I would have you know. ' I 
 nvite your attention particularly to tht 
 following considerations, in order tt 
 brm a correct opinion on this subject. 1 
 Paul does not at once answer the in- 
 quiry, and determine what ought to be 
 done ; but he invites their attention to 
 a series of remarks on the subject, which 
 
A.D. 
 
 CHAPTER XI. 
 
 219 
 
 Christ ; a and the head of the j 4 Every man praying or pro- 
 woman is the man ; * and the 
 head of Christ is God. 
 
 aGen.3.16. lPet.3.1,r,,6. 6 Jno. 14.28. c.15.27,28. 
 
 phesying, having his head cover 
 ed, dishonoured his head. 
 
 led them to draw the conclusion which 
 he wished to establish. The phrase 
 here is designed to call the attention to 
 the subject, like that used so often in 
 the New Testament, " he that hath ears 
 to hear, let him hear." ^ That (he head, 
 &c. The word head, in the Scriptures, 
 is designed often to denote master, 
 ruler, chief. The word c'N-i is often 
 thus used in the Old Testament. See 
 Num. xvii. 3; xxv. 15. Deut. xxviii. 
 13.44. Judg. x. 18; xi.8. 11. 1 Sam. 
 xv. 17. 2 Sam. xxii. 44. In the New 
 Testament the word is used in the 
 sense of Loid, ruler, chief, in Eph. i. 
 22; iv. 15; v. 23. Col. ii. 10. Here it 
 means that Christ is the ruler, director, 
 or Lord of the Christian man. This 
 truth was to be regarded in all their 
 feelings and arrangements, and was 
 never to be forgotten. Every Christian 
 should recollect the relation in which 
 he stands to him, as one that is fitted to 
 produce the strictest decorum, and a 
 steady sense of subordination, t Of 
 every man. Every Christian. All ac- 
 knowledge Christ as their Ruler and 
 Master. They are subject to him ; and 
 in all proper ways recc gnise their sub- 
 ordination to him. t And tl> ' head of 
 the ivoman is the man. Tr nse is, 
 she is subordinate to him ; and in all 
 circumstances in her demeanour, her 
 dress, her conversation, in public and 
 in the family circle should recognise 
 her subordination to him. The par- 
 ticular thing here referred to is, that if 
 the woman is inspired, and speaks or 
 prays in public, she should by no means 
 lay aside the usual and proper symbols 
 of her subordination. The danger was, 
 that those who were under the influ- 
 ence of inspiration would regard them- 
 selves as freed from the necessity of 
 recognising that, and would lay aside 
 the veil, the usual and appropriate sym- 
 bol of their occupying a rank inferior to 
 the man. This was often done in the 
 
 temples of the heathen deities by the 
 priestesses, and it would appear also 
 that it had been done by Christian 
 females in the churches. ^ And the 
 head of Christ, is God. Christ, as Me- 
 diator, has consented to assume a sub- 
 ordinate rank ; and to recognise God the 
 Father as superior in office. Hence he 
 was obedient in all things as u Son ; 
 he submitted to the arrangement re- 
 quired in redemption; he always recog- 
 nised his subordinate rank as Mediator, 
 and always regarded God as the supreme 
 Ruler, even in the matter of redemption. 
 The sense is, that Christ, throughout 
 his entire work, regarded himself as 
 occupying a subordinate station to the 
 Father; and that it was proper from 
 his example to recognise the propriety 
 of rank and station everywhere. 
 
 4. Every man praying or prophe- 
 sying. The word prophesying here 
 means, evidently, teaching , or public- 
 ly speaking to the people on the sub- 
 ject of religion. See Note on Acts ii. 
 17. See also the subject considered 
 more at length in the Notes on ch. xiv. 
 Whether these persons who are here 
 said to prophesy were all inspired, or 
 claimed to be inspired, may admit of a 
 question. The simple idea here is, that 
 they spoke in the public assemblies, and 
 professed to be the expounders of the 
 divine will, J Having his head covered. 
 With a veil, or turban, or cap, or what- 
 ever else is worn on the head. To re- 
 move the hat, the turban, or the cover- 
 ing of the head, is a mark of respect for 
 a superior when in his presence. ^ Dis- 
 honoureth his head. Does dishonour to 
 Christ as his head (ver. 2) ; that is, he 
 does not, in his presence and in his 
 service, observe the usual and proper 
 custom by which a subordinate station 
 is recognised, and which indicates re- 
 spect for a superior. In the presence 
 of a prince or a nobleman, it would 
 be considered as a mark of disrespect 
 
320 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 5 But every woman a that 
 prayeth or prophesieth with her 
 
 -j. Acts >1.9. 
 
 head uncovered, dishonoureth 
 her head : for that is even all 
 one as if she were shaven. 
 
 should the head be covered. So in the 
 presence of Christ, in whose name he 
 ministers, it is a mark of disrespect if 
 the head is covered. This illustration 
 is drawn from the customs of all times 
 and countries by which respect for a 
 superior is indicated by removing the 
 covering from the head. This is one 
 reason why a man should not cover 
 his head in public worship. Another 
 is given in ver. 7. Other interpreta- 
 tions of the passage may be seen in 
 JBloomfield's Critical Digest. 
 
 5. But every woman that prayeth 
 or prophesielh. In the Old Testament 
 prophetesses are not unfrequently men- 
 tioned. Thus Miriam is mentioned 
 (Ex. xv. 20) ; Deborah (Judg. iv. 4) ; 
 Huldah (2 Kings xxii. 14) ; Noadiah 
 (Neh.vi. 14). So also in the New Tes- 
 tament Anna is mentioned as a pro- 
 phetess. Luke ii. 36. That there were 
 females in the early Christian church 
 who corresponded to those known 
 among the Jews in some measure as 
 endowed with,, the inspiration of the 
 Holy Spirit, cannot be doubted. What 
 was their precise office, and what was 
 the nature of the public services in 
 which they were engaged, is not how- 
 ever known. That they prayed is clear ; 
 and that they publicly expounded the 
 will of God is apparent also. See Note 
 on Acts ii. 17. As the presumption is, 
 however, that they were inspired, their 
 example is no warrant now for females 
 to take part in the public services of 
 worship, unless they also give evidence 
 that they are under the influence of 
 inspiration, and the more especially as 
 the apostle Paul has expressly forbidden 
 their becoming public teachers. 1 Tim. 
 ii. 12. If it is now plead, from this 
 example, that women should speak and 
 pray in public, yet it should be just so 
 far only as this example goes, and it 
 should be only when they have the qua- 
 lifications that the early prophetesses 
 had in the Christian church. If there 
 
 are any such; if any are directly in- 
 spired by God, there then will be an 
 evident propriety that they should pub- 
 licly proclaim his will, and not till then. 
 It may be further observed, however, 
 that the fact that Paul here mentions 
 the custom of women praying or speak- 
 ing publicly in the church, does not 
 prove that it was right or proper. His 
 immediate object now was not to con 
 sider whether the practice was itself 
 right, but to condemn the manner of 
 its performance as a violation of all the 
 proper rules of modesty and of subordi- 
 nation. On another occasion, in this 
 very epistle, he fully condemns the 
 practice in any form, and enjoins si- 
 lence on the female members of the 
 church in public, ch. xiv. 34. J With 
 her head uncovered. That is, with the 
 veil removed which she usually wore. 
 It would seem from this that the wo- 
 men removed their veils, and wore theii 
 hair dishevelled, when they pretended 
 to be under the influence of divine in- 
 spiration. This was the case with the 
 heathen priestesses ; and in so doing, 
 the Christian women imitated them. 
 On this account, if on no other, Paul 
 declares the impropriety of this conduct. 
 It was, besides, a custom among ancient 
 females, and one that was strictly en- 
 joined by the traditional laws of the 
 Jews, that a woman should not appear 
 in public unless she were veiled. See 
 this proved by Lightfoot in loco, f Dis- 
 honoureth her head. Shows a want of 
 proper respect to man, to her husband, 
 to her father, to the sex in general. 
 The veil is a token of modesty and of 
 subordination. It is regarded among 
 Jews, and everywhere, as an emblem 
 of her sense of inferiority of rank and 
 station. It is the customary mark of 
 her sex, and that by which she evinces 
 her modesty and sense of subordination, 
 To remove that, is to remove the appro- 
 priate mark of such subordination, and 
 is a public act by which she thus shows 
 
A. D. 59.J 
 
 CHAPTER XI 
 
 6 For it" the woman be not 
 covered, let her also be shorn : 
 but if it be a shame for a wo- 
 man to be shorn or shaven, let 
 her be covered. 
 
 a Num.5. 18. Deut.21.12. 
 
 dishonour to the man. And as it is 
 proper that the grades and ranks of life 
 should be recognised in a suitable man- 
 ner, so it is improper that, even on pre- 
 tence of religion, and of being engaged 
 in the service of God, these marks should 
 be laid aside, f For that is even all 
 one as if she were shaven. As if her 
 long hair, which nature teaches her she 
 should wear for a veil (ver. 15, mar- 
 gin}, should be cut oft'. Long hair is, 
 by the custom of the times, and of nearly 
 all countries, a mark of the sex, an or- 
 nament of the female, and judged to be 
 beautiful and comely. To remove that 
 is to appear, in this respect, like the 
 other sex, and to lay aside the badge 
 of her own. This, says Paul, all would 
 judge to be improper. You yourselves 
 tfould not allow it. And yet to lay 
 iside the veil the appropriate badge 
 rf the sex, and of her sense of subordi- 
 nation would be an act of the same 
 lind. It would indicate the same feei- 
 ng, the same forgetfulness of the proper 
 sense of subordination ; and if that is 
 aid aside, ALL the usual indications of 
 -nodesty and subordination might be 
 -emoved also. Not even under reli- 
 gious pretences, therefore, are the usual 
 marks of sex, and of propriety of place 
 and rank, to be laid aside. Due respect 
 8 to be shown, in dress, and speech, 
 and deportment, to those whom God has 
 placed above us ; and neither in lan- 
 guage, in attire, nor in habit are we to 
 depart from what all judge to be proprie- 
 ties of life, or from what God has judged 
 and ordained to be the proper indications 
 of the regular gradations in society. 
 
 6. For if the woman be not covered. 
 If her head be not covered with a veil. 
 f Let her also be shorn. Let her long 
 hair be cut off. Let her lay aside all 
 the usual and proper indications of her 
 sex and rank in life. If it is done in 
 J9* 
 
 7 For a man inueed ought not 
 to cover his head, forasmuch as 
 he is the image * and glory of 
 God : but the woman is the 
 glory of the man. 
 
 b Gen.5.1. 
 
 one respect, it may with the same pro- 
 priety be done in all. See Note above. 
 ^ But if it be a shame, &c. If custom, 
 nature, and habit ; if the common and 
 usual feelings and views among men 
 would pronounce this to be a shame, 
 the other would be pronounced to be a 
 shame also by the same custom and 
 common sense of men. J Let her be 
 covered. With a veil. Let her wear 
 the customary attire indicative of mo- 
 desty and a sense of subordination. Let 
 her not lay this aside even on any pre- 
 tence of religion. 
 
 7. For a man indeed ought not to 
 cover his head. That is, with a veil ; or 
 in public worship ; when he approaches 
 God, or when in His name he addresses 
 his fellow men. It is not fit and propei 
 that he should be covered. The reason 
 why it is not proper, the apostle imme- 
 diately states. Tf Forasmuch as he i& 
 the image and glory of God. The 
 phrase " the image of God" refers to the 
 fact that man was made in the likenesa 
 of his Maker (Gen. i. 27) ; and proves 
 that, though fallen, there is a sense in 
 which he is still the image of God. It 
 is not because man is holy or pure, and 
 thus resembles his Creator ; but it evi- 
 dently is because he was invested by 
 his Maker with authority and dominion: 
 he was superior to all other creatures. 
 Gen. i. 28. This is still retained ; and 
 this the apostle evidently refers to in 
 the passage before us, and this he say a 
 should be recognised and regarded. If 
 he wore a veil or turban, it would be a 
 mark of servitude or inferiority. It was 
 therefore improper that he should ap- 
 pear in this manner ; but he should be 
 so chd as not to obscure or hide the 
 gre^t truth that he was the direct repre- 
 sentative of God on the earth, and had a 
 superiority to all other creatures, f And 
 glory of God. The word glory in the 
 
222 
 
 I. CORINTHIANS. 
 
 LA. r> 59 
 
 8 For the man is not of the wo- 
 man ; but the woman of the man ; 
 
 9 Neither was the man cre- 
 ated for the woman, but the 
 woman for the man. 
 
 10 For this cause ought the 
 woman to have power 1 on her 
 head, because of the angels. 
 
 a Gen. 2. 18,22,23. * i. e. a covering, in 
 
 sign that she is under the honour of her hus 
 bund. Gen.24.65. 
 
 classic writers means, (1.) Opinion, 
 sentiment, &c. ; (2.) Fame, reputation. 
 Here it means, as it often does, splen- 
 dour, brightness, or that which stands 
 forth to represent God, or by which the 
 glory of God is known. Man was cre- 
 ated first ; he had dominion given him ; 
 by him, therefore, the divine authority 
 and wisdom first shone forth ; and this 
 fact should be recognised in the due 
 subordination of rank, and even in the 
 apparel and attire which shall be worn. 
 The impression of his rank and supe- 
 riority should be everywhere retained. 
 t But the woman is the glory of the 
 man. The honour, the ornament, &c. 
 She was made for him ; she was made 
 after he was ; she was taken from him, 
 and was " bone of his bone, and flesh 
 of his flesh." All her comeliness, love- 
 liness, and purity are therefore an ex- 
 pression of his honour and dignity, since 
 all that comeliness and loveliness were 
 made of him and for him. This, there- 
 fore, ought to be acknowledged by a 
 suitable manner of attire ; and in his 
 presence this sense of her inferiority of 
 rank and subordination should be ac- 
 knowledged by the customary use of 
 the veil. She should appear with the 
 symbol of modesty and subjection, 
 which are implied by the head being 
 covered. This sense is distinctly ex- 
 pressed in the following verse. 
 
 8. For the man is not of the woman. 
 The men was not formed from the wo- 
 man. T But the woman of the man. 
 From his side. Gen. ii. 18. 22, 23. 
 
 9. Neither was the man created for 
 the woman, &c. This is a simple 
 statement of what is expressed in Ge- 
 nesis. The woman was made for the 
 comfort and happiness of the man. Not 
 to be a slave, but a help-meet ; not to 
 be the minister of frs pleasures, but to 
 be his aid and comforter in life , not to 
 be regarded as of inferior nature and 
 
 rank, but to be his friend, to divide his 
 sorrows, and to multiply and extend his 
 joys ; yet still to be in a station subor- 
 dinate to him. He is to be the head 
 the ruler; the presider in the family 
 circle ; and she was created to aid him 
 in his duties, to comfort him in his 
 afflictions, to partake with him of his 
 pleasures. Her rank is therefore ho- 
 nourable, though it is subordinate. It 
 is, in some respects, the more honour- 
 able because it is subordinate ; and as 
 her happiness is dependent on him, she 
 has the higher claim to his protection 
 and his tender care. The whole of 
 Paul's idea here is, that her situation 
 and rank as subordinate should be re- 
 cognised by her at all times, and that 
 in his presence it was proper that she 
 should wear the usual symbol of mo- 
 desty and subordination, the veil. 
 
 10. For this cause, &c. There is 
 scarcely any passage in the Scriptures 
 which has more exercised the ingenuity 
 of commentators than this verse. The 
 various attempts which have been made 
 to explain it may be seen in Pool, Ro- 
 senmiiller, Bloomfield, &c. After all 
 the explanations which have been given 
 of it, I confess, I do not understand it. 
 It is not difficult to see what the con- 
 nexion requires us to suppose in the 
 explanation. The obvious interpreta- 
 tion would be, that a woman should 
 have a veil on her head because of the 
 angels who were supposed to be present, 
 observing them in their public worship ; 
 and it is generally agreed that the word 
 power (eg'Mffi'JLv') denotes a veil, or a 
 covering for the head. But the word 
 power does not occur in this sense in 
 any classic writer. Bretschneider un- 
 derstands it of a veil, as being a defence 
 or guard to the face, lest it should be 
 seen by others. Some have supposed 
 that it was the name of a female orna- 
 ment that was worn on the head, formed 
 
A.D. 59 
 
 CHAPTER XL 
 
 223 
 
 of braids of hair set with jewels. Most 
 commentators agree that it means a veil, 
 though some think (see Bloomfield) 
 that it is called power to denote the veil 
 which was worn by married women, 
 which indicated the superiority of the 
 married woman to the maiden. But it 
 is sufficient to say in reply to this, that 
 Jho apostle is not referring to married 
 women in contradistinction from those 
 who are unmarried, but is showing that 
 all women who prophesy or pray in 
 public should be veiled. There can, 
 perhaps, be no doubt that the word 
 '' power" has reference to a veil, or to 
 i covering for the head ; but why it is 
 sailed power I confess I do not under- 
 stand ; and most of the comments on 
 the word are, in my view, egregious tri- 
 fling, t Because of 'the angels. Some 
 have explained this of good angels who 
 were supposed to be present in their 
 assemblies (see Doddridge); others refer 
 it to evil angels ; and others to messen- 
 gers or spies who, it has been supposed, 
 were present in their public assemblies, 
 and who would report greatly to the 
 disadvantage of the Christian assemblies 
 if the women were seen to be unveiled. 
 I do not know what it means ; and I 
 regard it as one of the very f$w passages 
 in the Bible whose meaning as yet is 
 wholly inexplicable. The most natural 
 interpretation seems to me to be this : 
 ' A woman in the public assemblies, 
 and in speaking in the presence of men, 
 should wear a veil the usual symbol 
 of modesty and subordination because 
 the angels of God are witnesses of your 
 public worship (Heb. i. 13), and because 
 they know and appreciate the propriety 
 of subordination and order in public as- 
 semblies.' According to this, it would 
 mean that the simple reason would be 
 that the angels were witnesses of their 
 worship; and that they were the friends 
 of propriety, due subordination, and 
 order ; and that they ought to observe 
 these in all assemblies convened for the 
 worship of God. I do not know that 
 this sense has been proposed by any 
 commentator ; but it is one which strikes 
 me as the most obvious and natural, and 
 eontistent with the context. The fol- 
 
 lowing remarks respecting the ladies 
 of Persia may throw some light on 
 this subject : " The headdress of the 
 women is simple: their hair is drawn 
 behind the head, and divided into seve- 
 ral tresses : the beauty of this headdress 
 consists in the thickness and length of 
 these tresses, which should fall even 
 down to the heels, in default of which, 
 they lengthen them with tresses of silk. 
 The ends of these tresses they decorate 
 with pearls and jewels, or ornaments of 
 gold or silver. The head is covered, 
 under the veil or kerchief (course chef), 
 only by the end of a small bandeau, 
 shaped into a triangle : this bandeau, 
 which is of various colours, is thin and 
 light. The bandalette is embroidered 
 by the needle, or covered with jewellery, 
 according to the quality of the wearer. 
 This is, in my opinion, the ancient tiara, 
 or diadem, of the queens of Persia : only 
 married women wear it ; and it is the 
 | mark by which it is known that they 
 are under subjection (c'est la la marqut 
 a laquelle on reconnoit qu'elles soni 
 sous PUISSAXCE power~). The girls 
 have little caps, instead of this kerchief 
 or tiara ; they wear no veil at home, 
 but let two tresses of their hair fall un- 
 der their cheeks. The caps of girls of 
 superior rank are tied with a row of 
 pearls. Girls are not shut up in Persia 
 till they attain the age of six or seven 
 years ; before that age they go out of 
 the seraglio, sometimes with their father, 
 so that they may then be seen. I have 
 seen some wonderfully pretty. They 
 show the neck and bosom ; and more 
 beautiful cannot be seen." Chardin. 
 " The wearing of a veil by a married 
 woman was a token of her being under 
 power. The Hebrew name of the veil 
 signifies dependence. Great importance 
 was attached to this part of the dress in 
 the East. All the women of Persia are 
 pleasantly apparelled. When they are 
 abroad in the streets, all, both rich and 
 poor, are covered with a great veil, 01 
 sheet of very fine white cloth, of which 
 one half, like a forehead cloth, comes 
 down to the eyes, and, going over the 
 head, reaches down to the heels; and the 
 other half muffles up the face below the 
 
I. CORINTHIANS 
 
 U Nevertheless, neither is 
 the man without the woman, 
 neither the woman without the 
 man, in the Lord. 
 
 12 For as the woman is of 
 the man, even so is the man 
 
 [A.D 59 
 
 also by the woman : but all a 
 things of God. 
 
 13 Judge in yourselves: is it 
 comely that a woman pray unto 
 God uncovered ? 
 
 14 Dofh not even nature itself 
 
 a Rom. 11. 36. 
 
 eyes, and being fastened with a pin to 
 the left side of the head, falls down to 
 their very shoes, even covering their 
 hands, with which they hold that cloth 
 by the two sides, so that, except the 
 eyes, they are covered all over with it. 
 Within doors they have their faces and 
 breasts uncovered; but the Armenian 
 women in their houses have always one 
 half of their faces covered with a cloth, 
 that goes athwart their noses, and hangs 
 over their chin and breasts, except the 
 maids of that nation, who, within doors, 
 cover only the chin until they are mar- 
 ried." Th evenot. 
 
 1 1 . Nevertheless. Lest the man should 
 assume to himself too much superiority, 
 and lest he should regard the woman as 
 made solely for his pleasure, and should 
 treat her as in all respects inferior, and 
 withhold the respect that is due to her. 
 The design of this verse and the follow- 
 ing is to show, that the man and the 
 woman are united in most tender inte- 
 rests ; that the one cannot live comfort- 
 ably without the other ; that one is ne- 
 cessary to the happiness of the other ; 
 and that though the woman was formed 
 from the man, yet it is also to be remem- 
 bered that the man is descended from 
 the woman. She should therefore be 
 treated with proper respect, tenderness, 
 and regard. Tf Neither is the man with- 
 out the woman, &c. The man and the 
 woman were formed for union and soci- 
 ety. They are not in any respect inde- 
 pendent of each other. One is neces- 
 sary to the comfort of the other ; and 
 this fact should be recognised in all their 
 intercourse, f In the Lord. By the 
 arrangements or direction of the Lord. 
 It is the appointment and command of 
 the Lord that they should be mutual 
 helps, and should each regard and pro 
 mote the welfare of the other. 
 
 12. As the woman is of the man 
 In the original creation, she was form 
 ed from the man. K So is the man alx 
 by the woman. Is born of the woman 
 or descended from her. The sexes are 
 dependent on each other, and should 
 therefore cultivate an indissoluble union. 
 1 But all things of God. All things 
 were created and arranged by him. This 
 expression seems designed to suppress 
 any spirit of complaint or dissatisfaction 
 with this arrangement ; to make the 
 woman contented in her subordinate 
 station, and to make the man humble 
 by the consideration that it is all owing 
 to the appointment of God. The woman 
 should therefore be contented, and the 
 man should not assume any improper 
 superiority, since the whole arrangement 
 and appointment is of God. 
 
 13. Judge in yourselves. Or, ' Judge 
 among yourselves.' I appeal to you. I 
 appeal to your natural sense of what is 
 proper and right. Paul had used vari- 
 ous arguments to show them the impro- 
 priety of their females speaking unveiled 
 in public. He now appeals to their 
 natural sense of what was decent and 
 right, according to established and ac 
 knowledged customs and habits, ^f i 
 it comely, &c. Is it decent, or becom- 
 ing 1 The Grecian women, except their 
 priestesses, were accustomed to appear 
 in public with a veil. Doddridge. Paul 
 alludes to that established and proper 
 habit, and asks whether it does not 
 accord with their own views of pro- 
 priety that women in Christian assem- 
 blies should also wear the same symbol 
 of modesty. 
 
 14. Doth not even nature itself. 
 The word nature (pvW) denotes evi- 
 dently that sense of propriety which all 
 men have, and which is expressed in 
 aty prevailing or universal custom. 
 
A.D. 59. J 
 
 CHAPTER XI. 
 
 225 
 
 teach you, that if a man have 
 
 ong hair, it is a shame unto him ? 
 
 15 But if a woman have long 
 
 That which is universal we say is 
 according to nature. It is such as is 
 demanded by the natural sense of fit- 
 ness among men. Thus we may say 
 that nature demands that the sexes 
 should wear different kinds of dress; 
 that nature demands that the female 
 should be modest and retiring; that 
 nature demands that the toils of the 
 chase, of the field, of war the duties 
 of office, of government, and of profes- 
 sional life, should be discharged by 
 men. Such are in general the customs 
 the world over; and if any reason is 
 asked for numerous habits that exist in 
 society, no better answer can be given 
 than that nature, as arranged by God, 
 has demanded it. The word in this 
 place, therefore, does not mean the con- 
 stitution of the sexes, as Locke, Whitby, 
 and Pierce maintain ; nor reason and 
 experience, as Macknight supposes ; 
 nor simple use and custom, as Grotius, 
 Rosenmiiller, and most recent exposi- 
 tors suppose ; but it refers to a deep 
 internal sense of what is proper and 
 right; a sense which is expressed ex- 
 tensively in all nations, showing what 
 that sense is. No reason can be given, 
 in the nature of things, why the woman 
 should wear long hair and the man not ; 
 but the custom prevails extensively 
 everywhere, and nature, in all nations, 
 has prompted to the same course. 
 " Use is second nature ;" but the usage 
 in this case is not arbitrary, but is 
 founded in an anterior universal sense 
 of what is proper and right. A few, 
 and only a few, have regarded it as 
 comely for a man to wear his hair 
 long. Aristotle tells us, indeed (Rhet. 
 i. see Rosenmiiller), that among the 
 Lacedemonians, freemen wore their hair 
 long. In the time of Homer, also, the 
 Greeks were railed by 
 
 A^o/u, long-haired Greeks ; and some 
 of the Asiatic nations adopted the same 
 custom. But the general habit among 
 
 hair, it is a glory to her : for her 
 hair is given her for a ' cover- 
 
 ing. 
 
 i or, veil. 
 
 men has been different. Among the 
 Hebrews, it was regarded as disgraceful 
 to a man to wear his hair long, except 
 he had a vow as a Nazarite. Num. vi. 
 1 5. Judg. xiii. 5; xvi. 17. iSam. 
 i. 11. Occasionally, for affectation 01 
 singularity, the hair was suffered to 
 grow, as was the case with Absalom 
 (2 Sam. xiv. 26) ; but the traditional 
 law of the Jews on the subject was 
 strict. The same rule existed among 
 the Greeks ; and it was regarded as 
 disgraceful to wear long hair in the 
 time of ^Elian. Hist. lib. ix. c. 14. 
 Eustath. on Horn. ii. v. | // is a 
 shame unto him. It is improper and 
 disgraceful. It is doing that which 
 almost universal custom has said appro- 
 priately belongs to the female sex. 
 
 1 5. It is a glory unto her* It is an 
 ornament, and adorning. The same 
 instinctive promptings of nature which 
 make it proper for a man to wear short 
 hair, make it proper that the woman 
 should suffer hers to grow long, ^ For 
 a covering. Marg. Veil. It is given to 
 her as a sort of natural veil, and to 
 indicate the propriety of her wearing a 
 veil. It answered the purposes of a 
 veil when it was suffered to grow long, 
 and to spread over the shoulders and 
 over parts of the face, before the arts of 
 dress were invented or needed. There 
 may also be an allusion here to the 
 fact that the hair of women naturally 
 grows longer than that of men. See 
 Rosenmiiller. The value which east- 
 ern females put on their long hair may 
 be learned from the fact that when 
 Ptolemy Euergetes, king of Egypt, was 
 about to march against Seleucus Calli- 
 nicus, his queen Berenice vowed, as 
 the most precious sacrifice which she 
 could make, to cut off and consecrate 
 her hair if he returned in safety. " The 
 eastern ladies," says Harmer, " are re- 
 markable for the length and the great 
 number >f the tresses of their hair 
 
I. CORINTHIANS. 
 
 10 But a if any man seem to 
 he contentious, we have no such 
 custom, neither the churches of 
 tfod. 
 
 a lTim.6.4. 
 
 [A. D. 59 
 
 17 Now in this that I declare 
 unto you I praise you not, that 
 ye come together not for the bet- 
 ter, but for the worse. 
 
 The men there, on the contrary, wear 
 fery little hair on their heads." Lady 
 M. W. Montague thus speaks concern- 
 ing the hair of the women : " Their 
 hair hangs at full length behind, divided 
 into tresses, braided with pearl or riband, 
 which is always in great quantity. I 
 never saw in my life so many fine heads 
 of hair. In one lady's I have counted 
 one hundred and ten of these tresses, 
 all natural ; but it must be owned that 
 every kind of beauty is more common 
 here than with us." The men there, 
 on the contrary, shave all the hair off 
 their heads, excepting one lock ; and 
 those that wear hair are thought effemi- 
 nate. Both these particulars are men- 
 tioned by Chardin, who says they are 
 agreeable to the custom of the East: 
 " the men are shaved ; the women nou- 
 rish their hair with great fondness, 
 which they lengthen, by tresses and 
 tufts of silk, down to the heels. The 
 young men who wear their hair in the 
 East are looked upon as effeminate and 
 infamous." 
 
 16. But if any man stem to be con- 
 tentious. The sense of this passage is 
 probably this : ' If any man, any teacher, 
 or others, is disposed to be strenuous 
 about this, or to make it a matter of 
 difficulty ; if he is disposed to call in 
 question my reasoning, and to dispute 
 my premises and the considerations 
 which I have advanced, and to main- 
 tain still that it is proper for women to 
 appear unveiled in public, I would add 
 that in Judea we have no such custom, 
 neither does it prevail among any of 
 the churches. This, therefore, would 
 6e a sufficient reason why it should not 
 be done in Corinth, even if the abstract 
 reasoning should not convince them of 
 the impropriety. It would be singular; 
 would be contrary to the usual custom ; 
 would offend the prejudices of many; 
 And should, therefore, be avoided.' ^ We 
 
 have no such custom. We the apostle* 
 in the churches which we have else- 
 where founded ; or we have no such 
 custom in Judea. The sense is, that 
 it is contrary to custom there for women 
 to appear in public unveiled. This 
 custom, the apostle argues, ought to be 
 allowed to have some influence on the 
 church of Corinth, even though they 
 should not be convinced by his reason- 
 ing. 1 Neither the churches of God. 
 The churches elsewhere. It is custom- 
 ary there for the woman to appear veiled. 
 If at Corinth this custom is not observed, 
 it will be a departure from what has 
 elsewhere been regarded as proper; and 
 will offend these churches. Even, there- 
 fore, if the reasoning is not sufficient to 
 silence all cavils and doubts, yet the 
 propriety of uniformity in the habits of 
 the churches, the fear of giving offence 
 should lead you to discountenance and 
 disapprove the custom of your females 
 appearing in public without their veil. 
 17. Now in this that I declare. In 
 this that I am about to state to you ; to 
 wit, your conduct in regard to the Lord's 
 supper. Why this subject is introduced 
 here is not very apparent. The connex- 
 ion may be this. In the subjects imme- 
 diately preceding he had seen much to 
 commend, and he was desirous of com- 
 mending them as far as it could be done. 
 In ver. 2 of this chapter he commends 
 them in general for their regard to the 
 ordinances which he had appointed 
 when he was with them. But while 
 he thus commended them, he takes 
 occasion to observe that there was one 
 subject on which he could not employ 
 the language of approval or praise. Of 
 their irregularities in regard to the 
 Lord's supper he had probably heard 
 by rumour, and as the subject was of 
 great importance, and their irregularities 
 gross and deplorable, he takes occasion 
 to state to them again more fully the 
 
. D. 59.] 
 
 CHAPTER XI. 
 
 221 
 
 18 For first of all, when ye 
 come together in the church, I 
 near a that there be divisions a 
 
 a c.l. 11, 12. > or, schisms. 
 
 nature of that ordinance, and to reprove 
 them for the manner in which they 
 had celebrated it. 1 That ye come 
 togettier. You assemble for public 
 worship, f Not for the better, but for 
 'he worse. Your meetings, and your 
 observance of the ordinances of the 
 gospel, do not promote your edification, 
 your piety, spirituality, and harmony ; 
 but tend to division, alienation, and 
 disorder. You should assemble to wor- 
 ship God, and promote harmony, love, 
 and piety ; the actual effect of your as- 
 sembling is just the reverse. In what 
 way this was done he states in the fol- 
 lowing verses. These evil consequences 
 were chiefly two, first, divisions and 
 contentions ; and, secondly, the abuse 
 and profanation of the Lord's supper. 
 
 1 8. For first of all. That is, I men- 
 tion as the first thing to be reproved. 
 f Wfien ye come together in the chwch. 
 When you come together in a religious 
 assembly ; when you convene for pub- 
 lic worship. The word church here 
 does not mean, as it frequently does 
 with us, a building. No instance of 
 such a use of the word occurs in the 
 New Testament; but it means when 
 they came together as a Christian as- 
 sembly; when they convened for the 
 worship of God. These divisions took 
 place then ,- and from some cause which 
 it seems then operated to produce alien- 
 ations and strifes, f I hear. I have 
 learned through some members of the 
 family of Chloe. ch. i. 11. f That 
 there be divisions among you. Greek, 
 as in the margin, Schisms. The word 
 properly means a rent, such as is made 
 in cloth (Matt. ix. 16. Mark ii. 21), and 
 then a division, a split, a faction among 
 men. John vii. 43; ix. 16; x. 19. It does 
 not mean here that they had proceeded 
 o far as to form separate churches, but 
 that there was discord and division in 
 the church itself. See Notes on ch. i, 
 
 among you ; and I partly be- 
 lieve it. 
 
 19 For there must b be alsc 
 
 6 Matt. 18.7. 2Pet.2.!,2. 
 
 10, 11. 1 And I partly believe it. I 
 credit a part of the reports ; I have rea- 
 son to think, that, though the evil may 
 have been exaggerated, yet that it is 
 true at least in part. I believe that 
 there are dissensions in the church that 
 should be reproved. 
 
 19. For there must be. It is neces- 
 sary (Sn) ; it is to be expected ; there 
 , are reasons why there should be. What 
 | these reasons are he states in the close 
 i of the verse. Comp. Matt, xviii. 7. 
 2 Pet. ii. 1 , 2. The meaning is, not that 
 divisions are inseparable from the nature 
 of the Christian religion, not that it is 
 the design and wish of the Author of 
 Christianity that they should exist, and 
 not that they are physically impossible, 
 for then they could not be the subject 
 of blame; but that such is human nature, 
 such are the corrupt passions of men, 
 the propensity to ambition and strifes, 
 that they are to be expected, and they 
 serve the purpose of showing who are, 
 and who are not, the true friends of 
 God. t Heresies. Margin, Sects. Gr. 
 Al^a-uc. See Note, Acts xxiv. 14. 
 The words heresy and heresies occur 
 only in these places, and in Gal. v. 20. 
 2 Pet. ii. 1. The Greek word occurs 
 also in Acts v. 17 (translated sect) ; 
 xv. 5 ; xxiv. 5 ; xxvi. 5 ; xxviii. 22, in 
 all which places it denotes, and is trans- 
 lated, sect. We now attach to the word 
 usually the idea of a fundamental error 
 in religion, or some doctrine the hold- 
 ing of which will exclude from salva- 
 tion. But there is no evidence that 
 the word is used in this signification in 
 the New Testament. The only place 
 where it can be supposed to be SQ used, 
 unless this is one, is in Gal. v. 20, 
 where, however, the word contentions 
 or divisions would be quite as much in 
 accordance with the connexion. Thaf 
 the word here does nat denote error ii 
 doctrine, but schism, division^ or sects 
 
I. CORINTHIANS. 
 
 [A. D. 59 
 
 heresies among you, that they 
 
 or, sects. 
 
 a Luke 2.35. 
 
 as it is translated in the margin, is evi- 
 dent from two considerations. (1.) It 
 is the proper philological meaning of 
 the word, and its established and com- 
 mon signification in the Bible. (2.) It 
 is the sense which the connexion here 
 demands. The apostle had made no 
 reference to error of doctrine, but is dis- 
 coursing solely of irregularity in con- 
 duct ; and the first thing which he 
 mentions, is, that there were schisms, 
 divisions, strifes. The idea that the 
 word here refers to doctrines would by 
 no means suit the connexion, and 
 would indeed make nonsense. It would 
 then read, ' I hear that there are divi- 
 sions or parties among you, and this I 
 cannot commend you for. For it must 
 be expected that there would be fun- 
 damental errors of doctrine in the 
 church.' But Paul did not reason in 
 this manner. The sense is, ' There 
 are divisions among you. It is to be 
 expected ; there are causes for it ; and 
 it cannot be avoided that there should 
 be, in the present state of human nature, 
 divisions and sects formed in the 
 church ; and this is to be expected in 
 order that those who are true Christians 
 should be separated from those who 
 are not/ The foundation of this ne- 
 cessity is not in the Christian religion 
 itself, for that is pure, and contemplates 
 and requires union ; but the existence 
 of sects, and denominations, and con- 
 tentions may be traced to the following 
 causes. (1.) The love of power and 
 popularity. Religion may be made 
 the means of power; and they who 
 have the control of the consciences of 
 men, and of their religious feelings and 
 opinions, can control them altogether. 
 (2.) Showing more respect to a reli- 
 gious teacher than to Christ. See Notes 
 on ch. i. 12. (3.) The multiplication 
 of tests, and the enlargement of creeds 
 and confessions of faith. The conse- 
 quence is, that every new doctrine that 
 is incorporated into a creed gives occa- 
 sion for those to separate who cannot 
 
 which are approved n,ay be made 
 manifest among you. 
 
 accord with it. (4.) The passions of 
 men their pride, and ambition, and 
 bigotry, and unenlightened zeal. Christ 
 evidently meant that his church should 
 be one ; and that all who were his true 
 followers should be admitted to her 
 communion, and acknowledged every- 
 where as his own friends. And the 
 time may yet come when this union 
 shall be restored to his long distracted 
 church, and that while there may be 
 an honest difference of opinion main- 
 tained and allowed, still the bonds of 
 Christian love shall secure union of 
 heart in all who love the Lord Jesus, 
 and union of effort in the grand enter- 
 prise in which ALL can unite that of 
 making war upon sin, and securing 
 the conversion of the whole world to 
 God. ^f That they which are approved. 
 That they who are approved of God, 
 or who are his true friends, and who 
 are disposed to abide by his laws. 
 f May be made manifest. May be 
 known ; recognised ; seen. The effect 
 of divisions and separations would be 
 to show who were the friends of order, 
 and peace, and truth. It seems to have 
 been assumed by Paul, that they who 
 made divisions could not be regarded 
 as the friends of order and truth ; or 
 that their course could not be approved 
 by God. The effect of these divisions 
 would be to show who they were. So 
 in all dii isions, and all splitting into 
 factions, where the great truths of 
 Christianity are held, and where the 
 corruption of the mass does not require 
 separation, such divisions show who 
 are the restless, ambitious, and dissatis- 
 fied spirits; who they are that are 
 indisposed to follow the things that 
 make for peace, and the laws of Christ 
 enjoining union ; and who they are 
 who are gentle and peaceful, and dis- 
 posed to pursue the way of truth, and 
 love, and order, without contentions 
 and strifes. This is the effect of schisms 
 in the church ; and the whole strain 
 of the argument of Paul is tc reprove 
 
A.D. 59.J 
 
 CHAPTER XL 
 
 229 
 
 20 When ye come together is not to eat the Lord's supper. 
 o^oToro \ntr\ rmA nln^p. l this 21 Pnr in eai.infr. everv one 
 
 therefore into one place, l this 
 
 or, ye cannot eat. 
 
 and condemn such schisms, and to hold 
 up the authors of them to reproof and 
 condemnation. See Rom. xvi. 17, 
 " Mark them which cause divisions, 
 and AVOID THEM." 
 
 20. When ye come together there- 
 fore, fcc. When you are assembled 
 as a church. Comp. Heb. x. 25, and 
 Note on Acts ii. 1. Christians were 
 constantly in the habit of assembling 
 for public worship. It is probable that 
 at this early period all the Christians 
 in Corinth were accustomed to meet in 
 the same place. The apostle here par- 
 ticularly refers to their assembling to 
 observe the ordinance of the Lord's 
 supper. At that early period it is pro- 
 bable that this was done on every Lord's 
 day. t This is not, &c. Margin, " Ye 
 cannot eat." The meaning of this ex- 
 pression seems to be this. ' Though 
 you come together professedly to wor- 
 ship God, and to partake of the Lord's 
 supper, yet this cannot be the real de- 
 iign which you have in view. It can- 
 ;\ot be that such practices as are allowed 
 mong you can be a part of the cele- 
 bration of that supper, or consistent 
 with it. Your greediness (ver. 21) ; 
 your intemperance (ver. 21) ; your 
 partaking of the food separately and 
 >.ot in common cannot be a celebration 
 if the Lord's supper. Whatever, there- 
 fore, you may profess to be engaged in, 
 fet really and truly you are not cele- 
 Drating the Lord's supper.' f The 
 Lord's supper. That which the Lord 
 Jesus instituted to commemorate his 
 death. It is called " the Lord's," be- 
 cause it is his appointment, and is in 
 honour of him ; it is called " supper" 
 (/smor), because the word denotes the 
 evening repast ; it was instituted in the 
 evening ; and it is evidently most pro- 
 per that it should be observed in the 
 after part of the day. With most 
 churches the time is improperly changed 
 to the morning a custom which has 
 no sanction in the New Testament; 
 20 
 
 21 For in eating, every one 
 
 and which is a departure from the very 
 idea of a supper. 
 
 21. For in eating. When you eat, 
 having professedly come together to 
 observe this ordinance. In order to 
 understand this, it seems necessary to 
 suppose that they had in some way 
 made the Lord's supper either connected 
 with a common feast, or that they re- 
 . garded it as a mere common festival to 
 be observed in a way similar to the fes- 
 tivals among the Greeks. Many have 
 supposed that this was done by making 
 the observance of the supper follow a 
 festival, or what were afterwards called 
 love feasts (Ayj.7r*t Agapae). Many 
 have supposed that that custom was 
 derived from the fact that the Savioui 
 instituted the supper after a festival, a 
 feast in which he had been engaged 
 with his disciples, and that thence the 
 early Christians derived the custom of 
 observing such a festival, or common 
 meal, before they celebrated the Lord's 
 supper. But it may be observed, that 
 the passover was not a mere prelimi- 
 nary festival, or feast. It had no re- 
 semblance to the so called love feasts. 
 It was itself a religious ordinance ; a 
 direct appointment of God ; and was 
 never regarded as designed to be pre- 
 liminary to the observance of the Lard's 
 supper, but was always understood as 
 designed to be superseded by that. 
 Besides, I know not that there is the 
 slightest evidence, as has been often 
 supposed, that the observance of the 
 Lord's supper was preceded, in the 
 times of the apostles, by such a festival 
 as a love feast. There is no evidence 
 in the passage before us; nor is any 
 adduced from any other part of the New 
 Testament. To my mind it seem? 
 altogether improbable that the disorders 
 in Corinth would assume this form 
 that they would first observe a common 
 feast, and then the Lord's supper in 
 the regular manner. The statement 
 before us leads to the belief that all was 
 
230 
 
 I. CORINTHIANS. 
 
 59 
 
 taketh before other his own sup- 
 
 a 2Pet.2.13. Jude 12. 
 
 per: and one is hungry, and 
 tf another is drunken. 
 
 irregular and improper ; that they had 
 entirely mistaken the nature of the ordi- 
 nance, and had converted it into an 
 occasion of ordinary festivity, and even 
 intemperance; that they had come to 
 regard it as a feast in honour of the 
 Saviour on some such principles as they 
 observed feasts in honour of idols, and 
 that they observed it in some such 
 manner; and that all that was sup- 
 posed to make it unlike those festivals 
 was, that it was in honour of Jesus 
 rather than an idol, and w.as to be 
 observed with some reference to his 
 authority and name. ^ Every one 
 taketh before other his own supper. 
 That is, each one is regardless of the 
 wants of the others ; instead of making 
 even a meal in common, and when all 
 could partake together, each one ate by 
 himself, and ate that which he had 
 himself brought. They had not only 
 erred, therefore, by misunderstanding 
 altogether the nature of the Lord's 
 supper, and by supposing that it was a 
 common festival like those which they 
 had been accustomed to celebrate ; but 
 they had also entirely departed from the 
 idea that it was a festival to be partaken 
 of in common, and at a common table. 
 It had become a scene where every 
 man ate by himself; and where the 
 very idea that there was any thing like 
 a common celebration, or a celebration 
 together, was abandoned. There is 
 allusion here, doubtless, to what was a 
 custom among the Greeks, that when 
 a festival was celebrated, or a feast 
 made, it was common for each person 
 to provide, and carry a part of the 
 things necessary for the entertainment. 
 These were usually placed in common, 
 and were partaken of alike by all the 
 company. Thus Xenophon (Mem. lib. 
 iii. cap. xiv.) says of Socrates, that he 
 was much offended with the Athenians 
 for their conduct at their common sup- 
 pers, where some prepared for them- 
 selves in a delicate and sumptuous man- 
 ner, while others were poorly provided 
 
 for. Socrates endeavoured, he adds, to 
 shame them out of this indecent custom 
 by offering his provisions to all the 
 company ^ And one is hungry. Is 
 deprived of food. It is all monopolized 
 by others. If And another is drunken. 
 The word here used (^t3-Ja) means 
 properly to become inebriated, or in- 
 toxicated ; and there is no reason for 
 understanding it here in any other 
 sense. There can be no doubt that 
 the apostle meant to say, that they ate 
 and drank to excess ; and that their 
 professed celebration of the Lord's sup- 
 per became a mere revel. It may seem 
 remarkable that such scenes should 
 ever have occurred in a Christian 
 church, or that there could have been 
 such an entire perversion of the nature 
 and design of the Lord's supper. But 
 we are to remember the following things : 
 (1.) These persons had recently been 
 heathens, and were grossly ignorant 
 of the nature of true religion when the 
 gospel was first preached among them. 
 (2.) They had been accustomed to 
 such revels in honour of idols under 
 their former modes of worship, and it 
 is the less surprising that they trans- 
 ferred their views to Christianity. 
 (3.) When they had once so far mis- 
 understood the nature of Christianity 
 as to suppose the Lord's supper to b. 
 like the feasts which they had formerly 
 celebrated, all the rest followed as a 
 matter of course. The festival would 
 be observed in the same manner as the 
 festivals in honour of idolaters ; and 
 similar scenes of gluttony and intem- 
 perance would naturally follow. (4.) We 
 are to bear in mind, also, that they do 
 not seem to have been favoured with 
 pious, wise, and prudent teachers. 
 There were false teachers; and there 
 were those who prided themselves on 
 their wisdom, and who were self-confi- 
 dent, and who doubtless endeavoured 
 to model the Christian institutions ac- 
 cording to their own views ; and they 
 thus brought them, as far as they could 
 
A D. 59. J 
 
 CHAPTER XI 
 
 23. 
 
 22 What! have ye not houses ! What shall I say to you? shali 
 to eat and to drink in ? or de- j I praise you in this ? I praise 
 spise ye the church of God, and j you not. 
 shame them that 1 have not ? I 23 For a I have received of 
 
 are poor 
 
 a c.15.3. 
 
 to a conformity with pagan customs 
 and idolatrous rites. We may remark 
 here, (1.) We are not to expect per- 
 fection at once among a people recently 
 converted from paganism. (2.) We 
 <:ee how prone men are to abuse even 
 the most holy rites of religion, and 
 hence how corrupt is human nature. 
 (3.) We see that even Christians, re- 
 cently converted, need constant guid- 
 ance and superintendence ; and that if 
 left to themselves they soon, like others, 
 fall into gross and scandalous offences. 
 22. What ! This whole verse is 
 designed to convey the language of 
 severe rebuke for their having so grossly 
 perverted the design of the Lord's sup- 
 per. 1 Have. ye. not houses, &c. Do 
 you not know that the church of God 
 is not designed to be a place of feast- 
 ing and revelry ; nor even a place 
 where to partake of your ordinary 
 meals ] Can it be, that you will come 
 to the places of public worship, and 
 make them the scenes of feasting and 
 riot] Even on the supposition that 
 there had been no disorder ; no revelry ; 
 no intemperance ; yet on every account j 
 it was grossly irregular and disorderly j 
 to make the place of public worship a 
 place for a festival entertainment, f Or 
 despise ye the church of God. The 
 phrase " church of God" Grotius under- i 
 stands of the place. But the word 
 church (sjuu<r/st) is believed not to be | 
 used in that sense in the New Testa- j 
 ment ; and it is not necessary to sup- 
 pose it here. The sense is, that their 
 conduct was such as if they had held 
 in contempt the whole church of God, 
 in all places, with all their views of the 
 Sfacredness and purity of the Lord's sup- 
 per. ^ And shame them that have j 
 not. Margin, Are poor. Something j 
 must here be understood in order to 
 make out the sense. Probably it meant 
 something like possessions, property, 
 
 j conveniences, accommodations. The 
 connexion would make it most natural 
 to understand " houses to eat and drink 
 in ;" and the sense then would be, ' Do 
 | you thus expose to public shame those 
 I who have no accommodations at home ; 
 i who are destitute and poor ] You 
 thus reflect publicly upon their poverty 
 and want, while you bring your own 
 1 provisions, and fare sumptuously, and 
 while those who are thus unable to 
 provide for themselves are thus seen to 
 be poor and needy.' It is hard enough, 
 the idea is, to be poor, and to be desti- 
 tute of a home. But it greatly aggra- 
 vates the matter to be publicly treated 
 in that manner ; to be exposed publicly 
 to the contempt which such a situation 
 implies. Their treatment of the poor 
 in this manner would be a public ex- 
 posing them to shame ; and the apostle 
 i regarded this as particularly dishonour- 
 j able, and especially in a Christian 
 ' church, where all were professedly on 
 | an equality. ^ What shall I say to 
 you ? &c. How shall I sufficiently 
 j express my surprise at this, and my 
 disapprobation at this course 1 It can- 
 not be possible that this is right. It is 
 not possible to conceal surprise and 
 amazement that this custom exists, and 
 is tolerated in a Christian church. 
 
 23. For, &c. In order most effect- 
 ually to check the evils which existed, 
 and to bring them to a proper mode of 
 observing the Lord's supper, the apostle 
 proceeds to state distinctly and particu- 
 larly its design. They had mistaken 
 its nature. They supposed it might 
 be a common festival. They had made 
 it the occasion of great disorder. He 
 therefore adverts to the solemn circum- 
 stances in which it was instituted ; the 
 particular object which it had in view 
 the commemoration of the death of the 
 Redeemer, and the purpose which it 
 was designed to subserve, which wag 
 
32 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 the Lord that which also I 
 delivered unto you, That the 
 Lord Jesus, a the same night 
 in which he was betrayed, took 
 bread : 
 
 a Matt.2G.26. 
 
 not that of a festival, but to keep before 
 the church and the world a constant 
 remembrance of the Lord Jesus until 
 he should again return, ver. 26. By 
 this means the apostle evidently hoped 
 to recall them from their irregular. ties, 
 and to bring them to a just mode of 
 celebrating this holy ordinance. He 
 did not, therefore, denounce them even 
 for their irregularity and gross disorder ; 
 he did not use harsh, violent, vitupera- 
 tive language, but he expected to eform 
 the evil by a mild and tender statement 
 of the truth, and by an appeal to their 
 consciences as the followers of the 
 Lord Jesus. | / have received of the 
 Lord. This cannot refer to tradition, 
 or mean that it had been communicated 
 to him through the medium of the other 
 apostles ; but the whole spirit and scope 
 of the passage seems to mean that he 
 had derived the knowledge of the insti- 
 tution of the Lord's supper directly 
 from the Lord himself. This might 
 have been when on the road to Da- 
 mascus, though that does not seem pro- 
 bable, or it may have been among the 
 numerous revelations which at various 
 times had been made to him. Comp. 
 2 Cor. xii. 7. The reason why he here 
 says that he had received it directly 
 from the Lord is, doubtless, that he 
 might show them that it was of divine 
 authority. ' The institution to which 
 I refer is what I myself received an 
 account of from personal and direct 
 communication with the Lord Jesus 
 himself, who appointed it. It is not, 
 therefore, of human authority. It is 
 not of my devising, but is of divine 
 warrant, and is holy in its nature, and 
 is to be observed in the exact manner 
 prescribed by the Lord himself.' If TLrt 
 wh ich also I delivered, &c. Pau 1 fo u nd- 
 ed the church at Corinth ; and of course 
 he first instituted the observance of the 
 
 24 And when he had given 
 thanks, he brake it, and said, 
 Take, eat; this is my body, 
 which is broken for you : this 
 do in * remembrance of me. 
 
 or, for a. 
 
 Lord's supper there. \ The same night 
 in which he was betrayed. By Judas. 
 See Matt. xxvi. 23 25. 48 50. Paul 
 seems to have mentioned the fact that 
 it was on the very night on which he 
 was betrayed, in order to throw arourld 
 it the idea of greater solemnity. He 
 wished evidently to bring before their 
 minds the deeply affecting circumstances 
 of his death ; and thus to show them 
 the utter imprppriety of their celebrating 
 the ordinance with riot and disorder. 
 The idea is, that in order to celebrate it 
 in a proper manner, it was needful to 
 throw themselves as much as possible 
 into the very circumstances in which 
 it was instituted,- and one of these 
 circumstances most fitted to affect the 
 mind deeply was the fact that he was 
 betrayed by a professed friend and fol- 
 lower. It is also a circumstance the 
 memory of which is eminently fitted to 
 prepare the mind for a proper celebra- 
 tion of the ordinance now. ^ Took 
 bread. Evidently the bread which was 
 used at the celebration of the paschal 
 supper. He took the bread which hap- 
 pened to be before him such as was 
 commonly used. It was not a wafer 
 such as the papists now use ; but was 
 the ordinary bread which was eaten on 
 such occasions. See Note on Matt. 
 xxvi. 26. 
 
 24. And when he had given thanks. 
 See Note on Matt. xxvi. 26. Matthew 
 reads it, " and blessed it." The words 
 here used are, however, substantially 
 the same as there ; and this fact shows 
 that since this was communicated to 
 Paul directly by the Saviour, and in a 
 manner distinct from thit by which 
 Matthew learned the mode of the insti- 
 tution, the Saviour designed that the 
 exact form of the words should be used 
 in its observance, and should thus be 
 constantly borne in mind by the people 
 
i.D. 59.] 
 
 25 Alter the same manner 
 also he took, the cup, when he 
 had supped, saying, This is the 
 
 CHAPTER XI. 
 
 J Take eat, &c. See Note on Matt. 
 xxvi. 26. 
 
 25. After the same manner. In 
 like manner ; likewise. With the same 
 circumstances, and ceremonies, and 
 designs. The purpose was the same. 
 1 When he had supped. That is, all 
 this occurred after the observance of 
 the usual paschal supper. It could 
 not, therefore, be a part of it, nor could 
 it have been designed to be a festival 
 Dr feast merely. The apostle introduces 
 this evidently in order to show them 
 that it could not be, as they seemed to 
 have supposed, an occasion of feasting. 
 It was after the supper, and was there- 
 fore to be observed in a distinct man- 
 ner, f Saying, This cup, &c. See 
 Note, Matt. xxvi. 27, 28. | Is the 
 new testament. The new covenant 
 which God is about to establish with 
 men. The word " testament" with us 
 properly denotes a will an instrument 
 by which a man disposes of his pro- 
 perty after his death. This is also the 
 proper classic meaning of the Greek 
 word here used , JIX.&MX.H (diatheke) . But 
 this is evidently not the sense in which 
 the word is designed to be used in the 
 New Testament. The idea of a will 
 or testament, strictly so called, is not 
 that which the sacred writers intend to 
 convey by the word. The idea is evi- 
 dently that of a compact, agreement, 
 COVEXAXT, to which there is so fre- 
 quent reference in the Old Testament, 
 and which is expressed by the word 
 rvo (Berith"), a compact, a covenant. 
 Of that word the proper translation in 
 Greek would have been owdww, a co- 
 venant, agreement. But it is remark- 
 able that that word never is used by 
 the LXX. to denote the covenant made 
 between God and man. That transla- 
 tion uniformly employs for this purpose 
 the word JizSm;,, a will, or a testament, 
 as a translation of the Hebrew word, 
 where there is a reference to the cove- 
 nant which God is represented as mak- 
 20* 
 
 new testameiit in my blood, this 
 do ye, as oft as ye drink it, in 
 remembrance of me. 
 
 ing with men. The word a-uv^-mtn is 
 used by them but three limes (Isa. 
 xxviii. 15; xxx. 1. Dan. xi. 6), and hi 
 neither instance with any reference to 
 the covenant which God is represented 
 as making with man. The word Sta.- 
 S-M'JW, as the translation of n^J3 (Berith~), 
 occurs more than two hundred times. 
 (See Trommius' Concord.) Now this 
 must have evidently been of design. 
 What the reason was which induced 
 them to adopt this can only be con- 
 jectured. It may have been that as 
 the translation was to be seen by the 
 Gentiles as well as by the Jews (if it 
 were not expressly made, as has been 
 affirmed by Josephus and others, for 
 the use of Ptolemy), they were un- 
 willing to represent the eternal and 
 infinite JEHOVAH as entering into a 
 compact, an agreement with his crea- 
 ture man. They, therefore, adopted a 
 word which would represent him as 
 expressing his will to them in a book 
 of revelation. The version by the 
 LXX. was evidently in use by the 
 apostles, and by the Jews everywhere. 
 The writers of the New Testament, 
 therefore, adopted the word as they 
 found it; and spoke of the new dispen- 
 sation as a new testament which God 
 made with man. The meaning is, that 
 this was the new compact or cove- 
 nant which God was to make with 
 man in contradistinction from that 
 made through Moses. *f In my blood. 
 Through my blood ; that is, this nevf 
 compact is to be sealed with my bloou. 
 in allusion to the ancient custom of 
 sealing an agreement by a sacrifice. See 
 Note, Matt. xxvi. 28. 1 This do ye. 
 Partake of this bread and wine ; that 
 is, celebrate this ordinance, f As ofi 
 as ye drink it. Not prescribing any 
 time; and not even specifying the fre- 
 queney with which it was to be done ; 
 but leaving it to themselves to deter, 
 mine how often they would partake of 
 t. The time of the Passover had been 
 
234 
 
 I. CORINTHIANS. 
 
 [A.D 
 
 26 For as often as ye eat this 
 bread, and drink this cup, l ye 
 
 * or, sJieio ye. a Rev.22.20. 
 
 fixed by positive statute ; the more mild 
 and gentle system of Christianity left 
 it to the followers of the Redeemer 
 themselves to determine how often they 
 would celebrate his death. It was com- 
 manded them to do it ; it was presumed 
 that their love to him would be so strong 
 as to secure a frequent observance ; it 
 was permitted to them, as in prayer, to 
 celebrate it on any occasion of affliction, 
 trial, or deep interest when they would 
 feel their need of it, and when they 
 would suppose that its observance would 
 be for the edification of the church. 
 Tf In remembrance of me. This ex- 
 presses the whole design of the ordi- 
 nance. It is a simple memorial, or re- 
 membrancer; designed to recall in a 
 striking and impressive manner the 
 memory of the Redeemer. It does this 
 i/y a tender appeal to the senses by 
 the exhibition of the broken bread, and 
 by the wine. The Saviour knew how 
 prone men would be to forget him; 
 ;ind he, therefore, appointed this ordi- 
 nance as a means by which his memory 
 should be kept up in the world. The 
 ordinance is rightly observed when it 
 recalls the memory of the Saviour ; and 
 when its observance is the means of 
 producing a deep, and lively, and vivid 
 impression on the mind, of his death for 
 sin. This expression, at the institution 
 of the supper, is used by Luke (ch. 
 xxii. 19) ; though it does not occur in 
 Matthew, Mark, or John. 
 
 26. For as often. Whenever you do 
 this. 1 Ye eat this bread. This is a 
 direct and positive refutation of the 
 doctrine of the papists that the breafl 
 is changed into the real body of the 
 Lord Jesus. Here it is expressly called 
 bread bread still bread after the con- 
 eecration. Before the Saviour insti- 
 tuted the ordinance he took " bread" 
 it was bread then ; it was " bread" 
 which he " blessed" and " brake ;" and 
 it was bread when it was given to 
 them; and it was bread when Paul 
 
 do shew the Lord's death till he 
 come." 
 
 27 Wherefore, 
 
 whosoever 
 
 here says they ate. How then can it 
 be pretended that it is any thing else 
 but bread ] And what an amazing and 
 astonishing absurdity it is to believe 
 that that bread is changed into the flesh 
 and blood of Jesus Christ ! ^ Ye do 
 show the Lord's death. You set forth, 
 or exhibit in an impressive manner, 
 the fact that he was put to death ; 
 you exhibit the emblems of his broken 
 body and shed blood, and your belief 
 of the fact that he died. This shows 
 that the ordinance was to be so far pub- 
 lic as to be a proper showing forth of 
 their belief in the death of the Saviour. 
 It should be public. It is one mode of 
 professing attachment to the Redeemer ; 
 and its public observance often has a 
 most impressive effect on those who 
 witness its observance. Tf Till he come. 
 Till he return to judge the world. 
 This demonstrates, (1.) That it was 
 the steady belief of the primitive church 
 that the Lord Jesus would return to 
 judge the world ; and (2.) That it was 
 designed that this ordinance should be 
 perpetuated, and observed to the end 
 of time. In every generation, there- 
 fore, and in every place where there are 
 Christians, it is to be observed, until 
 the Son of God shall return ; and the 
 necessity of its observance shall cease 
 only when the whole body of the re- 
 deemed shall be permitted to see then 
 Lord, and there shall be no need of 
 those emblems to remind them of him, 
 for all shall see him as he i.. 
 
 27. Wherefore (&rrt). So that; or 
 it follows from what has been said. If 
 this be the origin and intention of the 
 Lord's supper, then it follows that who- 
 ever partakes of it in an improper man- 
 ner is guilty of his body and blood. 
 The design of Paul is to correct theii 
 improper mode of observing this or- 
 dinance; and having showed them the 
 true nature and design of the institu- 
 tion, he now states the consequence* 
 of partaking of it in in improper man- 
 
A. D 59 
 
 CHAPTER XI. 
 
 235 
 
 shall eat this biead, and drink 
 this cup of the Lord, unworthi- 
 
 ner. \ Shall eat this bread. See ver. 
 26. Paul still calls it bread, and shows 
 thus that, he was a stranger to the doc- 
 trine that the bread was changed into 
 the very body of the Lord Jesus. Had 
 the papal doctrine of transubstantiation 
 been true, Paul could not have called it 
 bread. The Romanists do not believe 
 that it is bread, nor would they call it 
 such ; and this shows how needful it is 
 for them to keep the Scriptures from the 
 people, and how impossible to express 
 their dogmas in the language of the Bi- 
 ble. Let Christians adhere to the simple 
 language of the Bible, and there is no 
 danger of their falling into the errors of 
 the papists. 1 Unworthily. Perhaps there 
 is no expression in the Bible that has 
 given more trouble to weak and feeble 
 Christians than this. It is certain that 
 there is no one that has operated to de- 
 ter so many from the communion ; or 
 that is so often made use of as an ex- 
 cuse for not making a profession of 
 religion. The excuse is, ' I am un- 
 worthy to partake of this holy ordi- 
 nance. I shall only expose myself to 
 condemnation. I must therefore wait 
 until I become more worthy, and better 
 prepared to celebrate it.' It is import- 
 ant, therefore, that there should be a 
 correct understanding of this passage. 
 Most persons interpret it as if it were 
 unworthy, and not unworthily, and 
 seem to suppose that it refers to their 
 personal qualifications, to their unfitness 
 to partake of it, rather than to the 
 manner in which it is done. It is to 
 be remembered, therefore, that the word 
 here used is an adverb, and not an ad- 
 jective, and has reference to the manner 
 of observing the ordinance, and not to 
 their personal qualifications or fitness. 
 It is true that in ourselves we are all 
 unworthy of an approach to the table 
 of the Lord ; unworthy to be regarded 
 as his follower* ; unworthy of a title to 
 everlasting life: but it does not follow 
 that we may not partake of this ordi- 
 nance in * worthy, i. e. a proper man- 
 
 ly, a shall be guilty of the body 
 and blood of the Lord. 
 
 a Jno.6.63,64. c.10.21. 
 
 ner, with a deep sense of our sinfulness, 
 our need of a Saviour, and with some 
 just views of the Lord Jesus as our 
 Redeemer. Whatever may be our con- 
 sciousness of personal unworthiness 
 and unfitness and that consciousness 
 cannot be too deep yet we may have 
 such love to Christ, and such a desire 
 to be saved by him, and such a sense 
 of his worthiness, as to make it proper 
 for us to approach and partake of 
 this ordinance. The term unworthily 
 (ui<*|/a>?) means properly in an unwor- 
 thy or improper MANXEU, in a man- 
 ner unsuitable to the purposes for 
 which it was designed or instituted,' 
 and may include the following things, 
 viz. (1.) Such an irregular and inde- 
 cent observance as existed in the 
 church of Corinth, where even gluttony 
 and intemperance prevailed under the 
 professed design of celebrating the sup- 
 per. (2.) An observance of the ordi- 
 nance where there should be no dis- 
 tinction between it and common meals 
 (Note on ver. 29) ; where they did not 
 regard it as designed to show forth the 
 death of the Lord Jesus. It is evident 
 that where such views prevailed, there 
 could be no proper qualification for this 
 observance ; and it is equally clear that 
 such ignorance can hardly be supposed 
 to prevail now in those lands which are 
 illuminated by Christian truth. (3.) 
 When it is done for the sake of mock- 
 ery, and when the purpose is to deride 
 j religion, and to show a marked con- 
 tempt for the ordinances of the gospel. 
 It is a remarkable fact that many infi- 
 dels have been so full of malignity and 
 bitterness against the Christian religion 
 as to observe a mock celebration of the 
 Lord's supper. There is no profounder 
 depth of depravity than this ; there is 
 nothing that can more conclusively o 
 painfully show the hostility of man to 
 the gospel of God. It is a remarkable 
 fact, also, that not a few such persons' 
 have died a most miserable death. Un- 
 der the horrors of an accusing con* 
 
I. CORINTHIANS. 
 
 [A. D. 59 
 
 science, and the anticipated destiny of 
 final damnation, they have left the 
 world as frightful monuments of the 
 justice of God. It is also a fact that 
 not a few infidels who have been en- 
 gaged in such unholy celebrations have 
 Deen converted to that very gospel which 
 they were thus turning into ridicule 
 and scorn. Their consciences have 
 been alarmed ; they have shuddered at 
 the remembrance of the crime ; they 
 have been overwhelmed with the con- 
 sciousness of guilt, and have found no 
 peace until they have found it in that 
 blood whose shedding they were thus 
 profanely celebrating. 1 Shall be guilty 
 (j'yo^t?). This word properly means ob- 
 noxious to punishment for personal 
 crime. It always includes the idea of 
 ill-desert, and of exposure to punishment 
 on account of crime or ill-desert. Matt. 
 v. 22. Comp. Ex. xxii. 3 ; xxxiv. 7. 
 Num.. xiv. 18 ; xxxv. 27. Lev. xx. 9. 
 See also Deut. xix. 10. Matt. xxvi. 66. 
 1 Of the body and blood of the Lord. 
 Commentators have not been agreed in 
 regard to the meaning of this expres- 
 sion. Doddridge renders it, " Shall be 
 counted guilty of profaning and affront- 
 ing in some measure that which is in- 
 tended to represent the body and blood 
 of the Lord." Grotius renders it, " He 
 does the same thing as if he should 
 slay Christ." Bretschneider (Lex.) ren- 
 ders it, " Injuring by crime the body of 
 the Lord." Locke renders it, " Shall be 
 guilty of a misuse of the body and 
 blood of the Lord ;" and supposes it 
 means that they should be liable to the 
 punishment due to one who made a 
 wrong use of the sacramental body and 
 blood of Christ in the Lord's supper. 
 Rosenmiiller renders it, " He shall be 
 punished for such a deed as if he had 
 affected Christ himself with igno- 
 miny." Bloomfield renders it, " He 
 shall be guilty respecting the body, 
 i. e. guilty of profaning the symbols of 
 the body and blood of Christ, and con- 
 sequently shall be amenable to the 
 punishment due to such an abuse of the 
 highest means of grace." But it seems 
 lo me that this does not convey the 
 fulness of the meaning of the passage. 
 
 The obvious and literal sense is evi- 
 dently that they should by such con- 
 duct be involved in the sin of putting 
 the Lord Jesus to death. The phrase 
 " the body and blood of the Lord," in 
 this connexion, obviously, I think, re- 
 fers to his death,- -to the fact that his 
 body was broken, and his blood shed, 
 of which the bread and wine were sym- 
 bols ; and to be guilty of that, means 
 to be guilty of putting him to death ; 
 that is, to be involved in the crime, or 
 to do a thing which should involve the 
 same criminality as that. To see this, 
 we are to remember, (1.) That the 
 bread and wine were symbols or em- 
 blems of that event, and designed to set 
 it forth. (2.) To treat with irreverence 
 and profaneness the bread which was 
 an emblem of his broken body, was to 
 treat with irreverence and profaneness 
 the body itself; and in like manner the 
 wine, the symbol of his blood. (3.) 
 Those, therefore, who treated the sym- 
 bols of his body and blood with pro- 
 faneness and contempt were united in 
 spirit with those who put him to death. 
 They evinced the same feelings towards 
 the Lord Jesus that his murderers did. 
 They treated him with scorn, profane- 
 ness, and derision; and showed that 
 with the same spirit they would have 
 joined in the act of murdering the Son 
 of God. They would evince their hos- 
 tility to the Saviour himself as far as 
 they could do, by showing contempt 
 for the memorials of his body and 
 blood. The apostle does by no means,, 
 however, as I understand him, mean to 
 say that any of the Corinthians had 
 been thus guilty of his body and blood. 
 He does not charge on them this mur- 
 derous intention. But he states what 
 is the fair and obvious construction 
 which is to be put on a wanton disre- 
 spect for the Lord's supper. And the 
 design is to guard them, and all others, 
 against this sin. There can be no doubt 
 that those who celebrate his death in 
 mockery and derision are held guilt} 
 of his body and blood. They show 
 that they have the spirit of his mur- 
 derers ; they evinco it in the mosl 
 ful way possible ; and they who 
 
A D. 59. 
 
 CHAPTER XI. 
 
 23? 
 
 28 Bat let a man examine- 1 
 himself, and so let him eat of 
 
 a 2Cor.l3.5. Uno.3.20,21. 
 
 would thus join in a profane celebra- 
 tion of the Lord's supper would have 
 joined in the cry, " Crucify him, cru- 
 dity him." For it is a most fearful and 
 solemn act to trifle with sacred things ; 
 and especially to hold up to derision 
 and scorn, the bitter sorrows by which 
 the Son of God accomplished the re- 
 demption of the world. 
 
 28. But let a man examine himself. 
 Let him search and see if he have the 
 proper qualifications if he has know- 
 ledge to discern the Lord's body (Note, 
 ver. 29) ; if he has true repentance 
 for his sins; true faith in the Lord 
 Jesus ; and a sincere desire to live the 
 life of a Christian, and to be like the 
 Son of God, and be saved by the merits 
 of his blood. Let him examine him- 
 self, and see whether he have the right 
 feelings of a communicant, and can ap- 
 proach the table in a proper manner. 
 In regard to this we may observe, (1.) 
 That this examination should include 
 the great question about his personal 
 piety, and about his particular and 
 special fitness for this observance. It 
 should go back into the great inquiry 
 whether he has ever been born again ; 
 and it should also have special reference 
 to his immediate and direct preparation 
 for the ordinance. He should not only 
 be able to say in general that he is a 
 ChribtUn, but he should be able to s3y 
 that h< has then a particular prepara- 
 tion fo>- it. He should be in a suitable 
 frame of mind for it. He should have 
 personal evidence that he is a penitent ; 
 that he has true faith in the Lord Jesus ; 
 that he is depending on him, and is 
 desirous of being saved by him. (2.) 
 This examination should be minute 
 and particular. It should extend to 
 the words, the thoughts, the feelings, 
 the conduct. We should inquire whe- 
 ther ii our family and in our business ; 
 whether among Christians, and with 
 the world, we have lived the life of a 
 Christian. We should examine our 
 private thoughts ; our habits of secret 
 
 that bread, and drink of that 
 cup. 
 
 prayer, and of searching the Scriptures. 
 Our examination should be directed to 
 the inquiry whether we are gaining the 
 victory over our easily besetting sins, 
 and becoming more and more conform- 
 ed to the Saviour. It should, in short, 
 extend to all our Christian character ; 
 and every thing which goes to make 
 up or to mar that character should be 
 the subject of faithful and honest exa- 
 mination. (3.) It should be done be- 
 cause, (a) It is well to pause occasion- 
 ally in life, and take an account of our 
 standing in the sight of God. Men 
 make advances in business and in pro- 
 perty only when they often examine 
 their accounts, and know just how they 
 stand, (i) Because the observance of 
 the Lord's supper is a solemn act, and 
 there will be fearful results if it is cele- 
 brated in an improper manner, (c) Be- 
 cause self-examination supposes seri- 
 ousness and calmness, and prevents 
 precipitation and rashness states of 
 mind entirely unfavourable to a proper 
 observance of the Lord's supper, (c?) 
 Because by self-examination one may 
 search out and remove those things 
 that are offensive to God, and the sins 
 which so easily beset us may be known 
 and abandoned, (e) Because the ap- 
 proach to the table of the Lord is a 
 solemn approach to the Lord himself; 
 is a solemn profession of attachment to 
 him ; is an act of consecration to his 
 service in the presence of angels and 
 of men ; and this should be done in a 
 calm, deliberate and sincere manner 
 such a manner as may be the result of 
 a prayerful and honest self-examina- 
 tion, f And so let him eat, &c. And 
 as the result of such examination, or 
 after such an examination ; that is, le* 
 the act of eating that bread be always 
 preceded by a solemn self-examination. 
 Bloomfield . renders it, " and then," 
 " then only." The sense is plain, that 
 | the communion should always be pre- 
 I ceded by an honest and prayerful self- 
 i examination. 
 
I. CORINTHIANS. 
 
 LA. D. 50 
 
 29 For he that eateth and 
 drinketh unworthily, eateth and 
 
 drinketh 1 damnation to himself 
 
 i judgment. Rom. 13.2. 
 
 29. For he that eateth, &c. In or- 
 der to excite them to a deeper reverence 
 for this ordinance, and to a more solemn 
 mode of observing it, Paul in this verse 
 sta f ,es another consequence of partaking 
 of it in an improper and irreverent 
 manner. Comp. ver. 27. t Eateth and 
 drinketh damnation. This is evidently 
 a figurative expression, meaning that 
 by eating and drinking improperly he 
 incurs condemnation ; which is here 
 expressed hy eating and drinking con- 
 demnation itself. The word damna- 
 tion we now apply, in common lan- 
 guage, exclusively to the future and 
 final punishment of the wicked in hell. 
 But the word here used does not of 
 necessity refer to that ; and according 
 to our use of the word now, there is a 
 harshness and severity in our transla- 
 tion which the Greek does not require, 
 and which probably was not conveyed 
 by the word "damnation" when the 
 translation was made. In the margin 
 it is correctly rendered "judgment." 
 The word here used (xg7/x*) properly de- 
 notes judgment ; the result of judg- 
 ing, that is, a sentence; then a sentence 
 by which one is condemned, or con- 
 demnation ; and then punishment. See 
 Rom. iii. 8. ; xiii. 2. It has evidently 
 the sense of judgment here ; and means, 
 that by their improper manner of ob- 
 serving this ordinance, they would ex- 
 pose themselves to the divine displea- 
 sure, and to punishment. And it 
 refers, I think, to the punishment or 
 judgment which the apostle immedi- 
 ately specifies, ver. 30. 32. It means 
 a manifestation of the divine displea- 
 sure which might be evinced in this 
 life ; and which, in the case of the Co- 
 rinthians, was manifested in the judg- 
 ments which God had brought upon 
 them. It cannot be denied, however, 
 that a profane and intentionally irreve- 
 rent manner of observing the Lord's 
 supper will meet with the divine dis- 
 pleasure in the eternal world, and ag- 
 gravate the doom of those who are 
 
 guilty of it. But it is clear that this 
 was not the punishment which the 
 apostle had here in his eye. This is 
 apparent, (1.) Because the Corinthians 
 did eat unworthily, and yet the judg- 
 ments inflicted on them were only tem- 
 poral, that is. weakness, sickness, and 
 temporal death (ver. 30) ; and, (2.) 
 Because the reason assigned for these 
 judgments is, that they might not be 
 condemned with the wicked ; t. e. as 
 the wicked are in hell. ver. 32. 
 Whit by. Comp. 1 Pet. iv. 17. 1 Not 
 discerning the Lord's body. Not din- 
 criminating (/AH Jixx.givtov') between the 
 bread which is used on this occasion 
 and common and ordinary food. Not 
 making the proper difference and distinc- 
 tion between this and common meals. 
 It is evident that this was the leading 
 offence of the Corinthians (see Notes, 
 ver. 20, 21), and this is the proper 
 idea which the original conveys. It 
 does not refer to any intellectual or 
 physical power to perceive that thai 
 bread represented the body of the Lord; 
 not to any spiritual perception which 
 it is often supposed that piety has to 
 distinguish this ; not to any view 
 which faith may be supposed to have 
 to discern the body of the Lord through 
 the elements ; but to the fact that they 
 did not distinguish or discriminate 
 between this and common meals. They 
 did not regard it in a proper manner, 
 but supposed it to be simply an historical 
 commemoration of an event, such as 
 they were in the habit of observing in 
 honour of an idol or a hero by a public 
 celebration. They, therefore, are able 
 to "discern the Lord's body" in the 
 sense intended here, who with a se- joue 
 mind regard it as an institution ap- 
 pointed by the Lord Jesus to com- 
 memorate his death ; and who distin- 
 guish thus between this and ordinary 
 meals and all festivals and feasts de- 
 signed to commemorate other events. 
 In other words, who deem it to be de 
 signed to show forth the fact that his 
 
A.D. 59.1 
 
 CHAPTER XI. 
 
 239 
 
 not discerning the Lord's body. 
 30 For this cause many are 
 
 body was broken for sin, and who de- 
 sire to observe it as such. It is evident 
 that all true Christians may have 
 ability of this kind, and need not incur 
 condemnation by any error in regard to 
 this The humblest arid obscurest fol- 
 lower of the Saviour, with the feeblest 
 faith and love, may regard it as de- 
 signed to set forth the death of his 
 Redeemer ; and observing it thus, will 
 meet with the divine approbation. 
 
 30. For this cause. On account of 
 the improper manner of celebrating the 
 Lord's supper. See ver. 21. ^ Many 
 are weak (d<r3-vj?f). Evidently refer- 
 ring to prevailing bodily sickness and 
 disease. This is the natural and obvi- 
 ous interpretation of this passage. The 
 sense clearly is, that God had sent 
 among them bodily distempers as an 
 expression of the divine displeasure 
 and judgment for their improper mode 
 of celebrating the Lord's supper. That 
 it was not uncommon in those times 
 for God in an extraordinary manner to 
 visit men with calamity, sickness, or 
 death for their sins, is evident from the 
 New Testament. See Note, ch. v. 5. 
 Acts v. 110 ; xiii. 11. 1 Tim. i. 20, 
 and perhaps 1 John v. 16, and James v. 
 14, 15. It may possibly have been the 
 case that the intemperance and glut- 
 tony which prevailed on these oc- 
 casions was the direct cause of no 
 small part of the bodily disease which 
 prevailed, and which in some cases ter- 
 minated in death, ^ And many sleep. 
 Have tiied. The death of Christians 
 in the Scriptures is commonly repre- 
 sented under the image of sleep. Dan. 
 xii. 2. John xi. 11, 12. 1 Cor. xv. 51. 
 1 Thess. iv. 14; v. 10. Perhaps it 
 may be implied by the use of this 
 mild term here, instead of the harsher 
 word death, that these were true Chris- 
 tians. This sentiment is in accordance 
 with all that Paul states in regard to 
 the church at Corinth. Notwithstand- 
 ing all their irregularities, he does not 
 deny that they were sincere Christians, 
 
 weak and sickly among you, and 
 many sleep. 
 
 and all his appeals and reasonings pro- 
 ceed on that supposition, though there 
 was among them much ignoiance and 
 irregularity. God often visits his own 
 people with trial ; and though they are 
 his children, yet this does not exempt 
 them from affliction and discipline on 
 account of their imperfection:?, errors, 
 and sins. The practical lesson taught 
 by this is, that Christians should serve 
 God with purity ; that they should 
 avoid sin in every form ; and that the 
 commission of sin will expose them, as 
 well as others, to the divine displeasure. 
 The reason why this judgment was in- 
 flicted on the Corinthians was, that 
 there might be a suitable impression 
 made of the holy nature of that ordi- 
 nance, and that Christians might be led 
 to observe it in a proper manner. If it 
 be asked whether God ever visits his 
 people now with his displeasure for 
 their improper manner of observing 
 this ordinance, we may reply, (1.) 
 That we have no reason to suppose 
 that he inflicts bodily diseases and 
 corporeal punishments on account of it. 
 But, (2.) There is no reason to doubt 
 that the improper observance of the 
 Lord's supper, like the improper ob- 
 servance of any other religious duty, 
 will be followed with the expression of 
 God's displeasure, and with a spiritual 
 blighting on the soul. This may be 
 evinced in the following modes, (a) 
 In hardening the heart by an improper 
 familiarity with the most sacred and 
 solemn ordinances of religion, (b) In- 
 creased coldness and deadness in the 
 service of God. If the ordinances of 
 the gospel are not the means of making 
 us better, they are the means of making 
 us worse, (c) The loss of the favour 
 of God, or of those pure, and spiritual, 
 and elevated joys which we might have 
 obtained by a proper observance of the 
 ordinance. There is no reason to doubt 
 that God may make* it the occasion of 
 manifesting his displeasure. It may 
 be followed by a want of spiritual COIP 
 
240 
 
 31 For if 
 ourselves, we 
 judged. 
 
 aPs.32.5. Uno.1.9. 
 511. 
 
 L CORINTHIANS. 
 
 |>.D. 59. 
 
 w<? would judge 
 should not be 
 
 b Ps.94.12,13. Heb.12. 
 
 32 But when we are judged, 
 we * are chastened of the Lord, 
 that we should not be condemn- 
 ed with the worjd. 
 
 fort and peace ; by a loss of commu- 
 nion with God ; and by a withholding 
 of those comforts from the soul which 
 might have been enjoyed, and which 
 are imparted to those who observe it in 
 a proper manner. The general princi- 
 ple is, that an improper discharge of 
 any duty will expose us to his displea- 
 sure, and to the certain loss of all those 
 favours which might have resulted from 
 a proper discharge of the duty, and to 
 the tokens of the divine displeasure. 
 And this is as true of prayer, or of any 
 other religious duty, as of an improper 
 observance of the Lord's supper. 
 
 31. For if we ivould judge our- 
 selves. If we would examine ourselves, 
 (ver. 28) ; if we would exercise a strict 
 scrutiny over our hearts, and feelings, 
 and conduct, and come to the Lord's 
 table with a proper spirit, we should 
 escape the condemnation to which they 
 are exposed who observe it in an im- 
 proper manner. If we would exercise 
 proper severity and honesty in deter- 
 mining our own character and fitness 
 for the ordinance, we should not expose 
 ourselves to the divine displeasure. 
 1 We should not be judged. We 
 should not be exposed to the expres- 
 sion of God's disapprobation. He refers 
 here to the punishment which had 
 come upon the Corinthians for their 
 improper manner of observing the or- 
 dinance ; and he says that if they had 
 properly examined themselves, and had 
 understood the nature of the ordinance, 
 that they would have escaped the judg- 
 ments that had come upon them. This 
 is as true now as it was then. If we 
 wish to escape the divine displeasure ; 
 if we wish the communion to be fol- 
 lowed with joy, and peace, and growth 
 in grace, and not with blighting and 
 spiritual barrenness, we should exercise 
 a severe judgment on our character, 
 and feelings, and motives ; and should 
 come to it with a sincere desire to ho- 
 
 nour Christ, and to advance in the 
 divine life. 
 
 32. But when we are judged. This 
 is added, evidently, to console those 
 who had been afflicted on account of 
 their improper manner of observing the 
 Lord's supper. The sense is, that 
 though they were thus afflicted by 
 God ; though he had manifested his 
 displeasure at the manner in which 
 they had observed the ordinance, yet 
 the divine judgment in the case was 
 not inexorable. They were not regard- 
 ed by God as wholly strangers to piety, 
 and would not be lost for ever. They 
 should not be alarmed, therefore, as il 
 there was no mercy for them ; but they 
 should rather regard their calamities as 
 the chastening of the Lord on his own 
 children, and as designed for their sal- 
 vation, t We are chastened of the 
 Lord. It is his act; and it is not 
 vengeance and wrath ; but it is to be 
 regarded as the chastisement of a 
 father's hand, in order that we should 
 not be condemned with the wicked. We 
 are under the discipline (sra/iJ'sc/o^u&S-A) 
 of the Lord ; we are dealt with as 
 children, and are corrected as by the 
 hand of a father. Comp. Heb. xii. 5 
 10, and 2 Cor. vi. 9. The design of 
 God's correcting his children is, that 
 they should be reclaimed, and not de- 
 stroyed, t That we should not be con- 
 demned with the world. It is implied 
 here, (1.) That the world those who 
 were not Christians, would be con- 
 demned ; (2.) That Paul regarded the 
 Corinthians, whom he addressed, and 
 who had even been guilty of this im- 
 proper manner of observing the Lord'i 
 supper, and who had been punished 
 for it, as true Christians ; and, (3.) 
 That the purpose which God had in 
 view in inflicting these judgments on 
 them was, that they might be purified, 
 and enlightened, and recovered from 
 their errors, and saved. This is the de 
 
A.D. W.] 
 
 33 Wherefore, my brethren, 
 when ye come together to eat, 
 tarry one for another. 
 
 34 And if any man hunger, 
 let him eat at home ; that ye 
 come not together unto condem- 
 
 CHAPTER XII. 
 
 24) 
 
 nation. 1 And the rest will I sei 
 in order when I come. 
 
 CHAPTER XII. 
 "VI OW concerning spiritual 
 \fl s i brethren, I would 
 not have you ignorant. 
 
 judgment. 
 
 sign of God in the calamities and judg- 
 ments which he brings on his own 
 children. And so now, if he afflicts 
 us, or leaves us to darkness, or fol- 
 lows the communion with the tokens 
 of his displeasure, it is, that we may be 
 recovered to a deeper sense of our need 
 of him ; to juster views of the ordi- 
 nance : and to a more earnest wish-to 
 obtain his favour. 
 
 33. When ye come together to eat. 
 Professedly to eat the Lord's supper. 
 1 Tarry one for another. Do not be 
 guilty of disorder, intemperance, and 
 gluttony. See Note, ver. 21. Doddridge 
 understands this of the feasts that he 
 supposes to have preceded the Lord's 
 supper. But the more obvious inter- 
 pretation is, to refer it to the Lord's 
 supper itself; and to enjoin perfect 
 order, respect, and sobriety. The idea 
 is, that the table was common for the 
 rich and the poor; and that the rich 
 should claim no priority or precedence 
 over the poor. 
 
 34. And if any man hunger, &c. 
 The Lord's supper is not a common 
 feast ; it is not designed as a place 
 where a man may gratify his appetite. 
 It is designed as a simple commemora- 
 tion, and not as a feast. This remark 
 was designed to correct their views of 
 the supper, and to show them that it 
 was to lie distinguished from the ordi- 
 nary idea of a feast or festival. ^ That 
 yc. come not together unto condemna^ 
 tion. That the effect of your coming 
 together for the observance of the 
 Lord's supper be not to produce con- 
 demnation. See Note, ver. 29. ^ And 
 ihe rest will I set in order, &c. 
 Probably he refers here to other mat- 
 ters on which he had been consulted ; 
 r other things which he knew required 
 
 SI 
 
 to be adjusted. The other matters 
 pertaining to the order and discipline 
 of the church I will defer until I can 
 come among you, and personally ar- 
 range them. It is evident from this, 
 that Paul at this time purposed soon to 
 go to Corinth. See 2 Cor. i. 15, 16. 
 It was doubtless true that there might 
 be many things which it was desirable 
 to adjust in the church there, which 
 could not be so well done by letter. 
 The main things, therefore, which it 
 was needful to correct immediately, he 
 had discussed in this letter ; the other 
 matters he reserved to be arranged by 
 himself when he should go among 
 them. Paul was disappointed in his 
 expectations of returning among them 
 as soon as he had intended (see 2 Cor. 
 i. 17), and under this disappointment 
 he forwarded to them another epistle. 
 If all Christians would follow impli- 
 citly his directions here in regard to the 
 Lord's supper, it would be an ordinance 
 full of comfort. May all so understand 
 its nature, and so partake of it, that 
 they shall meet the approbation of their 
 Lord, and so that it may be the means 
 of saving grace to their souls. 
 CHAPTER XII. 
 
 THIS chapter commences a new sub- 
 ject, the discussion of which continues 
 to the close of the fourteenth chapter. 
 The general subject is that of spiritual 
 endowments, or the right mode of ex- 
 ercising their spiritual gifts, and the 
 degree of honour which was due to 
 those who had been distinguished by 
 God by the special influences of his 
 Spirit. It is evident that many in the 
 church at Corinth had been thus fa- 
 voured ; and it is evident that they had 
 greyly abused these endowments, and 
 that those who were thus favoured had 
 
242 
 
 I. CORINTHIANS. 
 
 claimed a precedency of honour above 
 those who had been less distinguished. 
 It is not improbable that they had, in 
 their letter to Paul (see Note, ch. vii. 
 I), requested his counsel on this sub- 
 ject, and asked him to teach them 
 what measure of honour should be 
 given to those who had been thus en- 
 dowed. This subject, as it was of im- 
 portance not only for them, but for the 
 church at large in all future times, he 
 proceeds to discuss in this, and the two 
 following chapters ; and this discussion 
 closes the second part of the epistle. 
 See the Introduction. The general 
 scope of these chapters is this. (1.) 
 He shows that all those endowments 
 were conferred by the Holy Ghost, and 
 were all for the use of the church; 
 that the church was one, but that there 
 was a necessity for diversified opera- 
 tions in that church ; and that, there- 
 fore, no one should value himself on 
 that gift above his brother, and no one 
 should feel himself dishonoured be- 
 cause he had not been thus favoured. 
 All filled important places in the church, 
 just as the various members and parts 
 of the human system were necessary 
 for its symmetry, action, and health ; 
 and all, therefore, should be willing to 
 occupy the place which God had as- 
 signed them. ch. xii. (2.) In chapter 
 xiii. he recommends love, or charity, as 
 of more value than all other spiritual 
 gifts put together, and therefore recom- 
 mends that that should be especially 
 the object of their desire. (3.) In 
 chapter xiv. he gives particular rules 
 about the proper exercise of spiritual 
 gifts in their public assemblies. This 
 chapter, therefore, is occupied in 
 stating and illustrating the position 
 that all spiritual gifts are conferred by 
 the Holy Ghost, and that no one should 
 so value himself on this gift as to 
 despise those who had not been thus 
 endowed ; and that no one who had 
 not thus been favoured should be de- 
 jected, or regard himself as dishonour- 
 ed. This statement is illustrated in the 
 following manner. 
 
 (I.) Paul states the importance of 
 the subject, ver. 1. 
 
 [A.D. 59 
 
 (2.) He reminds them that they 
 were formerly in a state of ignorance, 
 sin, and idolatry, ver. 2. 
 
 (3.) He states one mark of being 
 under the influence of the Spirit of 
 God that is, that it would lead them 
 to acknowledge and honour Jesus 
 Christ. If the spirit by which they 
 were influenced led them to this, it was 
 proof that it was the Holy Ghost, ver. 3 
 If any pretenders to inspiration were 
 in the habit of speaking disrespectfully 
 of Jesus Christ, or of calling him " ac- 
 cursed" it proved that they were not 
 under the influence of the Holy Ghost. 
 
 (4.) There were diversities in the 
 operations of the Spirit, but however 
 various were these operations, they all 
 proceeded from the same agent, ver. 
 4 11. All were not, therefore, to ex- 
 pect precisely the same influences 01 
 operations ; nor were they to suppose 
 that because there were various opera- 
 tions, that therefore they were not in- 
 fluenced by the Spirit of God. 
 
 (5.) Paul states and illustrates the 
 truth that the church is one. ver. 12 
 27. As the body is one, yet has many 
 members, so is it with the church, ver. 
 12. The body has many members, and 
 no members in the body are useless, 
 but all perform important parts, however 
 unimportant they may seem to be ; and 
 no one member can say that it has no 
 need of the others. So it is in the 
 church, ver. 13 27. 
 
 (6.) This beautiful allegory, drawn 
 from the functions of the various parts 
 of the human body, Paul applies now 
 to the church, and shows (ver. 28 30) 
 that the same thing should be expected 
 in the church of Christ. It followed, 
 therefore, that those who were not as 
 highly favoured as others should not 
 regard themselves as useless, and de- 
 cline their station in the church. It 
 followed also, that those who were in 
 inferior stations should not envy those 
 who had been more highly favoured ; 
 and that those who were in more ele- 
 vated stations, and who had been more 
 signally favoured, should not look down 
 on those beneath them with contempt. 
 It followed also, that they should regai d 
 
A..D. 59.] 
 
 CHAPTER XII. 
 
 243 
 
 2 Ye know that ye were Gen- 
 tiles, carried away unto these 
 
 themselves as one body ; and love and 
 cherish each other with constant Chris- 
 tian affection. 
 
 (7.) Paul tells them fhat it was not 
 mproper to desire the highest endow- 
 ments, but says that he will propose an 
 object of desire to be preferred to these 
 gifts and that is LOVE. ver. 31. 
 
 1. Now concerning. It is now time 
 that I should speak of spiritual endow- 
 ments. He had no doubt been con- 
 sulted in regard to them, and probably 
 various questions had been proposed, 
 which he now proceeded to answer. 
 If Spiritual gifts. The word " gifts" 
 is not in the original. The Greek re- 
 fers to " spiritual" things in general, or 
 to any thing that is of a spiritual na- 
 ture. The whole discussion, however, 
 shows that he refers to the various en- 
 dowments, gifts, or graces that had been 
 bestowed in different degrees on the 
 members of the church including the 
 distinctions in graces, and in degrees 
 of office and rank, which had been 
 made in the Christian church in gene- 
 ral (ch. xii.), as well as the extraordi- 
 nary endowments of the gift of tongues 
 which had been bestowed upon many, 
 ch. xiv. ^ / would not have you igno- 
 rant. The subject is of so much im- 
 portance that it demands particular 
 attention and special care. Comp. 
 Note, ch. x. 1. I would not have you 
 ignorant in regard to the nature of 
 those endowments ; the spirit with 
 which they should be received ; the 
 rules to which they who are thus fa- 
 voured should be subjected ; and the 
 feelings and views which should be 
 cherished in all the members of the 
 church in regard to them. Nothing is 
 of more importance in the church than 
 the doctrine respecting the influences 
 and endowments of the Holy Spirit. 
 
 2. Ye know, &c. This verse is re- 
 garded by many as a parenthesis. But 
 it is not necessary to suppose that it is 
 BO, or that it does not cohere with that 
 which follows. The design seems to be 
 
 dumb a idols, even as ye were 
 led 
 
 olThess.1.9. 
 
 to remind them of their former misera- 
 ble condition as idolaters, in order to 
 make them more sensible of their ad- 
 vantages as Christians, and that they 
 might be led more highly to appreciate 
 their present condition. Paul often re- 
 fers Christians to their former condi- 
 tion to excite in them gratitude for 
 the mercies that God has conferred 
 on them in the gospel. See Note, ch. 
 vi. 11. Comp. Rom. vi. 17. Eph. 
 ii. 11, 12. Titus iii. 3. 1 That ye 
 were Gentiles. Heathen ; worshippers 
 of idols. The idea is, that they were 
 pagans ; that they had no knowledge 
 of the true God, but were sunk in 
 miserable superstition and idolatry. 
 1 Carried away. Led along ; that is, 
 deluded by your passions, deluded by 
 your priests, deluded by your vain and 
 splendid rites of worship. The whole 
 system made an appeal to the senses, 
 and bore along its votaries as if by a 
 foreign and irresistible impulse. The 
 word which is used ( ,.7r*y)]utv:i) con- 
 veys properly the idea of being carried 
 into bondage, or being led to punish- 
 ment, and refers here doubtless to the 
 strong means which had been used by 
 crafty politicians and priests in their 
 former state to delude and deceive 
 them. H Unto these dumb idols. These 
 idols which could not speak an attri- 
 bute which is often given to them, to 
 show the folly of worshipping them. 
 Ps. cxv. 5 ; cxxxv. 15. Hab. ii. 18, 19 
 The ancient priests and politicians de- 
 luded the people with the notion that 
 oracles were uttered by the idols whom 
 they worshipped, and thus they main- 
 tained the belief in their divinity. The 
 idea of Paul here seems to be, (1.) 
 That their idols never could have ut- 
 tered the oracles which were ascribed 
 to them, and consequently that thej 
 had been deluded. (2.) That these 
 idols could never have endowed them 
 with such spiritual privileges as they 
 now had, and consequently that their 
 present state was far preferable to their 
 
244 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 3 Wheiefore I give you to 
 understand, that no man " speak- 
 
 a Mark 9.39. Uno.4.2,3. 
 
 ing by the Spirit of God calleth 
 Jesus 1 accursed : and b (hat no 
 
 1 or, anathema. b JMatt.16.17. 
 
 former condition. U Even as ye were 
 led. Were led by the priests in the 
 temples of the idols. They were under 
 strong delusions and the arts of cun- 
 ning and unprincipled men. The idea 
 is, that they had been under a strong 
 infatuation, and were entirely at the 
 control of their spiritual leaders a de- 
 scription remarkably applicable now to 
 all forms of imposture in the world. 
 No system of paganism consults the 
 freedom and independence of the mind 
 of man ; but it is everywhere charac- 
 terized as a system of power, and not 
 of thought ; and all its arrangements 
 are made to secure that power without 
 an intelligent assent of the understand- 
 ing and the heart. 
 
 3. Wherefore I give you to under- 
 stand. I make known to you. The 
 force of this expression is, / give you 
 this rule to distinguish, or by which 
 you may know what influences and 
 operations are from God. The design 
 of the passage is, to give them some 
 simple general guide by which they 
 could at once recognise the operations 
 of the Spirit of God, and determine 
 whether they who claimed to be under 
 that operation were really so. That 
 rule was, that all who were truly in- 
 fluenced by the Holy Ghost would be 
 disposed to acknowledge and to know 
 Jesus Christ; and where this disposi- 
 tion existed, it was of itself a clear de- 
 monstration that it was the operation 
 of the Spirit of God. The same rule 
 substantially is given by John (1 John 
 iv. 2), by which to test the nature of the 
 spirit by which men profess to be in- 
 fluenced. " Hereby know ye the Spirit 
 of God : Every spirit that confesses 
 that Jesus Christ is come in the flesh 
 is of God." Comp. also Note to Matt, 
 xvi. 17. t That no man. No one 
 (//?). It may refer to a man, or to 
 demons, or to those who pretended to 
 be under inspiration of any kind. And 
 it may refer to the Jews who may have 
 pretended to bo under the influence of 
 
 God's Spirit, and who yet anathema 
 tized and cursed the name of Jesus. 
 Or it may be intended simply as a gene- 
 ral rule ; meaning that if any one, who- 
 ever he might be, should blaspheme *Jie 
 name of Jesus, whatever were his pre- 
 tensions, whether professing to be under 
 the influence of the Holy Spirit among 
 the Jews, or to be inspired among the 
 Gentiles, it was full proof that he was 
 an impostor. The argument is, that 
 the Holy Spirit in all instances would 
 do honour to Jesus Christ, and would 
 prompt all who were under his influ- 
 ence, to love and reverence his name. 
 If Speaking by the Spirit of God. 
 Under the influence of inspiration. 
 t Calleth. Says, or would say ; that is, 
 no such one would use the language 
 of anathema in regard to him. ^f Ac- 
 cursed. Marg. Anathema ( vad-e^ua). 
 See Note, Acts xxiii. 14. Rom. ix. 3. 
 Comp. 1 Cor. xvi. 22. Gal. i. 8, 9. 
 The word is one of execration, or 
 cursing ; and means, that no one under 
 the influence of the Holy Spirit could 
 curse the name of Jesus, or denounce 
 him as execrable and as an impostor. 
 The effect of the influences of the Spirit 
 would be in all instances to inspire 
 reverence for his name and work. It is 
 probable that the Jews were here prin- 
 cipally intended, since there is a bitter- 
 ness and severity in the language which 
 accords with all their expressions of 
 feeling towards Jesus of Nazareth- It 
 is possible, also, and indeed probable, 
 that the priests and priestesses ot" the 
 pagan gods who pretended to be under 
 the influence of inspiration might de- 
 nounce the name of Jesus, because they 
 would all be opposed to the purity of 
 his religion. 1 And that no man can 
 say, &c. That is, that it cannot occur, 
 or even happen, thut any one will ac- 
 knowledge Jesus as the Messiah who is 
 not influenced by the Holy Ghost. The 
 meaning is, not that no me has physi- 
 cal ability to say that Jesus is Lord 
 unless aided by the Holy Ghost, since 
 
A. D. 59.] 
 
 man can say that Jesus is the 
 Lord, but by the Holy Ghost. 
 
 CHAPTER XII. 
 
 
 245 
 
 all men can say this ; but that no one 
 will be disposed heartily to say it ; no 
 one will acknowledge him as their 
 Lord ; it can never happen that any 
 one will confess him as the true Mes- 
 siah who has not been brought to this 
 state by the agency of the Holy Ghost. 
 t Is the Lord. Is the Messiah ; or shall 
 acknowledge him as their Lord, t But 
 by the Holy Ghost. Unless he is in- 
 fluenced by the Holy Spirit. This is 
 a very important verse, not only in re- 
 gard to the particular subject under 
 consideration in the time of Paul, but 
 also in its practical bearing at present. 
 We may learn from it, (1.) That it is 
 a proof that any man is under the in- 
 fluence of the Holy Spirit who is heart- 
 ily disposed to honour the name and 
 work of Jesus Christ. (2.) Those 
 forms and modes of religion ; those re- 
 ligious opinions and practices, will be 
 most in accordance with the designs of 
 the Spirit of God, which do most to ho- 
 nour the name and work of Jesus 
 Christ. (3.) It is true that no man will 
 ever cherish a proper regard for Jesus 
 Christ, nor love his name and work, 
 unless he is influenced by the Holy 
 Ghost. No man loves the name and 
 work of the Redeemer by following 
 simply the inclinations of his own cor- 
 rupt heart. In all instances of those 
 who have been brought to a willingness 
 to honour him, it has been by the 
 agency of the Holy Ghost. (4.) If 
 any man, in any way, is disposed to 
 disparage the work of Christ, to speak 
 lightly of his person or his name ; or 
 holds doctrines that infringe on the ful- 
 ness of the truth respecting his divine 
 nature, his purity, his atonement, it is 
 proof that he is not under the influence 
 of the Spirit of God. Just in propor- 
 tion as he shall disparage that work or 
 name, just in that proportu n does he 
 give evidence that he is not influenced 
 by the Divine Spirit ; but by proud rea- 
 son, or by imagination, or by a heart 
 that is not reconciled to God. (5.) All 
 21* 
 
 2 
 
 4 Now there are diversities 
 of gifts, but the same Spirit. 
 
 a Heb.2.4. IPet.l.lO. 
 
 
 
 true religion is the production of the 
 Holy Spirit. For religion consists es- 
 sentially in a willingness to honour, 
 and love, and serve the Lord Jesus 
 Christ; and where that exists, it is 
 produced by the Holy Spirit. (6.) The 
 influence of the Holy Spirit should be 
 cherished. To grieve away that Spirit 
 is to drive all proper knowledge of the 
 Redeemer from the soul ; to do this i? 
 to leave the heart to coldness, and dark- 
 ness, and barrenness, and spiritual 
 death. 
 
 4. Now there are diversities of gifts. 
 There are different endowments con- 
 ferred on Christians. For the meaning 
 of the word gifts, see Note, Rom. i. 1 1. 
 Comp. Rom. v. 15, 16 ; vi. 23 ; xi. 29; 
 xii. 6. 1 Cor. i. 7 ; vii. 7. H But the 
 same Spirit. Produced by the same 
 Spirit the Holy Ghost. What those 
 diversities of gifts are, the apostle enu- 
 merates in ver. 8 11. The design for 
 which he refers to these various endow- 
 ments is evidently to show those whom 
 he addressed, that since they are all 
 produced by the same Holy Spirit, have 
 all the same divine origin, and are all 
 intended to answer some important 
 purpose and end in the Christian 
 church, that, therefore, none are to be 
 despised ; nor is one man to regard 
 himself as authorized to treat another 
 with contempt. The Spirit has divided 
 and conferred those gifts according to 
 his sovereign will ; and his arrange- 
 ments should be regarded with submis- 
 sion, and the favours which he confers 
 should be received with thankfulness. 
 That the Holy Spirit the third person 
 of the adorable Trinity is here intend- 
 ed by the word " Spirit," seems to be 
 manifest on the face of the passage, 
 and has been the received interpreta- 
 tion of the church until it was called in 
 question by some recent German com- 
 mentators, at the head of whom was 
 Eichhorn. It is not the design of these 
 notes to go into an examination of 
 questions of criticism, such as an in 
 
246 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 5 And there are differences of 
 1 administrations, but the same 
 Lord. 
 
 or, ministries. 
 
 6 And there are diversities fl 
 of operations ; but it is the same 
 God which worketh all in all. 
 
 a Rom.l2.G,&c. 
 
 quiry like this would involve. Nor is 
 it necessary. Some of the arguments 
 by which the common interpretation is 
 defended are the following. (1.) It is 
 the obvious interpretation. It is k that 
 which occurs to the great mass of read- 
 ers, as the true and correct exposition. 
 (2.) It accords with the usual meaning 
 of the word Spirit. No other intelli- 
 gible sense can be given to the word 
 here. To say, with Eichhorn, that it 
 means " nature," that there are the 
 same natural endowments, though cul- 
 tivated in various measures by art and 
 education, makes manifest nonsense, 
 and is contrary to the whole structure 
 and scope of the passage. (3.) It ac- 
 cords with all the other statements in 
 the New Testament, where the endow- 
 ments here referred to, " wisdom/' 
 "knowledge," "faith," "working of 
 miracles," &c., are traced to the Holy 
 Spirit, and are regarded as his gift. 
 (4.) The harmony, the concinnity of 
 the passage is destroyed by supposing 
 that it refers to any thing else than the 
 Holy Spirit. In this verse the agency 
 of the Spirit is recognised, and his ope- 
 rations on the mind referred to ; in the 
 next verse the agency of the Son of 
 God (see note on the verse) is referred 
 to ; and in the following verse, the 
 agency of God evidently the Father 
 is brought into view ; and thus the en- 
 tire passage (ver. 4 6) presents a con- 
 nected view of the operations performed 
 * by the Father, Son, and Holy Ghost in 
 the work of redemption. To deny that 
 this verse refers to the Holy Spirit is to 
 break up the harmony of the whoie 
 passage, and to render it in no small 
 degree unmeaning. But if this refers 
 to the Holy Spirit, then it is an unan- 
 swerable argument for his personality, 
 and for his being on an equality with 
 the Father and the Son. 
 
 5. Of administrations. Marg. Mi- 
 nistries. Thi word properly denotes 
 
 ministries ; so that there are different 
 ranks and grades in the ministries wmch 
 Christ has appointed, to wit, those spe 
 cified in ver. 9, 10. 28. 1 But the 
 same Lord. This refers evidently to 
 the Lord Jesus, by whom these various 
 orders of ministers were appointed, and 
 under whose control they are. See 
 Note, Acts i. 24. Comp. Eph. iv. 5. 
 The term Lord, when it stands by it- 
 self in the New Testament, usually re- 
 fers to the Lord Jesus, the name by 
 which he was commonly known by the 
 disciples. See John xx. 25. The fact 
 also that this stands between the men- 
 tion of the work of the Spirit (ver. 4) 
 and the work of God (ver. 6), and the 
 fact that to the Lord Jesus appertained 
 the appointment of these various grades 
 of officers in the church (comp. Matt. 
 x. 1, seq., and Luke x. 1, seq.), is fur- 
 ther proof that this refers to him. The 
 design of the verse is, to show that all 
 these offices had their appointment from 
 him ; and that since all were his ap 
 pointment, and all were necessary, no 
 one should be proud of an elevated sta- 
 tion ; no one should be depressed, 01 
 feel himself degraded, because he had 
 been designated to a morfi humble of- 
 fice. 
 
 6. Of operations. Of works; to wit, 
 of miracles, such as God produces in 
 the church, in the establishment and 
 defence of his religion. There are dif- 
 ferent operations on the mind and heart ,' 
 and different powers given to man, or 
 different qualifications in building up 
 and defending his cause. Or it may 
 be, possibly, that Paul here refers to 
 the works of God mainly for mere illus- 
 tration, and by the word " operations" 
 moans the works, which God has per- 
 formed in creation and providence. His 
 works are various. They are not all 
 alike, though they come from the same 
 hand. The sun, the moon, the stars, 
 the earth are different ; the trees of the 
 
\.D.59] 
 7 But 
 
 CHAPTER XII. 
 
 247 
 
 the manifestation 
 
 a Eph.4.7. 
 
 of 
 
 forest, the beasts of the field, the fowls 
 of the air, the inhabitants of the deep 
 are different ; the flowers, and shrubs, 
 and herbs are different from each other ; 
 yet, however much they may vary, they 
 are formed by the same hand, are the 
 productions of the same God, are to be 
 regarded as proofs of the same wisdom 
 and power. The same thing should 
 be expected in his church ; and we 
 should anticipate that the endowments 
 of its members would be various. ^ But 
 it is the same God. The same Father ; 
 all these operations are produced by the 
 same God. They should not, therefore, 
 be undervalued or despised ; nor should 
 any one be unduly elated, or pride him- 
 self on what has been conferred by 
 God alone, t All in all. All these ope- 
 rations are to be traced to him. His 
 agency is everywhere. It is as really 
 seen in the insect's wing as in the limbs 
 of the mammoth; as really in the hum- 
 blest violet as in the loftiest oak of the 
 forest. All, therefore, should regard 
 themselves as under his direction, and 
 should submit to his arrangements. If 
 men regard their endowments as the 
 gift of God, they will be thankful for 
 them, and they will not be disposed to 
 despise or undervalue others who have 
 been placed in a more humble condition 
 and rank in the church. 
 
 7. But the manifestation of the Spi- 
 rit. The word " manifestation" (9*^- 
 a>!r/c) means properly that which makes 
 manifest, conspicuous, or plain ; that 
 which illustrates, or makes any thing 
 seen or known. Thus conduct mani- 
 fests the state of the heart ; and the ac- 
 tions are a manifestation, or showing 
 forth of the real feelings. The idea 
 here is, tha there is given to those re- 
 ferred to, such gifts, endowments, or 
 graces as shall manifest the work and 
 nature of the Spirit's operations on the 
 mind ; such endowments as the Spirit 
 makes himself known by to men. All 
 that he produces in the mind is a mani- 
 festation of his character and work, in 
 
 the Spirit is given to every man 
 to profit" withal. 
 
 the same way as the works of God in 
 the visible creation are a manifestation 
 of his perfections. ^ Is given to every 
 man, To every man whose case is here 
 under consideration. The idea is not 
 at all that the manifestation of the Spirit 
 is given to all men indiscriminately, to 
 pagans, and infidels, and scoffers as 
 well as to Christians. The apostle 
 is discoursing only of those who are 
 Christians, and his declaration should 
 be confined to them alone. Whatever 
 may be true of other men, this state- 
 ment should be confined wholly to 
 Christians, and means simply that the 
 Spirit of God gives to each Christian 
 such graces and endowments as he 
 pleases ; that he distributes his gifts to 
 all, not equally, but in a manner which 
 he shall choose ; and that the design 
 of this is, that all Christians should use 
 his endowments for the common good. 
 This passage, therefore, is very impro- 
 perly adduced to prove that the gifts 
 and graces of the Holy Spirit are con- 
 ferred alike on all men, and that pagans, 
 and blasphemers, and sinners in gene- 
 ral are under his enlightening influ- 
 ences. It has no reference to any such 
 doctrine, but should be interpreted as 
 referring solely to Christians, and the 
 various endowments which are confer- 
 red on them. ^ To profit withal (TT^S 
 TO sry^gjy). Unto profit; i.e. for uti- 
 lity, or use; or to be an advantage to 
 the church ; for the common good ol 
 all. This does not mean that each one 
 must cultivate and improve his graces 
 and gifts, however true that may be, but 
 that they are to be used for the common 
 good of the church ; they are bestowed 
 for utility, or profit ; they are con- 
 ferred in such measures and in such a 
 manner as are best adapted to be useful, 
 and to do good. They are bestowed 
 not on all equally, but in such a manner 
 as shall best subserve the interests of 
 piety and the church, and as shall tend 
 harmoniously to carry on the great in 
 terests of religion, and further the we! 
 
I. CORINTHIANS. 
 
 8 For to one is given, by the 
 Spirit, fl the word of wisdom ; b 
 to another the word of know- 
 ledge, e by the same Spirit ; 
 
 alsa.ll.2,3. b c.2.6,7. c c.13.2. 
 
 fare of the whole Christian body. The 
 doctrine of this verse is, therefore, (1.) 
 That the Holy Spirit bestows such 
 endowments on all Christians as he 
 pleases; and, (2.) That the design is, 
 in the best manner to promote the 
 common welfare the peace and edi- 
 fication of the whole church. It fol- 
 lows from this, (1.) That no Christian 
 should be unduly elated, as if he were 
 more worthy than others, since his en- 
 dowments are the simple gift of God ; 
 (2.) That no Christian should be de- 
 pressed and disheartened, as if he occu- 
 pied an inferior or unimportant station, 
 since his place has also been assigned 
 him by God ; (3.) That all should be 
 contented, and satisfied with their allot- 
 ments in the church, and should strive 
 only to make the best use of their talents 
 and endowments; and, (4.) That all 
 should employ their time and talents 
 for the common utility ; for the fur- 
 therance of the common welfare, and 
 the advancement of the kingdom of 
 Christ on earth. 
 
 8. For to one is given. In order to 
 show what endowments he refers to, 
 the apostle here particularizes the va- 
 rious gifts which the Holy Spirit im- 
 parts in the church. ^ By the Spirit. 
 By the Holy Ghost ; by his agency on 
 the mind and heart. ^ The word of 
 wisdom. One he has endowed with 
 wisdom, or has made distinguished for 
 wise, and prudent, and comprehensive 
 views of the scheme of redemption, and 
 with a faculty of clearly explaining it 
 to the apprehension of men. It is not 
 certain that the apostle meant to say 
 that this was the most important or 
 most elevated endowment because he 
 places it first in order. His design does 
 not seem to be to observe the order of 
 importance and value, but to state, as 
 it occurred to him, the fact that these 
 Carious endowments had been conferred 
 
 [A. D. 59 
 
 9 To another faith, d by the 
 same Spirit; to another the 
 gifts of healing, e by the same 
 Spirit ; 
 
 d Eph.2.8. 
 
 e Mark 16. 18. James 5.14. 
 
 on different men in the church. The 
 sense is, that one man would be pro- 
 minent and distinguished as a wise 
 man a prudent counsellor, instructor, 
 and adviser. ^ To another the word 
 of knowledge. Another would be dis- 
 tinguished for knowledge. He would 
 be learned; would have a clear view 
 of the plan of salvation, and of the doc- 
 trines and duties of religion. The same 
 variety is observed in the ministry at all 
 times. One man is eminent as a wise 
 man ; another as a man of intelligence 
 and knowledge ; and both may be 
 equally useful in their place in the 
 church. J By the saint Spirit. All 
 is to be traced to the same Spirit ; all, ' 
 therefore, may be really useful and ne- 
 cessary ; and the one should not pride 
 himself in his endowments above the 
 other. 
 
 9. To another faith. Another shall 
 be distinguished for simple confidence 
 in God ; and his endowment is also 
 given by the same Spirit. Many of the 
 most useful men in the church are dis- 
 tinguished mainly for their simple con- 
 fidence in the promises of God ; and 
 often accomplish more by prayer and 
 by their faith in God than others do 
 who are distinguished for their wisdom 
 and learning. Humble piety and re- 
 liance in the divine promises, and that 
 measure of ardour, fearlessness, and zeal 
 which result from such confidence ; 
 that belief that all obstacles must be 
 and will be overcome that oppose the 
 gospel ; and that God will secure the 
 advancement of his cause, will often do 
 infinitely more in the promotion of his 
 kingdom than the most splendid en 
 dowments of learning and talent. In 
 deed, if a man were disposed to do good 
 on the widest scale possible, to do the 
 utmost that he possibly could in saving 
 men, he would best accomplish it by 
 seeking simple /ai'/ A ir God s aid and 
 
. D. 59. j 
 
 CHAPTER XII. 
 
 219 
 
 10 To another the working 
 of miracles ; to another prophe- 
 cy ; to another discerning of spi- 
 
 prorniscs, and then under the influence 
 of this, engage with ardour in doing 
 what he could. Faith is one of the 
 highest endowments of the Christian 
 life ; and yet, though all may attain it, 
 it is one of the rarest endowments. Per- 
 haps by many it is despised, because it 
 may be obtained by aii; because it is a 
 grace in which the poor and the humble 
 may be as much distinguished as the 
 man of splendid talents and profound 
 learning. ^ To another tke gifts of 
 healing. See Mark xvi. 18. This was 
 promised to the disciples of the Saviour; 
 and in the early church was conferred 
 on many. Comp. Acts v. 12. 15, 16; 
 xix. 12. It would seem from this pas- 
 sage that the gift of healing was con- 
 ferred on some in a more eminent de- 
 gree than on others. 
 
 10. To another the working of mi- 
 racles- Commentators have felt some 
 perplexity in distinguishing this from 
 what is mentioned in ver. 9 of the gift 
 of healing. It is evident that the apostle 
 there refers to the power of working 
 miracles in healing inveterate and vio- 
 lent diseases. The expression here 
 used, " working of miracles" (m^M'^xTX 
 Juvafteuv), refers probably to the more 
 extraordinary and unusual kinds of 
 miracles ; to those which were regarded 
 as in advance of the power of healing 
 diseases. It is possible that it may denote 
 what the Saviour had reference to in 
 Mark xvi. 18, where he said they should 
 take up serpents, and if they drank any 
 deadly thing it should not hurt them ; 
 and possibly also to the power of laising 
 up the dead. That this power was pos- 
 sessed by the apostles is well known ; 
 ard it is possible that it was possessed 
 by others also of the early Christians. 
 It is clear from all this that there was 
 a difference even among those who 
 had the power of working miracles, and 
 that Vhis power was conferred in a more 
 eminent degree on some than on others. 
 
 rits ; to another divers kinds of 
 tongues ; b to another the inter- 
 pretation of tongues : 
 
 olJno.4.1. b Acts 2.4,7- 11. 
 
 Indeed, the extraordinary endowments 
 conferred on the apostles and the early 
 Christians seem to have been regulated 
 to a remarkable degree in accordance 
 with the rule by which ordinary endow- 
 ments are conferred on men. Though 
 all men have understanding, memory, 
 imagination, bodily strength, &c., yet 
 one has these in a more eminent degree 
 than others ; and one is characterized 
 for the possession of one of those quali- 
 ties more than for another. Yet all are 
 bestowed by the same God. So it was 
 in regard to the extraordinary endow- 
 ments conferred on the early Christians, 
 Comp. ch. xiv., especially ver. 32. 
 
 10. To another prophecy. See Note. 
 Rom. xii. 6. ^ To another discerning 
 of spirits. Comp. 1 John iv. 1. This 
 must refer to some power of searching 
 into the secrets of the heart; of know- 
 ing what were a man's purposes, views, 
 and feelings. It may relate either to 
 the power of determining by what spirit 
 a man spoke who pretended to be in- 
 spired, whether he was truly inspired 
 or whether he was an impostor ; or it 
 may refer to the power of seeing whe- 
 ther a man was sincere or not in his 
 Christian profession. That the apostles 
 had this power, is apparent from the 
 case of Ananias and Sapphira (Acts v. 
 1 10), and from the case of Ely mas, 
 Acts xiii. 9 11. It is evident that 
 where the gift of prophecy and in- 
 spiration was possessed, and where it 
 would confer such advantages on those 
 who possessed it, there would be many 
 ! pretenders to it; and that it would be 
 j of vast importance to the infant church, 
 | in order to prevent imposition, that 
 j there should be a power in the church 
 of detecting the imposture. 1 To ano- 
 ther divers kinds of tongues. The 
 power of speaking various languages. 
 ! See Acts ii. 4. 7- -11. This passage 
 | also seems to imply that the extraor- 
 dinary endowments of the Holy Spiri 
 
250 
 
 f. CORINTHIANS. 
 
 [A. D 59. 
 
 11 But all these worketh that 
 one and the selfsame Spirit, di- 
 
 vrerc not conferred on all alike. Tf To 
 another the interpretation of tongues. 
 The power of interpreting foreign lan- 
 guages ; or of interpreting the language 
 which might be used by the " prophets" 
 in their communications. See Note, 
 ch. xiv. 27. This was evidently a fa- 
 culty different from the power of speak- 
 ing a foreign language ; and yet it might 
 be equally useful. It would appear 
 possible that some might have had the 
 power of speaking foreign languages 
 who were not themselves apprized of 
 the meaning, and that interpreters were 
 needful in order to express the sense to 
 the hearers. Or it may have been that 
 in a promiscuous assembly, or in an 
 assembly made up of those who spoke 
 different languages, a part might have 
 understood what was uttered, and it was 
 needful that an interpreter should ex- 
 plain it to the other portion. See Notes 
 on ch. xiv. 28. 
 
 11. But all these. All these various 
 endowments. ^ Workelh. Produces. 
 AH these are to be traced to him. \ That 
 one and the selfsame Spirit. The 
 Holy Spirit. Acts ii. They were all, 
 though so different in themselves, to be 
 traced to the Holy Ghost, just as all 
 the natural endowments of men their 
 strength, memory, judgment, &c. 
 though so various in themselves, are 
 to be traced to the same God. 1 Di- 
 viding to every man severally. Con- 
 ferring on each one as he pleases. He 
 confers on each one that which he sees 
 to be best and most wise and proper. 
 t As he will. As he chooses ; or as in 
 his view seems best. Dr. Doddridge 
 remarks that this word does " not so 
 much express arbitrary pleasure, as a 
 determination founded on wise coun- 
 sel." It implies, however, that he does 
 it as a sovereign ; as he sees to be right 
 and best. He distributes these favours 
 as to him seems best adapted to promote 
 the welfare of the whole church and to 
 advance his cause. Some of the doc- 
 
 viding a to every man severally 
 as he will. 
 
 ver.6. 
 
 trines which are taught by this verse 
 are the following : (1.) The Holy Ghost 
 is a person. For, he acts as a person; 
 distributes favours, confers endowments 
 and special mercies " as he will." This 
 proves that he is, in some respects, dis- 
 tinguished from the Father and the 
 Son. It would be absurd to say of an 
 attribute of God, that it confers favours, 
 and distributes the various endowments 
 of speaking with tongues, and raising 
 the dead. And if so, then the Holy 
 Ghost is not an attribute of God. 
 (2.) He is a sovereign. He gives to 
 all as he pleases. In regard to spiritual 
 endowments of the highest order, he 
 deals with men as he does in the com- 
 mon endowments bestowed on men, 
 and as he does in temporal blessings. 
 He does not bestow the same blessings 
 on all, nor make all alike. He dis- 
 penses his favours by a rule which he 
 has not made known, but which, we 
 may be assured, is in accordance with 
 wisdom and goodness. He wrongs no 
 one ; and he gives to all, the favours 
 which might be connected with eternal 
 life. (3.) No man should be proud of 
 his endowments. Whatever they may 
 be, they are the gifts of God, bestowed 
 by his sovereign will and mercy. But 
 assuredly we should not be proud of 
 that which is the mere gift of another; 
 and which has been bestowed, not in 
 consequence of any merit of ours, but 
 according to his mere sovereign will. 
 (4.) No man should be depressed, 01 
 should despise his own gifts, howevei 
 humble they may be. In their own 
 place, they may be as important as the 
 higher endowments of others. That 
 God has placed him where he is, or has 
 given less splendid endowments than 
 he has to others, is no fault of his. 
 j There is no crime in it ; and he should, 
 ! therefore, strive to improve his " one 
 i talent," and to make himself nstful in 
 the rank where he is placed. And, 
 1 (5.) No man should despise another 
 
A. D. 59.J 
 
 CHAPTER XII. 
 
 251 
 
 12 For as the body is one, 
 and hath many members, and 
 all the members of that one 
 
 because he is in a more humble rank, 
 or is less favoured than himself. God 
 has made the difference, and we should 
 respect and honour his arrangements, 
 and should show that respect and ho- 
 nour by regarding with kindness, and 
 treating as fellow labourers with us, all 
 who occupy a more humble rank than 
 we do. 
 
 12. For as the body is one. The 
 general sentiment which the apostle 
 had been illustrating and enforcing was, 
 that all the endowments which were 
 possessed in the church were the work 
 of the same Holy Spirit, and that they 
 ought to be appropriately cherished and 
 prized, as being all useful and valuable 
 in their places. This sentiment he now 
 illustrates (ver. 1227) by a beautiful 
 similitude taken from the mutual de- 
 pendence of the various parts of the 
 human body. The human body is one, 
 and yet is composed of various members 
 and parts that all unite harmoniously 
 in one whole, ^ Being many. Or, 
 although they are many ; or while they 
 are in some respects separate, and per- 
 form distinct and different functions, 
 yet they all unite in one harmonious 
 whole. ^ So also is Christ. The 
 church is represented as the body of 
 Christ (ver. 27), meaning that it is one, 
 and that he sustains to it the relation 
 of Head. Comp. Eph. i. 22, 23. As 
 the head is the most important part of 
 the body, it may be put for the whole 
 body; and the name Christ here, the 
 head of the church, is put for the whole 
 body of which he is the head ; and 
 means here the Christian society, or 
 the church. This figure, of a part for 
 the whole, is one that is common in all 
 languages. See Note, Rom. xii. 4, 5. 
 
 13. For by one Spirit. That is, by 
 the agency or operation of the same 
 Spirit, the Holy Ghost, we have been 
 united into one body. The idea here 
 is the same as that presented above 
 
 body, being many, are one 
 body; so also is Christ. 
 
 13 For by one Spirit are we 
 
 a ver.27. 
 
 (ver. 7. 11), by which all the endow- 
 ments of Christians are traced to the 
 same Spirit. Paul here says, that that 
 Spirit had so endowed them as to fit 
 them to constitute one body, or to be 
 united in one, and to perform the vari- 
 ous duties which resulted from their 
 union in the same Christian church. 
 The idea of its having been done by 
 one and the same Spirit is kept up and 
 often presented, in order that the en- 
 dowments conferred on them might be 
 duly appreciated. ^ Are we all. Every 
 member of the church, whatever may 
 be his rank or talents, has received his 
 endowments from the same Spirit. 
 ^f Baptized into one body. Many sup- 
 pose that there is reference here to the 
 ordinance of baptism by water. But 
 the connexion seems rather to require 
 us to understand it of the baptism of 
 the Holy Ghost (Matt. iii. 11) ; and if 
 so, it means, that by the agency of the 
 Holy Spirit, they had all been fitted, 
 each to his appropriate place, to consti- 
 tute the body of Christ the church. 
 If, however, it refers to the ordinance 
 of baptism, as Bloomfield, Calvin, 
 Doddridge, &c. suppose, then it means, 
 that by the very profession of religion 
 as made at baptism, by there being but 
 one baptism (Eph. iv. 5), they had all 
 professedly become members of one ana 
 the same body. The former interpre- 
 tation, however, seems to me best to 
 suit the connexion, f Whether we be 
 Jews or Gentiles. There is no differ- 
 ence. All are on a level. In regard to 
 the grand point, no distinction is mad, 
 whatever may have been our former 
 condition of life, f Bond or free. It 
 is evident that many who were slaves 
 were converted to the Christian faith. 
 Religion, however, regarded all as on a 
 level ; and conferred no favours on the 
 free which it did not on the slave. It 
 was one of the happy lessons of Chris- 
 tianity, that it taught men that in the 
 
252 I. CORINTHIANS. [A. D 5* 
 
 all a baptized into one body, I cause I am not the hand, I am 
 whether ive be Jews or Gen- not of the body; is it therefor* 
 tiles, l whether we be bond or not of the body ? 
 
 free ; and have been all made to 
 drink 6 into one Spirit. 
 
 14 For the body is not one 
 member, but many. 
 
 15 If the foot shall say, Be- 
 
 a Jno.l.lG. Eph.4.5. 
 7.37-39. 
 
 Greeks. b Jno. 
 
 16 And if the ear shall say, 
 Because I am not the eye, I am 
 not of the body ; is it therefore 
 not of the body ? 
 
 17 If the whole body were an 
 eye, where were the hearing? 
 
 great matters pertaining to their eternal 
 interests they Were on the same level. 
 This doctrine would tend to secure, 
 more than any thing else could, the 
 proper treatment of those who were in 
 bondage, and of those who were* in 
 humble ranks of life. At the same time 
 it would not diminish, but would in- 
 crease their real respect for their mas- 
 ters, and for those who were above 
 them, if they regarded them as fellow 
 Christians, and destined to the same 
 heaven. See Note, ch. vii. 22. 1 And 
 have been all made to drink, &c. This 
 probably refers to their partaking to- 
 gether of the cup in the Lord's supper. 
 The sense is, that by their drinking of 
 the same cup commemorating the death 
 of Christ, they had partaken of the 
 same influences of the Holy Ghost, 
 which descend alike on all who observe 
 that ordinance in a proper manner. 
 They had shown also, that they be- 
 longed to the same body, and were all 
 united together ; and that however va- 
 rious might be their graces and endow- 
 ments, yet they all belonged to the same 
 great family. 
 
 14. For the body, &c. The body is 
 made up of many members, which have 
 various offices. So it is in the church. 
 We are to expect the same variety 
 there ; and we are not to presume 
 either that all will be alike, or that any 
 member that God has placed there will 
 be useless. 
 
 15. If the foot shall say, &c. The 
 same figure and illustration which Paul 
 here uses occurs also in heathen wri- 
 ters. It occurs in the apologue which 
 was used by Menenius Agrippa, as 
 related by Livy (lib. ii. cap. 32), in 
 
 which he attempted to repress a rebel- 
 lion which had been excited against the 
 nobles and senators, as useless and 
 cumbersome to the state. Menenius, in 
 order to show the folly of this, repre- 
 sents the different members of the body 
 as conspiring against the stomach, as 
 being inactive, and as refusing to la- 
 bour, and consuming every thing. The 
 consequence of the conspiracy which 
 the feet, and hands, and mouth entered 
 into, was a universal wasting away of 
 the whole frame for want of the nutri- 
 ment which would have been supplied 
 from the stomach. Thus he argued it. 
 would be by the conspiracy against the 
 nobles, as being inactive, and as con- 
 suming all things. The representation 
 had the desired effect, and quelled the 
 rebellion. The same figure is used also 
 by ^Esop. The idea here is, that as the 
 foot and the ear could not pretend that 
 they were not parts of the body, and 
 even not important, because they were 
 not the eye, &c. ; that is, were not 
 more honourable parts of the body ; so 
 no Christian, however humble his en- 
 dowments, could pretend that he was 
 useless because he was not more highly 
 gifted, and did not occupy a nv>re ele 
 vated rank. 
 
 17. If the whole body, &c. The idea 
 in this verse is, that all the parts of the 
 body are useful in their proper place, 
 and that it would be as absurd to re- 
 quire or expect that all the members of 
 the church should have the same en- 
 dowments, as it would be to attempt to 
 make the body all eye. If all were the 
 same ; if all had the same endowments, 
 important offices which ar^ now secured 
 by the other member? would be un- 
 
A.D.59.] 
 
 If the whole were hearing, where 
 were the smelling ? 
 
 18 But now hath God set the 
 members every one of them in 
 the body as * it hath pleased him. 
 
 19 And if they were all one 
 member, where were the body? 
 
 20 But now are they many 
 members, yet but one body. 
 
 a vcr.28. b Rom. 12.3. ver.ll. 
 
 CHAPTER XII. 
 
 25? 
 
 21 And the eye cannot saj* 
 
 ! unto the hand, I have no need 
 of thee : nor again, the head 
 to the feet, I have no need of 
 you. 
 
 22 Nay iLUch more, those* 
 members of the body, which 
 seem to be more feeble, are ne 
 cessary : 
 
 cEccl.4.9-12; 9.14,15. 
 
 known. All, therefore, are to be satis- 
 fied with their allotment ; all are to be 
 honoured in their appropriate place. 
 
 18. Hath God set the members, &c. 
 God has formed the body, with its va- 
 rious members, as he saw would best 
 conduce to the harmony and usefulness 
 of all. 
 
 19. And if all were one member. If 
 there were nothing but an eye, an ear, 
 or a limb, there would be no body. 
 The idea which this seems intended to 
 illustrate is, that if there was net va- 
 riety of talent and endowment in the 
 church, the church could not itself ex- 
 ist. If, for example, there were nothing 
 but apostles, or prophets, or teachers ; 
 if there were none but those who spoke 
 with tongues or could interpret them, 
 the church could not exist. A variety 
 of talents and attainments in their pro- 
 per places is as useful as are the various 
 members of the human body. 
 
 21. And the eye cannot say to the 
 hand, <fcc. The hand in its place is as 
 needful as the eye ; and the feet as the 
 head. Nay, the eye and the head could 
 not perform their appropriate functions, 
 or would be in a great measure useless 
 but for the aid of the hands and feet. 
 Each is useful in its proper place. So 
 in the church. Those that are most 
 talented, and most richly endowed with 
 gifts, cannot say to those less so, that 
 there is no need of their aid. All are 
 useful in their place. Nay, those who 
 are most richly endowed could very im- 
 perfectly perform their duties without 
 the aid. and co-operation of those of 
 more humble attainments. 
 
 22. Which teem to be more feeble. 
 
 22 
 
 Weaker than the rest ; whicn seem less 
 able to bear fatigue and to encounter 
 difficulties ; which are more easily in 
 jured, and which become more easilv 
 affected with disease. It is possible that 
 Paul may here refer to the brain, the 
 lungs, the heart, &c., as more feeble in 
 their structure, and more liable to dis- 
 ease than the hands and the feet, &c., 
 and in reference to which disease is 
 more dangerous and fatal, f Are more 
 necessary. The sense seems to be this. 
 A man can live though the parts and 
 members of his body which are more 
 strong were removed ; but not if those 
 parts which are more feeble. A man 
 can live if his arm or his leg be ampu- 
 tated ; but not if his brain, his lungs, 
 or his heart be removed. So that, al- 
 though these parts are more feeble, and 
 more easily injured, they are really 
 more necessary to life, and therefore 
 more useful than the more vigorous 
 portions of the frame. Perhaps the idea 
 is and it is a beautiful thought that 
 those members of the church which are 
 most retiring and feeble apparently ; 
 which are concealed from public view, 
 unnoticed and unknown the humble, 
 the meek, the peaceful, and the pray- 
 erful are often more necessary to the 
 true welfare of the church than those 
 who are eminent for their talent and 
 learning. And it is so. The church 
 can better spare many a man, even in 
 the ministry, who is learned, and elo- 
 quent, and popular than some obscure 
 and humble Christian, that is to the 
 church^what the heart and the lungs are 
 to the life. The one is strong, vigorous, 
 active, like the hands or the feet, and 
 
254 
 
 I. CORINTHIANS. 
 
 [A. D. 55 
 
 23 And those members of the 
 body which we think to be less 
 honourable, upon these we 1 be- 
 stow more abundant honour; 
 and our uncomely parts have 
 more abundant comeliness. 
 
 1 or, put on. 
 
 the church often depends on them ; the 
 other is feeble, concealed, yet vital, like 
 the heart or the lungs. The vitality of 
 the church could be continued though 
 the man of talent and learning should 
 be removed ; as the body may live 
 when the arm or the leg is ampu- 
 tated ; but that vitality could not con- 
 tinue if the saint of humble and retir- 
 ing piety, and of fervent prayerfulness, 
 were removed, any more than the body 
 can live when there is no heart and no 
 lungs. 
 
 23. We bestow more abundant ho- 
 nour. Marg. " Put on." The words 
 rendered " abundant honour" here, re- 
 fer to clothing. We bestow upon them 
 more attention and honour than we do 
 on the face that is deemed comely, and 
 that is not covered and adorned as the 
 other parts of the body are. ^ More 
 abundant comeliness. We adorn and 
 decorate the body with gay apparel. 
 Those parts which decency requires us 
 to conceal we not only cover, but we 
 endeavour as far as we can to adorn 
 them. The face in the mean time we 
 leave uncovered. The idea is, that, in 
 like manner, we should not despise or 
 disregard those members of the church 
 who are of lower rank, or who are less 
 favoured than others with spiritual en- 
 dowments. 
 
 24. For our comely parts. The face, 
 &c. f Have no need. No need of 
 clothing or ornament, t But God hath 
 tempered the body together. Literally j 
 mingled or mixed ; that is, has made 
 to coalesce, or strictly and closely join- 
 ed. He has formed a strict union ; he 
 has made one part dependent on an- 
 other, and necessary to the harmony 
 and proper action of another. Every 
 part is useful, and all are fitted to the 
 harmonious action of the whole. God 
 
 24 For our comely parts have 
 no need : but God hath tempered 
 the body together, having given 
 more abundant honour to that 
 part which lacked : 
 
 25 That there should be no 
 
 has so arranged it, in order to produce 
 harmony and equality in the body, that 
 those par^.s which are less comely by 
 nature should be more adorned and 
 guarded by apparel, f Having given 
 more abundant honour, &c. By mak- 
 ing it necessary that we should labour 
 in order to procure for it the needful 
 clothing ; thus making it more the ob- 
 ject of our attention and care. We 
 thus bestow more abundant honour 
 upon those parts of the body which a 
 suitable protection from cold, and heat, 
 and storms, and the sense of comeli- 
 ness, requires us to clothe and conceal 
 The " more abundant honour," there- 
 fore, refers to the greater attention, 
 labour, and care which we bestow on 
 those parts of the body. 
 
 25. That there should be no schism. 
 Marg. Division. See Note on ch. xi. 
 18. The sense here is, that the body 
 might be united, and be one harmoni- 
 ous whole ; that there should be no 
 separate interests ; and that all the parts 
 should be equally necessary, and truly 
 dependent on each other ; and that no 
 member should be regarded as sepa- 
 rated from the others, or as needless to 
 the welfare of all. The sense to be 
 illustrated by this is, that no meml>er 
 of the church, however feeble, or illite- 
 rate, or obscure, should be despised or 
 regarded as unnecessary or valueless; 
 that all are needful in their places ; and 
 that it should not be supposed that they 
 belonged to different bodies, or that 
 they could not associate together, any- 
 more than the less honourable and 
 comely parts of the body should be re- 
 garded as unworthy or unfit to be 
 united to the parts that were deemed 
 to be more beautiful or honourable. 
 ^ Should have the same care. Should 
 care for the ?ame thine: ; should equally 
 
\.D. 59.] CHAPTER XII. 255 
 
 1 schism in the body; but Mar suffer, till the menr.bers suffei 
 the members should have the with it; or one member be ho- 
 same care one for another. j noured, all the members rejoice 
 
 26 And whether one member with it. 
 
 or, division. 
 
 regard the interests of all, as we feel an 
 equal interest in all the members and j 
 parts of the body, and desire the pre- | 
 servation, the healthy action, and the j 
 harmonious and regular movement of 
 the whole. Whatever part of the body 
 is affected with disease or pain, we feel 
 a deep interest in its preservation and 
 cure. The idea is, that no member of 
 the church should be overlooked or 
 despised ; but that the whole church 
 should feel a deep interest for, and ex- 
 ercise a constant solicitude over, all its 
 members. 
 
 26. And whether one member suffer. 
 One member, or part of the body. Tf All 
 the members suffer with it. This, we 
 all know, is the case with the body. A 
 pain in the foot, the hand, or the head 
 excites deep so.icitude. The interest is 
 not confined to the part affected ; but 
 we feel that we ourselves are affected, 
 and that our body, as a whole, demands 
 our care. The word " suffer" here re- 
 fers to disease, or sickness. It is true 
 also that not only we feel an interest in 
 the part that is affected, but that disease 
 in any one part tends to diffuse itself 
 through, and to affect the whole frame. 
 If not arrested, it is conveyed by the 
 blood through all the members until life 
 itself is destroyed. It is not by mere 
 interest, then, or sympathy, but it is by 
 the natural connexion and the inevita- 
 ble result that a diseased member tends 
 to aflect the whole frame. There is 
 not, indeed, in the church the same 
 physical connexion and physical effect, 
 but the union is really not less close 
 and important, nor is it the less certain 
 that the conduct of one member will 
 affect all. It is implied here also, that 
 we should feel a deep interest in the 
 welfare of all the members of the body 
 of Christ. If one is tempted or afflict- 
 ed, the other members of the church 
 
 should feel it, and " bear one another's 
 burdens, and so fulfil his law." If 
 one is poor, the others should aid 
 him, and supply his wants ; if one ia 
 persecuted and opposed for righteous- 
 ness' sake, the others should sympa- 
 thize with him, and make common 
 cause with him. In all things pertain- 
 ing to religion and to their mutual wel- 
 fare, they should feel that they have a 
 ! common cause, and regard it as a privi- 
 ' lege to aid one another. Nor should a 
 man regard it as any more a burden and 
 hardship to aid a poor or afflicted brother 
 in the church, than it should be deemed 
 a hardship that the head, and the heart, 
 and the hands should sympathize when 
 any other member of the body is dis- 
 eased, t Or one member be honoured. 
 If applied to the body, this means, if 
 | one member or part be regarded and 
 treated with special care ; be deemed 
 honourable ; or be in a sound, healthy, 
 and vigorous condition. If applied to 
 the church, it means, if one of its mem- 
 bers should be favoured with extraordi- 
 nary endowments ; or be raised to a 
 station of honour and influence above 
 his brethren. 1 All the members re- 
 joice with it. That is, in the body, all 
 the other members partake of the benefit 
 and honour. If one member be sound 
 and healthy, the benefit extends to all. 
 If the hands, the feet, the heart, the 
 lungs, the brain be in a healthy condi- 
 tion, the advantage is felt by all the 
 members, and all derive advantage from 
 it. So in the church. If one membei 
 is favoured with remarkable talent, or 
 is raised to a station of influence, and 
 exerts his influence in the cause of 
 Christ, all the members of the church 
 partake of the benefit. It is for the 
 common good ; and all should rejoice 
 in it. This consideration should re- 
 press envy at the elevation of others. 
 
256 
 
 I. CORINTHIANS. 
 
 27 Now ye are the body of 
 
 Christ, 
 
 ticular. 
 
 and members a in 
 
 a Eph.5.30. 
 
 par- 
 
 [A. D. 59. 
 
 28 And God hath set some in 
 the church ; first, apostles ; b se- 
 condarily, prophets ; * thirdly, 
 
 6 Luke 6.13. c Acts 13.1. 
 
 and should lead all the members of a 
 church to rejoice when God, by his 
 direct agency, or by the arrangements 
 of his providence, confers extraordinary 
 endowments, or gives opportunity for 
 extended usefulness to others. 
 
 27. Now ye. Ye Christians of Co- 
 rinth, as a part of the whole chuir:h that 
 has been redeemed. 1 Are the body of 
 Christ. The allusion to the human 
 body is here kept up. As all the mem- 
 bers of the human body compose one 
 body, having a common head, so it is 
 with all the members and parts of the 
 Christian church. The specific idea is, 
 that Christ is the Head of the whole 
 church ; that he presides over all ; and 
 that all its members sustain to each 
 other the relation of fellow members in 
 the same body, and are subject to the 
 same head. Comp. Note, ch. xi. 3. The 
 church is often called the body of Christ. 
 Eph. i. 23. Col. i. 18. 24. \ And mem- 
 
 ers in particular. You are, as indivi- 
 duals, members of the body of Christ ; or 
 each individual is a member of that body. 
 
 28. And God hath set. That is, has 
 appointed, constituted, ordained. He 
 has established these various orders or 
 ranks in the church. The apostle, hav- 
 ing illustrated the main idea that God 
 had conferred various endowments on 
 the members of the church, proceeds 
 here to specify particularly what he 
 meant, and to refer more directly to 
 the various ranks which existed in the 
 church. ^ Some in the church. The 
 word " some," in this place (it/c), seems 
 to mean rather whom, * and whom God 
 hath placed in the c'uurch,' or, they 
 whom God hath constituted in the 
 church in the manner above mentioned 
 are, first, apostles, &c. t First, apostles. 
 In the first rank or order; or as supe- 
 rior in honour and in office. He has 
 given them the highest authority in the 
 church ; he has more signally endowed 
 
 them and qualified them than he has 
 others. ^ Secondarily, prophets. As 
 second in regard to endowments and 
 importance. For the meaning of the 
 word " prophets," see Note on Rom. 
 xii. 6. t Thirdly, teachers. As occu- 
 pying the third station in point of im- 
 portance and valuable endowments. 
 On the meaning of this word, and the 
 nature of this office, see Note on Rom. 
 xii. 7. Tf After that, miracles. Power. 
 (J'jvdfAttc) . Those who had the power 
 of working miracles- referred to in ver. 
 10. 1 Then gifts of healings. The 
 power of healing those who were sick. 
 See Note on ver. 9. Comp. James v. 
 14, 15. 1 Helps (<ivTM'4?). This word 
 occurs nowhere else in the New Testa- 
 ment. It is derived from iivrtK*ju@avn, 
 and denotes properly aid, assistance, 
 help ; and then those who render aid, 
 assistance, or help; helpers. Who they 
 were, is not known. They might have 
 been those to whom was intrusted the 
 care of the poor, and the sick, and 
 strangers, widows, and orphans, &c. ; 
 i. e. those who performed the office of 
 deacons. Or they may have been those 
 who attended on the apostles to aid 
 them in their work, such as Paul refers 
 to in Rom. xvi. 3, " Greet Priscilla, 
 and Aquila, my helpers in Christ Je- 
 sus ;" and in ver. 9, " Salute Urbane, 
 our helper in Christ." See Note on 
 Rom. xvi. 3. It is not possible, per- 
 haps, to determine the precise meaning 
 of the word, or the nature of the office 
 which they discharged ; but the word 
 means, in general, those who in any 
 way aided or rendered assistance in the 
 church, and may refer to the temporal 
 affairs of the church, to the care of the 
 poor, the distribution of charity and 
 alms, or to the instruction of the igno- 
 rant, or o aid rendered directly to the 
 apostles. There is no evidence that it 
 refers to a distinct and permanent offic* 
 
. D. 59.] 
 
 CHAPTER XII. 
 
 teachers ; after that, miracles ; a \ governments, d 
 then gifts of healing," helps, c tongues.' 
 
 25? 
 
 1 diversities of 
 
 over.10. ftver.9. c Num. 11.17. 
 
 d Heb.13.17,24. or, kinds. r Acts 2.3-1 1 
 
 in the church; but may refer to aid 
 rendered by any class in any way. 
 Probably many persons were profitably 
 and usefully employed in various ways 
 as aids in promoting the temporal or 
 spiritual welfare of the church. ^ Go- 
 This word is 
 
 quired the aid of many persons in va- 
 rious capacities which might not be 
 needful or proper in other times and 
 circumstances. Whether, therefore, this 
 is to be regarded as a permanent ar- 
 rangement that there should be "go- 
 
 vrrnrnenis (xw/2^vVac). This word is vernments" in the church, or an ordei 
 derived from xu^vau, to govern ; and of men intrusted with the sole office 
 is usually applied to the government or ! of governing, is to be learned not from 
 steering of a ship. The word occurs | this passage, but from other parts of 
 
 the New Testament. Lightfoot con- 
 tends that the word which is here used 
 and translated " governments" does not 
 refer to the power of ruling, but to a 
 
 ship*-master." It is not easy to deter- I person endued with a deep and corn- 
 mine what particular office or function prehensive mind, one who is wise and 
 is here intended. Doddridge, in ac- j prudent ; and in this view Mosheim, 
 cordance with Amyraut, supposes that | Macknight, and Bp. Horsley coincide, 
 distinct offices may not be here referred j Calvin refers it to the elders to whom 
 to, but that the same persons may be the exercise of discipline was intrusted, 
 
 nowhere else in the New Testament, 
 though the word HU^VHTHS (governor) 
 occurs in Acts xxvii. 11, rendered "mas- 
 ter," and in Rev. xviii. 17, rendered 
 
 denoted in these expressions as being 
 distinguished in various ways ; that is, 
 that the same persons were called help- 
 ers in reference to their skill in aiding 
 those who were in distress, and govern- 
 ments in regard to their talent for doing 
 
 Grotius understands it of the pastors 
 (Eph. iv. 1), or of the elders who pre- 
 sided over particular churches. Rom. 
 xii. 8. Locke supposes that they were 
 the same as those who had the power 
 of discerning spirits. The simple idea, 
 
 business, and their ability in presiding j however, is that of ruling, or exercising 
 in councils for deliberation, and in di- j government; but whether this refers to 
 reeling the affairs of the church. There I a permanent office, or to the fact that 
 is no reason to think that the terms ; some were specially qualified by their 
 here used referred to permanent and wisdom and prudence, and in virtue of 
 established ranks and orders in the mi- | this usually regulated or directed the 
 nistry and in the church ; or in perma- affairs of the church by giving counsel, 
 nent offices which were to continue to all &c., or whether they were selected and 
 times as an essential part of its organi- | appointed for this purpose for a time ; 
 zation. It is certain that the " order" of j or whether it refers to the same persons 
 apostles has ceased, and also the " order" ) who might al.so have exercised other 
 of miracles, and the order of healings, | functions, and this in addition, cannot 
 and of diversity of tongues. And it is j be determined from the passage before 
 certain that in the use of these terms 
 of office, the apostle does not affirm that 
 
 us. All that is clear is, that there were 
 those who administered government in 
 
 they would be permanent, and essential the church. But the passage does not 
 
 to the very existence of the church; and ; determine the form, or manner; nor 
 
 from the passage before us, therefore, it does it prove whatever may be true 
 
 cannot he argued that there was to be that such an office was to be permanent 
 
 tn order of men in the church who were in the church, t Diversities of tongues 
 
 to be called helps, or governments. The Those endowed with the power of 
 
 truth probably was, that the circum- speaking various languages. See Note 
 
 stances of the primitive churches re- on vcr. 10. 
 22* 
 
258 
 
 I. CORINTHIANS. 
 
 29 Jlre all apostles? are all 
 prophets ? are all teachers ? are 
 all Workers of miracles? 
 
 30 Have all the gifts of heal- 
 
 or. powers. a c. 14.39. 
 
 b ftlatt.5.6. Luke 10.42. 
 
 29,30. Are all apostles? &c. These 
 questions imply, with strong emphasis, 
 that it could not be, and ought not to 
 be, that there should be perfect equality 
 of endowment. It was not a matter of 
 fact that all were equal, or that all were 
 qualified for the offices which others 
 sustained. Whether the arrangement 
 was approved of or not, it was a simple 
 matter of fact that some were qualified 
 to perform offices which others were 
 not ; that some were endowed with the 
 abilities requisite to the apostolic office, 
 and others not ; that some were en- 
 dowed with prophetic gifts, and others 
 were not; that some had the gift of 
 healing, or the talent of speaking differ- 
 ent languages, or of interpreting, and 
 that others had not. 
 
 31. But covet ^earnestly. Gr. "Be 
 zealous for" (ZtHfouri). This word, how- 
 ever, may be either in the indicative 
 mood (ye do covet earnestly), or in the 
 imperative, as in our translation. Dod- 
 dridge contends that it should be render- 
 ed in the indicative mood, for he says it 
 seems to be a contradiction that after 
 the apostle had been showing that these 
 gifts were not at their own option, and 
 that they ought not to emulate the gifts 
 of another, or aspire to superiority, to 
 undo all again, and give them such 
 contrary advice. The same view is 
 given by Locke, and so Macknight. 
 The Syriac renders it, " Because you 
 are zealous of the best gifts, I will 
 show to you a more excellent way." 
 But there is no valid objection to the 
 common translation in the imperative, 
 and indeed the connexion seems to de- 
 mand it. Grotius renders it, " Pray to 
 (rod that you may receive from him the 
 best, that is, the most useful endow- 
 m'ents." The sense seems to be this, 
 ' I have proved that all endowments in 
 the church are produced by the Holy 
 
 [A. D. 59 
 
 ing ? do all speak with tongues ! 
 do all interpret ? 
 
 31 But covet earnestly the 
 best l gifts : and yet shew I unto 
 you a more excellent way. 
 
 Spirit ; and that he confers them as he 
 pleases. I have been showing that no 
 one should be proud or elated on ac- 
 count of extraordinary endowments ; 
 and that, on the other hand, no one 
 should be depressed, or sad, or discon- 
 tented, because he has a more humble 
 rank. I have been endeavouring to 
 repress and subdue the spirit of dis- 
 content, jealousy, and ambition ; and 
 to produce a willingness in all to occupy 
 the station where God has placed you. 
 But, I do not intend to deny that it ia 
 proper to desire the most useful endow- 
 ments ; that a man should wish to be 
 brought under the influence of the 
 Spirit, and qualified for eminent useful- 
 ness. I do not mean to say that it is 
 wrong for a man to regard the higher 
 gifts of the Spirit as valuable and de- 
 sirable, if they may be obtained ; noi 
 that the spirit which seeks to excel in 
 spiritual endowments and in useful- 
 ness, is improper. Yet all cannot be 
 apostles; all cannot be prophets. I 
 would not have you, therefore, seek 
 such offices, and manifest a spirit of 
 ambition. I would seek to regulate thc 
 desire which I would not repress as 
 improper ; and in order to that, I would 
 show you that, instead of aspiring to 
 offices and extraordinary endowment? 
 which are beyond your grasp, there zV* 
 a way, more truly valuable, that is 
 open to you all, and where all may 
 excel.' Paul thus endeavours to give 
 a practicable and feasible turn to the 
 whol subject, and further to repress 
 the longings of ambition and the con- 
 tentions of strife, by exciting emulation 
 to obtain that which was accessible t<> 
 them all, ai id which, just in the pro- 
 portion in u hich if u-as obtained, vvoulc 
 repress discontent, and strife, and am- 
 bition, and produce order, and peace, 
 and contentedness with their endow 
 
59.] 
 
 CHAPTER XIII. 
 
 259 
 
 CHAPTER XIII. igels, and have not chanty, b I 
 
 ^ HOUGH I speak with the ; am become as sounding brass, 
 
 tongues of men and of an- 
 
 orients and their lot, the main thing 
 which he was desirous of producing in 
 this chapter. This, therefore, is one of 
 the happy tarns in which the writings 
 of Paul abounds. He did not denounce 
 their zeal as wicked. He did not at- 
 tempt at once to repress it. He did not 
 say that it was wrong to desire high 
 endowments. But he showed them an 
 endowment which was more valuable 
 than all the others ; which was acces- 
 sible to all ; and which, if possessed, 
 would make them contented, and pro- 
 duce the harmonious operation of all 
 the parts of the church. That endow- 
 ment was LOTE. ^f A more excellent 
 way. See the next chapter. ' I will 
 show you a more excellent way of 
 evincing your zeal than by aspiring to 
 the place of apostles, prophets, or rulers, 
 and that is by cultivating universal 
 charity or love.' 
 
 CHAPTER XIII. 
 THIS chapter is a continuation of the 
 subject commenced in ch. xii. In that 
 chapter Paul had introduced the sub- 
 ject of the various endowments which 
 the Holy Spirit confers on Christians, 
 and had shown that these endowments, 
 however various they were, were con- 
 ferred in such a manner as best to pro- 
 mote the edification and welfare of the 
 church. In the close of that chapter 
 (ver. 31) he had said that it was law- 
 ful for them to desire the most eminent 
 of the gifts conferred by the Spirit ; and 
 yet says that there was one endowment 
 that was more valuable than all others, 
 and that might be obtained by all, and 
 tint he proposed to recommend to them. 
 That was LOVE ; and to illustrate its 
 nature, excellency, and power, is the 
 design of this exquisitely beautiful and 
 tender chapter. In doing this, he dwells 
 particularly on three points or views of 
 the excellency of love ; and the chapter 
 may be regarded as consisting of tl ree 
 portions 
 
 or a tinkling cymbal. 
 
 o2Cor.l2.4. b lPet.4.8. 
 
 I. The excellency of love above 'Lo 
 power of speaking the languages of men 
 and of angels ; above the power of un- 
 derstanding all mysteries ; above all 
 faith, even of the highest kind ; and 
 above the virtue of giving all one's 
 goods to feed the poor, or one's body 
 to be burned. All these endowments 
 would be valueless without love. ver. 
 13. 
 
 II. A statement of the characteristics 
 of love ; or its happy influences on the 
 mind and heart, ver. 4 7. 
 
 III. A comparison of love with the 
 gift of prophecy, and with the power 
 of speaking foreign languages, and with 
 knowledge, ver. 8 13. In this por- 
 tion of the chapter, Paul shows that 
 love is superior to them all. It will 
 live in heaven ; and will constitute the 
 chief glory of that world of bliss. 
 
 1. Though I speak with the tongues 
 of men. Though I should be able to 
 speak all the languages which are 
 spoken by men. To speak foreign 
 languages was regarded then, as it is 
 now, as a rare and valuable endow 
 ment. Comp. Virg. JE>n. vi. 625, seq. 
 The word / here is used in a popular 
 sense, and the apostle designs to illus- 
 trate, as he often does, his idea by a 
 reference to himself, which, it is evi- 
 dent, he wishes to be understood as 
 applying to those whom he addressed 
 It is evident that among the Corinthians 
 the power of speaking a foreign lan- 
 guage was regarded as a signally valu- 
 able endowment ; and there can be no 
 doubt that some of the leaders in that 
 church valued themselves especially on 
 it. See ch. xiv. To correct this, and 
 to show them that all this would be 
 vain without love, and to induce them, 
 therefore, to seek for love as a more 
 valuable endowment, was the design 
 of the apostle in this passage. Of this 
 verse, Dr. Bloomfield, than whom, per- 
 haps, there is no living man better qua- 
 
2bU 
 
 I. CORINTHIANS. 
 
 L A. D. f 9 
 
 hfiod to give such an opinion, remarks, 
 that "it would be difficult to find a finer 
 passage than this in the writings of 
 Demosthenes himself." J And of an- 
 gels. The language of angels; such 
 as they speak. Were I endowed with 
 the faculty of eloquence and persuasion 
 which we attribute to them ; and the 
 power of speaking to any of the human 
 family with the power which they have. 
 The language of angels here seems to 
 be used to denote the highest power of 
 using language, or of the most elevated 
 faculty of eloquence and speech. It is 
 evidently derived from the idea that the 
 angels are superior in all respects to 
 men ; that they must have endowments 
 in advance of all which man can have. 
 It may possibly have reference to the 
 idea that they must have some mode 
 of communicating their ideas one to 
 another, and that this dialect or mode 
 must be far superior to that which is 
 employed by man. Man is imperfect. 
 All his modes of communication are 
 defective. We attribute to the angels 
 the idea of perfection ; and the idea 
 here is, that even though a man had a 
 far higher faculty of speaking languages 
 than would be included in the endow- 
 ment of speaking all the languages of 
 men as men speak them, and even had 
 the higher and more perfect mode of 
 utterance which the angels have, and 
 yet were destitute of love, all would be 
 nothing. It is possible that Paul may 
 have some allusion here to what he 
 refers to in 2 Cor. xii. 4, where he says 
 that when he was caught up into Para- 
 dise, he heard unspeakable words which 
 it was not possible for a man to utter. 
 To this higher, purer language of hea- 
 ven he may refer here by the language 
 of the angels. It was not with him 
 mere conjecture of what that language 
 might be ; it was language which he 
 had been permitted himself to hear. Of 
 that scene he would retain a most deep 
 and tender recollection ; and to that 
 language he now refers, by saying that 
 even thai elevated language would be 
 valueless to a creature if there were not 
 love. ^ A/,d have not charity (a-ydTmv 
 6i f* a). And hare not LOVE. This 
 
 is the proper an 3 u&ual meaning of the 
 Greek word. The English word cha- 
 rity is used in a great variety of senses; 
 and some of them cannot be included 
 in the meaning of the word here. It 
 means, (1.) In a general sense, love, 
 benevolence, good-will; (2.) In theo- 
 logy, it includes supreme love to God 
 and universal good-will to men ; (3 ) Ir. 
 a more particular sense, it denotes the 
 love and kindness which springs from 
 the natural relations, as the charities of 
 father, son, brother; (4.) Liberality to 
 the poor, to the needy, and to objecta 
 of beneficence, as we speak commonly 
 of charily, meaning almsgiving, and of 
 charitable societies ; (5.) Candour, libe- 
 rality in judging of men's actions; in- 
 dulgence to their opinions ; attributing 
 to them good motives and intentions ; 
 a disposition to judge of them favour- 
 ably, and to put on their words and 
 actions the best construction. This is 
 a very common signification of the word 
 in our language now, and this is one 
 modification of the word love, as all 
 such charity is supposed to proceed 
 from love to our neighbour, and a de- 
 sire that he should have a right to his 
 opinions as well as we to ours. The 
 Greek word uyicni means properly love, 
 affection, regard, good-will, benevo- 
 lence. It is applied, (a) To love in 
 ereneral ; (//) To the love of God and 
 of Christ ; (c) The love which God or 
 Christ exercises towards Christians 
 (Rom. v. 5. Eph. ii. 4. 2 Thess. iii. 
 5) ; (rf) The effect, or proof of benefi- 
 cence, favour conferred. Eph. i. 15. 
 2 Thess. ii. 10. Uohn iii. 1. Robin- 
 son, Lex. In the English word charity, 
 therefore, there are now some ideas 
 which are not found in the Greek 
 word, and especially the idea of alms- 
 giving, and the common use of the 
 word among us in the sense ofcanao-vr, 
 or liberality in judging. Neither of 
 these ideas, perhaps, are to be found in 
 the use of the word in the chapter be- 
 fore us ; and the more proper transla- 
 tion would have been, in BCCordarTc* 
 with the usual mode of translation in 
 the New Testament, LOVK. Tindal, 
 in his translation, renders it by the 
 
A.D. 59. j 
 
 CHAPTER XIII. 
 
 2 And though I have the gift 
 if prophecy, a and understand all 
 
 a c.U.l. 
 
 mysteries, and all knowleJge; 
 and though I have all faith, so 
 
 word love. The love which is referred 
 to in this chapter, and illustrated, is 
 mainly luvc to man (ver. 4 7) ; though 
 here is no reason to doubt that the 
 apostle meant also to include in the 
 genera, term love to God, or love in 
 general. His illustrations, however, 
 are chiefly drawn from the eflects of 
 love towards men. It properly means 
 love to the whole church, love to the 
 whole world ; love to all creatures which 
 arises from true piety, and which cen- 
 tres ultimately in God. Dvddridge. 
 It is this love whose importance Paul, 
 in this beautiful chapter, illustrates as 
 being more valuable than the highest 
 possible endowments without it. It is 
 not necessary to suppose that any one 
 had these endowments, or had the 
 power of speaking with the tongues 
 of men and angels ; or had the gift of 
 prophecy, or had the highest degree of 
 faith, who had no love. The apostle 
 supposes a case ; and says that if it 
 were so, if all these were possessed 
 without love, they would be compara- 
 tively valueless; or that love was a 
 more valuable endowment than all the 
 others would be without it. ^ / am 
 become. I am. I shall be. ^ As sound- 
 ing brass. Probably a trumpet. The 
 word properly means brass , then that 
 which is made of brass ; a trumpet, or 
 wind instrument of any kind made of 
 brass or copper. The sense is that of 
 a sounding or resounding instrument, 
 making a great noise, apparently of 
 great importance, and yet without vi- 
 tality ; a mere instrument ; a base metal 
 that merely makes a sound. Thus 
 noisy, valueless, empty, and without 
 vitality would be the power of speaking 
 all languages without love. ^ Or a 
 tinkling cymbal. A cymbal giving a 
 clanging, clattering sound. The word 
 rendered " tinkling" (a\*\aov, from 
 <U*A' or ux*xa, a war-cry) properly 
 denotes a loud cry, or shout, such as is 
 used in battle ; and then also a loud 
 ery or mourning, cries of lamentation 
 
 or grief; the loud shriek of sorrow. 
 Mark v. 38, "Them that wept, and 
 wailed greatly." It then means a 
 clanging or clattering sound, such as 
 was made on a cymbal. The cymbal 
 is a well-known instrument, made of 
 two pieces of brass or other metal, 
 which, being struck together, gives a 
 tinkling or clattering sound. Cymbala 
 are commonly used in connexion with 
 other music. They make a tinkling, 
 or clanging, with very little variety of 
 sound. The music is little adapted to 
 produce emotion, or to excite feeling. 
 There is no melody, and no harmony. 
 They were therefore well adapted to 
 express the idea which the apostle 
 wished to convey. The sense is, ' If I 
 could speak all languages, yet if I had 
 not love, the faculty would be like the 
 clattering, clanging sound of the cym- 
 bal, that contributes nothing to the 
 welfare of others. It would all be hol- 
 low, vain, useless. It could neithe) 
 save me nor others, any more than the 
 notes of the trumpet, or the jingling of 
 the cymbal, would promote salvation. 
 Love is the vital principle; it is that 
 without which all other endowments 
 are useless and vain.' 
 
 2. And though I have the gift of pro* 
 phecy. See Note, ch. xii. 10; xiv. 1. 
 1 And understand all mysteries. On 
 the meaning of the word mystery, see 
 Note, ch. ii. 7. This passage proves 
 that it was one part of the prophetic 
 office, as referred to here, to be able to 
 understand and explain the mysteries 
 of religion ; that is, the things that 
 were before unknown, or unrevealed. 
 It does not refer to the prediction of fu- 
 ture events, but to the great and deep 
 truths connected with religion ; the 
 | things that were unexplained in the 
 old economy, the meaning of types 
 and emblems ; and the obscure por- 
 tions of the plan of redemption. All 
 these might be plain enough if they 
 were revealed ; but there were many 
 things connected with religion which 
 
aca 
 
 I. CORINTH.ANS. 
 
 [A. D. 59 
 
 that I could remove " mountains, 
 and have not charity, I am no- 
 thing. * 
 
 a Matt. 17.20. 6 Matt.21.19. 
 
 God had not chosen to reveal to 
 men. ^ And all knowledge. Note, 
 ch. xii. 8. Though I knew every thing. 
 Though I were acquainted fully with 
 all the doctrines of religion ; and were 
 with all sciences and arts. f And 
 though 1 have all faith, so that I could 
 remove mountains. Though I should 
 have the highest kind of faith. This 
 is referred to by the Saviour (Matt, 
 xvii. 20), as the highest kind of faith ; 
 and Paul here had this fact doubt- 
 'ess in his eye. ^ I am nothing. All 
 would be of no value. It would not 
 save me. I should still be an unre- 
 deemed, unpardoned sinner. I should 
 do good to no one ; I should answer 
 none of the great purposes which God 
 has designed ; I should not by all this 
 secure my salvation. All would be in 
 vain in regard to the great purpose of 
 my existence. None of these things 
 could be placed before God as a ground 
 of acceptance in the day of judgment. 
 Unless I should have love, I should still 
 be lost. A somewhat similar idea is 
 expressed by the Saviour, in regard to 
 the day of judgment, in Matt. vii. 22, 
 23, " Many will say unto me in that 
 day, Lord, Lord, have we not prophe- 
 sied in thy name 1 and in thy name 
 have cast out devils 1 and in thy name 
 done many wonderful works? And 
 then will I profess unto them, I never 
 knew you : depart from me, ye that 
 work iniquity." 
 
 3. And though I bestow. The Greek 
 word here used (-^ay/tVa*, from ~^dee, to 
 break off) meant properly to break off, 
 and distribute in small portions ; to 
 feed by morsels ; and may be applica- 
 ble here to distributing one's property 
 in small portions. Charity, or alms to 
 the poor, was usually distributed at 
 one's gate (Luke xvi. 20), or in 
 some public place. Of course, if pro- 
 perty was distributed in this manner, 
 many more would be benefited than if 
 
 3 And though e I bestow all 
 my goods to feed the poor, and 
 though d I give my body to be 
 
 c MaU.6.1,2. d Matt.7.22.23. James 2.14. 
 
 all were given to one person. There 
 would be many more to be thankful, 
 and to celebrate one's praises. This 
 was regarded as a great virtue ; and 
 was often performed in a most ostenta- 
 tious mariner. It was a gratification to 
 wealthy men who desired the praise of 
 being benevolent, that many of the 
 poor flocked daily to their houses to be 
 fed ; and against this desire of distinc- 
 tion, the Saviour directed some of his 
 severest reproofs. See Matt. vi. 1 4. 
 To make the case as strong as possible, 
 Paul says that if ALL that a man had 
 were dealt out in this way, in small 
 portions, so as to benefit as many as 
 possible, and yet were not attended 
 with true love toward* God and to- 
 wards man, it would be all false, hol- 
 low, hypocritical, and really of no value 
 in regard to his own salvation. It 
 would profit nothing. It would not be 
 such an act as God would approve ; it 
 would be no evidence that the soul 
 would be saved. Though good might 
 be done to others, yet where the mo- 
 tive was wrong, it could not meet with 
 the divine approbation, or be connected 
 with his favour. ^ And though I give 
 my body to be burned. Evidently as i 
 martyr, or a witness to the truth of re- 
 ligion. Though I should be willing to 
 lay down my life in the most painful 
 manner, and have not charity, it would 
 profit me nothing. Many of the an- 
 cient prophets were called to suffer 
 martyrdom, though there is no evidence 
 that any of them were burned to death as 
 martyrs. Shadrach, Meshech, and Abed- 
 nego were indeed thrown into a fiery 
 furnace, because they were worshippers 
 of the true God , but they were not 
 consumed in the flame. Dan. iii. 19 
 26. Comp. Heb. xi. 34. Though 
 Christians were early persecuted, yet 
 there is no evidence that they were 
 burned as martyrs as early as this episr 
 was written, Nero is the first who 
 
A. D. 59.] 
 
 burned, and have not charity, it 
 profiteth me nothing. 
 
 4 Charity suflereth" long, and 
 
 CHAPTER XIII. 
 
 263 
 
 a Prov.10.12. 
 
 is kind ; charity envieth * not; 
 charity * vaunteth not itself, is 
 not puffed e up, 
 
 b James 3. 16. or, is not rash. c Col.2.lrt 
 
 js believed to have committed this hor- 
 rible act; and under his reign, and dur- 
 ing the persecution which he excited, 
 Christians were covered with pitch, and 
 set on fire to illuminate his gardens. It 
 is possible that some Christians had been 
 put to death in this manner when Paul 
 wrote this epistle ; but it is more probable 
 that he refers 10 this as the most awful 
 kind of death, rather than as any thing 
 which had really happened. Subse- 
 quently, however, as all know, this was 
 often done, and thousands, and perhaps 
 tens of thousands, of Christians have 
 been called to evince their attachment 
 to religion in the flames. ^ And have 
 not charity. Have no love to God, or 
 to men ; have no true piety. If I do 
 rt from any selfish or sinister motive ; 
 if I do it from fanaticism, obstinacy, or 
 vainglory ; if I am deceived in regard 
 to my character, and have never been 
 born again. It is not necessary to an 
 explanation of this passage to suppose 
 that this ever had been done, for the 
 apostle only puts a supposable case. 
 There is reason, however, to think that 
 it has been done frequently ; and that 
 when the des-lre of martyrdom became 
 the popular passion, and was believed 
 to be connected infallibly with heaven, 
 not a few have been willing to give 
 themselves to the flames who never 
 knew any thing of love to God or true 
 piety. Grotius mentions the instance 
 of Calanus, and of Peregrin us the phi- 
 losopher, who did it. Although this 
 was not the common mode of martyr- 
 dom in the time of Paul, and although 
 it was then perhaps unknown, it is re- 
 markable that he should have referred 
 to that which in subsequent times be- 
 came the common mode of death on 
 account of religion. In his time, and 
 before, the common mode was by ston- 
 ing, by the sword, or by crucifixion. 
 Subsequently, however, all these were 
 laid aside, and burning became the 
 
 common way in which martyrs suffer 
 ed. So it was, extensively, under Nero ; 
 and so it was, exclusively, under the In- 
 quisition ; and so it was in the persecu- 
 tions in England in the time of Mary. 
 Paul peerns to have been directed to 
 specify this rather than stoning, the 
 sword, or crucifixion, in order that, in 
 subsequent times, martyrs might be led 
 to examine themselves, and to see 
 whether they were actuated by true love 
 to God in being willing to be consumed 
 in the flames, ^f // projiteth me no- 
 thing. If there is no true piety, there 
 can be no benefit in this to my soul. 
 It will not save me. If I have no true 
 love to God, I must perish, after all. 
 Love, therefore, is more valuable and 
 precious than all these endowments". 
 Nothing can supply its place ; nothing 
 can be connected with salvation with- 
 out it. 
 
 4. Charity sufferelh long. Paul 
 now proceeds to illustrate the nature of 
 love, or to show how it is exemplified. 
 His illustrations are all drawn from its 
 effect in regulating our conduct towards 
 others, or our intercourse with them. 
 The reason why he made use of this 
 illustration, rather than its nature as 
 evinced towards God, was, probably, be- 
 cause it was especially necessary for 
 them to understand in what way it 
 should be manifested towards each 
 other. There were contentions and 
 strifes among them ; there were of course 
 suspicions, and jealousies, and heart- 
 burnings ; there would be unkind judg- 
 ing, the imputation of improper mo- 
 tives, and selfishness ; there were envy, 
 and pride, and boasting, all of which 
 were inconsistent with love ; and Paul 
 therefore evidently designed to correct 
 these evils, and to produce a different 
 state of things by showing them what 
 would be produced by the exercise of 
 love. The word here used ( fjna^v^ti ) 
 j denotes longanimity, slowness to an- 
 
264 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 ger or passion ; long-suffering, patient 
 endurance, forbearance. It is opposed 
 to haste ; to passionate expressions and 
 thoughts, and to irritability. It de- 
 notes the state of mind which can BEAU 
 IX T G when oppressed, provoked, calum- 
 niated, and when one seeks to injure 
 us. Comp. Rom. ii. 4 ; ix. 22. 2 Cor. 
 vi. 6. Gal. v. 22. Eph. iv. 2. Col. iii. 
 12. 1 Tim. i. 16. 2 Tim. iii. 10 ; iv. 
 2. 1 Pet. iii. 20. 2 Pet. iii. 15. J And 
 is kind. The word here used denotes 
 to be good-natured, gentle, tender, af- 
 fectionate. Love is benignant. It wishes 
 well. It is not harsh, sour, morose, ill- 
 natured. Tindnl renders it, " is cour- 
 teous." The idea is, that under all pro- 
 vocations and ill-usage it is gentle and 
 mild. Hatred prompts to harshness, 
 severity, unkindness of expression, an- 
 ger, and a desire of revenge. But love 
 is the reverse of all these. A man who 
 truly loves another will be kind to bin, 
 desirous of doing him good ; will be 
 gentle, not severe and harsh ; will be 
 courteous because he desires his happi- 
 ness, and would not pain his feelings. 
 And as religion is love, and prompts to 
 love, so it follows that it requires cour- 
 tesy or true politeness, and will secure 
 it. See 1 Pet. iii. 8. If all men were 
 under the influence of true religion, 
 they would always be truly polite and 
 courteous ; for true politeness is no- 
 thing more than an expression of be- 
 nignity, or a desire to promote the hap- 
 piness of all around us. ^ Envieth 
 not (it, "*<>') This word properly 
 means to be zealous for or against any 
 person or thing ; i. e. to be eager for, 
 or anxious for or against any one. It 
 is used often in a good sense (1 Cor. 
 xii. 31. Note, xiv. 1. 39. 2 Cor. xi. 
 2, &c.) ; but it may be used in a bad 
 sense to be zealous against a person ; 
 to be jealous of; to envy. Acts vii. 9; 
 xvii. 5. James iv. 2, "Ye kill and 
 e-nvy." It is in this sense, evidently, 
 tiiat it is used here, as denoting zeal, 
 or ardent desire against any person. 
 The sense is, love does not envy others 
 i lie happiness which they enjoy; it de- 
 lights in their welfare ; and as their 
 happiness is increased by their endow- 
 
 ments, their rank, their reputation, their 
 wealth, their health, their domestic com- 
 forts, their learning &c., those who ai 
 influenced by love rejoice in all this. 
 They would not diminish it ; they 
 would not embarrass them in the pos- 
 session ; they would not detract from 
 that happiness; they would not mur- 
 mur or repine that they themselves are 
 not so highly favoured. To envy is to 
 feel uneasiness, mortification, or discon- 
 tent at the sight of superior happiness, 
 excellence, or reputation enjoyed by 
 another ; to repine at another's pros- 
 perity ; and to fret oneself on account 
 of his real or fancied superiority. 
 Of course, it may be excited by any 
 ihing in which another excels, or in 
 which he is more favoured than we are. 
 It may be excited by superior wealth, 
 beauty, learning, accomplishment, repu- 
 tation, success. It may extend to any 
 employment, or any rank in life. A 
 man may be envied because he is happy 
 while we are miserable ; well, while we 
 are sick ; caressed, while we are neglect- 
 ed or overlooked ; successful, while we 
 meet with disappointment ; handsome, 
 while we are ill-formed ; honoured with 
 office, while we are overlooked. He 
 may be envied because he has a better 
 farm than we have, or is a more skilful 
 mechanic, or a more successful physi- 
 cian, lawyer, or clergyman. Envy com- 
 monly lies in the same line of business, 
 occupation, or rank. We do not 
 usually envy a monarch, a conqueror, 
 or a nobleman, unless we are aspiring 
 to the same rank. The farmer does 
 not usually envy the blacksmith, but 
 another farmer ; the blacksmith does not 
 usually envy the schoolmaster, or the 
 lawyer, but another man in the same 
 line of business with himself. The 
 physician envies another physician more 
 learned or more successful ; the law- 
 yer, another lawyer ; the clergyman, an- 
 other clergyman. The fashionable fe- 
 male, who seeks admiration or flattery on 
 account of accomplishment or beauty, 
 envies another who is more distinguish- 
 ed and more successful in those things. 
 And so the poet envies a rival poet; 
 and the orator, a rival orator ; and the 
 
A.D 59.] 
 
 CHAPTER XIII. 
 
 2C5 
 
 statesman, a rival statesmen. The cor- 
 rection of all these things is love. If 
 we loved others ; if we rejoiced in their 
 happiness, we should not envy them. 
 They are not to blame for these supe- 
 rior endowments ; but if those endow- 
 ments are the direct gift of God, we 
 should be thankful that he has made 
 others happy ; if they are the fruit of 
 their own industry, and virtue, and skill, 
 and application, we should esteem them 
 the more, and value them the more high- 
 ly. They have not injured us / and we 
 should not be unhappy, or seek to in- 
 jure them, because God has blessed 
 them, or because they have been more 
 industrious, virtuous, and successful 
 than we have. Every man should have 
 his own level in society, and we should 
 rejoice in the happiness of all. Love 
 will produce another effect. We should 
 not envy them, because he that is under 
 the influence of Christian love is more 
 happy than those in the world who are 
 usually the objects of envy. There is 
 often much wretchedness under a cloth- 
 ing of " purple and fine linen." There 
 is not always happiness in a splendid 
 mansion ; in the caresses of the great ; 
 in a post of honour ; in a palace, or on 
 a throne. Alexander the Great wept on 
 the throne of the world. Happiness is 
 in the heart ; and contentment, and the 
 love of God, and the hope of heaven 
 produce happiness which rank, and 
 wealth, and fashion, and earthly honour 
 cannot purchase. And could the sad 
 and heavy hearts of those in elevated 
 ranks of life be always seen ; arid espe- 
 cially cou'd their end be seen, there 
 would Us no occasion or disposition to 
 invy them. 
 
 Lord, what a thoughtless wretch was T, 
 To mourn, and murmur, and repine, 
 
 To see the wicked placed on high, 
 In pride and robes of honour shine! 
 
 But oh ! their end, their dreadful end ! 
 
 Thy sanctuary taught me so ; 
 On slipp'ry rocks I see them stand, 
 
 And fiery billows roll below. 
 
 Now let them boast how tall they rise, 
 
 I'll never envy them azain ; 
 There they may stand with haughty eyes, 
 
 Till they plunge deep in endless pain. 
 
 Their fancied joys how fast they flee, 
 Like dreams as fleeting and as vain ; 
 
 Their songs of softest harmony 
 Are but a prelude to their pain. 
 
 Now I esteem their mirth and wine 
 Too dear to purchase with my blood 
 
 Lord, 'tis enough that thou art mine, 
 My life, my portion, and my God. 
 
 If Vaunteth not itself (^^ivrrat/, 
 from Trtgrrt^tc, a boaster, braggart. Ro- 
 binson). The idea is that of boasting, 
 bragging, vaunting. The word occurs 
 nowhere else in the New Testament 
 Bloomfield supposes that it has the idea 
 of acting precipitously, inconsiderately, 
 incautiously; and this idea our trans- 
 lators have placed in the margin, "he 
 is not rash." But most expositors sup- 
 pose that it has the notion of boasting, 
 or vaunting of one's own excellencies 
 or endowments. This spirit proceeds 
 from the idea of superiority over others; 
 and is connected with a feeling of con- 
 tempt or disregard for them. . Love 
 would correct this, because it would 
 produce a desire that they should be 
 happy and to treat a man with con- 
 tempt is not the way to make him 
 happy ; love would regard others with 
 esteem and to boast over them is not 
 to treat them with esteem ; it would 
 teach us to treat them with affectionate 
 regard and no man who has affec- 
 tionate regard for others is disposed to 
 boast of his own qualities over them. 
 Besides, love produces a state of mind 
 just the opposite of a disposition to 
 boast. It receives its endowments with 
 gratitude ; regards them as the gift of 
 God ; and is disposed to employ them 
 not in vain boasting, but in purposes 
 of utility, in doing good to all others 
 on as wide a scale as possible. The 
 boaster is not a man who does good. 
 To boast of talents is not to employ 
 them to advantage to others. It will 
 be of no account in feeding the hungry, 
 clothing the naked, comforting the sick 
 and afflicted, or in saving the world. 
 Accordingly, the man who does the 
 most good is the least accustomed to 
 boast ; the man who boasts may be re- 
 garded as doing nothing else, f Is not 
 puffed up (<$v<riouryu). This word rreans 
 to blow, to puff, to pant ; then to in- 
 flate with pride, and vanity, and self- 
 esteem. See the word explained in the 
 
266 
 
 I. CORINTHIANS. 
 
 5 Doth not behave itself un- 
 seemly, seeketh not " her own, 
 
 a c. 10.24. 
 
 [A. D. 59 
 
 is not * easily provoked, think 
 eth no evil; 
 
 b Prov.14.17. 
 
 Note on ch. viii. 1. It perhaps differs 
 from the preceding word, inasmuch as 
 that word denotes the expression of the 
 feelings of pride, vanity, &c., and this 
 word the feeling itself. A man may 
 be very proud and vain, and not ex- 
 press it in the form of boasting. That 
 state is indicated by this word. If he 
 gives expression to this feeling, and 
 boasts of his endowments, that is indi- 
 cated by the previous word. Love 
 would prevent this, as it would the 
 former. It would destroy the feeling, 
 as well as the expression of it. It 
 would teach a man that others had 
 good qualities as well as he ; that they 
 had high endowments as well as he ; 
 and would dispose him to concede to 
 them full credit for all that they have, 
 and not to be vainglorious of his own. 
 Besides, it is not the nature of love to 
 lill the mind in this manner. Pride, 
 vanity, and even knowledge (ch. viii. 
 1), may swell the mind with the con- 
 viction of self-importance ; but love is 
 humble, meek, modest, unobtrusive. A 
 brother that loves a sister is not filled 
 with pride or vanity on account of it ; 
 a man that loves the whole world, and 
 desires its salvation, is not filled with 
 pride and vanity on account of it. 
 Hence the Saviour, who had most love 
 tor the human race, was at the farthest 
 possible remove from pride and vanity. 
 5. Doth not behave itself unseemly 
 (six ar%Hf*ovtl'). This word occurs in 
 ch. vii. 36. See Note on that verse. 
 It means to conduct improperly, or 
 disgracefully, or in a manner to de- 
 serve reproach. Love seeks that which 
 is proper or becoming in the circum- 
 stances and relations of life in which 
 we are placed. It prompts to the due 
 respect for superiors, producing venera- 
 tion and respect for their opinions ; and 
 it prompts to a proper regard for infe- 
 riors, not despising their rank, their 
 poverty, their dress, their dwellings, 
 their pleasures, their views of happi- 
 tess ', it prompts to the due observance 
 
 of all the relations of life, as those of a 
 husband, wife, parent, child, brother, 
 sister, son, daughter, and produces a 
 proper conduct and deportment in al] 
 these relations. The proper idea of the 
 phrase is, that it prompts to all that is 
 fit and becoming in life; and would 
 save from all that is unfit and unbe- 
 coming. There rray be included in 
 the word also the idea that it would 
 prevent any thing that would be a vio- 
 lation of decency or delicacy. It is 
 well known that the Cynics were in the 
 habit of setting at defiance all the usual 
 ideas of decency ; and indeed this was, 
 and is, commonly done in the temples 
 of idolatry and pollution everywhere. 
 Love would prevent this, because it 
 teaches to promote the happiness of 
 all, and of course to avoid every thing 
 that would offend purity of taste and 
 mar enjoyment. In the same way it 
 prompts to the fit discharge of all the 
 relative duties, because it leads to the 
 desire to promote the happiness of all. 
 And in the same manner it would lead 
 a man to avoid profane and indecent 
 language, improper allusions, double 
 meanings and innuendoes, coarse and 
 vulgar expressions, because such things 
 pain the ear, and offend the heart of 
 purity and delicacy. There is mucn 
 that is indecent and unseemly still in 
 society that would be corrected by 
 Christian love. What a change would 
 be produced if, under the influence of 
 that love, nothing should be said or 
 done in the various relations of life but 
 what would be seemly, Jit, and decent/ 
 And what a happy influence would the 
 prevalence of this love have on the 
 intercourse of mankind ! *jf Seeketh 
 not her own. There is, perhaps, not a 
 more striking or important expression 
 in the New Testament than this ; 01 
 one that more beautifully sets forth the 
 nature and power of that love which is 
 produced by true religion. Its evidenV 
 meaning is, that it is not selfish ; U 
 does not seek its own happiness exclu 
 
A.D. 59.] 
 
 CHAPTER XIII. 
 
 267 
 
 sively or mainly ; it does not seek its 
 own happiness to the injury of others. 
 This expression is not, however, to be 
 pressed as if Paul meant to teach that 
 a man should not regard his own wel- 
 fare at all ; or have no respect to his 
 health, his property, his happiness, or 
 his salvation. Every man is bound to 
 pursue such a course of life as will ulti- 
 mately secure his own salvation. But 
 it is not simply or mainly that he 
 may be happy that he is to seek it. 
 It is, that he may thus glorify God his 
 Saviour ; and accomplish the great de- 
 sign which his Maker has had in view 
 in his creation and redemption. If his 
 happiness is the main or leading thing, 
 it proves that he is supremely selfish ; 
 and selfishness is not religion. The 
 expression here used is comparative, 
 and denotes that this is not the main, 
 the chief, the only thing which one who 
 is under the influence of love or true 
 religion will seek. True religion, or 
 love to others, will prompt us to seek 
 their welfare with self-denial and per- 
 sonal sacrifice and toil. Similar ex- 
 pressions, to denote comparison, occur 
 frequently in the sacred Scriptures. 
 Thus, where it is said (Hos. vii. 6. 
 Comp. Micah vi. 8. Matt. ix. 13), " I 
 desired mercy, and not sacrifice ;" it is 
 meant, ' I desired mercy more than I 
 desired sacrifice ; I did not wish that 
 mercy should be forgotten or excluded 
 in the attention to the mere ceremonies 
 of religion.' The sense here is, there- 
 fore, that a man under the influence of 
 true love or religion does not make his 
 own happiness or salvation the main or 
 leading thing; he does not make all 
 other things subservient to this; he 
 seeks the welfare of others, and desires 
 to promote their happiness and salva- 
 tion, even at great personal sacrifice 
 and self-denial. It is the characteristic 
 of the man, not that he promotes his 
 own worth, health, happiness, or salva- 
 tion, but that he lives to do good to 
 others. Love to others will prompt to 
 that, and that alone. There is not a 
 particle of selfishness in true love. It 
 seeks the welfare of others, and of all 
 others. That true religion will produce 
 
 this, is evident everywhere in the New 
 Testament; and especially in the life 
 of the Lord Jesus, whose whole bio- 
 graphy is comprehended in one ex- 
 pressive declaration, " who went about 
 
 DOING GOOD." Acts X. 38. It follows 
 
 from this statement, (1.) That no man 
 is a Christian who lives for himself 
 alone ; or who makes it his main busi- 
 ness to promote his own happiness and 
 salvation. (2.) No man is a Christian 
 who does not deny himself; or no one 
 who is not willing to sacrifice his own 
 comfort, time, wealth, and ease, to ad- 
 vance the welfare of mankind. (3.) It 
 is this principle which is yet to convert 
 the world. Long since the whole world 
 would have been converted,' had all 
 Christians been under its influence. 
 And when ALL Christians make it their 
 grand object not to seek their own, but 
 the good of others ; when true charity 
 shall occupy its appropriate place in 
 the heart of every professed child of 
 God, then this world will be speedily 
 converted to the Saviour. Then there 
 will be no want of funds to spread 
 Bibles and tracts ; to sustain mission- 
 aries, or to establish colleges and 
 schools ; then there will be no want of 
 men who shall be willing to go to any 
 part of the earth to preach the gospel ; 
 and then there will be no want of prayer 
 to implore the divine mercy on a ruined 
 and perishing world. O may the time 
 soon come when all the selfishness in 
 the human heart shall be dissolved, 
 and when the whole world shall be 
 embraced in the benevolence of Chris- 
 tians, and the time, and talent, and 
 wealth of the whole church shall be 
 regarded as consecrated to God, and 
 employed and expended under the in 
 fluence of Christian love ! Comp. Note, 
 ch. x. 24. H Is not easily provoked 
 (Tragc^t/yersu). This word occurs in the 
 New Testament only in one other place. 
 Acts xvii. 16, "His spirit was stirred 
 within him when he saw the city wholly 
 given to idolatry." See Note on that 
 place. The word properly means to 
 sharpen by, or with, or on any thing 
 (from oi/c, sharp}, and may be applied 
 to the act of sharpening a knife or 
 
I. CORINTHIANS. 
 
 L A.D. 59 
 
 3 Rejoiceth " not in iniquity, 
 
 a Rom. 1.32. 
 
 jword ; then it means to sharpen the 
 nind, temper, courage of any one ; to 
 sxcite, impel, &c. Here it means evi- 
 dently to rouse to anger ; to excite to 
 indignation or wrath. Tindal renders 
 it, " is not provoked to anger." Our 
 translation does not exactly convey the 
 sense. The word "easily" is not ex- 
 pressed in the original. The translators 
 have inserted it to convey the idea that 
 he who is under the influence of love, 
 though he may be provoked, that is, 
 injured, or though there might he in- 
 citements to anger, yet that he would 
 not be roused, or readily give way to 
 it. The meaning of the phrase in the 
 Greek is, that a man who is under the 
 influence of love or religion is not prone 
 to violent anger or exasperation ; it is 
 not his character to be hasty, excited, 
 or passionate. He is calm, serious, 
 patient. He looks soberly at things; 
 and though he may be injured, yet he 
 governs his passions, restrains his tem- 
 per, subdues his feelings. This, Paul 
 eays, would be produced by love. And 
 this is apparent. If we are under the 
 influence of benevolence, or love to any 
 one, we shall not give way to sudden 
 bursts of feeling. We shall look kindly 
 on his actions ; put the best construc- 
 tion on his motives ; deem it possible 
 that we have mistaken the nature or 
 the reasons of his conduct; seek or de- 
 sire explanation (Matt. v. 23, 24) ; wait 
 till we can look at the case in all its 
 bearings ; and suppose it possible that 
 he may be influenced by good motives, 
 and that his conduct will admit a satis- 
 factory explanation. That true religion 
 is designed to produce this, is apparent 
 everywhere in the New Testament, and 
 especially from the example of the Lord 
 Jesus ; that it actually does produce it, 
 is apparent from all who come under 
 its influence in any proper manner. 
 The effect of religion is nowhere else 
 more striking and apparent than in 
 changing a temper naturally quick, ex- 
 citable, and irritable, to one that is 
 calm, and gentle, and subdued. A con- 
 
 but rejoice-h *in the truth; 
 
 > or, tcilh 
 
 sciousness of the presence of God will 
 do much to produce this state of mind ; 
 and if we truly loved all men, we should 
 be soon angry with none. 1 Thinketh 
 no evil. That is, puts the best possible 
 construction on the motives and the 
 conduct of others. This expression 
 also is comparative. It means 'that 
 love, or that a person under the influ 
 ence of love, is not malicious, censo- 
 rious, disposed to find fault, or to im- 
 pute improper motives to others. It is 
 not only " not easily provoked," not 
 soon excited, but it is not disposed to 
 think that there was any evil intention 
 even in cases which might tend to irri- 
 tate or exasperate us. It is not dis- 
 posed to think that there was any evil 
 in the case ; or that what was done was 
 with any improper intention or design ; 
 that is, it puts the best possible con- 
 struction on the conduct of others, and 
 supposes, as far as can be done, that it 
 was in consistency with honesty, truth, 
 friendship, and love. The Greek word 
 (*c}jsT*<) is that which is commonly 
 rendered impute, and is correctly ren- 
 dered here thinkdh. It means, does 
 not reckon, charge, or impute to a man 
 any evil intention or design. We de- 
 sire to think well of the man whom we 
 love ; nor will we think ill of his mo- 
 tives, opinions, or conduct until we arr 
 compelled to do so by the most irre- 
 fragable evidence. True religion, there- 
 fore, will prompt to charitable judging ; 
 nor is there a more striking evidence 
 of the destitution of true religion than 
 a disposition to impute the worst mo- 
 tives and opinions to a man. 
 
 6. Rejoiceth not in iniquity. Doet, 
 not rejoice over the vices of other men 
 does not take delight when they are 
 guilty of crime, or when, in any man- 
 ner, they fall into sin. It does not nnd 
 pleasure in hearing others accused of 
 sin, and in having it proved that they 
 have committed it. It does not find a 
 malicious pleasure in the report thai 
 they have done wrong ; or in following 
 up that report, and finding it established 
 
. D. 59.] 
 
 CHAPTER XIII. 
 
 269 
 
 7 Beareth a all things, believ- 
 
 es Rom.lo.l. 
 d Job 13. 15. 
 
 6 Ps.119.G6. c Rom.8.24. 
 
 Wicked men often find pleasure in this 
 (Rom. i. 32), and rejoice when others 
 have fallen into sin, and have disgraced 
 and ruined themselves. Men of the 
 world often find a malignant pleasure 
 in the report, and in the evidence that 
 a member of the church has brought 
 dishonour on his profession. A man 
 often rejoices when an enemy, a per- 
 secutor, or a slanderer has committed 
 some crime, and when he has shown 
 an improper spirit, uttered a rash ex- 
 pression, or taken some step which shall 
 involve him in ignominy. But love 
 does none of these things. It does not 
 desire that an enemy, a persecutor, or a 
 slanderer should do evil, or should dis- 
 grace and ruin himself. It does not 
 rejoice, but grieves, when a professor 
 of religion, or an enemy of religion 
 when a personal friend or foe has done 
 any thing wrong. It neither loves the 
 wrong, nor the fact that it has been 
 done. And perhaps there is no greater 
 triumph of the gospel than in its en- 
 abling a man to rejoice that even his 
 enemy and persecutor in any respect 
 does well ; or to rejoice that he is in 
 any way honoured and respected among 
 men. Human nature, without the gos- 
 pel, manifests a different feeling; and 
 it is only as the heart is subdued by the 
 gospel, and filled with universal benevo- 
 lence, that it is brought to rejoice when 
 all men do well. | Rejoiceth in the 
 truth. The word truth here stands 
 opposed to iniquity, and means virtue, 
 piety, goodness. It does not rejoice in 
 the vices, but in the virtues of others. 
 It is pleased, it rejoices when they do 
 well. It is pleased when those who 
 differ from us conduct in any manner 
 in such a way as to please God, and to 
 advance their own reputation and hap- 
 piness. They who are under the in- 
 fluence of that love rejoice that good is 
 done, and the truth defended and ad- 
 vanced, whoever may be the instru- 
 ment; rejoice that others are success- 
 ful in their plans of doing good, though 
 23* 
 
 eth * all things, hopeth all 
 things, endureth d all things. 
 
 they do not act with us; rejoice that 
 other men have a reputation well earned 
 for virtue and purity of life, though they 
 may differ from us in opinion, and may 
 be connected with a different denomi- 
 nation. They do not rejoice when 
 other denominations of Christians fall 
 into error; or when their plans are 
 blasted ; or when they are calumniated, 
 and oppressed, and reviled. By whom- 
 soever good is done, or wheresoever, it 
 is to them a matter of rejoicing ; and by 
 whomsoever evil is done, or whereso- 
 ever, it is to them a matter of grief. 
 See Phil. i. 14 18. The reason of this 
 is, that all sin, error, and vice will ulti- 
 mately ruin the happiness of any one ; 
 and as love desires their happiness, it 
 desires that they should walk in the 
 ways of virtue, and is grieved when 
 they do not. What a change would 
 the prevalence of this feeling produce 
 in the conduct and happiness of man- 
 kind ! How much ill-natured joy would 
 it repress at the faults of others ! How 
 much would it do to repress the pains 
 which a man often takes to circulate 
 reports disadvantageous to his adver- 
 sary ; to find out and establish some 
 flaw in his character ; to prove that he 
 has said or done something disgraceful 
 and evil ! And how much would it do 
 even among Christians, in restraining 
 them from rejoicing at the errors, mis- 
 takes, and improprieties of the friends 
 of revivals of religion, and in leading 
 them to mourn over their errors in se* 
 cret, instead of taking a malicious plea- 
 sure in promulgating them to the world ! 
 This would be a very different world if 
 there were none to rejoice in iniquity : 
 and the church would be a different 
 church if there were none in its bosom 
 but those who rejoiced in the truth, and 
 in the efforts of humble and self-denying 
 piety. 
 
 7. Beareth all things. Coinp. Note, 
 ch. ix. 12. Doddridge renders this, 
 " covers all things." The word here 
 used (crTsya) properly means to cuvet 
 
270 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 (from a-itya, a covering, roof. Matt. 
 viii. 8. Luke vii. 6) ; and then to hide, 
 conceal, not to make known. If this 
 >e the sense here, then it means that 
 love is disposed to hide or conceal the 
 faults and imperfections of others ; not 
 to promulgate or blazon them abroad, 
 or to give any undue publicity to them. 
 Benevolence to the individual or to the 
 public would require that these faults 
 and errors should be concealed. If this 
 is the sense, then it accords nearly with 
 what is said in the previous verse. The 
 word may also mean, to forbear, bear 
 with, endure. Thus it is used in 
 1 Thess. iii. 1. 5. And so our trans- 
 lators understand it here, as meaning 
 that love is patient, long-suffering, not 
 soon angry, not disposed to revenge. 
 And if this is the sense, it accords with 
 the expression in ver. 4, " love suffers 
 long." The more usual classic mean- 
 ing is the former; the usage in the 
 New Testament seems to demand the 
 latter. Rosenmiiller renders it, "bears 
 all things ;" Bloomfield prefers the other 
 interpretation. Locke and Macknight 
 render it " cover." The real sense of the 
 passage is not materially varied, which- 
 ever interpretation is adopted. It means, 
 that in regard to the errors and faults 
 of others, there is a disposition not to 
 notice or to revenge them. There is a 
 willingness to conceal, or to bear with 
 them patiently. ^ All things. This is 
 evidently to be taken in a popular sense, 
 and to be interpreted in accordance 
 with the connexion. All universal ex- 
 pressions of this kind demand to be thus 
 limited. The meaning must be, ' as far 
 as it can consistently or lawfully be 
 done.' There are offences which it is 
 not proper or right for a man to con- 
 ceal, or to suffer to pass unnoticed. 
 Such are those where the laws of the 
 land are violated, and a man is called 
 on to testify, &c. But the phrase here 
 refers to private matters ; ind indicates 
 a disposition not to make public, or to 
 avenge the faults committed by others. 
 f Believeth all things. The whole 
 scope of the connexion and the argu- 
 ment here requires us to understand 
 
 not mean, that the man who is undei 
 the influence of love is a man of uni- 
 versal credulity ; that he makes no dis- 
 crimination in regard to things to be 
 believed ; and is as prone to believe a 
 falsehood as the truth ; or that he is at 
 no pains to inquire what is true and 
 what is false, what is right and what is 
 wrong. But it must mean, that in re- 
 gard to the conduct of others, there is a 
 disposition to put the best construction 
 on it; to believe that they may be 
 actuated by good motives, and that they 
 intend no injury ; and that there is a 
 willingness to suppose, as far as can 
 be, that what is done is done consist- 
 ently with friendship, good feeling, and 
 virtue. Love produces this, because it 
 rejoices in the happiness and virtue of 
 others, and will not believe the con- 
 trary except on irrefragable evidence. 
 1 Hopcth all things. Hopes that all 
 will turn out well. This must also 
 refer to the conduct of others ; and it 
 means, that however dark may be ap- 
 pearances ; how much soever there may 
 be to produce the fear that others are 
 actuated by improper motives or are 
 bad men, yet that there is a hope that 
 matters may be explained and made 
 clear ; that the difficulties may be made 
 to vanish; and that the conduct of 
 others may be made to appear to be 
 fair and pure. Love will hold on to 
 this hope until all possibility of such a 
 result has vanished, and it is compelled 
 to believe that the conduct is not sus- 
 ceptible of a fair explanation. This 
 hope will extend to all things to 
 words, and actions, and plans ; to pub- 
 lic and to private intercourse ; to what 
 is said and done in our own presence, 
 and to what is said and done in our 
 absence. Love will do this, because it 
 delights in the virtue and happiness of 
 others, and will not credit any thing to 
 the contrary unless compelled to do so. 
 f Endureth all things. Bears up un- 
 der, sustains, and does not murmur. 
 Bears up under all persecutions at the 
 hand of man ; all efforts to injure the 
 person, property, or reputation ; and 
 bears all that may be laid upon us in 
 
 this of the conduct of others. It can- | the providence and by the direct agency 
 
A. D. 59.] 
 
 CHAPTER XI11. 
 
 271 
 
 8 Charity never faileth : but 
 whether there be prophecies, 
 
 of God. Comp. Job xiii. 15. The con- 
 nexion requires us to understand it 
 principally of our treatment at the hands 
 of our fellow men. 
 
 8. Charity never faileth. Paul here 
 proceeds to illustrate the value of love, 
 from its permanency as compared with 
 other valued endowments. It is valu- 
 able, and is to be sought because it will 
 always abide; may be always exer- 
 cised ; is adapted to all circumstances, 
 and to all worlds in which we may be 
 placed, or in which we may dwell. 
 The word rendered faileth (atTrivrtt) 
 denotes properly to fall out of, to fall 
 from or off; and may be applied to the 
 stars of heaven falling (Mark xiii. 25), 
 or to flowers that fall or fade (James i. 
 11. 1 Pet. i. 24), or to chains falling 
 from the hands, &c. Acts xii. 7. Here 
 it means to fall away, to fail ; to be 
 without effect, to cease to be in exist- 
 snce. The expression may mean that 
 it will be adapted to all the situations 
 of life, and is of a nature to be always 
 exercised ; or it may mean that it will 
 continue to all eternity, and be exer- 
 cised in heaven for ever. The con- 
 nexion demands that the latter should 
 he regarded as the true interpretation. 
 See ver. 13. The sense is, that while 
 other endowments of the Holy Spirit 
 must soon cease and be valueless, LOVE 
 would abide, and would always exist. 
 The argument is, that we ought to 
 seek that which is of enduring value ; 
 and that, therefore, love should be pre- 
 ferred to those endowments of the Spi- 
 rit on which so high a value had been 
 set by the Corinthians. ^But whether 
 there be prophecies. That is, the gift 
 of prophecy, or the power of speaking 
 us a prophet ; that is, of delivering the 
 truth of God in an intelligible manner 
 under the influence of inspiration ; the 
 gift of being a public speaker, of in- 
 structing and edifying the church, and 
 foretelling future events. See Note, ch. 
 xiv. 1. f They shall fail. The gift shall 
 cease to be exercised; shall be abolished, 
 
 they shall fail ; whether there 
 be tongues, they shall cease ; 
 
 come to naught. There shall be no 
 further use for this gift in the light and 
 glory of the world above, and it shall 
 cease. God shall be the teacher there. 
 And as there will be no need of con- 
 firming the truth of religion by the 
 prediction of future events, and no need 
 of warning against impending dangers 
 there, the gift of foretelling future events 
 will be of course unknown. In heaven, 
 also, there will be no need that the faith 
 of God's people shall be encouraged, or 
 their devotions excited, by such exhorta- 
 tions and instructions as are needful 
 now ; and the endowment of prophecy 
 will be, therefore, unknown. ^ There 
 be tongues. The power of speaking 
 foreign languages. ^ They shall cease. 
 Macknight supposes this means that 
 they shall cease in the church after the 
 gospel shall have been preached to all 
 nations. But the more natural inter- 
 pretation is, to refer it to the future 
 life ; since the main idea which Paul is 
 urging here is the value of love above 
 all other endowments, from the fact 
 that it would be abiding^ or perma- 
 nent an idea which is more certainly 
 and fully met by a reference to the 
 future world than by a reference to 
 the state of things in the church on 
 earth. If it refers to heaven, it means 
 that the power of communicating 
 thoughts there will not be by the me- 
 dium of learned and foreign tongues. 
 What will be the mode is unknown. 
 But as the diversity of tongues is one 
 of the fruits of sin (Gen. xi.), it is evi- 
 dent that in those who are saved there 
 will be deliverance from all the disad- 
 vantages which have resulted from the 
 confusion of tongues. Yet LOVE will 
 not cease to be necessary; and LOVE 
 will live for ever. | Whether there be 
 knowledge. See Note, ch. xiv. 8. This 
 refers, I think, to knowledge as we now 
 possess it. It cannot mean that there 
 will be no knowledge in heaven ; for 
 there must be a vast increase of know- 
 ledge in that world among all its inh* 
 
272 
 
 1. CORINTHIANS. 
 
 whether there be knowledge, it 
 shall vanish away. 
 
 bitants. The idea in the passage here, 
 I think, is, 'All the knowledge which 
 we now possess, valuable as it is, will 
 be obscured and lost, and rendered com- 
 paratively valueless, in the fuller splen- 
 dours of the eternal world ; as the feeble 
 light of the stars, beautiful and valuable 
 as it is, vanishes, or is lost in the splen- 
 dours of the rising sun. The know- 
 ledge which we now have is valuable, 
 as the gift of prophecy and the power 
 of speaking foreign languages is valu- 
 able, but it will be lost in the brighter 
 visions of the world above.' That this 
 is the sense is evident from what Paul 
 says in illustration of the sentiment in 
 ver. 9, 10. Now we know in part. 
 What we deem ourselves acquainted 
 with, we imperfectly understand. There 
 are many obscurities and many diffi- 
 culties. But in that future world we 
 shall know distinctly and clearly (ver. 
 12) ; and then the knowledge which 
 we now possess will appear so dim and 
 obscure, that it will seem to have va- 
 nished away and disappeared, 
 
 "As a rlim candle dies at noon." 
 
 Macknight and others understand this 
 of the knowledge of the mysteries of 
 the Old Testament, or " the inspired 
 knowledge of the ancient revelations, 
 which should be abolished when the 
 church should have attained its mature 
 state ;" a most meager, jejune, and 
 frigid interpretation. It is true, also, 
 that not only shall our imperfect know- 
 ledge seem to have vanished in the su- 
 perior light and glory of the eternal 
 world, but that much of that which 
 here passes for knowledge shall be then 
 unknown. Much of that which is called 
 science is " falsely so called ;" and much 
 that is connected with literature that 
 has attracted so much attention, will 
 be unknown in the eternal world. It 
 is evident that much that is connected 
 with criticism, and the knowledge of 
 language, with the different systems 
 of mental philosophy which are erro- 
 
 [A. D 59. 
 
 9 For \ve know in part, "and 
 we prophesy in part ; 
 
 a c.8.2. 
 
 neous ; perhaps much that is connected 
 with anatomy, physiology, and geo- 
 logy ; and much of the science which 
 now is connected with the arts, and 
 which is of use only as tributary to the 
 arts, will be then unknown. Other 
 subjects may rise into importance which 
 are now unknown ; and possibly things 
 connected with science which are now 
 regarded as of the least importance will 
 then become objects of great moment, 
 and ripen and expand into sciences that 
 shall contribute much to the eternal 
 happiness of heaven. The essential 
 idea in this passage is, that all the 
 knowledge which we now possess shall 
 lose its effulgence, be dimmed and lost 
 in the superior light of heaven. But 
 LOVE shall live there ; and we should, 
 therefore, seek that which is permanent 
 and eternal. 
 
 9. For we know in part. Comp. 
 Note on ch. xii. 27. This expression 
 means " only in part ;" that is, imper- 
 fectly. Our knowledge here is imperfect 
 and obscure. It may, therefore, all va- 
 nish in the eternal world amidst its su- 
 perior brightness; and we should not 
 regard that as of such vast value which 
 is imperfect and obscure. Comp. Note, 
 ch. viii. 2. This idea of the obscurity 
 and imperfection of our knowledge, as 
 compared with heaven, the apostle illus- 
 trates (ver. 11) by comparing it with 
 the knowledge which a child has, com- 
 pared with that in maturer years ; and 
 (ver. 12) by the knowledge which we 
 have in looking through a glass an 
 imperfect medium compared with that 
 which we have in looking closely and 
 directly at an object without any me- 
 dium, t And we prophesy in part. 
 This does not mean that we partly 
 know the truths of religion, and partly 
 conjecture or guess at them ; or that 
 we know only a part of them, and 
 conjecture the remainder. But the apos- 
 tle is showing the imperfection of the 
 prophetic gift ; and he observes, that 
 there is the same imperfection which 
 
A.. D. 59.J 
 
 CHAPTER XIII. 
 
 273 
 
 10 But when that which is 
 perfect is come, then that which 
 
 is in part shall be done away. 
 11 When I was a child, 
 
 a Uno.3.2. 
 
 attends knowledge. It is only in part ; 
 it is imperfect ; it is indistinct, compar- 
 ed with the full view of truth in heaven ; 
 it is obscure, and all that is imparted by 
 that gift will soon become dim and lost 
 in the superior brightness and glory of 
 the heavenly world. The argument is, 
 that we ought not to seek so anxiously 
 that which is so imperfect and obscure, 
 and which must soon vanish away ; 
 but we should rather seek that love 
 which is permanent, expanding, and 
 .eternal. 
 
 10. But when that which is perfect 
 is come. Does come ; or shall come. 
 This proposition is couched in a gene- 
 ral form. It means that when any 
 thing which is perfect is seen or en- 
 joyed, then that which is imperfect is 
 forgotten, laid aside, or vanishes. Thus, 
 in the full and perfect light of day, the 
 imperfect and feeble light of the stars 
 vanishes. The sense here is, that in 
 heaven a state of absolute perfection 
 that which is " in part," or which is 
 imperfect, shall be lost in superior 
 brightness. All imperfection will va- 
 nish. And all that we here possess 
 that is obscure shall be lost in the su- 
 perior and perfect glory of that eternal 
 world. All our present unsatisfactory 
 modes of obtaining knowledge shall be 
 unknown. All shall be clear, bright, 
 and eternal. 
 
 11. When I was a child. The idea 
 here is, that the knowledge which we 
 now have, compared with that which 
 we shall have in heaven, is like that 
 which is possessed in infancy compared 
 with that we have in manhood ; and 
 that as, when we advance in years, we 
 lay aside, as unworthy of our attention, 
 the views, feelings, and plans which we 
 had in boyhood, and which we then 
 esteemed to be of so great importance, 
 so, when we reach heaven, we shall lay 
 aside the views, feelings, and plans 
 
 spake as a child, I understood as 
 a child, I 1 thought as a child ; 
 but when I became a man, I put 
 away childish things. 
 
 or, reasoned. 
 
 which we have in this life, and which 
 we now esteem so wise and so valuable. 
 The word child here (infjvwc) denotes 
 properly a babe, an infant, though with- 
 out any definable limitation of age. It 
 refers to the first periods of existence : 
 before the period which we denominate 
 boyhood, or youth. Paul here refers to 
 a period when he could speak, though 
 evidently a period when his speech was 
 scarcely intelligible when he first be- 
 gan to articulate. Tf I spake as a child. 
 Just beginning to articulate, in a broken 
 and most imperfect manner. The idea 
 here is, that our knowledge at present, 
 compared with the knowledge of heaven, 
 is like the broken and scarcely intelli- 
 gible efforts of a child to speak com- 
 pared with the power of utterance in 
 manhood. \Iunderstood as a child. 
 My understanding was feeble and im- 
 perfect. I had narrow and imperfect 
 views of things. I knew little. I fixed 
 my attention on objects which I now 
 see to be of little value. I acquired 
 knowledge which has vanished, or 
 which has sunk in the superior intelli- 
 gence of riper years. " I was affected 
 as a child. I was thrown into a trans- 
 port of joy or grief on the slightest oc- 
 casions, which manly reason taught nvi 
 to despise." Doddridge. ^ I thought 
 as a child. Marg. Reasoned. The word 
 may mean either. I thought, argued 
 reasoned in a weak and inconclusive 
 manner. My thoughts, and plans, ant 1 
 argumentations were puerile, and sucl 
 as I now see to be short-sighted and 
 erroneous. Thus it will be with our 
 thoughts compared to heaven. There 
 will be, doubtless, as much difference 
 between our present knowledge, and 
 plans, and views, and those which we 
 shall have in heaven, as there is be- 
 tween the plans and views of a child 
 and those of a man. Just before his 
 death, Sir Isaac Newton made this re- 
 
274 I.CORINTHIANS. [A. D. 59. 
 
 12 For now we see through ! to face: now I know in part: 
 a glass, "darkly; 1 but then face but then shall I know even as 
 
 a 2Cor.3.18. 
 
 or, in a riddle. 
 
 mark : " I do not know what I may 
 appear to the world ; but to myself I 
 seem to have been only like a boy play 
 ing on the sea-shore, and diverting my 
 self by now and then finding a smoother 
 pebble or a prettier shell than ordinary, 
 while the great ocean of truth lay all 
 undiscovered before me." Brewster's 
 Life of Newton, pp. 300,301. Ed. New 
 York, 1832* 
 
 12. For now we see through a glass. 
 Paul here makes use of another illus- 
 tration to show the imperfection of our 
 knowledge here. Compared with what 
 it will be in the future world, it is like 
 the imperfect view of an object which 
 we have in looking through an obscure 
 and opaque medium compared with the 
 view which we have when we look at 
 it " face to facie." The word glass here 
 (ta-oTTT^v) means properly a mirror, a 
 looking-glass. The mirrors of the an- 
 cients were usually made of polished 
 metal. Ex. xxxviii. 8. Job xxxvii. 18. 
 Many have supposed (see Doddridge, 
 in loc. and Robinson's Lexicon) that 
 the idea here is that of seeing objects 
 by reflection from a mirror, which re- 
 flects only their imperfect forms. But 
 this interpretation does not well accord 
 with the apostle's idea of seeing things 
 obscurely. The most natural idea is 
 that of seeing objects by an imperfect 
 medium, by looking through something 
 in contemplating them. It is, therefore, 
 probable that he refers to those trans- 
 parent substances which the ancients 
 had, and which they used in their win- 
 dows occasionally ; such as thin plates 
 of horn, transparent stone, &c. Win- 
 dows were often made of the lapis spe- 
 cularis described by Pliny (xxxvi. 22), 
 which was pellucid, and which admit- 
 ted of being split into thin laminae, or 
 scales, probably the same as mica. 
 Humboldt mentions such kinds of stone 
 us beirg used in South America in 
 church windows. Bloomfield. It is 
 not improbable, I think, that even in 
 
 also I am known. 
 
 the time of Paul the ancients had the 
 knowledge of glass, though it was pro- 
 bably at first very imperfect and ob- 
 scure. There is some reason to believe 
 that glass was known to the Phoenicians, 
 the Tyrians, and the Egyptians. Pliny 
 says that it was first discovered by acci- 
 dent. A merchant vessel, laden with 
 nitre or fossil alkali, having been driven 
 on shore on the coast of Palestine near 
 the river Belus, the crew went in search 
 of provisions, and accidentally support- 
 ed the kettles on which they dressed 
 their food upon pieces of fossil alkali. 
 The river sand above which this opera- 
 tion was performed was vitrilied bv its* 
 union with the alkali, and thus pro- 
 duced glass. See Edin. Ency., art. 
 Glass. It is known that glass was in 
 quite common use about the commence- 
 ment of the Christian era. In the reign 
 of Tiberius an artist had his house de- 
 molished for making glass malleable. 
 About this time drinking vessels were 
 made commonly of glass ; and glass 
 bottles for holding wine and flowers 
 were in common use. That glass was 
 in quite common use has been proved 
 by the remains that have been discovered 
 in the ruins of Herculaneum and Pom- 
 peii. There is, therefore, no impro- 
 priety in supposing that Paul here may 
 have alluded to the imperfect and dis- 
 coloured glass which was then in ex- 
 tensive use ; for we have no reason to 
 suppose that it was then as transparent 
 as that which is now made. It was, 
 doubtless, an imperfect and obscure 
 medium, and, therefore, well adapted 
 to illustrate the nature of our know- 
 ledge here compared with what it will 
 be in heaven, f Darkly. Marg. In a 
 riddle (tv ttlttyfJutfrty-, The word means 
 a riddle ; an enigma ; then an obscure 
 intimation. In a riddle a statement is 
 made with some resemblance to the 
 truth ; a puzzling question is proposed, 
 and the solution is left to conjecture. 
 Hence it means, as here, obscurely 
 
A.D. 59.] 
 
 13 And now abideth faith, 
 
 a Heb. 10.35,39. lPet.1.21. 
 
 CHAPTER XIII. 
 
 276 
 
 hope, charity, these three ; but 
 the greatest of these is charity. 
 
 darkly, imperfectly. Little is known ; 
 much is left to conjecture ; a very ac- 
 curate account of most of that which 
 passes for knowledge. Compared with 
 heaven, our knowledge here much re- 
 sembles the obscure intimations in an 
 enigma compared with clear statement 
 and manifest truth. \ But then. In 
 the fuller revelations in heaven. If Face 
 to face. As when one looks upon an 
 object openly, and not through an ob- 
 scure and dark medium. It here means, 
 therefore, clearly, without obscurity. 
 1 / know in part. ver. 9. ^ But then 
 shall I know. My knowledge shall be 
 clear and distinct. I shall have a clear 
 view of those objects which are now so 
 indistinct and obscure. I shall be in 
 the presence of those objects about 
 which I now inquire ; I shall see them ; 
 I shall have a clear acquaintance with 
 the divine perfections, plans, and cha- 
 racter. This does not mean that he 
 would know every thing, or that he 
 would be omniscient; but that in regard 
 to those points of inquiry in which he 
 was then interested, he would have a 
 view that would be distinct and clear 
 a view that would be clear, arising from 
 the fact that he would be present with 
 them, and permitted to see them, in- 
 stead of surveying them at a distance, 
 and by imperfect mediums. 1 Even as 
 also lam known. In the same manner 
 (**3-wc), not to the same extent. It 
 does not mean that he would know God 
 as clearly and as fully as God would 
 know him ; for his remark does not re- 
 late to the extent, but to the manner 
 and the comparative clearness of his 
 knowledge. He would see things as he 
 was now seen and would be seen there. 
 It would be face to face. He would 
 be in their presence. It would not be 
 where he would be seen clearly and 
 distinctly, and himself compelled to look 
 upon all objects confusedly and ob- 
 scurelv, and through an imperfect me- 
 lium. But he would be with them ; 
 
 would see them face to face ; would see 
 them without any medium ; would see 
 them in the same manner as they would 
 see him. Disembodied spirits, and the 
 inhabitants of the heavenly world, have 
 this knowledge ; and when we are there, 
 we shall see the truths, not at a dis- 
 tance and obscurely, but plainly and 
 openly. 
 
 13. And now abideth. Remains 
 (p'tvy). The word means properly to 
 remain, continue, abide ; and is applied 
 to persons remaining in a place, in a 
 state or condition, in contradistinction 
 from removing or changing their place, 
 or passing away. Here it must be un- 
 derstood to be used to denote perma- 
 nency, when the other things of which 
 he had spoken had passed away ; and 
 the sense is, that faith, hope, and love 
 would remain when the gift of tongues 
 should cease, and the need of prophecy, 
 &c. ; that is, these sV. -mid survive them 
 all. And the connexion certainly re- 
 quires us to understand him as saying 
 that faith, hope, and love would survive 
 all those things of which he had been 
 speaking, and must, therefore, include 
 knowledge (ver. 8, 9), as well as mira- 
 cles and the other endowments of the 
 Holy Spirit. They would survive them 
 all ; would be valuable when they 
 should cease; and should, therefore, 
 be mainly sought; and of these the 
 greatest and most important is love. 
 Most commentators have supposed that 
 Paul is speaking here only of this life, 
 and that he means to say that in this 
 life these three exist ; that " faith, hope, 
 and charity exist in this scene only, but 
 that in the future world faith and hope 
 will be done away, and therefore the 
 greatest of these is charity." Bloom- 
 field. See also Doddridge, Macknight, 
 Rosenmuller, Clarke, &c. But to me 
 it seems evident that Paul means to 
 say that faith, hope, and love will sur- 
 vive all those other things of which he 
 had been speaking; that they wouhf 
 
276 
 
 I. CORINTHIANS. 
 
 [A. D. 53. 
 
 vanish away, o be lost in superior at- 
 tainments and endowments ; that the 
 time would come when they would be 
 useless ; but that faith, hope, and love 
 would then remain ; but of these, for 
 important reasons, love was the most 
 valuable. Not because it would en- 
 dure the longest, for the apostle does 
 not intimate that, but because it is more 
 important to the welfare of others, and 
 is a more eminent virtue than they are. 
 As the strain of the argument requires 
 us to look to another state, to a world 
 where prophecy shall cease and know- 
 ledge shall vanish away, so the same 
 strain of argumentation requires us to 
 understand him as saying that faith, 
 and hope, and love will subsist there ; 
 and that there, as here, LOVE will be 
 of more importance than faith and hope. 
 It cannot be objected to this view that 
 there will be no occasion for faith and 
 hope in heaven. That is assumed with- 
 out evidence, and is not affirmed by 
 Paul. He gives no such intimation. 
 Faith is confidence in God and in 
 Christ ; and there will be as much ne- 
 cessity of confidence in heaven as on 
 earth. Indeed, the great design of the 
 plan of salvation is to restore confidence 
 in God among alienated creatures ; and 
 heaven could not subsist a moment 
 without confidence; and faith, there- 
 fore, must be eternal. No society be 
 it a family, a neighbourhood, a church, 
 or a nation; be it mercantile, profes- 
 sional, or a mere association of friend- 
 ship can subsist a moment without 
 mutual confidence or faith, and in hea- 
 ven such confidence in God MUST sub- 
 sist for ever. And so of hope. It is 
 true that many of the objects of hope 
 will then be realized, and will be suc- 
 ceeded by possession. But will the 
 Christian have nothing to hope for in 
 heaven 1 Will it be nothing to expect 
 and desire greatly augmented know- 
 ledge, eternal enjoyment ; perfect peace 
 ; n all coming ages, and the happy so- 
 ciety of the blessed for ever 1 All heaven 
 cannot be enjoyed at once ; and if there 
 is any thing future that is an object 
 
 of desire, there will be hope. Hope iu 
 a compound emotion, made up of a 
 desire for an object and an expectation 
 of obtaining it. But both these will 
 exist in heaven. It is folly to say that 
 a redeemed saint will not desire there 
 eternal happiness; it is equal folly to 
 say that there will be no strong ex- 
 pectation of obtaining it. All that is 
 said, therefore, about faith as about to 
 cease, and hope as not having an exist- 
 ence in heaven, is said without the au- 
 thority of the Bible, and in violation of 
 what must be the truth, and is contrary 
 to the whole scope of the reasoning of 
 Paul here. ^ Bat.the greatest of these is 
 charity. Not because it is to endure the 
 longest, but because it is the more im- 
 portant virtue ; it exerts a wider influ 
 ence ; it is more necessary to the hap- 
 piness of society ; it overcomes more 
 evils. It is the great principle which 
 is to bind the universe in harmony, 
 which unites God to his creatures, and 
 his creatures to himself, arid which 
 binds and confederates all holy beings 
 with each other. It is therefore more 
 important, because it pertains to society 
 to the great kingdom of which God is 
 the head, and because it enters into the 
 very conception of a holy and happy 
 organization. Faith and hope rather 
 pertain to individuals ; love pertains to 
 society, and is that without which the 
 kingdom of God cannot stand. Indi- 
 viduals may be saved by faith and 
 hope ; but the whole immense king- 
 dom of God depends on LOVE. It is, 
 therefore, of more importance than all 
 other graces and endowments ; more 
 important than prophecy and miracles, 
 and the gift of tongues and knowledge, 
 because it will SDRV IVE them all ; more 
 important than faith and hope, because, 
 although it may co-exist with them, and 
 though they all shall live for ever, yet 
 LOVE enters into the very nature of the 
 kingdom of God ; binds society toge- 
 ther ; unites the Creator and the cre?- 
 ture ; and blends the interests of all tbf 
 redeemed, and of tie angels, and * 
 God, INTO ONE. 
 
\.D. 59.] CHAPTER XIV. 271 
 
 CHAPTER XIV. but rather that ye may pro 
 
 |7^OLLOW after charity, and 
 desire spiritual a gifts; 
 
 CHAPTER XIV. 
 
 THIS chapter is a continuation of the 
 subject commenced in ch. xii. and pur- 
 suec through ch. xiii. In ch. xii. Paul 
 had entered on the discussion of the 
 various endowments which the Holy 
 Spirit confers on Christians, and had 
 shown that these endowments were be- 
 stowed in a different degree on different 
 individuals, and yet so as to promote 
 in the best way the edification of the 
 church. It was proper, he said (ch. 
 xii. 31), to desire the more eminent of 
 these endowments, and yet there was 
 one gift of the Spirit of more value than 
 all others, which might be obtained by 
 all, and which should be an object of 
 desire to all. That was LOVE ; and to 
 show the nature, power, and value of 
 this, was the design of the thirteenth 
 chapter, certainly one of the most ten- 
 der and beautiful portions of the Bible. 
 In this chapter the subject is continued 
 with special reference to the subject of 
 prophecy, as being the most valuable 
 of the miraculous endowments, or the 
 extraordinary gifts of the Spirit. 
 
 In doing this, it was necessary to 
 correct an erroneous estimate which 
 they had placed on the power of speak- 
 ing foreign languages. They had prized 
 this, perhaps, because it gave them im- 
 portance in the eyes of the heathen. 
 And in proportion as they valued this, 
 they undervalued the gift of being able 
 to edify the church by speaking in a 
 known and intelligible language. To 
 correct this misapprehension ; to show 
 the relative value of these endowments, 
 and especially to recommend the gift 
 of "prophecy" as the more useful and 
 desirable of the gifts of the Spirit, was 
 the leading design of this chapter. In 
 doing this, Paul first directs them to 
 seek for charity. He also recommends 
 to them, as in ch. xii. 31, to desire spi- 
 ritual endowments, and of these en- 
 dowments especially to desire prophecy. 
 24 
 
 phesy. 
 
 aEph.1.3. 
 
 ver. 1. He then proceeds to set forth 
 the advantage of speaking in intelligible 
 language, or of speaking so that the 
 church may be edified, by the follow- 
 ing considerations, which comprise the 
 chapter : 
 
 1. The advantage of being undei 
 stood, and of speaking for the edifica- 
 tion of the church, ver. 2 5. 
 
 2. No man could be useful to the 
 church except he delivered that which 
 was understood, any more than the 
 sound of a trumpet in times of war 
 would be useful, unless it were so 
 sounded as to be understood by the 
 army. ver. 6 11. 
 
 3. It was the duty of all to seek to 
 edify the church ; and if a man could 
 speak in an unknown tongue, it was 
 his duty also to seek to be able to in- 
 terpret what he said. ver. 12 15. 
 
 4. The use of tongues would pro- 
 duce embarrassment and confusion, 
 since those who heard them speak 
 would be ignorant of what was said, 
 and be unable to join in the devotions. 
 ver. 16, 17. 
 
 5. Though Paul himself was more 
 signally endowed than any of them, 
 yet he prized far more highly the power 
 of promoting the edification of the 
 church, though he uttered but five 
 words, if they were understood, than 
 all the power which he possessed of 
 speaking foreign languages, ver. 18, 19. 
 
 6. This sentiment illustrated from 
 the Old Testament, ver. 20, 21. 
 
 7. The real use of the power of 
 speaking foreign languages was to be a 
 sign to unbelievers, an evidence that 
 the religion was from God, and not to 
 be used among those who were already 
 Christians, ver. 22. 
 
 8. The effect of their all speaking 
 with tongues would be to produce con- 
 fusion and disorder, and disgust among 
 observers, and the conviction that they 
 were deranged ; but the effect of order 
 
278 
 
 I. CORINTHIANS. 
 
 [A. D b\) 
 
 and ol speaking intelligibly, would be 
 f.o convince and convert them. ver. 
 2325. 
 
 9. The apostle then gives rules in 
 regard to the proper conduct of those 
 who were able to speak foreign lan- 
 guages, ver. 26 32. 
 
 10. The great rule was, that order 
 was to be observed, and that God was 
 the author of peace, ver. 33. 
 
 11. The apostle then gives a posi- 
 tive direction that on no pretence are 
 women to be allowed to speak in the 
 church, even though they should claim 
 to be inspired, ver. 34, 35. 
 
 12. He then required all to submit 
 to his authority, and to admit that what 
 he had spoken was from the Lord. ver. 
 36, 37. And then, 
 
 13. Concludes with directing them 
 to desire to prophesy, and not to forbid 
 speaking with tongues on proper occa- 
 sions, but to do all things in decency 
 and order, ver. 38 40. 
 
 1. Follow after charity. Pursue love 
 (ch. xiii. 1) ; that is, earnestly desire 
 it ; strive to possess it ; make it the 
 object of your anxious and constant 
 solicitude to obtain it, and to be influ- 
 enced by it always. Cultivate it in your 
 own hearts, as the richest and best en- 
 dowment of the Holy Spirit, and en- 
 deavour to diffuse its happy influence 
 on all around you. ^ And desire spi- 
 ritual gifts. I do not forbid you, while 
 you make the possession of love your 
 great object, and while you do not 
 make the desire of spiritual gifts the 
 occasion of envy or strife, to desire the 
 miraculous endowments of the Spirit, 
 and to seek to excel in those endow- 
 ments which, he imparts. See Note, 
 ch. xii. 31. The main thing was to 
 cultivate a spirit of love. Yet it was 
 not improper also to desire to be so en- 
 dowed as to promote their highest use- 
 fulness in the church. On the phrase 
 "spiritual gifts," see Note, ch. xii. 1. 
 t But rather that ye may prophesy. 
 But especially, or particularly desire to 
 be qualified for the office of prophesy- 
 ing. The apostle does not mean to say 
 that prophecy is to be preferred to love 
 or charity; but that, of the spiritual 
 
 gifts which it was proper for them tc 
 desire and seek, prophecy was the most 
 valuable. That is, they were not most 
 earnestly and especially to desire to be 
 able to speak foreign languages or to 
 work miracles ; but they were to desire 
 to be qualified to speak in a manner 
 that would be edifying to the church. 
 They would naturally, perhaps, most 
 highly prize the power of working mira- 
 cles and of speaking foreign languages. 
 The object of this chapter is to show 
 them that the ability to speak in a plain, 
 clear, instructive manner, so as to edify 
 the church and convince sinners, was 
 a more valuable endowment than the 
 power of working miracles, or the power 
 of speaking foreign languages. On the 
 meaning of the word prophesy, see 
 Note, Rom. xii. 6. To what is said 
 there on the nature of this office, it 
 seems necessary only to add an idea 
 suggested by Prof. Robinson (Gr. and 
 Eng. Lexicon, Art. rTgopW), that the 
 prophets were distinguished from the 
 teachers (tWao-xaAw), "in that, while 
 the latter spoke in a calm, connected, 
 didactic discourse adapted to instruct 
 and enlighten the hearers, the prophet 
 spoke more from the impulse of sudden 
 inspiration, from the light of a sudden 
 revelation at the moment (1 Cor. xiv, 
 30, uTrcjtuXi/p&g), and his discourse wan 
 probably more adapted, by means of 
 powerful exhortation, to awaken the 
 feelings and conscience of the hearers." 
 The idea of speaking from revelation, 
 he adds, seems to be fundamental to 
 the correct idea of the nature of the 
 prophecy here referred to. Yet the 
 communications of the prophets were 
 always in the vernacular tongue, and 
 were always in intelligible language, 
 and in this respect different from the 
 endowments of those who spoke foreign 
 languages. The same truth might be 
 spoken by both ; the influence of the 
 Spirit was equally necessary in both ; 
 both were inspired ; and both answered 
 important ends in the establishment 
 and edification of the church. The 
 gift of tongues, however, as it was the 
 most striking and remarkable, and pro- 
 bably the most rare, was nnst highlv 
 
A.D 59.] 
 
 2 For he that speaketh in an 
 Unknown tongue, a speaketh not 
 onto men. but unto God : for * 
 no man 1 understandeth him ; 
 
 a Acts 10.46. b Acts 22.9. hearelh. 
 
 CHAPTER XIV. 
 
 27S 
 
 howbeit in the spirit he speak- 
 eth mysteries. 
 
 3 But he that prophesieth 
 speaketh unto men to edifica- 
 
 prized and coveted. The object of Paul 
 here is, to show that it was really an 
 endowment of less value, and should 
 be less desired by Christians than the 
 gift of prophetic instruction, or the abi- 
 lity to edify the church in language in- 
 telligible and understood by all, under 
 the immediate influences of the Holy 
 Spirit. 
 
 2. For he that speaketh in an un- 
 known tongue. This verse is designed 
 to show that the faculty of speaking 
 intelligibly, and to the edification of the 
 church, is of more value than the power 
 of speaking a foreign language. The 
 reason is, that however valuable may 
 be the endowment in itself, and how- 
 ever important the truth which he may 
 utter, yet it is as if he spoke to God 
 only. No one could understand him. 
 ^ Speaketh not unto men. Does not 
 speak so that men can understand him. 
 His address is really not made to men, 
 that is, to the church. He might have 
 this faculty without being able to speak 
 to the edification of the church. It is 
 possible that the power of speaking fo- 
 reign languages and of prophesying 
 were sometimes united in the same 
 person ; but it is evident that the apos- 
 tle speaks of them as different endow- 
 ments, and they probably were found 
 usually in different individuals, f But 
 unto God. It is as if he spoke to God. 
 No one could understand him but God. 
 This must evidently refer to the ad- 
 dresses in the church, when Christians 
 only were present, or when those only 
 were present who spoke the same lan- 
 guage, and who were unacquainted 
 with foreign tongues. Paul says that 
 there that faculty would be valueless 
 compared with the power of speaking 
 in a manner that should edify the 
 church. He did not undervalue the 
 power of speaking foreign languages 
 when foreigners were present, or when 
 
 they went to preach to foreigners. See 
 ver. 22. It was only when it was need- 
 less, when all present spoke one lan- 
 guage, that he speaks of it as of com- 
 paratively little value. \ For no man 
 understandeth him. That is, no man 
 in the church, since they all spoke the 
 same language, and that language was 
 different from what was spoken by him 
 who was endowed with the gift of 
 tongues. As God only could know 
 the import of what he said, it would be 
 lost upon the church, and would be 
 useless. ^ Howbeit in the Spirit. Al- 
 though, by the aid of the Spirit, he 
 should, in fact, deliver the most im- 
 portant and sublime truths. This would 
 doubtless be the case, that those who 
 were thus endowed would deliver most 
 important truths, but they would be 
 lost upon those who heard them, be- 
 cause they could not understand them. 
 The phrase " in the Spirit" evidently 
 means ' by the Holy Spirit,' i. e. by his 
 aid and influence. Though he should 
 be really under the influence of the 
 Holy Spirit, and though the important 
 truth which he delivers should be im- 
 parted by his aid, yet all would be 
 valueless unless it were understood by 
 the church. 1 He speaketh mysteries 
 For the meaning of the word mystery, 
 see Note, ch. ii. 7. The word here 
 seems to be synonymous with sublime 
 and elevated truth ; truth that was not 
 before known, and that might be of the 
 utmost importance. 
 
 3. But he that prophesieth. Note, 
 ver. 1. He that speaks under the in- 
 fluence of inspiration in the common 
 language of his hearers. This seems 
 to be the difference between those who 
 spoke in foreign languages and those 
 who prophesied. Both were under the 
 influence of the Holy Spirit; both 
 might speak the same truths ; both 
 might occupy an equally important and 
 
aso 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 tion, and exhortation, and com- 
 fort. 
 
 4 He that speaketh in an un- 
 known tongue edifieth himself; 
 but he that prophesieth edifieth 
 the church. 
 
 5 I would that ye all spake 
 
 with tongues, but rather that ye 
 prophesied : for greater is he 
 that prophesieth than he that 
 speaketh with tongues, except 
 he interpret, that the church 
 may receive edifying." 
 
 6 Now, brethren, if I come 
 
 a ver.26. 
 
 necessary place in the church ; but the 
 language of e the one was intelligible to 
 the church, the other not; the one was 
 designed to edify the church, the other 
 to address those who spoke foreign 
 tongues, or to give demonstration, by 
 the power of speaking foreign lan- 
 guages, that the religion was from God. 
 t Speaketh unto men. So as to be un- 
 derstood by those who were present. 
 1 To edification. Note, ch. x. 8. 23. 
 Speaks so as to enlighten and strengthen 
 the church, f And exhortation. See 
 \ote, Rom. xii. 8. He applies and 
 enforces the practical duties of religion, 
 and urges motives for a holy life, f And 
 comfort. Encouragement. That is, he 
 presents the promises and the hopes of 
 the gospel ; the various considerations 
 adapted to administer comfort in the time 
 of trial. The other might do this, but 
 it would be in a foreign language, and 
 would be useless to the church. 
 
 4. Edifieth himself. That is, the 
 truths which are communicated to him 
 by the Spirit, and which he utters in 
 an unknown language, may be valu- 
 able, and may be the means of strength- 
 ening his faith, and building him up in 
 the hopes of the gospel, but they can 
 be of no use to others. His own holy 
 affections might be excited by the truths 
 which he would deliver, and the con- 
 sciousness of possessing miraculous 
 powers might excite his gratitude. And 
 yet, as Dodd ridge has well remarked, 
 there might be danger that a man might 
 be injured by this gift when exercised 
 in this ostentatious manner. 
 
 5. / would that ye all spake with 
 tongues. It is an important endow- 
 ment, and is not, in its place, to be un- 
 dervalued. It may be of great service 
 in the cause of truth, and if properly 
 
 regulated, and not abused, I would re- 
 joice if these extraordinary endowments 
 were conferred on all. I have no envy 
 against any who possess it ; no opposi- 
 tion to the endowment ; but I wish that 
 it should not be overvalued ; and would 
 wish to exalt into proper estimation the 
 more useful but humble gift of speak- 
 ing for the edification of the church. 
 1 Greater is he that prophesieth. This 
 gift is of more value, and he really occu- 
 pies a more elevated rank in the church. 
 He is more useful. The idea here is, 
 that talents are not to be estimated by 
 their brilliancy, but by their useful- 
 ness. The power of speaking in an 
 unknown tongue was certainly a more 
 striking endowment than that of speak- 
 ing so as simply to be useful, and yet 
 the apostle tells us that the latter is the 
 more valuable. So it is always. A 
 man who is useful, however humble 
 and unknown he may be, really occu- 
 pies a more elevated and venerable rank 
 than the man of most splendid talents 
 and dazzling eloquence, who accom- 
 plishes nothing in saving the souls of 
 men. t Except he interpret. How- 
 ever important and valuable the truth 
 might be which he uttered, it would be 
 useless to the church, unless he should 
 explain it in language which they could 
 understand. In that case, the apostle 
 does not deny that the power of speak- 
 ing foreign languages was a higher en- 
 dowment and more valuable than the 
 gift of prophecy. That the man who 
 spoke foreign languages had the power 
 of interpreting, is evident from this 
 verse. From ver. 27, it appears that 
 the office of interpreting was sometimes 
 performed by others. 
 
 6 Now, brethren, if I come unto you, 
 &c. The truth which the apostle' had 
 
A.D. 59.J 
 
 CHAPTER XIV. 
 
 281 
 
 unto you speaking with tongues, 
 what shall I profit you, except I 
 shall speak to you either by re- 
 velation, or by knowledge, or 
 by prophesying, or by doc- 
 trine T 
 
 a ver.26. 
 
 been illustrating in an abstract manner, 
 he proceeds to illustrate by applying it 
 to himself. If he should come among 
 them speaking foreign languages, it 
 could be of no use unless it were in- 
 terpreted to them. ^ Speaking with 
 tongues. Speaking foreign languages ; 
 that is, speaking them only, without 
 any interpreter. Paul had the power 
 of speaking foreign languages (ver. 18) ; 
 but he did not use this power for osten- 
 tation or display, but merely to com- 
 municate the gospel to those who did 
 not understand his native tongue. 
 1 Either by revelation. Macknight 
 renders this, "speak INTELLIGIBLY;" 
 that is, as he explains it, " by the re- 
 velation peculiar to an apostle." Dod- 
 dridge, " by the revelation of some gos- 
 pel doctrine and mystery." Locke in- 
 terprets it, " that you might understand 
 the revelation, or knowledge," &c. ; but 
 says in a note, that we cannot now 
 certainly understand the difference be- 
 tween the meaning of the four words 
 here used. " It is sufficient," says he, 
 " to know that these terms stand for 
 some intelligible discourse tending to 
 the edification of the church." Rosen- 
 miiller supposes the word revelation 
 stands for some ' clear and open know- 
 ledge of any truth arising from medita- 
 tion.' It is probable that the word here 
 does not refer to divine inspiration, as 
 it usually does, but that it stands op- 
 posed to that which is unknown and 
 unintelligible, as that which is revealed 
 (uTroKDuy^/f) stands opposed to what is 
 unknown, concealed, hidden, obscure. 
 Here, therefore, it is synonymous, per- 
 haps, with explained. ' What shall it 
 profit, unless that which I speak be 
 brought out of the obscurity and dark- 
 ness of a foreign language, and un- 
 covered or explained V The original 
 24* 
 
 7 And even things without 
 life giving sound, whether pipe 
 or harp, except they give a dis- 
 tinction in the * sounds, how shall 
 it be known what is piped 
 harped ? 
 
 i or, tunes. 
 
 or 
 
 sense of the word revelation here is, I 
 suppose, intended (a7rcxaA!/'4K> from 
 ciTrcjcct/.uTprai, to uncover), and means 
 that the sense should be uncovered, 
 i. e. explained, or what was spoken 
 could not be of value. ^ Or by know- 
 ledge. By making it intelligible. By 
 so explaining it as to make it under- 
 stood. Knowledge here stands opposed 
 to the ignorance and obscurity which 
 would attend a communication in a 
 foreign language. ^ Or by prophesy 
 ing. Note, ver. 1. That is, unless it 
 be communicated, through interpreta- 
 tion, in the manner in which the pro- 
 phetic teachers spoke ; that is, made 
 intelligible, and explained, and actually 
 brought down to the usual characteris- 
 tics of communications made in theii 
 own language. ^ Or by doctrine. By 
 teaching OWufcjj). By instruction ; in 
 the usual mode of plain and familial 
 instruction. The sense of this passage, 
 therefore, is clear. Though Paul should 
 utter among them, as he had abundant 
 ability to do, the most weighty and im- 
 portant truths, yet, unless he interpreted 
 what he said in a manner clear from 
 obscurity, like revelation,- or intelligibly, 
 and so as to constitute knowledge,- or 
 in the manner that the prophets spoke, 
 in a plain and intelligible manner; or 
 in the manner usual in simple and plain 
 instruction, it would be useless to them. 
 The perplexities of commentators may 
 be seen stated in Locke, Bloomfield, 
 and Dodd ridge. 
 
 7. Things without life. Instruments 
 of music. T Whether pipe. This in- 
 strument (AI/AG?) was usually made of 
 reeds, and probably had a resemblance 
 to a flageolet. 1 Or harp. This in- 
 strument (x<3-a*) was a stringed in- 
 strument, and was made in the same 
 way as a modern harp. It usually had 
 
I. CORINTHIANS. 
 
 [A. D. 59. 
 
 8 Foi if the trumpet fl give an 
 uncertain sound, who shall pre- 
 pare himself to the battle ? 
 
 9 So likewise ye, except ye 
 utter by the tongue words 1 easy 
 
 a Num. 10.9. significant. 
 
 to be understood, how shall it be 
 known what is spoken ? for ye 
 shall speak into the air. 
 
 10 There are, it may be, so 
 many kinds of voices in the 
 
 ten strings, and was struck with the 
 plectrum, or with a key. It was com- 
 monly employed in praise. ^ Except 
 they give a distinction in the sounds. 
 Unless they give a difference in the 
 tones, such as are indicated in the 
 gamut for music, ^f How shall it be 
 known, &c. That is, there would be 
 no time, no music. Nothing would be 
 indicated by it. It would not be fitted 
 to excite the emotions of sorrow or of 
 joy. All music is designed to excite 
 emotions ; but if there be no difference 
 in the tones, no emotion would be pro- 
 duced. So it would be in words ut- 
 tered. Unless there was something 
 that was fitted to excite thought or 
 emotion ; unless what was spoken was 
 made intelligible, no matter how im- 
 portant in itself it might be, yet it would 
 be useless. 
 
 8. For if the trumpet give an un- 
 certain sound. The trumpet was used 
 commonly in war. It is a well-known 
 wind instrument, and was made of 
 brass, silver, &c. It was used for va- 
 rious purposes in war to summon the 
 soldiers ; to animate them in their 
 march ; to call them forth to battle ; to 
 sound a retreat ; and to signify to them 
 what they were to do in battle, whether 
 to charge, advance, or retreat, &c. It 
 therefore employed a language which 
 was intelligible to an army. An un- 
 certain sound was one in which none 
 of these things were indicated, or in 
 which it could not be determined what 
 was required. ^ Who shall prepare 
 himself, &c. The apostle selects a 
 single instance of what was indicated 
 by the trumpet, as an illustration of 
 what he meant The idea is, that fo- 
 reign tongues spoken in their assembly 
 would be just as useless in regard to 
 their duty, their comfort, and edifica- 
 tion, as would be the sound of a trum- 
 
 pet when it gave one of the usual and 
 intelligible sounds by which it was 
 known what the soldiers were required 
 to do. Just as we would say, that the 
 mere beating on a drum would be use- 
 less, unless some tune was played by 
 which it was known that the soldiers 
 were summoned to the parade, to ad- 
 vance, or to retreat. 
 
 9. So likewise ye, &c. To apply tho 
 case. If you use a foreign language 
 how shall it be known what is said, 01 
 of what use will it be, unless it is mad* 
 intelligible by interpretation 1 1 Utlet 
 by the tongue. Unless you speak 
 T[ Words easy to be understood. Signi 
 ficant words (margin), words to which 
 your auditors are accustomed. T Fm 
 ye shall speak into the air. You will 
 not speak so as to be understood ; ana 
 it will be just the same as if no oni 
 was present, and you spoke to the air 
 We have a proverb that resembles this 
 " You may as well speak to the winds ;' 
 that is, you speak where it would noi 
 be understood, or where the words 
 would have no effect. It may be ob- 
 served here, that the practice of the 
 papists accords with what the apostle 
 here condemns, where worship is con- 
 ducted in a language not understood 
 by the people ; and that there is much 
 of this same kind of speaking now, 
 where unintelligible terms are used, or 
 words are employed that are above the 
 comprehension of the people ; or where 
 doctrines are discussed which are un- 
 intelligible, and which are regarded by 
 them without interest. All preaching 
 should be plain, simple, perspicuous, 
 arid adapted to the capacity of the 
 hearers. 
 
 10. There are, it may be, &c. There 
 has been considerable variety in the in- 
 terpretation of this expression. Kosen- 
 muller renders it. " for the sake of ex 
 
A.D. 59.] 
 
 CHAPTER XIV. 
 
 2*3 
 
 world, and none of them is with- 
 out signification. 
 
 1 1 Therefore if I know not 
 the meaning of the voice, I sha.l 
 be unto him that speaketh a bar- 
 barian ; a and he that speaketh 
 shall be a barbarian unto me. 
 
 a Rom.1.14. 
 
 12 Even so ye, forasmuch as 
 ye are zealous of l spiritual gifts, 
 seek that ye may excel to the 
 edifying of the church. 
 
 13 Wherefore let him that 
 speaketh in an unknown tongue, 
 pray that he may interpret. 
 
 spirits. 
 
 ample." Grotius supposes that Paul 
 meant to indicate that there were, per- 
 haps, or might be, as many languages 
 as the Jews supposed, to wit, seventy. 
 Beza and others suppose it means, that 
 there may be as many languages as 
 there are nations of men. Bloomfield 
 renders it, " Let there be as many kinds 
 of languages as you choose." Mac- 
 knight, " There are, no doubt, as many 
 kinds of languages in the world as ye 
 speak." Robinson (Lex.) renders it, 
 " If so happen, it may be ; perchance, 
 perhaps ;" and says the phrase is equi- 
 valent to " for example." The sense 
 is, ' There are perhaps, or for example, 
 very many kinds of voices in the world ; 
 and all are significant. None are used 
 by those who speak them without mean- 
 ing ; none speak them without design- 
 ing to convey some intelligible idea to 
 their hearers.' The argument is, that 
 as all the languages that are in the 
 world, however numerous they are, are 
 for utility, and as none are used for 
 the sake of mere display, so it should 
 be with those who had the power of 
 speaking them in the Christian church. 
 They should speak them only when 
 and where they would be understood. 
 ^ Voices. Languages. 
 
 11. The meaning of the voice. Of 
 the language that is uttered, or the 
 sounds that are made, ^ / shall be 
 unto him, &c. What I say will be 
 unintelligible to him, and what he 
 says will be unintelligible to me. We 
 cannot understand one another any 
 more than people can who speak differ- 
 8nt languages, f A barbarian. See 
 Note, Rom. i. 14. The word means 
 one who speaks a different, or a foreign 
 language. 
 
 12. Even so ye. Since you desire 
 
 spiritual gifts, I may urge it upon you 
 to seek to be able to speak in a clear 
 and intelligible manner, that you may 
 edify the church. This is one of the 
 most valuable endowments of the Spi- 
 rit; and this should be earnestly de- 
 sired. 1 Forasmuch as ye are zealous, 
 Since you earnestly desire. Note, ch, 
 xii, 31. 1 Spiritual gifts. The endow 
 ments conferred by the Holy Spirit. 
 Note, ch. xii. 1 . Tf Seek that ye may 
 excel, &c. Seek that you may be able 
 to convey truth in a clear and plain 
 manner ; seek to be distinguished for 
 that. It is one of the most rare and 
 valuable endowments of the Holy Spirit. 
 13. Pray that he may interpret. 
 Let htm ask of God ability that he may 
 explain it clearly to the church. It 
 would seem probable that the power 
 of speaking foreign languages, and the 
 power of conveying truth in a clear and 
 distinct manner, were not always found 
 in the same person, and that the one 
 did not of necessity imply the other. 
 The truth seems to have been, that 
 these extraordinary endowments of the 
 Holy Spirit were bestowed on men in 
 some such way as ordinary talents and 
 mental powers are now conferred ; and 
 that they became in a similar sense the 
 characteristic menial endowments of 
 the individual, and of course were sub- 
 ject to the same laws, and liable to the 
 same kinds of abuse, as mental endow- 
 ments are now. And as it now hap- 
 pens that one man may have a peculiar 
 faculty for acquiring and expressing 
 himself in a foreign language who may 
 not be by any means distinguished foi 
 clear enunciation, or capable of convey- 
 ing his ideas in an interesting mannei 
 to a congregation, so it was then. The 
 apostle, therefore, directs such, if any 
 
284 
 
 1. CORINTHIANS. 
 
 [A. D. 59. 
 
 14 For if I pray in an un- 
 known tongue, my spirit pray- 
 
 eth ; but my understanding i 
 unfruitful. 
 
 there were, instead of priding them- 
 selves on their endowments, and in- 
 stead of always speaking in an un- 
 known tongue, which would be useless 
 to the church, to pray for the more 
 useful gift of being able to convey their 
 thoughts in a clear and intelligible man- 
 ner in their vernacular tongue. This 
 would be useful. The truths, there- 
 fore, that they had the power of speak- 
 ing with eminent ability in a foreign 
 language, they ought to desire to be 
 able to interpret so that they would be 
 intelligible to the people whom they 
 addressed in the church. This seems 
 to me to be the plain meaning of this 
 passage, which has given so much per- 
 plexity to commentators. Macknight 
 renders it, however, " Let him who 
 prayeth in a foreign language, pray so 
 as SOME ONE may interpret;" meaning 
 that he who prayed in a foreign lan- 
 guage was to do it by two or three 
 sentences at a time, so that he might 
 be followed by an interpreter. But 
 this is evidently forced. In order to 
 this, it is needful to suppose that the 
 phrase o x*xv, " that speaketh," should 
 be rendered, contrary to its obvious and 
 usual meaning, " who prays," and to 
 supply T/?, some one, in the close of 
 the verse. The obvious interpretation 
 is that which is given above ; and this 
 proceeds only on the supposition that 
 the power of speaking foreign lan- 
 guages and the power of interpreting 
 were not always united in the same 
 person a supposition that is evidently 
 true, as appears from ch. xii. 10. 
 
 14. For if I pray, &c. The refer- 
 ence to prayer here, and to singing in 
 ver. 15, is designed to illustrate the pro- 
 priety of the general sentiment which 
 he is defending, that public worship 
 should be conducted in a language that 
 would be intelligible to the people. 
 However well meant it might be, or 
 however the heart might be engaged 
 in it, vet, unless it was intelligible, and 
 
 the understanding could join in it, i 
 would be vain and profitless. ^ M? 
 spirit prayeth. The word spirit her* 
 (jrvey^a) has been variously understood. 
 Some have understood it of the Hol.r 
 Spirit the Spirit by which Paul sayr 
 he was actuated. Others of the spi- 
 ritual gift, or that spiritual influence 
 by which he was endowed. Others ol 
 the mind itself. But it is probable that 
 the word " spirit" refers to the will; or 
 to the mind, as the seat of the affections 
 and emotions ; i. e. to the heart, desires, 
 or intentions. The word spirit is often 
 used in the Scriptures as the seat of 
 the affections, emotions, and passions 
 of various kinds. See Matt. v. 3, 
 " Blessed are the poor in spirit." Luke 
 x. 21, "Jesus rejoiced in spirit." So 
 it is the seat of ardour or fervour (Luke 
 i. 17. Acts xviii. 25. Rom. xii. 11) ; of 
 grief or indignation. Mark iii. 1 2. John 
 xi. 33; xiii. 21. Acts xvii. 16. It re- 
 fers also to feelings, disposition, or tern 
 per of mind, in Luke ix. 55. Rom. viii. 
 15. Here it refers, it seems to me, to 
 the heart, the will, the disposition, the 
 feelings, as contradistinguished from 
 the understanding ; and the sense is, 
 ' My feelings find utterance in prayer ; 
 my heart is engaged in devotion ; my 
 prayer will be acceptable to God, who 
 looks upon the feelings of the heart, 
 and I may have true enjoyment; but 
 my understanding will be unfruitful, 
 that is, will not profit others. What I 
 say will not be understood by them ; 
 and of course, however much benefit 
 I might derive from my devotions, yet 
 they would be useless to others.' ^ But 
 my understanding (o At vwc /MCW). My 
 intellect, my mind ; my mental efforts 
 and operations. | Is unfruitful. Pro- 
 duces nothing that will be of advantage 
 to them. It is like a barren tree ; a tree 
 that bears nothing that can be of bene- 
 fit to others. They cannot understand 
 what I say, and, of course, they canu ti 
 be profited by what I utter 
 
A.D. 59.] 
 
 CHAPTER XIV 
 
 285 
 
 15 What is it then? I will 
 pray with the spirit, and I will 
 pray with the understanding 
 also : I will sing b with the spi- 
 
 aJno.4.24. b Eph.5.19. Col.3.16. 
 
 rit, and I will sing with the un- 
 derstanding 'also. 
 
 16 Else, when thou shalt bless 
 
 with the 
 
 spirit, how 
 
 c Ps.47.7. 
 
 shall he 
 
 15. What is it then? What shall I 
 do ] What is the proper course for me 
 to pursue] What is my practice and 
 my desire 1 See the same form of ex- 
 pression in Rom. iii. 9, and vi. 15. It 
 indicates the conclusion to which the 
 reasoning had conducted him, or the 
 course which he would pursue in view 
 of all the circumstances of the case. 
 t / will pray with the spirit, &c. I 
 will endeavour to blend all the advan- 
 tages which can be derived from prayer ; 
 I will unite all the benefits which can 
 result to myself and to others. I deem 
 it of vast importance to pray with the 
 spirit in such a way that the heart and 
 the affections may be engaged, so that I 
 may myself derive benefit from it ; but 
 I will also unite with that, utility to 
 others ; I will use such language that 
 they may understand it, and be profited. 
 ^ And I will pray with the under- 
 standing also. So that others may un- 
 derstand me. I will make the appro- 
 priate use of the intellect, so that it may 
 convey ideas, and make suitable im- 
 pressions on the minds of others. ^ / 
 will sing with the spirit. It is evident 
 that the same thing might take place in 
 singing which occurred in prayer. It 
 might be in a foreign language, and 
 might be unintelligible to others. The 
 affections of the man himself might be 
 excited, and his heart engaged in the 
 duty, but it would be profitless to others. 
 Paul, therefore, says that he would so 
 celebrate the praises of God as to excite 
 the proper affections in his own mind, 
 and so as to be intelligible and profitable 
 to others. This passage proves, (1.) 
 That the praises of God are to be cele- 
 brated among Christians, and that it 
 is an important part of worship ; (2.) 
 That the heart should be engaged in it, 
 and that it should be so performed as to 
 excite proper affections in the hearts of 
 Ihose who are engaged in it ; and, (3.) 
 
 That it should be so done as to be in- 
 telligible and edifying to others. The 
 words should be so uttered as to be 
 distinct and understood. There should 
 be clear enunciation as well as in prayer 
 and preaching, since the design of sa- 
 cred music in the worship of God is 
 not only to utter praise, but it is to im- 
 press the sentiments which are sung on 
 the heart by the aid of musical sounds 
 and expression more deeply than could 
 otherwise be done. If this is not done, 
 the singing might as well be in a fo- 
 reign language. Perhaps there is no 
 part of public worship in which there 
 is greater imperfection than in the mode 
 of its psalmody. At the same time, 
 there is scarcely any part of the devo- 
 tions of the sanctuary that may be 
 made more edifying or impressive. It 
 has the advantage an advantage which 
 preaching and praying have not of 
 using the sweet tones of melody and 
 harmony to impress sentiment on the 
 heart ; and it should be done. 
 
 16. Else ('*). Since; if this is 
 not done ; if what is said is not intel- 
 ligible, how shall the unlearned be able 
 appropriately to express his assent, and 
 join in your devotions 1 ^ When thou 
 shalt bless. When thou shalt bless God, 
 or give thanks to him. If thou shalt 
 lead the devotions of the people in ex 
 pressing thanksgiving for mercies and 
 favours. This may refer to a part of 
 public worship, or to the thanks which 
 should be expressed at table, and the 
 invocation of the divine blessing to at- 
 tend the bounties of his providence. 
 Paul had illustrated his subject by 
 prayer and by singing ; he now does 
 it by a reference to the important part 
 of public worship expressed in giving 
 thanks. ^ With the spirit. In the 
 manner referred to above ; tnat is, in 
 an unknown tongue, in such a way 
 that your own heart n>ay be engaged 
 
'286 
 
 I. CORINTHIANS. 
 
 that occupieth the room of the 
 unlearned, say Amen at thy giv- 
 ing of thanks ? seeing he under- 
 standeth not what thou sayest. 
 
 17 For thou verily givest 
 thanks well, but the other is not 
 edified. 
 
 18 I thank my God, I speak 
 
 a c.l 124. 
 
 [A. D. 59 
 
 with tongues more than ye all. 
 
 19 Yet in the church I had 
 rather speak five words with my 
 understanding, that by my voice 
 I might teach others also, than 
 ten thousand words in an un~ 
 
 I known tongue. 
 
 20 Brethren, be not b children 
 
 b Eph.4.14.15. Heb.6.1 3. 2Pet.3.18. 
 
 in it, but which would be unintelligible 
 to others, f He that occupieth the 
 room. Is in the place, or the seat of 
 the unlearned ; that is, he who is un- 
 learned. On the meaning of the word 
 room, see Note, Luke xiv. 8. To fill j 
 a place means to occupy a station, or | 
 to be found in a state or condition. 
 ^ Of the unlearned (TOU *V*w<r;y). On 
 the meaning of this word, see Note, 
 Acts iv. 13. Here it means one who 
 was unacquainted with the foreign lan- 
 guage spoken by him who gave thanks. 
 It properly denotes a man in private, 
 in contradistinction from a nv ..J pub- 
 lic life ; and hence a man w\io is igno- 
 rant and unlettered, as such men gene- j 
 rally were. ^ Say Amen. This word 
 means truly, verily ; and is an ex- : 
 pression of affirmation (John iii. 5) 
 or of assent. Here it means assent. 
 How can he pronounce the AMEN ; how 
 can he express his assent; how can 
 he join in the act of devotion 1 This 
 might have been, and probably was, ' 
 expressed aloud ; and there is no im- 
 propriety in it. It may, however, be 
 mental a silent assent to what is said, 
 and a silent uniting in the act of thanks- 
 giving. In one way or the other, or in* 
 both, the assent should always be ex- 
 pressed by those who join in acts of 
 public worship. 
 
 17. For thou verily givest thanks well. 
 That is, even if you use a foreign lan- 
 guage. You do it with the heart ; and , 
 it is accepted by God as your offering ; 
 but the other, who cannot understand it, 
 cannot be benefited by it. 
 
 18. / thank my God. Paul here 
 shows that he did not undervalue or de- 
 spise the power of speaking foreign 
 
 languages. It was with him a subject 
 of thanksgiving that he could speak so 
 many ; but he felt that there were more 
 valuable endowments than this. See 
 the next verse. \ With tongues more 
 than ye all. I am able to speak more 
 foreign languages than all of you. 
 How many languages Paul could 
 speak, he has nowhere told us. It is 
 reasonable, however, to presume that he 
 was able to speak the language of any 
 people to -whom God in his providence, 
 and by his Spirit, called him to preach, 
 He had been commissioned to preach 
 to the Gentiles, and it is probable that 
 he was able to speak the languages of 
 all the nations among whom he ever 
 travelled. There is no account of his 
 being under a necessity of employing 
 an interpreter wherever he preached. 
 
 19. Yet in the church. In the 
 Christian assembly. The word church 
 does not refer to the edifice where 
 Christians worshipped, but to the or- 
 ganized body of Christians. ^ / had 
 rather, &c. It is probable that in the 
 Christian assembly, usually, there were 
 few who understood foreign languages. 
 Paul, therefore, would not speak in 
 a foreign language when its only use 
 would be mere display. ^ With my 
 understanding. So as to be intelligible 
 to others ; so that / might understand 
 it, and so that at the same time others 
 might be benefited. 
 
 20. Brethren, be not children in un- 
 derstanding. Be not childish ; do not 
 behave like little children- They ad- 
 mire, and are astonished at what is 
 striking, novel, and what may be of no 
 real utility. They are pleased with 
 any thing that will amuse them, and at 
 
A. D. 59.] 
 
 CHAPTER XIV 
 
 287 
 
 in understanding . howbeit in 
 malice be " ye children, but in 
 understanding be 'men. 4 
 
 a Ps. 131. 2. Matt.18.3. Roin.16.19. lPet.2.2. 
 perfect, or of a riper age. b Ps. 1 14.99. 
 
 21 In the law c it is written, 
 d With men of other tongues and 
 other lips will I speak unto this 
 
 cJno.10.34. dlsa.28.11,12. 
 
 .ittle things that afford them play and 
 pastime. So your admiration of a fo- 
 reign language, and of the ability to 
 apeak it, is of as little solid value as the 
 common sports and plays of boys. 
 This, says Dodd ridge, is an admirable 
 stroke of oratory, and adapted to bring 
 down their pride by showing them that 
 those things on which they were dis- 
 posed to value themselves were really 
 'hildish. It is sometimes well to ap- 
 peal to Christians in this manner, and 
 to show them that what they are en- 
 gaged in is unworthy the dignity of 
 the understanding unfit to occupy the 
 time and attention of an immortal 
 mind. Much, alas ! very much, of that 
 which engages the attention of Chris- 
 tians is just as unworthy of the dig- 
 nity of the mind, and of their immortal 
 nature, as were the aims and desires 
 which the apostle rebuked among the 
 Christians at Corinth. Much that per- 
 tains to dress, to accomplishment, to 
 living, to employment, to amusement, 
 to conversation, will appear, when we 
 ;ome to die, to have been like the play- 
 vhings of children , and we shall feel 
 that the immortal mind has been em- 
 ployed, and the time wasted, and the 
 itrength exhausted in that which was 
 foolish and puerile, t Howbeit in ma- 
 lice be ye children. This is one of 
 Paul's most happy turns of expression 
 and of sentiment. He had just told 
 them that in one respect they ought not 
 to be children. Yet, as if this would 
 appear to be speaking lightly of child- 
 ren and Paul would not speak lightly 
 of any one, even of a child he adds, 
 that in another respect it would be well 
 to be like them nay, not only like 
 children, but like infants. The phrase 
 " be ye children," here, does not express 
 the force of the original vvdm. It 
 means, ' be infants, 1 and is emphatic, 
 and was used, evidently, by the apostle 
 of design. The meaning may be thus 
 
 expressed. * Your admiration of fo- 
 reign languages is like the sports and 
 plays of childhood. In this respect be 
 not children (arauJit) ; be men. Lay 
 aside such childish things. Act worthy 
 of the understanding which God has 
 given you. I have mentioned children. 
 Yet I would not speak unkindly or with 
 contempt even of them. In one respect 
 you may imitate them. Nay, you should 
 not only be like children, that are some- 
 what advanced in years, but like zn- 
 fants. Be as free from malice, from 
 any ill-will toward others, from envy, 
 and every improper passion, as they are.' 
 This passage, therefore, accords with 
 the repeated declaration of the Saviour, 
 that in order to enter into heaven, i*. 
 was needful that we should become as 
 little children. Matt, xviii. 3. ^ Be 
 men. Margin, ' Perfect, or of a riper 
 age' (TSAR'S/). The word means full 
 grown men. Act like them whose un- 
 derstandings are mature and ripe. 
 
 21. In the law it is written. Thii 
 passage is found in Isa. xxviii. 11, 12. 
 The word law here seems to mean the 
 same as revelation ; or is used to denote 
 the Old Testament in general. A simi- 
 lar use occurs in John x. 34, and John 
 xv. 25. K With men of other tongues, 
 &c. This passage, where it occurs in 
 Isaiah, means, that God would teach the 
 rebellious and refractory Jews submis- 
 sion to himself, by punishing them 
 amidst a people of another language, by 
 removing. them to a land the land of 
 Chaldea where they would hear only 
 a language that to them would be unin- 
 telligible and barbarous. Yet, notwith- 
 standing this discipline, they would be 
 still, to some extent, a rebellious people. 
 The passage in Isaiah has no reference 
 to the miraculous gift of tongues, and 
 cannot have been used by the apostle 
 as containing any intimation that such 
 miraculous gifts would be imparted. It 
 seems to have been used by Paul, be- 
 
2S8 
 
 I. CORINTHIANS. 
 
 [A. D. 
 
 people ; and yet for all that will 
 
 they not hear me, saith the Lord. 
 
 122 Wherefore tongues are for 
 
 a sign, " not to them 6 that believe, 
 
 a Mark 16.17. Acts2.6,&c. & lTim.1.9. 
 
 but to them that believe not : but 
 prophesying serveth not for them 
 that believe not, but for them 
 which believe. 
 
 cause the words which occurred in 
 Isaiah would appropriately express the 
 idea which he wished to convey (see 
 Note, Matt. i. 23), that God would 
 make use of foreign languages for some 
 valuable purpose. But he by no means 
 intimates that Isaiah had any such re- 
 ference ; nor does he quote this as a ful- 
 filment of the prophecy ; nor does he 
 mean to say, that God would accom- 
 plish the same purpose by the use of 
 foreign languages, which was contem- 
 plated in the passage in Isaiah. The 
 sense is, as God accomplished an im- 
 portant purpose by the use of a foreign 
 language in regard to his ancient peo- 
 ple, as recorded in Isaiah, so he will 
 make use of foreign languages to ac- 
 complish important purposes still. They 
 shall be used in the Christian church 
 to effect important objects, though not 
 in the same manner, nor for the same 
 end, as in the time of the captivity. 
 What the design of making use of fo- 
 reign languages was, in the Christian 
 church, the apostle immediately states, 
 ver. 22, 23. ^ Yet for all that, &c. 
 Notwithstanding all this chastisement 
 that shall be inflicted on the Jews in a 
 distant land, and among a people of a 
 different language, they will still be a 
 reoellious people. This is the sense of 
 the passage, a& it is used by Isaiah. See 
 Isa. xxviii. 12. It is not quoted literally 
 by the apostle, but the main idea is re- 
 tained. He does not appear to design 
 to apply this to the Corinthians, unless 
 it may be to intimate that the power of 
 speaking foreign languages did not of 
 necessity secure obedience. It might 
 be that this power might be possessed, 
 and yet they be a sinful people ; just as 
 the Jews were admonished by the judg- 
 ments ef God, inflicted by means of a 
 people speaking a foreign language, 
 and yet we-e not reformed or made 
 boly 
 
 22. Wherefore. Thus ("dfn), or 
 wherefore. The apostle does not mean 
 to say that what he was about to state 
 was a direct conclusion from the pas- 
 sage of Scripture which he had quoted, 
 but that it followed from all that he had 
 said, and from the whole view of the 
 subject. ' The true statement or doc- 
 trine is, that tongues are for a sign,' &c. 
 If Tongues. The power of speaking 
 foreign languages. T Are for a sign. 
 An indication, an evidence, or a proof 
 that God has imparted this power, and 
 that he attends the preaching of the 
 gospel with his approbation. It is a 
 sign, or a miracle, which, like all other 
 miracles, may be designed to convince 
 the unbelieving world that the religion 
 is from God. t Not to them that be- 
 lieve. Not to Christians. They are 
 already convinced of the truth of reli- 
 gion, and they would not be benefited 
 by that which was spoken in a language 
 which they could not understand. 
 ^ But to them that believe not. It is a 
 miracle designed to convince them of 
 the truth of the Christian religion. 
 God alone could confer the power of 
 thus speaking ; and as it was conferred 
 expressly to aid in the propagation of 
 the gospel, it proved that it was from 
 God. See Note on Acts ii. 115. 
 ^ But prophesy ing. Speaking in a calm, 
 connected, didactic manner, in language 
 intelligible to all under the influence of 
 inspiration. See Notes on ver. 1. ^ For 
 them that believe not. Is not particu- 
 larly intended for them ; but is intend- 
 ed mainly for the edifying of the church 
 It is not so striking, so replete with 
 proofs of the divine presence and pow- 
 er as the gift of tongues. Though il 
 may be really under the influence of 
 the Holy Spirit, and may be really by 
 inspiration, yet it is not so evidently 
 such as is the power of speaking fo- 
 reign languages. It was, therefore, bet- 
 
A.D 59.] 
 
 CHAPTER XIV. 
 
 23 If therefore the whole 
 church be come together into 
 one place, and all speak with 
 tongues, and there come in those 
 that are unlearned or unbeliev- 
 
 ter adapted to edify the church than to 
 convince gainsay ers. At the same time 
 the truths conveyed by it, and the con- 
 solations administered by it, might be as 
 clear evidence to the church of the at- 
 tending power, and presence, and good- 
 ness of God, as the power of speaking 
 foreign languages might be to infidels. 
 
 23. Be come together into one place. 
 For public worship. ^And all speak 
 with tongues. All speak with a variety 
 of unknown tongues ; all speak foreign 
 languages. The idea is, that the church 
 would usually speak the same language 
 with the people among whom they 
 dwelt ; and if they made use of foreign 
 languages which were unintelligible to 
 their visitors, it would leave the impres- 
 sion that the church was a bedlam. 
 lAnd there come in those that are un- 
 learned. Those that are unacquainted 
 with foreign languages, and to whom, 
 therefore, what was said would be unin- 
 telligible. ^Or unbelievers. Heathen, 
 or Jews, who did not believe in Christ. 
 It is evident from this, that such per- 
 sons often attended on the worship of 
 Christians. Curiosity might have led 
 them to it ; or the fact that they had 
 relatives among Christians might have 
 caused it. U That ye are mad. They 
 will not understand what is said; it 
 will be a confused jargon ; and they 
 will infer that it is the effect of insanity. 
 Even though it might not, therefore, be 
 
 i itself improper, yet a regard to the 
 honour of Christianity should have led 
 them to abstain from the use of such 
 languages in their worship when it was 
 needless. The apostles were charged, 
 from a similar cause, with being intoxi- 
 cated. See Acts ii. 13. 
 
 24. But if all prophesy. Note, ver. 
 1. If all, in proper order and time, 
 shall utter the truths of religion in a 
 language intelligible to all. t Or one 
 
 25 
 
 ers, will they not say that ye are 
 mad ?" 
 
 24 But if all prophesy, and 
 there come in one that believeth 
 not, or one unlearned, he is con- 
 
 a Acts 2.13. 
 
 unlearned. One unacquainted with the 
 nature of Christianity, or the truths of 
 the gospel. ^He is convinced of all. 
 He will be convinced by all that speak. 
 He will understand what is said ; he 
 will see its truth and force, and he will 
 be satisfied of the truth of Christianity. 
 The word here rendered convinced 
 (t\iy-%rrdt') is rendered reprove in John 
 xvi. 8, " And when he is come, he will 
 reprove the world of sin," &c. Its pro- 
 per meaning is to convict, to show one 
 to be wrong ; and then to rebuke, re- 
 prove, admonish, &c. Here it means, 
 evidently, that the man would be con- 
 victed, or convinced of his error and of 
 his sin ; he would see that his former 
 opinions and practice had been wrong; 
 he would see and acknowledge the force 
 and truth of the Christian sentiments 
 which should be uttered, and would ac- 
 knowledge the error of his former opi- 
 nions and life. The following verse 
 shows that the apostle means something 
 more than a mere convincing of the un- 
 derstanding, or a mere conviction that 
 his opinions had been erroneous. He 
 evidently refers to what is now known 
 also as conviction for sin ; that is, a deep 
 sense of the depravity of the heart, of 
 the errors and follies of the past life, 
 accompanied with mental anxiety, dis- 
 tress, and alarm. The force of truth, 
 and the appeals which should be made, 
 and the observation of the happy effects 
 of religion, would convince him that he 
 was a sinner, and show him also his 
 need of a Saviour. \He is judged by all. 
 By all that speak ; by all that they say. 
 The effect of what they say shall be, as 
 it were, to pass a judgment on his 
 former life ; or to condemn him. What 
 is said will be approved by his own con- 
 science, and will have the effect to con- 
 demn him in his own view as a lost 
 sinner. Thi is now the effect of faith- 
 
290 
 
 1. CORINTHIANS. 
 
 [A.D. 59. 
 
 of all, he is judged of all : 
 25 And thus are the secrets 
 of his heart made manifest ; and 
 so, falling down on his face, he 
 will worship God, and report 
 that God is " in you of a truth. 
 
 a!sa.45.14.Zech.8.23. 
 
 26 How is t then, brethren? 
 when ye come together, every one 
 of you hath a psalm, hath a doc- 
 trine, * hath a tongue, hath a reve- 
 lation, hath an interpretation. Let 
 c all things be done unto edifying. 
 
 ft ver.G. c ver.40. 
 
 ful preaching, to produce deep self-con- 
 demnation in the minds of sinners. 
 
 25. And thus are the secrets of his 
 heart made manifest. Made manifest to 
 himself in a surprising and remarkable 
 manner. He shall be led to see the 
 real designs arid motives of his heart. 
 His conscience would be awakened ; he 
 would recall his former course of life ; 
 he would see that it was evil ; and the 
 present state of his heart would be made 
 known to himself. It is possible that he 
 would suppose that the speaker was aim- 
 ing directly at him, and revealing his 
 feelings to others ; for such an effect is 
 often produced. The convicted sinner 
 often supposes that the preacher particu- 
 larly intends him, and wonders that he 
 has such an acquaintance with his feel- 
 ings and his life ; and often supposes 
 that he is designing to disclose his feel- 
 ings to the congregation. It is possible 
 that Paul here may mean that the pro- 
 phets, by inspiration, would be able to 
 reveal some secret facts in regard to the 
 stranger; or to state the ill design which 
 he might have had in coming into the 
 assembly ; or to state some things in re- 
 gard to him which could be known only 
 to himself; as was the case with Ananias 
 and Sapphira (Acts v. 1, seq.) ; but 
 perhaps it is better to understand this 
 in a more general sense, as describing 
 the proper and more common effect of 
 truth, when it is applied by a man's own 
 conscience. Such effects are often wit- 
 nessed now ; and such effects show the 
 truth of religion; its adaptedness to men; 
 the omniscience and the power of God ; 
 the design of the conscience, and its 
 use in the conversion of sinners. T And 
 so falling down on his face. The usual 
 posture of worship or reverence in east- 
 ern countries. It was performed by 
 sinking on the knees and hands,and then 
 
 placing the face on the ground. This 
 might be done publicly ; or the apostle 
 may mean to say that it would lead him 
 to do it in private, t He will worship 
 God. He will be converted, and become 
 a Christian, f And report that God, 
 &c. Will become your friend, and an 
 advocate for the Christian religion. An 
 enemy will be turned to a friend. Doubt- 
 less this was often done. It is now often 
 done. Paul's argument is, that they 
 should so conduct their public devotions 
 as that they should be adapted to pro- 
 duce this result. 
 
 26. How is it then, brethren ? Note, 
 ver. 15. What is the fact? What actual- 
 ly occurs among you ? Does that state 
 of things exist which I have described 1 
 Is there that order in your public worship 
 which is demanded and proper ] It is 
 implied in his asking this question that 
 there might be some things among them 
 which were improper, and which deserv- 
 ed reproof. K When ye come together. 
 For worship. ^ Every one of you, &c. 
 That is, all the things which are speci- 
 fied would be found among them. It is, 
 evidently, not meant that all these things 
 would be found in the same person, but 
 would all exist at the same time ; and 
 thus confusion and disorder would be 
 inevitable. Instead of waiting for an 
 intimation from the presiding officer in 
 the assembly, or speaking in succession 
 and in order, each one probably regar^P 
 ed himself as under the influence of the 
 Holy Spirit; as having an important 
 message to communicate, or as being 
 called on to celebrate the praises of God* 
 and thus contusion and disorder would 
 prevail. Many would be speaking at 
 the same time, and a most unfavourable 
 impression would be made on the minds 
 of the si-rangers who should be present 
 ver. 23. This implied reproof of th* 5 
 
. D. 59.] 
 
 CHAPTER XIV. 291 
 
 28 But if there be no inter- 
 
 27 If any man speak in an i 
 unknown tongue, let it be by j pretejr, let him keep silence in 
 
 two, or at the most by three, 
 and that by course ; and let one 
 interpret. 
 
 Corinthians is certainly a reproof of those 
 public assemblies where many speak at 
 the same time ; or where a portion are 
 engaged in praying, and others in ex- 
 hortation. Nor can it be urged that in 
 such cases those who engage in these 
 exercises are under the influence of the 
 Holy Spirit ; for, however true that may 
 be, yet it is no more true than it was in 
 Corinth, and yet the apostle reproved the 
 practice there. The Holy Spirit is the 
 author of order, and not of confusion 
 (ver. 33) ; and tiue religion prompts to 
 peace and regularity, and not to discord 
 and tumult. 1 Hath a psalm. Is dis- 
 posed to sing; is inclined to praise; and, 
 however irregular or improper,expresses 
 his thanks in a public manner. Note, 
 ver. 15. 1 Hath a doctrine. Has some 
 religious truth on his rnind which he 
 deems it of special importance to incul- 
 cate. Note, ver. 6. 1 Hath a tongue. 
 Has something made known to him in 
 a foreign language ; or has a power of 
 speaking a foreign language, and exer- 
 cises it, though it produces great confu- 
 sion. Y Hath a revelation. Some truth 
 which has been particularly revealed to 
 him ; perhaps an explanation of some 
 mystery (Doddridge) \ or a revelation 
 of some future event (Macknight) ; or 
 a prophecy (Bloom-field} ; or a power of 
 explaining some of the truths couched in 
 the types and figures of the Old Testa- 
 ment. Grotius. ^f Hath an interpre- 
 tation. An explanation of something 
 that has been uttered by another in a 
 foreign language. Note, ch. xii. 10. 
 1 Let all things, &c. Let this be the 
 great principle, to promote the edifica- 
 tion of the church. Note, ver. 12. If 
 this rule were followed, it would prevent 
 confusion and disorder. 
 
 27. Let it be by two, or at the most 
 by three. That is, two, or at most three 
 in one day, or in one meeting. So Gro- 
 
 the church ; and let him speak 
 to himself and to God. 
 
 29 Let a the prophets speak 
 
 aver.39. lThess.5. 19,20. 
 
 tius, Rosenmuller, Doddridge, Bloom- 
 field, and Locke understand it. It is 
 probable that many were endowed with 
 the gift of tongues ; and it is certain that 
 they were disposed to exercise the gift 
 even when it could be of no real advan- 
 tage, and when it was done only for 
 ostentation. Paul had shown to them 
 (ver. 22) that the main design of the 
 gift of tongues was to convince unbeliev- 
 ers ; he here shows them that if that gift 
 was exercised in the church, it should 
 be in such a way as to promote edifica- 
 tion. They should not speak at the 
 same time ; nor should they regard it as 
 necessary that all should speak at the 
 same meeting. It should not be so as 
 to produce disorder and confusion ; nor 
 should it be so as to detain the people 
 beyond a reasonable time, /he speak- 
 ers,therefore,in any one assembly should 
 not exceed two or three. ^ And that 
 by course. Separately ; one after an j 
 other. They -should not all speak at thff 
 same time. Tf And let one interpret. 
 One who has the gift of interpreting 
 foreign languages (Note, ch. xii. 10), 
 so that they may be understood, and the 
 church be edified. 
 
 28. But if there be no interpreter. 
 If there be no one present who has the 
 gift of interpretation, f And let him 
 speak to himself end to God. See 
 Note, ver. 2. 4. Let him commune 
 with himself, and with God ; let him 
 meditate on the truths which are reveal- 
 ed to him, svnd let him in secret express 
 his desires to God. 
 
 29. Let the prophets. Note, ver. 1. 
 H Speak two or three. On the same days, 
 or at the same meeting. Note, ver. 27. 
 1 And let the other judge. The word 
 "other" (zi \>.ci, the others"), Bloomfield 
 supposes refers to the other prophets , 
 and that the meaning is, that they should 
 decide whether what was said was die 
 
293 
 
 1. CORINTHIANS. 
 
 two or three and let the other 
 judge. 
 
 30 If any thing be revealed 
 to another that sitteth by, let the 
 " first hold his peace 
 
 a Job 32.11. 
 
 tated by the Holy Spirit, or not. But 
 the more probable sense, I think, is that 
 which refers it to the rest of the congre- 
 gation, and which supposes that they 
 were to compare one doctrine with an- 
 other,and deliberate on what was spoken, 
 and determine whether it had evidence 
 of being in accordance with the truth. 
 It may be that the apostle here refers to 
 those who had the gift of discerning spi- 
 rits, and that he meant to say that they 
 were to determine by what spirit the 
 prophets who spoke were actuated. It 
 was possible that those who claimed to 
 be prophets might err ; and it was the 
 duty of all to examine whether that 
 which was uttered was in accordance 
 with truth. And if this was a duty then, 
 it is a duty now ; if it was proper even 
 when the teachers claimed to be under 
 divine inspiration, it is much more the 
 duty of the people now. No minister 
 of religion has a right to demand that 
 all that he speaks shall be regarded 
 as truth, unless he can give good reasons 
 for it : no man is to be debarred from the 
 right of canvassing freely, and comparing 
 with the Bible, and with sound reason, 
 all that the minister of the gospel ad- 
 vances. No minister who has just views 
 of his office, and a proper acquaintance 
 with the truth, and confidence in it, 
 would desire to prohibit the people from 
 the most full and free examination of all 
 that he utters. It may be added, that 
 the Scripture everywhere encourages the 
 most full and free examination of all 
 doctrines that are advanced ; and that 
 true religion advances just in proportion 
 as this spirit of candid, and earnest, and 
 prayerful examination prevails among 
 a people. See Note, Acts xvii. 11. 
 Comp. iThess. v. 21. 
 
 30. If any thing be rt sealed to another. 
 If, while one is speaking, an important 
 truth is revealed to another, or is sug 
 
 [A.H.59 
 
 31 For ye may all prophesy 
 one by one, that all may learn, 
 and all may be comforted. 
 
 32 And the spirits 1 of the pro- 
 phets are subject to the prophets. 
 
 b Uno.4.1. 
 
 gested to his mind by the Holy Spirit, 
 which he feels it to be important to com- 
 municate. 1 Let the first hold his peace. 
 That is, let him that was speaking con- 
 clude his discourse, and let there not be 
 the confusion arising from two persons 
 speaking at the same time. Doddridge 
 understands this as meaning, that he to 
 whom the revelation was made should 
 sit still, until the other was done speak- 
 ing, and not rise and rudely interrupt 
 him. But this is to do violence to the 
 language. So Macknight understands 
 it, that the one who was speaking was 
 first to finish his discourse, and be silent, 
 before the other began to speak. But 
 this is evidently a forced construction. 
 Locke understands it as meaning, that 
 if, while one was speaking, the meaning 
 of what he said was revealed to another, 
 the first was to cease speaking until the 
 other had interpreted or explained it. 
 But the obvious meaning of the passage 
 is, that the man that was speaking was to 
 close his discourse and be silent. It does 
 not follow, however, that he was to be 
 rudely interrupted. He might close his 
 discourse deliberately, or perhaps by an 
 intimation from the person to whom the 
 revelation was made. At any rate, two 
 were not to speak at the same time, but 
 the one who was speaking was to con 
 elude before the other addressed the 
 assembly. 
 
 31. For ye may all prophesy, &c. 
 There is time enough for all ; there is 
 no need of speaking in confusion and 
 in disorder. Every person may have an 
 opportunity of expressing his sentiments 
 at the proper time. ^ That all may 
 learn. In such a manner that there may 
 be edification. This might be done if 
 they would speak one at a time in their 
 proper order. 
 
 32. And the spirits of the prophets 
 See in ver. 1 for the meaning of the word 
 
A.D. 59.] 
 
 CHAPTER XIV. 
 
 293 
 
 33 For God is not the ait 
 thor of ' confusion, but of peace, 
 
 * tumult, or unquittness. 
 
 as in all churches of the 
 saints. 
 
 ac.ll.16. 
 
 prophets. The evident meaning of this 
 ia, that they were able to control their 
 inclination to speak ; they were not 
 under a necessity of speaking, even 
 though they might be inspired. There 
 was no need of disorder. This verse 
 giveci confirmation to the supposition, 
 that the extraordinary endowments of 
 the Holy Spirit were subjected to sub- 
 stantially the same tews as a man's na- 
 tural endowments. They were conferred 
 by the Holy Ghost ; but they were con- 
 ferred on free agents, and did not inter- 
 fere with their free agency. And as a 
 man, though of the most splendid talents 
 and commanding eloquence, has control 
 over his own mind, and is not compelled 
 to speak, so it was with those who are 
 here called prophets. The immediate 
 reference of the passage is to those who 
 are called prophets in the New Testa- 
 ment ; and the interpretation should be 
 confined to them. It is not improbable, 
 however, that the same thing was true 
 of the prophets of the Old Testament ; 
 and that it is really true as a general 
 declaration of all the prophets whom 
 God has inspired, that they had control 
 over their own minds, and could speak 
 or be silent at pleasure. In this the 
 spirit of true inspiration differed essen- 
 tially from the views of the heathen, who 
 regarded themselves as driven on by a 
 wild, controlling influence, that compel- 
 led them to speak even when they were 
 unconscious of what they said. Uni- 
 versally,in the heathen world, the priests 
 and priestesses supposed or feigned that 
 they were under an influence which was 
 incontrollable ; which took away their 
 powers of self-command, and which made 
 them the mere organs or unconscious 
 instruments of communicating the will 
 of the gods. The Scripture account of 
 inspiration is, however, a very different 
 thing. In whatever way the mind was 
 influenced, or whatever was the mode in 
 which the truth was conveyed, yet it 
 was not such as to destroy the conscious 
 powers of free agency, nor such as to 
 25* 
 
 destroy the individuality of the inspired 
 person, or to annihilate what was pecu- 
 liar in his mode of thinking, his style, 
 or his customary manner of expression 
 33. God is not the author of confu- 
 sion. Marg. Tumult, or unquietness 
 His religion cannot tend to produco 
 disorder. He is the God of peace ; and 
 his religion will tend to promote order. 
 It is calm, peaceful, thoughtful. It is 
 not boisterous and disorderly. ^ As in 
 all churches of the saints. As was every- 
 where apparent in the churches. Paul 
 here appeals to them, and says that 
 this was the fact wherever the true re- 
 ligion was spread, that it tended to pro- 
 duce peace and order. This is as true 
 now as it was then. And we may 
 learn, therefore, (1.) That where there 
 is disorder, there is little religion. Re- 
 ligion does not produce it; and the 
 tendency of tumult and confusion is to 
 drive religion away. (2.) True religion 
 will not lead to tumult, to outcries, 01 
 to irregularity. It will not prompt many 
 to speak or pray at once; nor will il 
 justify tumultuous and noisy assem- 
 blages. (3.) Christians should regard 
 God as the author of peace. They 
 should always in the sanctuary ed- 
 mean themselves in a reverent man- 
 ner, and with such decorum as becomes 
 men when they are in the presence of 
 a holy and pure God, and engaged ir 
 his worship. (4.) All those pretended 
 conversions, however sudden and strik- 
 ing they may be, which are attended 
 with disorder, and confusion, and pub- 
 ic outcries, are to be suspected. Such 
 excitement may be connected with ge- 
 nuine piety, but it is no part of pur* 
 religion. That is calm, serious, orderly, 
 heavenly. No man who is under its 
 nfluence is disposed to engage in scenes 
 of confusion and disorder. Grateful he 
 may be, and he may and will express 
 is gratitude ; prayerful he will Ie, and 
 e will pray ; anxious for others he wilj 
 >e, and he will express that anxiety 
 but it will be with seriousness, tender* 
 
294 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 34 Let a your women keep 
 silence in the churches ; for it is 
 not permitted unto them to speak; 
 but they are commanded to be l 
 
 a lTim.2.11,12 b Eph.5.22. Tit.2.5. lPet.3.1. 
 
 under obedience, as also saith 
 c the law. 
 
 35 And if they will learn any 
 thing, let them ask their hus- 
 
 c Gen.3.16. Num.30.3-12. Esth.1.20. 
 
 ness, love ; with a desire for the order 
 of God's house, and not with a desire 
 to break in upon and disturb all the 
 solemnities of public worship. 
 
 34. Let your women keep silence, 
 &c. This rule is positive, explicit, and 
 universal. There is no ambiguity in 
 the expressions ; and there can be no 
 difference of opinion, one would sup- 
 pose, in regard to their meaning. The 
 sense evidently is, that in all those 
 things which he had specified, the wo- 
 men were to keep silence; they were 
 to take no part. He had discoursed of 
 speaking foreign languages, and of pro- 
 phecy ; arid the evident sense is, that 
 in regard to all these they were to keep 
 silence, or were not to engage in them. 
 These pertained solely to the male por- 
 tion of the congregation. These things 
 constituted the business of the public 
 teaching; and in this the female part 
 of the congregation were to be silent. 
 " They were not to teach the people, nor 
 were they to interrupt those who were 
 speaking." Rosenmuller. It is probable 
 that, on pretence of being inspired, the 
 women had assumed the office of public 
 teachers. In ch. xi. Paul had argued 
 igainst tbeir doing this in a certain 
 manner without the;r veils (ch. xi. 4), 
 and he had shown, that on that account, 
 and in that manner, it was improper 
 for them to assume the office of public 
 teachers, and to conduct the devotions 
 of the church. The force of the argu- 
 ment in ch. xi. is, that what he there 
 states would be a sufficient reason 
 against the practice, even if there were 
 no other. It was contrary to ;'! de- 
 cency and propriety that they should 
 appear in that manner in public. He 
 here argues against the practice ON 
 EVERY cnouxn ; forbids it altogether ; 
 and shows that on every consideration 
 it was to be regarded as improper for 
 them even so much as to ask a question 
 
 in time of public service. There is, 
 therefore, no inconsistency between the 
 argument in ch. xi. and the statement 
 here ; and the force of the whole is, that 
 on every consideration it was improper, 
 and to be expressly prohibited, for wo- 
 men to conduct the devotions of the 
 church. It does not refer to those only 
 who claimed to be inspired, but to all ; 
 it does not refer merely to acts of public 
 preaching, but to all acts of speaking 
 or even asking questions, when the 
 church is assembled for public worship. 
 No rule in the New Testament is more 
 positive than this ; and however plausi- 
 ble may be the reasons which may be 
 urged for disregarding it, and for suffer- 
 ing women to take part in conducting 
 public worship, yet the authority of the 
 apostle Paul is positive, and his mean- 
 ing cannot be mistaken. Comp. 1 Tim. 
 ii. 11, 12. ^ To be under obedience 
 To be subject to their husbands ; to ac- 
 knowledge the superior authority of the 
 man. Note, ch. xi. 3. ^ As also saith 
 the law. Gen. iii. 1 6, " And thy desire 
 shall be to thy husband, and he shall 
 rule over thee." 
 
 35. And if they will learn any thing, 
 If any thing has been spoken which 
 they do not understand ; or if on any 
 particular subject they desire more full 
 information, let them inquire of theii 
 husbands in their own dwelling. They 
 may there converse freely ; and their 
 inquiries will not be attended with the 
 irregularity and disorder which would 
 occur should they interrupt the order 
 and solemnity of public worship, ^ For 
 it is a shame. It is disreputable and 
 shameful ; it is a breach of propriety. 
 Their station in life demands modesty, 
 humility, and they should be free from 
 the ostentation of appearing so much 
 in public as to take part in the public 
 services of teaching and praying. It 
 does not become their rank in i'if 't 
 
A..D. 59.] 
 
 CHAPTER XIV. 
 
 295 
 
 bands at home : for it is a shame 
 
 for women to speak in the church. 
 
 36 What! came the word of 
 
 is not fulfilling the object which God 
 evidently intended them to fill. He has 
 appointed men to rule ; to hold offices ; 
 to instruct and govern the church ; and 
 it is improper that women should as- 
 sume that office upon themselves. This 
 evidently and obviously refers to the 
 church assembled for public worship, 
 in the ordinary and regular acts of de- 
 votion. There the assembly is made 
 up of males and females, of old and 
 young, and there it is improper for them 
 to take part in conducting the exercises. 
 But this cannot be interpreted as mean- 
 ing that it is improper for females to 
 speak or to pray in meetings of their 
 own sex, assembled for prayer or for 
 benevolence; nor that it is improper 
 for a female to speak or to pray in a 
 Sabbath School where the teachers 
 are, as often happens, all females. 
 And in such meetings, no rule of pro- 
 priety or of the Scriptures is violated in 
 their speaking for the edification of each 
 other, or in leading in social prayer. It 
 may be added here, that on this subject 
 the Jews were very strenuous, and their 
 laws were very strict. The Rabbins 
 taught that a woman should know no- 
 thing but the use of the distaff; and 
 they were specially prohibited from 
 asking questions in the synagogue, or 
 even from reading. See Lightfoot. The 
 same rule is still observed by the Jews 
 in the synagogues. 
 
 36. What ! came the word of God 
 out from you ? The meaning of this 
 is, ' Is the church at Corinth the mother 
 church? Was it first established; or 
 has it been alone in sending forth the 
 word of God 1 You have adopted cus- 
 toms which are unusual. You have 
 permitted women to speak in a manner 
 unknown to other churches. See ch. 
 xi. 16. You have admitted irregularity 
 and confusion unknown in all the o'hers. 
 You have allowed many to speak at the 
 same time, and have tolerated confusion 
 and disorder. Have you any right thus 
 
 God out from you ? or came it 
 unto you only ? 
 
 37 If * any man think himself 
 
 a c.4.7. b 2Cor.l0.7. Uno.4.6. 
 
 to differ from others ! Have you anj 
 authority, as it were, to dictate to them, 
 to teach them, contrary to their uni- 
 form custom, to allow these disorders ? 
 Should you not rather be conformed to 
 them, and observe the rules of the 
 churches which are older than yours 7 J 
 The argument here is, that the church 
 at Corinth was not the first that was 
 established ; that it was one of the last 
 that had been founded ; and that it 
 could, therefore, claim no right to differ 
 from others, or to prescribe to them. 
 The same argument is employed in 
 ch. xi. 16. See Note. 1 Or came it 
 unto you only? As you are not the 
 first of those who believed, neither are 
 you the only ones. God has sent the 
 same gospel to others, and it is travel- 
 ling over the world. Others, therefore, 
 have the same right as you to originate 
 customs and peculiar habits; and as 
 this would be attended with confusion 
 and disorder, you should all follow the 
 same rule, and the customs which do 
 not prevail in other churches should 
 not be allowed in yours. 
 
 37. If any man think himself to be. 
 a prophet. Note, ver. 1. If any man 
 claim to be divinely endowed. Mac- 
 knight renders it, " be really a prophet." 
 But the more correct meaning here is, 
 doubtless, ' If any man profess to be a 
 prophet ; or is reputed to be a prophet.' 
 Bloornfield. The proper meaning of 
 the word sf<3xea> is to seem to one's self; 
 to be of opinion, to suppose, believe, 
 fee. ; and the reference here is to on; 
 who should regard himself, or who 
 should believe and profess to be thus 
 endowed, t Or spiritual. Regarding 
 himself as under the extraordinary in- 
 fluence of the Spirit If Let him cc 
 knowledge, &c. He will show that he 
 is truly under the influence of the Holy 
 Spirit, by acknowledging my authority, 
 and by yielding obedience to the com- 
 mands which I utter in the name and 
 by the authority of the Lord. All would 
 
396 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 to be a prophet, or spiritual, let 
 him acknowledge that the things 
 that I write unto you are the 
 commandments of the Lord. 
 
 38 But if any be ignorant, let 
 him be ignorant. 
 
 39 Wherefore, brethren, covet 
 to prophesy, and forbid not to 
 speak with tongues. 
 
 40 Let a all things be done 
 decently and in order. 
 
 a ver.26,33. 
 
 probably be disposed to acknowledge 
 the right of Paul to speak to them ; all 
 would regard him as an apostle ; and 
 all would show that God had influenced 
 their hearts, if they listened to his com- 
 mands, and obeyed his injunctions. I 
 do not speak by my own authority, or 
 in my own name, says Paul. I speak 
 in the name of the Lord ; and to obey 
 the commands of the Lord is a proof of 
 being influenced by his Spirit. True re- 
 ligion everywhere, and the most ardent 
 and enthusiastic zeal that is prompted 
 by true religion, will show their genu- 
 ineness and purity by a sacred and 
 constant regard for the commands of 
 the Lord. And that zeal which disre- 
 gards those commands, and which 
 tramples down the authority of the 
 Scriptures and the peace and order of 
 the church, gives demonstration that it 
 is not genuine. It is false zeal, and, 
 however ardent, will not ultimately do 
 good to the cause. 
 
 38. But if any be ignorant, &c. If 
 any one affects to be ignorant of my 
 authority, or whether I have a right to 
 command. If he affects to doubt whe- 
 ther I am inspired, and whether what I 
 utter is in accordance with the will of 
 God. ^f Let him be ignorant. At his 
 own peril, let him remain so, and abide 
 the consequences. I shall not take any 
 further trouble to debate with him. I 
 have stated my authority. I have de- 
 livered the commands of God. And 
 now, if he disregards them, and still 
 doubts whether all this is said by divine 
 authority, let him abide the conse- 
 quences of rejecting the law of God. 
 I have given full proof of my divine 
 commission. I have nothing more to 
 say on that head. And now, if he 
 chooses to remain in ignorance or in- 
 credulity, the fault is his own, and he 
 must answer for it to God. 
 
 39. Covet to prophesy. Note, ver. 1. 
 This is the summing up of all that he 
 had said. It was desirable that a man 
 should wish to be able to speak, under 
 the teaching of the Holy Spirit, in such 
 a manner as to edify the church. ^ And 
 forbid not, &c. Do not suppose that 
 the power of speaking foreign languages 
 is useless, or is to be despised, or that it 
 is to be prohibited. In its own place 
 it is a valuable endowment; and on 
 proper occasions the talent should be 
 exercised. See in ver. 22. 
 
 40. Let all things be done decently 
 and in order. Let all things be done 
 in an appropriate and becoming man- 
 ner ; decorously, as becomes the worship 
 of God. Let all be done in order, 
 regularly, without confusion, discord, 
 tumult. The word used here (x.xrd 
 Tdj/v) is properly a military term, and 
 denotes the order and regularity with 
 which an army is drawn up. This is a 
 general rule, which was to guide them. 
 It was simple, and easily applied. There 
 might be a thousand questions started 
 about the modes and forms of worship, 
 and the customs in the churches, and 
 much difficulty might occur in many 
 of these questions ; but here was a sim- 
 ple and plain rule, which might be 
 easily applied. Their good sense would 
 tell them what became the worship of 
 God ; and their pious feelings would 
 restrain them from excesses and disor- 
 ders. This rule is still applicable, and 
 is safe in guiding us in many things in 
 regard to the worship of God. There 
 are many things which cannot be sub- 
 jected to rule, or exactly prescribed 
 there are many things which may and 
 must be left to pious feeling, to good 
 sense, and to the views of Christians 
 themselves, about what will promote 
 their edification and the conversion of 
 sinners. The rule in such questions is 
 
A. D. 59.] 
 
 CHAPTER. XIV. 
 
 3D? 
 
 plain. Let all be done decorously, as 
 becomes the worship of the great and 
 holy God : let all be without confusion, 
 noise, and disorder. 
 
 In view of this chapter, we may re- 
 mark : 
 
 (1.) That public worship should be in 
 a language understood by the people ; 
 the language which they commonly em- 
 ploy. Nothing can be clearer than the 
 sentiments of Paul on this. The whole 
 strain of the chapter is to demonstrate 
 this, in opposition to making use of a 
 foreign and unintelligible language in 
 any part of public worship. Paul spe- 
 cifies in the course of the discussion 
 every part of public worship ; public 
 preaching (ver. 2. 3. 5. 13. 19) ; 
 prayer (ver. 14, 15) ; singing (ver. 
 15) ; and insists that all should be in a 
 language that should be understood by 
 the people. It would almost seem that 
 he had anticipated the sentiments and 
 practice of the Roman Catholic deno- 
 mination. It is remarkable that a prac- 
 tice should have grown up, and have 
 been defended, in a church professedly 
 Christian, so directly in opposition to 
 the explicit meaning of the New Testa- 
 ment. Perhaps there is not even in the 
 Roman Catholic denomination, a more 
 striking instance of a custom or doc- 
 trine in direct contradiction to the Bi- 
 ble. If any thing is plain and obvious, 
 it is that worship, in order to be edify- 
 ing, should be in a language that is 
 understood by the people. Nor can 
 that service be acceptable to God which 
 is not understood by those who offer it ; 
 which conveys no idea to their minds, 
 and which cannot, therefore, be the 
 homage of the heart. Assuredly, God 
 does not require the offering of unmean- 
 ing words. Yet, this has been a grand 
 device of the great enemy of man. It 
 has contributed to keep the people in 
 ignorance and superstition ; it has pre- 
 vented the mass of the people from see- 
 ing how utterly unlike the New Testa- 
 ment are the sentiments of the papists ; 
 and it has, in connexion with the kin- 
 dred doctrine that the Scripture should 
 be withheld from the people, contribut- 
 ed to perpetuate that dark system, and 
 
 to bind the human mind in :hains ; 
 Well do the Roman Catholics know, 
 that if the Bible were given to the peo- 
 ple, and public worship conducted in a 
 language which they could understand, 
 the system would soon fall. It could 
 not live in the midst of light. It is 
 a system which lives and thrives only 
 in darkness. 
 
 (2.) . Preaching should be simple and 
 intelligible. There is a great deal of 
 preaching which might as well be in a 
 foreign tongue as in the language 
 which is actually employed. It is dry. 
 abstruse, metaphysical, remote from the 
 common manner of expression, and the 
 common habits of thought among men 
 It may be suited to schools of philoso- 
 phy, but it cannot be suited to the pul- 
 pit. The preaching of the Lord Jesus 
 was simple, and intelligible even to a 
 child. And nothing can be a greater 
 error, than for the ministers of the gos- 
 pel to adopt a dry and metaphysical 
 manner of preaching. The most suc- 
 cessful preachers have been those who 
 have been most remarkable for their 
 simplicity and clearness. Nor is sim- 
 plicity and intelligibleness of manner 
 inconsistent with bright thought and 
 profound sentiments. A diamond is the 
 most pure of all minerals ; a river may 
 be deep, and yet its water so pure that 
 the bottom may be seen at a great 
 depth; and glass in the window is most 
 valuable the clearer and purer it is, 
 when it is itself least seen, and when it 
 gives no obstruction to the light. If 
 the purpose is that the glass may be 
 itself an ornament, it may be well to 
 stain it ; if to give light, it should be 
 pure. A very shallow stream may bo 
 very muddy ; and because the bottom 
 cannot be seen, it is no evidence that it 
 is deep. So it is with style. If the 
 purpose is to convey thought, to en- 
 lighten and save the soul, the style 
 should be plain, simple, pure. If it be 
 to bewilder and confound, or to be ad- 
 mired as unintelligible, or perhaps as 
 profound, then an abstruse and meta- 
 physical, or a flowery manner may be 
 adopted in the pulpit. 
 
 (3.) We should learn to value usf 
 
'298 
 
 M 
 
 1. CORINTHIANS. 
 
 CHAPTER XV. 
 OREOVEP, brethren, 
 
 I 
 
 declare unto you the gos- 
 
 a Gal. 1.1 i. 
 
 [A. D 59 
 
 pel which I preached unto you, 
 which * also ye have received, 
 and wherein c ye stand : 
 
 6 c.l. 4-8. 
 
 c lPet.5.12. 
 
 ful talent more than that which is splen- 
 did and showy, ver. 3. The whole 
 scope of this chapter goes to demon- 
 strate that we should more highly prize 
 and desire that talent which may be 
 useful to the church, or which may be 
 useful in convincing unbelievers (ver. 
 24, 25), than that which merely daz- 
 zles, or excites admiration. Ministers 
 of the gospel who preach as they should 
 do, engage in their work to win souls 
 to Christ, not to induce them to admire 
 eloquence ; they come to teach men to 
 adore the great and dreadful God, i;ot to 
 be loud in their praises of a mortal man. 
 (4.) Ministers of the gospel should 
 not aim to be admired. They should 
 seek to be useful. Their aim should 
 not be to excite admiration of their 
 acute and profound talent for reasoning ; 
 of their clear and striking power of ob- 
 servation ; of their graceful manner ; 
 of their glowing and fervid eloquence ; 
 of the beauty of their words, or the 
 eloquence of their well-turned periods. 
 They should seek to build up the peo- 
 ple of God in holy faith, and so to pre- 
 sent truth as that it shall make a deep 
 impression on mankind. No work is 
 so important, and so serious in its na- 
 ture and results, as the ministry of the 
 gospel ; and in no work on earth should 
 there be more seriousness, simplicity, 
 exactness, and correctness of statement, 
 and invincible and unvarying adhe- 
 rence to simple and unvarnished truth. 
 Of all places, the pulpit is the last, in 
 which to seek to excite admiration, or 
 where to display profound learning, or 
 the powers of an abstract and subtle 
 argumentation, for the sake of securing 
 a reputation. Covvper has drawn the 
 character of what a minister of the gos- 
 pel should be, in the well-known and 
 most beautiful passage in the " Task." 
 
 Would I describe a preacher, such as Paul 
 Were he on earth, would hear, approve, and 
 
 own, 
 Paul ihould himser direct me. I would trace 
 
 His master-strokes, and draw from his design 
 [ would express him simple, grave sincere ; 
 In doctrine aincorrupt; in language plain ; 
 And plain in manner; decent, solemn, chaste, 
 And natural in gesture ; much impress'd 
 Himself, as conscious of his awful charge. 
 And anxious mainly that the flock he feed* 
 May feel it too ; affectionate in look, 
 And tender in address, as well becomes 
 A messenger of grace to guilty men. 
 
 He stablishes the strong, restores the weak, 
 Reclaims the wanderer, binds the broken 
 
 heart, 
 
 And, arm'd himself in panoply complete 
 Of heavenly temper, furnishes with arms, 
 Bright as his own, and trains, by every rule 
 Of holy discipline, to glorious war, 
 The sacramental host of God's elect. 
 
 CHAPTER XV. 
 
 THIS important and deeply interest- 
 ing chapter, I have spoken of as the 
 third part of the epistle. See the In- 
 troduction. It is more important than 
 any other portion of the epistle, as it 
 contains a connected, arid laboured, and 
 unanswerable argument for the main 
 truth of Christianity, and, consequently, 
 of Christianity itself; and it is more in- 
 teresting to us as mortal beings, and as 
 having an instinctive dread of death, 
 than any other portion of the epistle. 
 It has always, therefore, been regarded 
 with deep interest by expositors, and it 
 is worthy of the deepest attention of all. 
 If the argument in this chapter is solid, 
 then Christianity is true ; and if true, 
 then this chapter unfolds to us the most 
 elevated and glorious prospect which 
 can be exhibited to dying, yet immortal 
 man. 
 
 There were, probably, two -easons 
 why the apostle introduced here this 
 discussion about the resurrection. First 
 it was desirable to introduce a condens- 
 ed and connected statement of the 
 main argument for the truth of Chris- 
 | tianity. The Corinthians had been per- 
 plexed with subtle questions, and torn 
 by sects and parties, and it was possible 
 that in their zeal for sect and party 
 they would lose their hold on this great 
 and vital argument for the truth of re- 
 
A. D. 59.] 
 
 CHAPTER XV. 
 
 '299 
 
 ligion itself. It might be further appre- 
 hended, that the enemies of the gospel, 
 from seeing the divisions and strifes 
 which existed there, would take advan- 
 tage of these contentions, and say that 
 a religion which produced such fruits 
 could not be from God. It was import- 
 ant, therefore, that they should have 
 access to an argument plain, clear, and 
 unanswerable, for the truth of Chris- 
 tianity ; and that thus the evil effects of 
 their divisions and strifes might be coun- 
 teracted. Secondly. It is evident from 
 ver. 12, that the important doctrine of 
 the resurrection of the dead had been 
 denied at Corinth, and that this error 
 had obtained a footing in the church 
 itself. On what grounds, or by what 
 portion or party it was denied, is un- 
 known. It may have been that the in- 
 fluence of some Sadducean teacher 
 may have led to the rejection of the 
 doctrine ; or it may have been the ef- 
 fect of philosophy. From Acts xvii. 
 32, we know that among some of the 
 Greeks, the doctrine of the resurrection 
 was regarded as ridiculous ; and from 2 
 Tim. ii. 18, we learn that it was held 
 by some that the resurrection was pass- 
 ed already, and consequently that there 
 was nothing but a spiritual resurrection. 
 To counteract these errors, and to put 
 the doctrine of the resurrection of the 
 dead on a firm foundation, and thus to 
 furnish a demonstration of the truth of 
 Christianity, was the design of this 
 chapter. 
 
 The chapter may be regarded as di- 
 vided into four parts, and four ques- 
 tions in regard to the resurrection are 
 solved. 1. Whether there is any re- 
 surrection of the dead? ver. 1 34. 
 2. With what body will the dead rise 1 
 ver. 35 51. 3. What will become of 
 those who shall be alive when the Lord 
 Jesus shall come to judge the world ] 
 ver. 51 54. 4. What are the practical 
 bearings of this doctrine 1 ver. 5558. 
 
 I. The dead will be raised, ver. 1 
 34. This Piul proves by the following 
 arguments, and illustrates in the follow- 
 ing manner. 
 
 (10 By adducing reasons to show 
 
 that Christ rose from the dead, ver 
 111. 
 
 (a) From the Scripture, ver. 1--4. 
 
 (6) From the testimony of eyewit 
 nesses, ver. 5 11. 
 
 (2.) By showing the absurdity ol 
 the contrary doctrine, ver. 12 34. 
 
 (a) If the dead do not rise, it would 
 follow that Christ has notris,en. ver. 13. 
 
 (6) If Christ is not risen, he ia 
 preached in vain, and faith is reposed in 
 him for naught, ver. 14. 
 
 (c) It would follow that the apostles 
 would be false witnesses and wicked 
 men ; whereas, the Corinthians had 
 abundant reason to know the contrary, 
 ver. 15. 
 
 (d) The faith of the Corinthians must 
 be vain if he was not risen, and they 
 must regard themselves as still unpar- 
 doned sinners, since all their hope of 
 pardon must arise from the fact that his 
 work was accepted, and that he was 
 raised up. ver. 16, 17. 
 
 (c) If Christ was not risen, then all 
 their pious friends who had believed in 
 him must be regarded as lost. ver. 18. 
 
 (e) It would follow that believers in 
 Christ would be in a more miserable 
 condition than any others, if there was 
 no resurrection, ver. 19. 
 
 (/) Baptism for the resurrection of 
 the dead would be absurd and in vain, 
 unless the dead arose ; it would be vain 
 to be baptized with the belief, and on 
 the ground of the belief that Christ rose, 
 and on the ground of the hope that they 
 would rise. ver. 29. 
 
 (g) It would be in vain that the apos- 
 tles and others had suffered so many 
 toils and persecutions, unless the dead 
 should rise. ver. 30 32. 
 
 In the course of this part of his argu- 
 ment (ver. 20 28) Paul introduces an 
 illustration of the doctrine, or a state- 
 ment of an important fact ig regard to 
 it, thus separating the argument in ver 
 j 19 from the next, which occurs in ver 
 29. Such interruptions of a train of 
 thinking are not uncommon in the writ 
 ings of Paul, and indicate the fulness 
 and richness of his conceptions, when 
 some striking thought occurs, or some 
 
300 
 
 I. CORINTHIANS. 
 
 [A. D. 5H 
 
 plausible objection is to be met, and 
 when he suspends his argument in order 
 to state it. This interjected portion 
 consists of the following items. (1.) A 
 triumphant and joyful assurance that 
 Christ had in fact risen ; as if his mind 
 was full, and he wart impatient of the de- 
 lay caused by the necessity cf slow argu- 
 mentation, ver. 19, S'.O. (2.) He illus- 
 trates the doctrine, or :>hows that it is rea- 
 sonable that the coriainty of the resurrec- 
 tion should be demonstrated by one in 
 human nature, since death had been in- 
 troduced by man. ver. 21,22. This is an 
 argument from analogy, drawn from the 
 obvious propriety of the doctrine that man 
 should be raised up in a manner somewhat 
 similar to the mode in which he had been 
 involved in ruin. (3.) He states the 
 order in which all this should be done, 
 ver. 23 28. It is possible that some 
 may have held that the resurrection must 
 have been already passed, since it depend- 
 ed so entirely and so closely on the resur- 
 rection of Christ. Comp. 2 Tim. ii. 18. 
 Paul, therefore, meets this objection ; and 
 shows that it must take place in a regular 
 order ; that Christ rose first, and that 
 they who were his friends should rise at 
 his coming. He then states what would 
 take place at that time, when the work 
 of redemption should have been consum- 
 mated by the resurrection of the dead, 
 and the entire recovery of all the redeemed 
 to God, and the subjection of every foe. 
 
 II. What will be the nature of the 
 bodies that shall be raised up 1 ver. 
 3551. 
 
 This inquiry is illustrated, 
 
 (1.) By a reference to grain that is 
 sown. ver. 36* 38. 
 
 (2.) By a reference to the fact that 
 there are different kinds of flesh, ver. 39. 
 
 (3.) By a reference to the fact that 
 there are celestial bodies and earthly 
 bodies, ve^. 40. 
 
 (4.) By the fact that there is a dif- 
 ference between the sun, and moon, and 
 tars. ver. 41. 
 
 (6.) By a d'.rect statement, for which 
 Ihe mind is prepared by these illustra- 
 tions, of the important changes which 
 the body of man must undergo, and of 
 
 the nature of that body which he will 
 have in heaven, ver. 42 50. It is 
 
 (a) Incorruptible, ver. 42. 
 
 (6) Glorious, ver. 43. 
 
 (c) Powerful, ver. 43. 
 
 (d) A spiritual body. ver. 44. 
 
 (e) It is like the body of the second 
 man, the Lord from heaven, ver. 45 50. 
 
 III. What will become of those who 
 shall be alive when the Lord Jesus shall 
 return to raise the dead 1 
 
 Ans. They shall be changed instantly, 
 and fitted for heaven., and made like the 
 glorified saints that shall be raised from 
 the dead. ver. 51 54. 
 
 IV. The practical consequences or 
 influences of this doctrine, ver. 55 58. 
 
 (1.) The doctrine is glorious and 
 triumphant ; it overcame all the evils of 
 sin, and should fill the mind with joy. 
 ver. 5557. 
 
 (2.) It should lead Christians to di- 
 ligence, and firmness of faith, and pa- 
 tience, since their labour was not to be 
 in vain. ver. 58. 
 
 1. Moreover. But (/i). In addition 
 to what I have said ; or in that which 
 I am now about to say, I make known 
 the main and leading truth of the gos- 
 pel. The particle Ji is " strictly adver- 
 sative, but more frequently denotes 
 transition and conversion, and serves to 
 introduce something else, whether oppo- 
 site to what precedes, or simply conti- 
 nuative or explanatory." Robinson. 
 Here it serves to introduce another topic 
 that was not properly a continuation of 
 what he had said, but which pertained 
 to the same general subject, and which 
 was deemed of great importance. } J 
 declare unto you (rva>/a>). This word 
 properly means to make known, to de- 
 clare, to reveal (Luke ii. 15. Rom. ix. 
 22, 23) ; then to tell, narrate, inform 
 (Eph.vi.21. Col.iv.7. 9); and also to 
 put in mind of, to impress, to confirm. 
 See Note, ch. xii. 3r Here it does not 
 mean that he was communicating to 
 them any new truth, but he wished to 
 remind them of it; to state the argu- 
 ments for it, and to impress it deeply on 
 their memories. There is an abruptness 
 in our translation which does not exist 
 
A. D. 59.} 
 
 2 By which also ye are saved, 
 if a ye keep l in memory 2 what 
 
 a Heb.3.6. or, holdfast. by vckat speech. 
 
 CHAPTER XV. 
 
 30\ 
 
 in the original. Bloonifidd. f The 
 gospel. Note, Mark i. 1. The word 
 here means the glad announcement, or 
 the good news about the coming of the 
 Messiah, his life, and sufferings, and 
 death, and especially his resurrection. 
 The main subject to which Paul refers 
 in this chapter is the resurrection ; but 
 he includes in the word gospel, here, the 
 doctrine that he died for sins, and was 
 buried, as well as the doctrine of his re- 
 surrection. See ver. 3, 4. f Which 1 
 preached unto you. Paul founded the 
 church at Corinth. Acts xviii. 1, seq. 
 It was proper that he should remind 
 them of what he had taught them at 
 first ; of the great elementary truths on 
 which the church had been established, 
 but from which their minds had been 
 diverted by the other subjects that had 
 been introduced as matters of debate 
 and strife. It was fair to presume that 
 they would regard with respect the doc- 
 trines which the founder of their church 
 had first proclaimed, if they were re- 
 minded of them; and Paul, therefore, 
 calls their attention to the great and 
 vital truths by which they had been 
 converted, and by which the church had 
 thus far prospered. It is well, often, to 
 remind Christians of the truths which 
 were preached to them when they were 
 converted, and which were instrumental 
 in their conversion. When they have 
 gone off from these doctrines, when they 
 have given their minds to speculation 
 and philosophy, it has a good effect to 
 remind them that they were converted 
 by the simple truths, that Christ died, 
 and was buried, and rose again from the 
 dead. The argument of Paul here is, 
 that they owed all the piety and comfort 
 which they had to these doctrines; and 
 that, therefore, they should still adhere 
 to them as the foundation of all tneir 
 hopes. ^ Which also ye. have received. \ 
 Which you embraced ; which you all j 
 admitted as true; which were the means j 
 of your conversion. I would remind I 
 >ou, that, however that truth may now ' 
 
 I preached unto you, unless l ye 
 have believed in vain 
 
 b Gal .3.4. 
 
 be denied by you, it was once received 
 by you, and you professed to believe in 
 the fact that Christ rose from the dead, 
 and that the saints would rise. 1 And 
 wherein ye stand. By which your 
 church was founded, and by which all 
 your piety and hope has been produced, 
 and which is at the foundation of all 
 your religion. You were built up by 
 this, and by this only can you stand as 
 a Christian church. This doctrine was 
 vital and fundamental. This demon- 
 strates that the doctrines that Christ 
 died " for sins," and rose from the dead, 
 are fundamental truths of Christianity. 
 They enter into its very nature; and 
 without them there can be no true re- 
 ligion. 
 
 2. By which also ye are saved. On 
 which your salvation depends ; the be- 
 lief of which is indispensable to your 
 salvation. See Note on Mark xvi. 16. 
 The apostle thus shows the importance 
 of the doctrine. In every respect it de- 
 manded their attention. It was that 
 which was first preached among them* 
 that which they had solemnly professed ; 
 that by which they had been built up ; 
 and that which was connected with their 
 salvation. It does not mean simply 
 that by this they were brought into a 
 salvable state (Clarke, Macknight, Whit 
 by, Bloomfield, &c.), but it means that 
 their hopes of eternal life rested on this ; 
 and by this they were then in fact saved 
 from the condemnation of sin, and were 
 in the possession of the hope of eternal 
 life. ^Ifye keep in memory. Mar- 
 gin, as in the Greek, if ye hold fast 
 The idea is, that they were saved by 
 this, or would be, if they faithfully re- 
 tained or held the doctrine as he deli- 
 vered it ; if they observed it, and still 
 believed it, notwithstanding all the ef- 
 forts of their enemies, and all the arts 
 of false teaching to wrest it from them. 
 There is a doubt delicately suggested 
 here, whether they did in fact still ad- 
 here tc his doctrine, or whether they had 
 not abandoned it in part for the opposite 
 
I. CORINTHIANS. 
 
 3 For I delivered unto you 
 first of all that which I also re- 
 ceived, how that Christ died for 
 our sins according to the Scrip- 
 tures ; 
 
 a Gen.3.15. Ps.22. Isa.53. Dan.9.26. Zech.13. 
 7. Luke 24.26,46. 
 
 1 Unless ye have believed in vain. You 
 will be saved by it, if you adhere to it, 
 .inless it shall turn out that it was vain 
 to believe, and that the doctrine was 
 false. That it was not false, he proceeds 
 to demonstrate. Unless all your trials, 
 discouragements, and hopes were to no 
 purpose, and all have been the result of 
 imposture ; and unless all your profes- 
 sion is false and hollow, you will be 
 saved by this great doctrine which I first 
 preached to you. 
 
 3. For I delivered unto you. Note, 
 ch. xi. 23. t First of all. Among the 
 first doctrines which I preached. As the 
 leading and primary doctrines of Chris- 
 tianity. If That which I also received. 
 Which had been communicated to me. 
 Not doctrines of which I was the author, 
 or which were to be regarded as my 
 own. Paul here refers to the fact that 
 he had received these doctrines from the 
 Lord Jesus by inspiration. Comp. Note, 
 ch. x. 23. Gal. i. 2. This is one in- 
 stance in which he claims to be under 
 the divine guidance, and to have received 
 his doctrines from God. 1 How that 
 Christ died for our sins. The Messiah, 
 the Lord Jesus, died as an expiatory 
 offering on account of our sins. They 
 caused his death; for them he shed 
 his blood ; to make expiation for them, 
 and to wipe them away, he expired or 
 the cross. This passage is full proof 
 that Christ did not die merely as a mar- 
 tyr, but that his death was to make 
 atonement for sin. That he died as an 
 atoning sacrifice, or as a vicarious offer- 
 ing, is here declared by Paul to be among 
 theirs/ things that he taught ; and the 
 grand fundamental t*nth on which the 
 church at Corinth had been founded, 
 and by which it had been established, 
 and by which they would be saved. It 
 follows that there can be no true church, 
 
 [A D. 59 
 
 4 And that he was buried, and 
 that he rose again the third day 
 according b to the Scriptures ; 
 
 5 And that he was seen of 
 c Cephas, then of the twelve. 
 
 b Ps.16.10. Hos.6.2. c Luke 23.34,&c. 
 
 and no well-founded hope of salvation 
 where the doctrine is not held that 
 Christ died for sin. ^ According to the 
 Scriptures. The writings of the Old 
 Testament. Note, John v. 39. It is, 
 of course, not certain to what parts of 
 the Old Testament Paul here refers. 
 He teaches simply that the doctrine is 
 contained there that the Messiah would 
 die for sin ; and, in his preaching, he 
 doubtless adduced and dwelt upon the 
 particular places. Some of the places 
 where this is taught are the folknving 
 Ps. xx. Isa. liii. Dan. ix. 26. Zech, 
 xii. 10. Comp. Luke xxiv. 26. 46. 
 See also Hengstenberg's Christologj 
 of the O. T. vol. i. pp. 187. 216, trans' 
 lated by Keith. 
 
 4. And that he was buried. That is 
 evidently according to the Scriptures 
 See Isa. liii. 9. | And that he rose again 
 the third day, &c. That is, that he 
 should rise from the dead was foretold 
 in the Scriptures. It is not of neces- 
 sity implied that it was predicted that 
 he should rise on the third day, but 
 that he should rise from the dead. See 
 the argument for this stated in the dis- 
 course of Peter, in Acts ii. 24 32. 
 The particular passage which is there 
 urged in proof of his resurrection is 
 derived from Psalm xvi. 
 
 5. And that he was seen of Cephas. 
 Peter. Note, John i. 42. The resur- 
 rection of Christ was a fact to be 
 proved, like all other facts, by compe- 
 tent and credible witnesses. Paul, there- 
 fore, appeals to the witnesses who had 
 attested, or who yet lived to attest, the 
 truth of the resurrection of the Lord 
 Jesus ; and shows that it was not pos- 
 sible that so many witnesses should 
 have been deceived. As this was not 
 the first time in which the evidence had 
 been stated to them, and as his purpose 
 
A.D. 59.] 
 
 CHAPTER XV 
 
 303 
 
 6 After that, he was seen of 
 above five hundred brethren at 
 
 once ; of whom the greater part 
 remain unto this present, but 
 
 was merely to remind them of what 
 they had heard and believed, he does 
 not adduce all the witnesses to the 
 event, but refers only to the more im- 
 portant ones. He does not, therefore, 
 mention the woman to whom the Sa- 
 viour first appeared, nor does he refer 
 to all the times when the Lord Jesus 
 manifested himself to his disciples. But 
 he iloes not refer to them in general 
 meiely, but mentions names, and refers 
 to persons who were then alive, who 
 could attest the truth of the resurrec- 
 tion. It may be observed, also, that 
 Paul observes probably the exact order 
 in which the Lord Jesus appeared to 
 the disciples, though he does not men- 
 tion all- the instances. For an account 
 of the persons to whom the Lord Jesus 
 appeared after his resurrection, and the 
 order in which it was done, see Notes 
 on the Gospels, vol. i. pp. 312 314. 
 1 Then of the twelve. The apostles ; 
 still called " the twelve," though Judas 
 was not one of them. It was common 
 to call the apostles " the twelve." Jesus 
 appeared to the apostles at one time in 
 the absence of Thomas (John xx. 19. 
 24) ; and also to them when Thomas 
 was present. John xx. 24 29. Pro- 
 bably Paul here refers to the latter oc- 
 casion, when all the surviving apostles 
 were present. 
 
 6. Above five hundred brethren at 
 once. More than five hundred Chris- 
 tians or followers of Jesus at one time. 
 This was probably in Galilee, where 
 the Lord Jesus had spent the greater 
 part of his public ministry, and where 
 he had made most disciples. The place, 
 however, is not designated, and, of 
 course, cannot be known. It is remark- 
 able that this fact is omitted by all the 
 evangelists ; but why they should have 
 omitted so remarkable a proof of the 
 resurrection of the Lord Jesus, is un- 
 known. There is a slight circumstancl 
 hinted at in Matt, xxviii. 10, which may 
 throw some light on this passage. After 
 his resurrection, Jesus said to the wo- 
 
 men who were at the sepulchre, " Go 
 tell my brethren that they go into Gali- 
 lee, and there shall they see me." And 
 in ver. 16 it is said, "The eleven dis- 
 ciples went away into Galilee, into a 
 mountain where Jesus had appointed 
 them." Jesus had spent most of hi 
 public life in Galilee. He had made 
 most of his disciples there. It was pro- 
 per, therefore, that those disciples, who 
 would, of course, hear of his death, 
 should have some public confirmation 
 of the fact that he had risen. It is very 
 probable, also, that the eleven who went 
 down into Galilee after he rose would 
 apprize the brethren there of what had 
 been said to them, that Jesus would 
 meet them on a certain mountain ; and 
 it is morally certain that they who had 
 followed him in so great numbers in 
 Galilee would be drawn together by the 
 report that the Lord Jesus, who had 
 been put to death, was about to be seen 
 there again alive. Such is human na- 
 ture, and such was the attachment of 
 these disciples to the Lord Jesus, that 
 it is morally certain a large concourse 
 would assemble on the slightest rumour 
 that such an occurrence was to happen. 
 Nothing more would be necessary any- 
 where to draw a concourse of people 
 than a rumour that one who was dead 
 would appear again ; and in this in- 
 stance, where they ardently loved him, 
 and when, perhaps, many believed that 
 he would rise, they would naturally 
 assemble in great numbers to see him 
 once more. One thing is proved by 
 this, that *be Lord Jesus had many 
 more disciples than is generally sup- 
 posed. If there were five hundred who 
 could be assembled at once in a single 
 part of the land where he had preached, 
 there is every reason to suppose tha. 
 here were many more in ether parts 
 of Judea. ^ The greater part remain 
 into this present. Are now alive, and 
 can be appealed to, in proof that they 
 saw him. What more conclusive argu- 
 ment for the truth of his resurreetiou 
 
304 
 
 some are fallen asleep. 
 
 7 After that, he was seen of 
 James ; then of all the apostles 
 
 I. CORINTHIANS. 
 
 [A.D. 59 
 
 8 And last of all, he was seen 
 of me also, as of *one born out 
 of due time. 
 
 a Acts 9.17. i or, an abortive. 
 
 could there be than that five hundred 
 persons had seen him, who had been 
 intimately acquainted with him in his 
 life, and who had become his followers? 
 If the testimony of five hundred could 
 not avail to prove his resurrection, no 
 number of witnesses could. And if 
 five hundred men could thus be de- 
 ceived, any number could; and it would 
 be impossible to substantiate any simple 
 matter of fact by the testimony of eye- 
 witnesses. 1 But some are fallen asleep. 
 Have died. This is the usual expres- 
 sion employed in the Scriptures to de- 
 scribe the death of saints. It denotes, 
 (1.) The calmness and peace with which 
 they die, like sinking into a gentle 
 sleep ; (2.) The hope of a resurrection, 
 as we sink to sleep with the expectation 
 of again awaking. See Note, John xi. 
 11. 1 Cor. xi. 30. 
 
 7. After that, he was seen of James. 
 This appearance is not recorded by the 
 evangelists. It is mentioned in the 
 fragment of the apocryphal gospel ac- 
 cording to the Hebrews, which is, how- 
 ever, of no authority. It is probable 
 that the Lord Jesus appeared often to 
 the disciples, as he was forty days on 
 earth after his resurrection, and the 
 evangelists have only mentioned the 
 more prominent instances, and enough 
 to substantiate the fact of his resurrec- 
 tion. This James, the fathers say, was 
 James the Less, the brother or cousin- 
 german of the Lord Jesus. The other 
 James was dead (see Acts xii. 1) when 
 this epistle was written. This James, 
 the author of the epistle that bears his 
 name, was stationed in Jerusalem. 
 When Paul went there, after \is return 
 from Arabia, he had an interview with 
 James (see Gal. i. 1 9, But other of the 
 apostles saw I none, save James the 
 Lord's brother"), and it is highly pro- 
 bable that Paul would state to him the 
 vision which he had of the Lord Jesus 
 on his way to Damascus, and that Jamei 
 
 also would state to Paul the fact that he 
 had seen him after he rose. This may 
 be the reason why Paul here mentions 
 the fact, because he had it from the lips 
 of James himself. 1 Then of all the 
 apostles. By all the apostles. Perhaps 
 the occasion at the sea of Galilee, re- 
 corded in John xxi. 14. Or it is pos- 
 sible that he frequently met the apostles 
 assembled together, and that Paul means 
 to say, that during the forty days after his 
 resurrection he was often seen by them. 
 8. And last of all. After all the other 
 times in which he appeared to men , 
 after he had ascended to heaven. This 
 passage proves that the apostle Paul 
 saw the same Lord Jesus, the same 
 body which had been seen by the 
 others, or else his assertion would be 
 no proof that he was risen from the 
 dead. It was not a fancy, therefore, 
 that he had seen him ; it was not the 
 work of imagination ; it was not even 
 a revelation that he had risen ; it wa a 
 real vision of the ascended Redeemer. 
 f He was seen of me also. On the way 
 to Damascus. See Acts ix. 36. 17. 
 If As of one born out of due time. 
 Marg. Or, an abortive. Our transla- 
 tion, to most readers, probably, would 
 not convey the real meaning of this 
 place. The expression, " as of one 
 born out of due time," would seem to 
 imply that Paul meant to say that there 
 was some unfitness as to the time when 
 he saw the Lord Jesus ; or that it was 
 too late to have as clear and satisfacloiy 
 a view of him as those had who saw 
 him before his ascension. But this is 
 by no means the idea in the passage 
 The word here used (wrgay**) properly 
 means an abortion, one born prema- 
 turely. It is found nowhere else in 
 the New Testament ; and here it means, 
 fs the following verse shows, one that 
 was exceedingly unworthy,- that was 
 not worth regard ; that was unfit to be 
 employed in the service of the Lord 
 
A.D. 59.] 
 
 CHAPTER XV 
 
 9 For I am the least of the 
 apostles, that am not meet to be 
 called an apostle, because I per- 
 secuted the church of God. 
 
 a Eph.3.7,8. 
 
 10 But by the grace of God I 
 am what I am : and his grace 
 which was bestowed upon me 
 was not in vain ; but I laboured 
 
 Jesus; that had the same relation to 
 that which was worthy of the apostolic 
 office which an abortion has to a living 
 child. The word occurs (in the Sep- 
 tuagint) in Job iii. 16. Eccl. vi. 3, as 
 the translation of *?oj, nephel, an abor 
 tion, or untimely birth. The expres- 
 sion seems to be proverbial, and to de 
 note any thing that is vile, offensive, 
 loathsome, unworthy. See Num. xii. 
 11. The word, I think, has no refer- 
 ence to the mode of training of the 
 apostle, as if he had not had the same 
 opportunity as the others had, and was, 
 therefore, compared with their advan- 
 tages, like an untimely child compared 
 with one that had corne to maturity 
 before its birth, as Bloomfield supposes ; 
 nor does it refer to his diminutive sta- 
 ture, as Wetstein supposes ; but it means 
 that he felt himself vile, guilty, unwor- 
 thy, abominable as a persecutor, and as 
 unworthy to be an apostle. The verse 
 following shows that this is the sense 
 in which the word is used. 
 
 9. For. A reason for the appellation 
 which he had given to himself in ver. 8. 
 f / am the least of the apostles. Not 
 on account of any defect in his com- 
 mission, or any want of qualification to 
 bear witness in what he saw, but on 
 account of the great crime of his life, 
 the fact that he had been a persecutor. 
 Paul could never forget that ; as a man 
 who has been profane and a scoffer, 
 when he becomes converted, can never 
 forget the deep guilt of his former life. 
 The effect will be to produce humility, 
 and a deep sense of un worthiness, ever 
 onward. ^ Am not meet to be called 
 an apostk. Am not fit to be regarded 
 as a follower of the Lord Jesus, and as 
 appointed to defend his cause, and to 
 boar his name among the Gentiles. 
 Paul had a deep sense of his unworthi- 
 ness ; and the memory of his former life 
 tended ever to keep him humble. Such 
 26* 
 
 should be, and such will be, the effect 
 of the remembrance of a life of sin on 
 those who become converted to the gos- 
 pel, and especially if they are intrusted 
 with the high office of the ministry, and 
 occupy a station of importance in the 
 church of God. 1 Because. I persecuted 
 the church of God. See Acts ix. It is 
 evident, however, that deeply as Paul 
 might feel his unworthiness, and his 
 unfitness to be called an apostle, yet 
 that this did not render him an incom- 
 petent witness of what he had seen 
 He was unworthy ; but he had no doubt 
 that he had seen the Lord Jesus ; and 
 amidst all the expressions of his deep 
 sense of his unfitness for his office, he 
 never once intimates the slightest doubt 
 that he had seen the Saviour. He felt 
 himself fully qualified to testify to that ; 
 and with unwavering firmness he did 
 testify to it to the end of life. A man 
 may be deeply sensible that he is un- 
 worthy of an elevated station or office, 
 and yet not the less qualified to be a 
 witness. Humility does not disqualify 
 a man to give testimony, but rather 
 furnishes an additional qualification. 
 There is no man to whom we listen 
 more attentively, or whose words we 
 more readily believe, than the modest 
 and humble man, the man who has 
 had abundant opportunities to observe 
 that of which he testifies, and yet who 
 is deeply humble. Such a man was 
 the apostle Paul ; and he evidently felt 
 that, much as he felt his unworthiness, 
 and ready as he was to confess it, ye 4 
 tiis testimony on the subject of the re- 
 surrection of the Lord Jesus ought to 
 iiave, and would have, great weight in 
 the church at Corinth. Comp. Note 
 on Acts ix. 19. 
 
 10. But by the space of God I am 
 what I am,. By the favour or rnercy 
 of God. What I have is to be traced 
 to him and not to any native tendency 
 
306 
 
 I. CORINTHIANS. 
 
 [A. D, 59. 
 
 more abundantly than they all : 
 yet not I, but the grace of God 
 which was with me. 
 
 1 1 Therefore whether it were 
 
 a Matt. 10.20. 
 
 to goodness, or any native inclination 
 to his service, or to any merit of my 
 own. All my hopes of heaven ; all my 
 zeal ; all my success ; all my piety ; all 
 my apostolic endowments, are to be 
 traced to him. Nothing is more com- 
 mon in the writings of Paul, than a 
 disposition to trace all that he had to 
 the mere, mercy and grace of God. 
 And nothing is a more certain indica- 
 tion of true piety than such a disposi- 
 tion. The reason why Paul here intro- 
 duces the subject seems to be this. He 
 had incidentally, and undesignedly, in- 
 troduced a comparison in one respect 
 between himself and the other apostles. 
 He had not had the advantages which 
 they had. Most of all, he was over- 
 whelmed with the recollection that he 
 had been a persecutor. He felt, there- 
 fore, that there was a peculiar obligation 
 resting on him to make up by diligence 
 ftr the want of their advantages of an 
 early personal conversation with the 
 Lord Jesus, and to express his gratitude 
 that so great a sinner had been made an 
 apostle. He, therefore, says, that he 
 had not been idle. He had been ena- 
 bled, by the grace of God, to labour 
 more than all the rest, and he had thus 
 shown that he had not been insensible 
 of his obligations, \ But I laboured 
 more abundantly, &c. I was more 
 diligent in preaching ; I encountered 
 more perils ; I have exerted myself more. 
 The records of his life, compared with 
 the records of the other apostles, fully 
 show this, t Yet not /. I do not at- 
 tribute it to myself. I would not boast 
 of it. The fact is plain, and undenia- 
 ble, that I have so laboured. But I 
 would not attribute it to myself. I 
 would not be proud or vain. I would 
 remember my former state ; would re- 
 member that I was a persecutor ; would 
 remember that all my disposition to la- 
 bour, and all my ability, and all my 
 
 I or they, so we preach, and su 
 ye believed. 
 
 12 Now if Christ be preached 
 that he rose from the dead, how 
 
 success, are to be traced to the mere fa- 
 vour and mercy of God. So every man 
 who has just views feels who has been 
 favoured with success in the ministry. 
 If a man has been successful as a 
 preacher ; if he has been self-denying, 
 laborious, and the instrument of good, 
 he cannot be insensible to the fact, and 
 it would be foolish affectation to pre- 
 tend ignorance of it. But he may feel 
 that it is all owing to the mere mercy 
 of God ; and the effect will be to pro- 
 duce humility and gratitude, not pride 
 and self-complacency. 
 
 11. Therefore, whether it were / or 
 they. I or the other apostles. It is com- 
 paratively immaterial by whom it was 
 done. The establishment of the truth is 
 the great matter ; and the question by 
 whom it is done is one of secondary im- 
 portance. If So tue preach. So we all 
 preach. We all defend the same great 
 doctrines ; we all insist on the fact that 
 the Lord Jesus died and rose ; and this 
 doctrine you all have believed. This doc- 
 trine is confirmed by all who preach; and 
 this enters into the faith of all who believe, 
 The design of Paul is to affirm that the 
 doctrines which he here refers to were 
 great, undeniable, and fundamental doc- 
 trines of Christianity ; that they were 
 proclaimed by all the ministers of the 
 gospel, and believed by all Christians. 
 They were, therefore, immensely im- 
 portant to all ; and they must enter es- 
 sentially into the hopes of all. 
 
 12. Now if Christ, &c. Paul, hav- 
 ing (ver. 1 11) stated the direct evi- 
 dence for the resurrection of the Lord 
 Jesus, proceeds here to demonstrate that 
 the dead would rise, by showing how 
 it followed from the fact that the Lord 
 Jesus had risen, and by showing what 
 consequences would follow from deny- 
 ing it. The whole argument is based on 
 :he fact that the Lord Jesus had risen. 
 [f that was admitted, he shows that il 
 
CHAPTER XV, 
 
 A.D. 59.] 
 
 * say some among you that 
 there is no resurrection of the 
 dead ? 
 
 a Acts 26.8. 
 
 30? 
 
 13 But if* there be no resur- 
 rection of the dead, then is Christ 
 not risen. 
 
 b lThess.4.14. 
 
 must follow that his people would also 
 rise, t Be preached. The word preach- 
 ed here seems to include the idea of so 
 preaching as to be believed ; or so as to 
 demonstrate that he did rise. If this 
 was the doctrine on which the church 
 was based, that the Lord Jesus rose 
 from the dead, how could the resurrec- 
 tion of the dead be denied 1 f How say. 
 How can any say ; how can it be main- 
 tained ] f Some among you. See the 
 introduction to the chapter. Who these 
 were is unknown. They may have been 
 some of the philosophic Greeks, who 
 spurned the doctrine of the resurrec- 
 tion (see Acts xvii. 32) ; or they may 
 have been some followers of Sadducean 
 teachers ; or it may be that the Gnostic 
 philosophy had corrupted them. It is 
 most probable, I think, that the denial 
 )f the resurrection was the result of 
 reasoning after the manner of the 
 Greeks, and the effect of the introduc- 
 *ion of philosophy into the church. 
 1'his has been the fruitful source of 
 most of the errors which have been in- 
 troduced into the church. ^ That there 
 is no resurrection of the dead. That 
 the dead cannot rise. How can it be 
 held that there can be no resurrection, 
 while yet it is admitted that Christ rose 1 
 The argument here is twofold. (1.) 
 That Christ rose was one instance of a 
 fact which demonstrated that there had 
 been a resurrection, and of course that 
 it was possible. (2.) That such was 
 
 the connexion between Christ and his of the dead. If the whole subject 
 
 people that the admission of this fact 
 involved also.the doctrine that all his peo- 
 ple would also rise. This argument Paul 
 states at length in the following verses. 
 It was probably held by them that the 
 resurrection was impossible. To all 
 
 this, Paul answers in accordance with 
 the principles of inductive philosophy 
 
 the difficulties were met. Facts are un 
 answerable demonstrations ; and when 
 a fact is established, all the obstacles 
 and difficulties in the way must be ad- 
 mitted to be overcome. So philoso- 
 phers now reason ; and Paul, in accord- 
 ance with these just principles, labour- 
 ed simply to establish the fact that 
 one had been raised, and thus met at 
 once all the objections which could be 
 urged against the doctrine. It would 
 have been most in accordance with the 
 philosophy of the Greeks to have gone 
 into a metaphysical discussion to show 
 that it was not impossible or absurd, 
 and this might have been done. It was 
 most in accordance with the principles 
 of true philosophy, however, to estab- 
 lish the fact at once, and to argue from 
 that, and thus to meet all the difficulties 
 at once. The doctrine of the resurrec- 
 tion, therefore, does not rest on a meta- 
 physical subtilty ; it does not depend 
 on human reasoning; it does not de- 
 pend on analogy ; it rests just as the 
 sciences of astronomy, chemistry, ana- 
 tomy, botany, and natural philosophy 
 do, on well ascertained facts , and it is 
 now a well understood principle of all 
 true science that no difficulty, no ob- 
 stacle, no metaphysical subtilty ; no 
 embarrassment about being able to see 
 HOW it is, is to be allowed to destroy 
 the conviction in the mind which the 
 facts are fitted to produce. 
 
 13. But if there be no resurrection 
 
 held to be impossible and absurd, then 
 it must follow that Christ is not risen, 
 since there were the same difficulties it? 
 the way of raising him up which will 
 exist in any case. He was dead ; and 
 
 was buried. He had lain in the grave 
 three days. His human soul had left 
 the body. His frame had become cold 
 
 as now understood, by demonstrating j and stiff. The blood had ceased to cir- 
 afact, and showing that such an event culate, and the lungs to heave. In hia 
 had occurred, and that consequently all . case there was t*ie same difficult} 
 
308 
 
 I. CORINTHIANS. 
 
 [A. D. 
 
 14 And if Christ be not risen, 
 then is our preaching vain and 
 vour faith is also vain. g 
 
 a Acts 17.31. 
 
 in raising him up to life that there is in 
 any other ; and if it is held to be im- 
 possible and absurd that the dead should 
 rise, then it must follow that Christ 
 has not been raised. This is the first 
 consequence which Paul states as re- 
 sulting from the denial of this doctrine, 
 and this is inevitable. Paul thus shows 
 them that the denial of the doctrine, 
 or the maintaining the general proposi- 
 tion ' that the dead would not rise,' led 
 also to the denial of the fact that the 
 Lord Jesus had risen, and consequently 
 to the denial of Christianity altogether, 
 and the annihilation of all their hopes. 
 There was, moreover, such a close con- 
 nexion between Christ and his people, 
 that the resurrection of the Lord Jesus 
 made their resurrection certain. See 
 1 Thess. iv. 14. See Note, John xiv. 19. 
 14. And if Christ is nut risen, then 
 is our preaching vain. Another con- 
 sequence which must follow if it be 
 held that there was no resurrection, 
 and consequently that Christ was not 
 risen. It would be vain and useless to 
 preach. The substance of their preach- 
 ing was that Christ was raised up ; and 
 all their preaching was based on that. 
 If that were not true, the whole system 
 was false, and Christianity was an im- 
 position. The word vain here seems 
 to include the idea of useless, idle, 
 false. It would be false to affirm that 
 the Christian system was from heaven ; 
 it would be useless to proclaim such a 
 system, as it could save no one. U And 
 your faith is also vain. It is useless 
 to believe. It can be of no advantage. 
 [f Christ was not raised, he was an im- 
 postor, since he repeatedly declared that 
 he would rise (Matt. xvi. 21 ; xviii. 22, 
 23. Luke ix. 22), and since the whole 
 of his religion depended on that. The 
 system could not be true unless Christ 
 had been raised, as he said he would be ; 
 and to believe a false system could be 
 of no use to any man. The argument 
 
 15 Yea, and we are found 
 false witnesses of God ; because 
 we have testified of God that he 
 
 here is one addressed to all their feel- 
 ings, their hopes, and their belief. It 
 is drawn from all their convictions that 
 the system was true. Were they, could 
 they be prepared to admit a doctrine 
 which involved the consequence that 
 all the evidences which they had that 
 the apostles preached the truth were de- 
 lusive, and that all the evidences of the 
 truth of Christianity which had affect- 
 ed their minds and won their hearts 
 were false and deceptive 1 If they were 
 not prepared for this, then it followed 
 that they should not abandon or doubt 
 the doctrine of the resurrection of the 
 dead. 
 
 15. Yea, and we are found. We are ; 
 or we shall be proved to be. It will 
 follow, if the Lord Jesus was not raised 
 up, that we have been false witnesses. 
 f Of God. Respecting God. It will be 
 found that we have affirmed that which 
 is not true of God ; or have said that 
 he has done that which he has not 
 done. Nothing could be regarded as a 
 greater crime than this, whatever might 
 be the immediate subject under consi- 
 deration. To bear false witness of a 
 man, or to say that a man has done 
 what he has not done, is regarded as a 
 grievous crime. How much more so to 
 bear false testimony of God ! 1 Because 
 we have testified of God. Or rather 
 against God (xard TC.U 3-soy). Our evi- 
 { dence has been against him. We have 
 affirmed that which is not true ; and 
 this is against God. It is implied 
 here that it would be a crime to testify 
 that God had raised up the Lord Jesus 
 if he had not done it ; or that it would 
 be affirming that of God which would 
 be against his character, or which it 
 would be improper for him to do. This 
 would be so, (I.) Because it would be 
 wrong to bear any false witness of God, 
 or to affirm that he had done what ho 
 had not done ; (2.) Because if the 
 Lord Jesus had not been raised up, it 
 
A.D. 59.] 
 
 CHAPTER XV. 
 
 raised up Christ : whom he rais- ! 16 For if the dead rise 
 ed not up, if so be that the dead then is not Christ raised : 
 
 309 
 
 not. 
 
 rise not. 
 
 would prove that he was an impostor, 
 wnce he had declared that he would be 
 raised up ; and to affirm of God that he 
 had raised up an impostor would be 
 against him, and would be highly dis- 
 honourable to him. \ If the dead rise 
 not. If there is, and can be no resur- 
 rection. If this general proposition is 
 true that there can be no resurrection, 
 then it will apply to Christ as well as 
 any others, and must prove that he did 
 not rise. The argument in this verse 
 is this. (1.) If it was denied that 
 Christ was raised, it would prove that 
 all the apostles were false witnesses of 
 the worst character ; false witnesses 
 against God. (2.) This the apostle seems 
 to have presumed they could not be- 
 lieve. They had had too many evidences 
 that they spoke the truth ; they had 
 seen their uniform respect for God, and 
 desire to bear witness of him and in his 
 favour; they had had too conclusive 
 evidence that they were inspired by 
 him, and had the power of working 
 miracles ; they were too fully convinc- 
 ed of their honesty, truth, and piety, 
 tver to believe that they could be false 
 witnesses against God. They had had 
 ample opportunity to know whether 
 God did raise up the Lord Jesus; and 
 they were witnesses who had no in- 
 ducement to bear a false witness in the 
 case. 
 
 11. For if the dead rise not, &c. 
 This is a repetition of what is said in 
 ver. 13. It is repeated here, evidently, 
 because of its importance. It was a 
 great and momentous truth which 
 would bear repetition, that if thea^was 
 no resurrection, as some held, then it 
 would follow that the Lord Jesus was 
 not raised up. 
 
 14. Your faith is vain. ver. 14. The 
 meaning of this passage here is, that 
 their faith was vain, because, if Christ 
 was not raised up, they were yet un- 
 pardoned sinners. The pardon of sin 
 vas connected with the belief of the 
 
 17 And if Christ be not raised, 
 
 resurrection of the Lord Jesus, and, if 
 he was not raised, they were still in a 
 state of sin. ^ Ye are yet in your sins, 
 Your sins are yet un pardoned. They 
 can be forgiven only by faith in him, 
 and by the efficacy of his blood. But 
 if he was not raised, he was an impos- 
 tor ; and, of course, all your hopes of 
 pardon by him, and through him, must 
 be vain. The argument in this verse 
 consists in an appeal to their Christian 
 experience and their hopes. It may be 
 thus expressed: (1.) You have reason 
 to believe that your sins are forgiven. 
 You cherish that belief on evidence that 
 is satisfactory to you. But if Christ is 
 not raised, that cannot be true. He was 
 an impostor, and sins cannot be forgiven 
 by him. As you are not, and cannot be 
 prepared to admit that your sins are not 
 forgiven, you cannot admit a doctrine 
 which involves that. (2.) You have 
 evidence that you are not under the 
 dominion of sin. You have repented 
 of it; have forsaken it; and are leading 
 a holy life. You know that, and cannot 
 be induced to doubt this fact. But all 
 that is to be traced to the doctrine that 
 the Lord Jesus rose from the dead. It 
 is only by believing that, and the doc- 
 trines which are connected with it, that 
 the power of sin in the heart has been 
 destroyed. And- as you cannot doubt 
 that under the influence of that truth 
 you have been enabled to break off from 
 your sins, so you cannot admit a doc- 
 trine which would involve it as a con- 
 sequence that you are yet under the 
 condemnation and the dominion of sin. 
 You must believe, therefore, that the 
 Lord Jesus rose ; and that, if he rose, 
 others will also. This argument is 
 good also now, just so far as there is 
 evidence that, through the belief of a 
 risen Saviour, the dominion of sin has 
 been broken ; and every Christian is, 
 therefore, in an important sense, a wit- 
 ness of the resurrection of the Lord 
 j Jesus, a living proo f that a system 
 
S10 
 
 1 CORINTHIANS. 
 
 [A. D. 59. 
 
 your faith a is vain ; ye are yet 
 in your sins. 
 
 18 Then they also whicli are 
 
 a Rom.4.25. 
 
 fallen asleep in Christ are pe- 
 rished. 
 
 19 If in this life only we 
 
 which can work so great changes, and 
 produce such evidence that sins are for- 
 given as are furnished in the conversion 
 of sinners, must be from God ; and, of 
 course, that the work of the Lord Jesus 
 was accepted, and that he was raised up 
 from the dead. 
 
 18. Then they also, <fec. This verse 
 contains a statement of another conse- 
 quence which must follow from the de- 
 nial of the resurrection that all Chris- 
 tians who had died had failed of salva- 
 tion, and were destroyed, f Which are 
 fallen asleep in Christ. Which have 
 died as Christians. Note, ver. 6. 1 Thess. 
 iv. 15. f Are perished. Are destroyed ; 
 are not saved. They hoped to have been 
 saved by the merits of the Lord Jesus ; 
 they trusted to a' risen Saviour, and 
 fixed all their hopes of heaven there ; 
 but if he did not rise, of course the 
 whole system was delusion, and they 
 have failed of heaven, and been de- 
 stroyed. Their bodies lie in the grave, 
 and return to their native dust without 
 the prospect of a resurrection, and their 
 souls are destroyed. The argument 
 here is mainly an appeal to their feel- 
 ings : ' Can you believe it possible that 
 the good men who have believed in the 
 Lord Jesus are destroyed 1 Can you 
 believe that your best friends, your 
 kindred, and your fellow Christians 
 who have died, have gone down to 
 perdition 1 Can you believe that they 
 will sink to wo with the impenitent, 
 and the polluted, and abandoned 1 If 
 you cannot, then it must follow that 
 they are saved. And then it will follow 
 that you cannot embrace a doctrine 
 which involves this consequence.' And 
 this argument is a sound one still. 
 There are multitudes who are made 
 good men by the gospel. They are 
 holy, humble, self-denying, and prayer- 
 ful friends of God. They have become 
 wch by the belief of the death and re- 
 surrection of the Lord Jesus. Can it 
 
 be believed that they will be destroyed ! 
 That they will perish with the profane, 
 and licentious, and unprincipled 1 That 
 they will go down to dwell with the 
 polluted and the wicked 1 " Shall noi. 
 the judge of all the earth do right!''' 
 Gen. viii. 25. If it cannot be so be- 
 lieved, then they will be saved ; and if 
 saved, it follows that the system is true 
 which saves them, and, of course, thai 
 the Lord Jesus rose from the dead 
 We may remark here, that a denial ol 
 the truth of Christianity involves tht 
 belief that its friends will perish with 
 others ; that all their hopes are vain : 
 and that their expectations are delusive. 
 He, therefore, who becomes an infidel 
 believes that his pious friends his saint- 
 ed father, his holy mother, his lovely 
 Christian sister or child, is deluded and 
 deceived ; that they will sink down to 
 the grave to rise no more ; that their 
 hopes of heaven will all vanish, and 
 that they will be destroyed with the 
 profane, the impure, and the sensual. 
 And if infidelity demands this faith of 
 its votaries, it is a system which strikes 
 at the very happiness of social life, and 
 at all our convictions of what is true 
 and right. It is a system that is wither- 
 ing and blighting to the best hopes of 
 men. Can it be believed that God will 
 destroy those who are living to his ho- 
 nour ; who are pure in heart, and lovely 
 in life, and who have been made such 
 by the Christian religion ? If it can- 
 not, then every man knows that Chris- 
 tianity is not false, and thai infidelity 
 
 IS I^T TRUE. 
 
 19. If in this life only we have hope 
 in Christ. If our hope in Chiist shall 
 not be followed by the resurrection of 
 the dead and future glory, and if all our 
 hopes shall be disappointed. ^ We are, 
 &c. Doddridge, Macknight, Grotius, 
 and some others, suppose that this re- 
 fers to the apostles only, and that the 
 sense is, that if there was no resurrec- 
 
A.fc 69 
 
 CHAPTER XV. 
 
 311 
 
 have hope in Christ, we " are 
 
 oJno.16.2 c.4.13. 2Tim.3.12. 
 
 tion, they, of all men, would be most to 
 be pitied, since they had exposed them- 
 selves to such a variety of dangers and 
 trials, in which nothing could sustain 
 them but the hope of immortality. If 
 they failed in that, they failed in every 
 thing. They were regarded as the most 
 vile of the human family ; they suffered 
 more from persecution, poverty, and 
 perils than other men ; and if, after all, 
 they were to be deprived of all their 
 hopes, and disappointed in their ex- 
 pectation of the resurrection, their con- 
 dition would be more deplorable than 
 that of any other men. But there is no 
 good reason for supposing that the word 
 " we," here, is to be limited to the 
 apostles. For, (1.) Paul had not men- 
 tioned the apostles particularly in the 
 previous verses ; and, (2.) The argu- 
 ment demands that it should be under- 
 stood of all Christians, and the declara- 
 tion is as true, substantially, of all Chris- 
 tians as it was of the apostles. 1 Of 
 all men most miserable. More to be 
 pitied or commiserated than any other 
 class of men. The word here used 
 (e\favoT6) means, properly, more de- 
 serving of pity, more pitiable. It may 
 mean sometimes, more wretched, or 
 unhappy; but this is not necessarily 
 its meaning, nor is it its meaning here. 
 It refers rather to their condition and 
 hopes than to their personal feeling; 
 and does not mean that Christians 
 are unhappy, or that their religion does 
 not produce comfort, but that their con- 
 dition would be most deplorable ; they 
 would be more deserving of pity than 
 any other class of men. This would 
 be, (1.) Because no other men had so 
 elevated hopes, and, of course, no others 
 could experience so great disappoint- 
 ment. (2.) They were subjected to 
 more trials than any other class of men. 
 They were persecuted and reviled, and 
 subjected to toil, and privation, and 
 want, on account of their religion ; and 
 if, after all, they were to be disappointed, 
 their condition was truly deplorable. 
 (3.) T\ ey do not indulge in the plea- 
 
 of all men most miserable 
 
 sures of this lift;; they do not give 
 themselves, as others do, to the enjoy- 
 ments of this world. They voluntarily 
 subject themselves to trial and self-de- 
 nial ; and if they are not admitted to 
 eternal life, they are not only disap- 
 pointed in this, but they are cut off from 
 the sources of happiness which their 
 fellow men enjoy in this world. Cal- 
 vin. (4.) On the whole, therefore, 
 there would be disappointed hopes, and 
 trials, and poverty, and want, and all 
 for naught ; and no condition could be 
 conceived to be more deplorable than 
 where a man was looking for eternal 
 life, and for it subjecting himself to a 
 life of want, and poverty, and persecu- 
 tion, and tears, and should be finally 
 disappointed. This passage, therefore, 
 does not mean that virtue and piety are 
 not attended with happiness ; it does 
 not mean that, even if there were no 
 future state, a man would not be more 
 happy if he walked in the paths of vir- 
 tue than if he lived a life of sin ; it does 
 not mean that the Christian has no 
 happiness in religion itself in the love 
 of God, and in prayer, and praise, and 
 in purity of life. In all this he has 
 enjoyment ; and even if there were no 
 heaven, a life of virtue and piety would 
 be more happy than a life of sin. But 
 it means that the condition of the Chris- 
 tian would be more deplorable than that 
 of other men ; he would be more to be 
 pitied. All his high hopes would be 
 disappointed. Other men have no such 
 hopes to be dashed to the ground ; and, 
 of course, no other men would be such 
 objects of pity and compassion. The 
 argument in this verse is derived from 
 the high hopes of the Christian. ' Could 
 they believe that all their hopes were to 
 be frustrated 1 Could they subject them- 
 selves to all these trials and privations, 
 without believing that they would rise 
 from the dead ? Were they prepared, 
 by the denial of the doctrine of the re- 
 surrection, to put themselves in the 
 condition of the most miserable and 
 wretched of the human family- --to at?* 
 
I. CORINTHIANS. 
 
 [A.D. 69. 
 
 20 But now is a Christ risen j first-fruits * of them that slept. 
 
 f rom the dead, and become the 
 
 mit that they were in a condition most 
 to he deplored 1 
 
 20. But now is Christ risen, &c. 
 This language is the bursting forth of 
 a full heart and of overpowering con- 
 viction. It would seem as if Paul were 
 impatient of the slow process of argu- 
 ment; weary of meeting objections, 
 and of stating the consequences of a 
 denial of the doctrine ; and longing to 
 give utterance to what he knew, that 
 Christ was risen from the dead. That 
 was a point on which he was certain. 
 He had seen him after he was risen ; 
 and he could no more doubt this fact 
 than he could any other which he had 
 witnessed with his own eyes. He 
 makes, therefore, this strong affirma- 
 tion ; and in doing it, he at the same 
 time affirms that the dead will also rise, 
 since he had shown (ver. 12 18) that 
 all the objection to the doctrine of the 
 resurrection was removed by the fact 
 that Christ had risen, and had shown 
 that his resurrection involved the cer- 
 tainty that his people also would rise. 
 There is peculiar force in the word 
 " noiv" in this verse. The meaning 
 may be thus expressed : ' I have show- 
 ed the consequences which would follow 
 from the supposition that Christ was 
 not raised up. I have shown how it 
 would destroy all our hopes, plunge us 
 into grief, annihilate our faith, make our 
 preaching vain, and involve us in the 
 belief that our pious friends have pe- 
 rished, and that we are yet in our sins. 
 I have shown how it would produce 
 the deepest disappointment and misery. 
 But all this was mere supposition. 
 There is no reason to apprehend any 
 such consequences, or to be thus alarm- 
 ed. Christ is risen. Of that there is 
 no doubt. That is not to be called in 
 question. It is established by irrefraga- 
 ble testimony ; and consequently our 
 hopes are not vain, our faith is not 
 useless, our pious friends have not pe- 
 rished, and we shall not be disappoint- 
 ed.' J And become the first-fruits. 
 
 a lPet.1.3 b Acts 26.23. Col.l.l8.Rev.l.5. 
 
 The word rendered first-fruits 
 occurs in the New Testament in the 
 following places : Rom. viii. 23 (see 
 Note on this place); xi. 16; xvi. f. 
 1 Cor. xv. 20. 23 ; xvi. 15. James i. 
 
 18. Rev. xiv. 4. It occurs often in the 
 LXX. as the translation of aVn, fat, or 
 fatness (Num. xviii. 12. 29, 30. 32) ; 
 as the translation of ntpjjc, the tenth, or 
 tithe (Deut. xii. 6) ; of \\y, iniquity 
 (Num. xviii. 1) ; of rvc'K-i, the begin- 
 ning, the commencement, the first (Ex. 
 xxiii. 19. Lev. xxiii. 10. Num. xv. 18, 
 
 19, &c.) ; of HD^VS oblation, offering , 
 lifting up ; of that which is lifted up 01 
 waved as the first sheaf of the harvest, 
 &c. Ex. xxv. 2, 3 ; xxxv. 5. Num. v 
 9 ; xviii. 8, &c. The first-fruits, or the 
 first sheaf of ripe grain, was required to 
 be offered to the Lord, and was waved 
 before him by the priest, as expressing 
 the sense of gratitude by the husband- 
 man, and his recognition of the fact that 
 God had a right to all that he had. 
 Lev. xxiii. 10 14. The word, there- 
 fore, comes to have two senses, or to 
 involve two ideas: (1.) That which is 
 first, the beginning, or that which has 
 the priority of time; and, (2.) That 
 which is a part and portion of the 
 whole which is to follow, and which is 
 the earnest or pledge of that ; as the first 
 sheaf of ripe grain was not only the 
 first in order of time, but was the 
 earnest or pledge of the entire harveet 
 which was soon to succeed. In allu- 
 sion to this, Paul uses the word here. 
 It was not merely or mainly that Christ 
 was the first in order of time that rose 
 from the dead, for Lrrarus and the wi- 
 dow's son had been .raised before him ; 
 but it was that he wj s chief in regard 
 to the dignity, value, and importance 
 of his rising ; he war connected with 
 all that should rise, as \l:e first sheaf of 
 the harvest was with tl e crop , he was 
 apart of the mighty hitsest of the re- 
 surrection, and his risin t ; wus a porf:un 
 of that great rising, as tl e sheaf wa* a 
 portion of the harvest .taelf; ani hfc 
 
. D. 59.] 
 
 CHAPTER XV. 
 
 313 
 
 21 For 'since by man came 
 death, * by man came also the 
 resurrection of the dead. 
 
 aKom.5.12,17. 6Jna.ll.25. 
 
 *vas so connected with them all, and 
 their rising so depended on his, that 
 his resurrection was a demonstration 
 that they would rise. It may also be 
 implied here, as Grotius and Schoettgen 
 have remarked, that he is the first of 
 those who were raised so as not to die 
 again ; and that, therefore, those raised 
 by Elisha and by the Saviour himself 
 do not come into the account. They 
 all died again; but the Saviour will not 
 die, nor will those whom he will raise 
 up in the resurrection die any more. 
 He is, therefore, the first of those that 
 thus rise, and a portion o/ that great 
 host which shall be raised to die no more. 
 May there not be another idea ? The 
 first sheaf of the harvest was consecrated 
 to God, and then all the harvest was 
 regarded as consecrated to him. May 
 it not be implied that, by the resurrec- 
 tion of the Lord ^fesus, all those of 
 whom he speaks are regarded as sacred 
 to God, and as consecrated and accepted 
 by the resurrection and acceptance of 
 him who was the first-fruits'? \ Of them 
 that slept. Of the pious dead. Note, 
 *er. 6. 
 
 21. For since by man came death. 
 By Adam, or by means of his transgres- 
 sion See ver. 22. The sense is, evi- 
 dently, that in consequence of the sin 
 of Adam all men die, or are subjected 
 to temporal death. Or, in other words, 
 man would not have died had it not been 
 for the crime of the first man. See Note 
 on Rom. v. 12. This passage may be 
 regarded as proof that death would not 
 have entered the world had it not been 
 for transgression ; or, in other words, if 
 man had not sinned, he would have re- 
 mained immortal on the earth, or would 
 have been translated to heaven, as 
 
 Enoch and Elijah were, without seeing 
 death. The apostle here, by " man," 
 undoubtedly refers to Adam ; but the 
 particular and specific idea which he 
 
 ntcnds to insist on is, that, as death 
 27 
 
 22 For as in Adam all die. 
 even so in Christ shall ail be 
 made alive. 9 
 
 came by human nature, or by a human 
 being, by a man, so it was important 
 and proper that immortality, or freedom 
 from death, should come in the same 
 way, by one who was a man. Man in- 
 troduced death ; man also would recover 
 from death. The evil was introduced 
 by one man ; the recovery would be by 
 another. 1 By man came also. By 
 the Lord Jesus, the Son of God in hu- 
 man nature. The resurrection came by 
 him, because he first rose first of those 
 who should not again die ; because he 
 proclaimed the doctrine, and placed it 
 on a firm foundation ; and because by 
 his power the dead will be raised up. 
 Thus he came to counteract the evils of 
 the fall, and to restore man to more than 
 his primeval iignity and honour. The 
 resurrection through Christ will be with 
 the assurance that all who are raised up 
 by him shall never die again. 
 
 22. For as in Adam (ev TW *Atf*^c). 
 By Adam ; by the act, or by means of 
 Adam ; as a consequence of his act 
 His deed was the procuring cause, or the 
 reason, why all are subjected to temporal 
 death. See Gen. iii. 19. It does not 
 mean that all men became actually dead 
 when he sinned, for they had not then 
 an existence ; but it must mean that the 
 death of ail can be traced to him as the 
 procuring cause, and that his act made 
 it certain that all that came into the 
 world would be mortal. The sentence 
 which went forth against him (Gen. iii. 
 19) went forth against all ; affected all 
 involved all in the certainty of death ; 
 as the sentence that was passed on the 
 serpent (Gen. iii. 14) made it certain 
 that all serpents would be " cursed above 
 all cattle," and be prone upon (he earth ; 
 the sentence that was passed upon the 
 woman (Gen. iii. 16) made it certain 
 that all woman would be subjected to 
 the same condition of suffering to which 
 Eve was subjected ; and the sentence 
 that was passed on man (Gen. iii IT) 
 
I. CORINTHIANS. 
 
 [A. D. 59 
 
 that he should cultivate the ground in 
 sorrow all the days of his life, that it 
 should bring forth thistles and thorns to 
 him (ver. 18), that he -should eat bread 
 in the sweat of his brow (ver. 19), made 
 it certain that this would be the condi- 
 tion of all men as well as of Adam. It 
 was a blow at the head of the human 
 family, and they were subjected to the 
 same train of evils as he was himself. 
 In like manner they were subjected to 
 death. It was done in Adam, or by 
 Adam, in the same way as it was in him, 
 or by him, that they were subjected to 
 toil, and to the necessity of procuring 
 food by the sweat of the brow. See 
 Notes, Rom. v. 12 19. See ver. 47, 
 48. f All die. All mankind are sub- 
 jected to temporal death ; or are mortal. 
 This passage has been often adduced to 
 prove that all mankind became sinful in 
 Adam, or in virtue of a covenant trans- 
 action with him ; and that they are sub- 
 jected to spiritual death as a punishment 
 for his sins. But, whatever may be the 
 truth on that subject, it is clear that this 
 passage does not relate to it, and should 
 not be adduced as a proof text. For, 
 (1.) The words die and dieth obviously 
 and usually refer to temporal death ; 
 and they should be so understood, unless 
 there is something in the connexion 
 which requires us to understand them in 
 a figurative and metaphorical sense. 
 But there is, evidently, no such neces- 
 sity here. (2.) The context requires 
 us to understand this as relating to 
 temporal death. There is not here, as 
 there is in Rom. v., any intimation that 
 men became sinners in consequence of 
 the transgression of Adam, nor does the 
 course of the apostle's argument require 
 him to make any statement on that sub- 
 ject. His argument has reference to 
 the subject of temporal death, and the 
 resurrection of the dead ; and not to the 
 question in what way men became sin- 
 ners. (3.) The whole of this argument 
 relates to the resurrection of the dead. 
 That is the main, the leading, the ex- 
 clusive point. He is demonstrating that 
 the dead would rise. He is showing 
 how this would be done. It became, 
 therefore, important for him to show in 
 
 what way men were subjected to tem- 
 poral death. His argument, therefore, 
 requires him to make a statement on 
 that point, and that only ; and to show 
 that the resurrection by - Christ was 
 adapted to meet and overcome the evils 
 of the death to which men were subject- 
 ed by the sin of the first man. In 
 Rom. v. the design -of Paul b to prove 
 that the effects of the woik of Christ 
 were more than sufficient to meet ALL 
 the evils introduced by the sin of Adam. 
 This leads him to an examination there 
 of the question in what way men became 
 sinners. Here the design is to show 
 that the work of Christ is adapted to 
 overcome the. evils of the sin of Adam 
 in one specific matter the matter un- 
 der discussion, i. e. on the point of the 
 resurrection; and his argument therefore 
 requires hinj to show only that temporal 
 death, or mortality, was introduced by the 
 first man, and that this has been counter- 
 acted by the second ; and to this specific 
 point the interpretation of this passage 
 should be confined. Nothing is more 
 important in interpreting the Bible than 
 to ascertain the spe^fic point in the ar- 
 gument of a writer to be defended or 
 illustrated, and then to confine the inter- 
 pretation to that. The argument of the 
 apostle here is ample to prove that all 
 men are subjected to temporal death by 
 the sin of Adam ; and that this evil is 
 counteracted fully by the resurrection 
 of Christ, and the resurrection through 
 him. And to this point the passage 
 should be limited. (4.) If this passage 
 means, that in Adam, or by him, all men 
 became sinners, then the correspondent 
 declaration " all shall be made alive" 
 must mean that all men shall become 
 righteous, or that all shall be saved. 
 This would be the natural and obvious 
 interpretation ; since the words " be 
 made alive" must have reference to the 
 words " all die," and must affirm the 
 correlative and opposite fact. If the 
 phrase "all die" there means all be- 
 come sinners, then the phrase " all be 
 made alive" must mean all shall bf 
 made holy, or be recovered from their 
 spiritual death ; and thus an obvious 
 argument is furnished for the doctrine 
 
A. D. 59.] 
 
 CHAPTER XV. 
 
 of universal sjuvation, which it is dif- 
 ficult, if not impossible, to meet. It is 
 not a sufficient answer to this to say, 
 that the word " all," in the latter part 
 of the sentence, means all the elect, or 
 all the righteous ; for its most natural 
 and obvious meaning: is, that it is co- 
 extensive with the word "all" in the 
 former part of the verse. And although 
 it has been held by many who suppose 
 that the passage refers only to the resur- 
 rection of the dead, that it means that 
 all the righteous shall be raised up, or 
 all who are given to Christ, yet that in- 
 terpretation is not the obvious one, nor 
 is it yet sufficiently clear to make it the 
 basis of an argument, or to meet the 
 strong argument which the advocate of 
 universal salvation will derive from the 
 former interpretation of the passage. It 
 i* true literally that ALL the dead will 
 rise ; it is not true literally that all who 
 became mortal, or became sinners by 
 means of Adam, will be saved. And it 
 must be held as a great principle that 
 this passage is not to be JBO interpreted 
 as to teach the doctrine of the salvation 
 of all men. At least, this may be adopt- 
 ed as a principle in the argument with 
 those who adduce it to prove that all 
 men became sinners by the transgres- 
 sion of Adam. This passage, therefore, 
 should not be adduced in proof of the 
 doctrine of imputation, or as relating to 
 the question how men became sinners, 
 but should be limited to the subject that 
 was immediately under discussion in the 
 argument of the apostle. That object 
 was, to show that the doctrine of the 
 resurrection by Christ was such as to 
 meet the obvious doctrine that men be- 
 came mortal by Adam ; or that the one 
 was adapted to counteract the other. 
 1 Even so (si/T). In this manner; 
 referring not merely to the certainty of 
 the event, but to the mode or manner. 
 As the death of all was occasioned by 
 the sin of one, even so, in like manner, 
 the resurrection of all shall be produced 
 by one. His resurrection shall meet 
 and counteract the evils introduced by 
 the other, so far as the subject under 
 discussior. is concerned ; that is, so far 
 as relates to temporal death. 1 In 
 
 Christ, By Christ; in viitue of him; 
 or as the result of his death and resur- 
 rection. Many commentators have sup- 
 posed that the word " all" here refers 
 only to believers, meaning all who were 
 united to Christ, or all who were his 
 friends ; all included in a covenant with 
 him ; as the word " all" in the former 
 member of the sentence means all who 
 were included in the covenant with 
 Adam; that is, all mankind. But to 
 this view there are manifest objections. 
 (1.) It is not the obvious sense; it is 
 not that which will occur to the great 
 mass of men who interpret the Scrip- 
 tures on the principles of common 
 sense ; it is an interpretation which is 
 to be made out by reasoning and by 
 theology always a suspicious circum- 
 stance in interpreting the Bible. (2.) It 
 is not necessary. All the wicked will 
 be raised up from the dead, as well as 
 all the righteous. Dan. xii. 2. John v. 
 28, 29. (3.) The form of the passage 
 requires us to understand the word 
 "all" in the same sense in both mem- 
 bers, unless there be some indispensable 
 necessity for limiting the one or the 
 other. (4.) The argument of the apos- 
 tle requires this. For his object is to 
 show that the effect of the sin of Adam, 
 by introducing temporal death, will be 
 counteracted by Christ in raising up all 
 who die ; which would not be shown if 
 the apostle meant to say that only a 
 part of those who had died in conse- 
 quence of the sin of Adam would be 
 raised up. The argument would then 
 be inconclusive. But now it is complete 
 if it be shown that all shall be raised 
 up, whatever may become of them af- 
 terwards. The sceptre of death shall 
 be broken, and his dominion destroyed, 
 by the fact that ALL shall be raised up 
 from the dead. 1 Be made alive. Be 
 raised from the dead; be made alive, in 
 a sense contradistinguished from that in 
 which he here says they were subjected 
 to death by Adam. If it should be held 
 that that means thai all were made win- 
 ners by him, then this means, as has 
 been observed, that all shall be made 
 righteous, and the doctrine of universal 
 salvation has an unanswerable argu- 
 
t. CORINTHIANS. 
 
 23 But a every man in his own 
 order : Christ the first-fruits ; 
 afterward they that are Christ's, 
 
 at his coming. 
 
 24 Then cometh the 
 
 a lThess.4.15-17. 
 
 end, 
 
 when he shall 
 
 [A.D. 59 
 
 have delivered 
 
 up the kingdom * to God, even 
 the Father; when he shall have 
 put down all rule and all author 
 ity and power. 
 
 b Dan.7. 14,27 
 
 merit ; if it means, as it obviously does, 
 that all were subjected to temporal death 
 by him, then it means t'nat all shall be 
 raised from the dead by Christ. 
 
 23. But every man. Every one, in- 
 cluding Christ as well as others. | In 
 Ids own order. In his proper order, 
 rank, place, time. The word tay^a. 
 usually relates to military order or ar- 
 ray ; to the arrangement of a cohort, or 
 band of troops ; to their being properly 
 marshalled with the officers at the head, 
 and every man in his proper place in 
 the ranks. Here it means that there 
 was a proper order to be observed in the 
 resurrection of the dead. And the de- 
 sign of the apostle is, probably, to coun- 
 teract the idea that the resurrection was 
 passed already, or that there was no 
 future resurrection to be expected. The 
 order which is here referred to is, doubt- 
 less, mainly that of time,- meaning that 
 Christ would be first, and then that the 
 others would follow. But it also means 
 that Christ would be first, because it 
 was proper that he should be first. He 
 was first in rank, in dignity, and in ho- 
 nour ; he was the leader of all others, 
 and their resurrection depended on his. 
 And as it was proper that a leader or 
 commander should have the first place 
 on a march, or in an enterprise involving 
 peril or glory, so it was proper that 
 Christ should be first in the resurrec- 
 tion, and that the others should follow 
 on in due order and time, f Christ 
 the first-fruits. Christ first in time, 
 and the pledge that they should rise. 
 See note on ver. 20. t Afterward* 
 After he has risen. Not before, be- 
 cause their resurrection depended on 
 him. t They that are Christ's. They 
 who are Christians. The apostle, though 
 in ver. 22 he had stated the truth that 
 '.ill the dead would rise, yet here only 
 mentions Christians, because to them 
 
 only would the doctrine be of any con 
 solation, and because it was to them 
 particularly that this whole argument 
 was directed. ^ At his coming. When 
 he shall come to judge the world, and 
 to receive his people to himself. This 
 proves that the dead will not be raised 
 until Christ shall reappear. He shall 
 come for that purpose ; and he shall 
 assemble all the dead, and shall take his 
 people to himself. See Matt. xxv. And 
 this declaration fully met the opinion 
 of those who held that the resurrection 
 was past already. See 2 Tim. ii. 18. 
 
 24. TJien cometh the end. Then is 
 the end ; or then is the consummation. 
 It does not mean that the end, or con- 
 summation, is to follow that event; but 
 that this will be the ending, the wind- 
 ing up, the consummation of the affairs 
 under the mediatorial reign of Christ. 
 The word end (TIM?) denotes properly 
 a limit, termination, completion of any 
 thing. The proper and obvious mean- 
 ing of the word here is, that then shall 
 be the end or completion of the work 
 of redemption. That shall have been 
 done which was intended to be done 
 by the incarnation and the work of the 
 atonement; the race shall be redeem- 
 ed ; the friends of God shall be com 
 pletely recovered ; and the ad in in lot ra- 
 tion of the affairs of the universe shall 
 be conducted as they were before the 
 incarnation of the Redeemer. Some 
 understand the word " end" here, how- 
 ever, as a metaphor, meaning ' the last, 
 or the rest of the dead ;' but this is a 
 forced and improbable interpretation. 
 The word end here may refer to the 
 end of human affairs, or the end of the 
 kingdoms of this world, or it may refer 
 to the end of the mediatorial kingdom 
 of the Redeemer ; the consummation 
 of his peculiar reign and work resulting 
 in the surrender of the kingdom to th 
 
. 59.] 
 
 CHAPTER XV. 
 
 Father. The connexion demands the 
 last interpretation, though this involves 
 also the former. K When he shall have 
 delivered up (TaguJw). This word means 
 properly to give near, with, or to any 
 one ; to give over, to deliver up. Ro- 
 binson. It is applied to the act of deli- 
 vering up persons to the power or au- 
 thority of others, as, e.g. to magistrates 
 for trial and condemnation (Matt. v. 
 85. Mark xv. 1. Luke xx. 20) ; to lie- 
 tors, or soldiers, for punishment (Matt, 
 xviii. 24) ; or to one's enemies. Matt, 
 xx vi. 15. It is applied also to persons 
 or things delivered over or surrendered, 
 to do or suffer any thing. Acts xv. 26. 
 1 Cor. xiii. 3. Eph. iv. 19. It is also 
 applied to persons or things delivered 
 over to the care, charge, or supervision 
 of any one, in the sense of giving up, 
 intrusting, committing. Matt. xi. 27 ; 
 xxv. 14. Luke iv. 6. 10. 22. Here the 
 obvious sense is that of surrendering, 
 giving back, delivering up, rendering 
 up that which had been received, im- 
 plying that an important trust had been 
 received, which was now to be rendered 
 back. And according to this interpreta- 
 tion, it means, (1.) That the Lord Jesus 
 had received or been intrusted with an 
 important power or office as mediator. 
 Comp. Note, Matt, xviii. 18. (2.) That 
 he had executed the purpose implied 
 in that trust or commission ; and, (3.) 
 That he was now rendering back to 
 God that office or authority which he 
 had received at his hands. As the 
 work had been accomplished which had 
 been contemplated in his design ; as 
 there would be no further necessity for 
 mediation when redemption should have 
 been made, and his church recovered 
 from sin and brought to glory ; there 
 would be no further need of that pecu- 
 liar arrangement which had been im- 
 plied in the work of redemption, and, 
 of course, all the intrustment of power 
 involved in that would be again re- 
 stored to the hands of God. The idea, 
 says Grotius, is, that he would deliver 
 up the kingdom as the governors of 
 provinces render again or deliver up 
 Jheir commission and authority to the 
 Caesars who appointed them There 
 27* 
 
 is no absurdity in this view. For if 
 the world was to be redeemed, it was 
 necessary that the Redeemer should be 
 intrusted with power sufficient for his 
 work. When that work was done, and 
 there was no further need of that pecu- 
 liar exercise of power, then it would be 
 proper that it should be restored, or that 
 the government of God should be ad- 
 ministered as it was before the work of 
 redemption was undertaken ; that the 
 Divinity, or the Godhead, as such, 
 should preside over the destinies of the 
 universe. Of course, it will not follow 
 that the Second Person of the Trinity 
 will surrender all power, or cease to 
 exercise government. It will be that 
 power only which he had as Mediator ; 
 and whatever part in the administration 
 of the government of the universe he 
 shared as Divine before the incarnation, 
 he will still share, with the additional 
 glory and honour of having redeemed 
 a world by his death. ^ The kingdom. 
 This word means properly dominion 
 reign, the exercise of kingly power. 
 In the New Testament it means com- 
 monly the reign of the Messiah, or the 
 dominion which God would exercise 
 through the Messiah ; the reign of God 
 over men by the laws and institutions 
 of the Messiah. See Note, Matt. iii. 2. 
 Here it means, I think, evidently, domi- 
 nion in general. It cannot denote the 
 peculiar, administration over the world 
 involved in the work of mediation, for 
 that will be ended ; but it means that 
 the empire, the sovereignty, shall have 
 been delivered up to God. His enemies 
 shall have been subdued. His power 
 shall have been asserted. The authority 
 of God shall have been established, and 
 the kingdom, or the dominion, shall be 
 in the hands of God himself; and he 
 shall reign, not in the peculiar form 
 which existed in the work of media- 
 tion, but absolutely, and as he did over 
 obedient minds before the incarnation. 
 1 To God. To God as God ; to the 
 Divinity. The Mediator shall have 
 given up the peculiar power and rule 
 as Mediator, and it shall be exercised 
 by God as God. t Even the Father 
 And (xx)) the Father. The word Fa 
 
313 
 
 I. CORINTHIANS. 
 
 [A. D 59 
 
 ther, as applied to God in the Scrip- 
 tures, is used in two senses to desig- 
 nate the Father, the first person of the 
 Trinity as distinguished from the Son ; 
 and in a broader, wider sense, to denote 
 God as sustaining the relation of a Fa- 
 ther to his creatures ; as the Father of 
 all. Instances of this use are too nu- 
 merous to be here particularly referred 
 to. It is in this latter sense, perhaps, 
 that the word is used here not to de- 
 note that the second person of the Tri- 
 nity is to surrender all power into the 
 hands of the first, or that he is to cease 
 to exercise dominion and control ; but 
 that the power is to be yielded into the 
 hands of God as God, i. e. as the uni- 
 versal Father, as the Divinity, without 
 being exercised in any peculiar and 
 special manner by the different persons 
 of the Godhead, as had been done in 
 the work of redemption. At the close 
 of the work of redemption this peculiar 
 arrangement would cease ; and God, as 
 the universal Father and Ruler of all, 
 would exercise the government of the 
 world. See, however, Note on ver. 28. 
 1 When he shall have put down. When 
 he shall have abolished, or brought to 
 naught, all that opposed the reign of 
 God. 1 All rule, &c. All those mighty 
 powers that opposed God and resisted 
 his reign. The words here used do not 
 seem intended to denote the several de- 
 partments or forms of opposition, but 
 to be general terms, meaning that what- 
 ever opposed God should be subdued. 
 They include, of course, the kingdoms 
 of this world ; the sins, pride, and cor 
 ruption of the human heart ; the powers 
 of darkness the spiritual dominions 
 that oppose God on earth and in hell ; 
 and death and the grave. All shall be 
 completely subdued, and cease to inter- 
 pose any obstacles to the advancement 
 of his kingdom and to his universal 
 reign. A monarch reigns when all his 
 enemies are subdued or destroyed ; or 
 when they are prevented from opposing 
 his will, even though all should not vo- 
 luntarily submit to his will. The fol- 
 lowing remarks of Prof. Bush present p. 
 plausible and ingenious view of this 
 
 difficult passage, and they are, therefore, 
 subjoined here. " If the opinion of the 
 eminent critic, Storr, may be admitted, 
 that the kingdom here said to be deli- 
 vered up to the Father is not the king- 
 dom of Christ, but the rule and domi- 
 nion of all adverse powers an opinion 
 rendered very probable by the following 
 words : ' when he shall have put down 
 (Gr. done away, abolished) all rule, and 
 all authority and power,' and ver. 25, 
 ' till he hath put all enemies under his 
 feet' then is the passage of identical 
 import with Rev. xi. 15, referring to 
 precisely the same period : ' And the 
 seventh angel sounded ; and there were 
 great voices in heaven, saying, The 
 kingdoms of the world are become the 
 kingdoms of our Lord and of his Christ; 
 and he shall reign for ever and ever.' 
 It is, therefore, we conceive, out a pe- 
 culiar mode of denoting the transfer, 
 the making over of the kingdoms of 
 this world from their former despotic 
 and antichristian rulers to the sove- 
 reignty of Jesus Christ, the appointee, 1 
 heir and head of all things, whose king- 
 dom is to be everlasting. If this inter- 
 pretation be correct, we are prepared to 
 advance a step farther, and suggest that 
 the phrase, he shall have delivered up 
 (Greek, ;?*/), be understood as an 
 instance of the idiom in which the verb 
 is used without any personal nomina- 
 tive, but has reference to the purpost 
 of God as expressed in the Scriptures ,- 
 so that the passage may be read, ' Then 
 cometh the end (z. e. not the close, the 
 final winding up, but the perfect deve- 
 lopement, expansion, completion, con- 
 summation of the divine plans in regard 
 to this world), when the prophetic an- 
 nouncements of the Scriptures require 
 the delivering up (i. e. the making over) 
 of all adverse dominion into the hands 
 of the Messiah, to whose supremacy we 
 are taught to expect that every thing 
 will finally be made subject." Illus- 
 trations of Scripture. A more extend- 
 ed examination of this difficult passage 
 may be seen in Storr's Opuscula, vol. i 
 pp/274 282. See also Biblical Repo- 
 sitory, vol. iii. pp. 748755 
 
\.D.5**.] 
 
 25 For he " must reign, till he 
 hath put all enemies under his 
 feet. 
 
 a Ps.2.6-10; 45.3-6; 110.1. Eph.1-22. Heb.1.13. 
 
 25. For he must reign. It is fit, or 
 proper (/?% that he should reign till 
 this is accomplished. It is proper that 
 the mediatorial kingdom should conti- 
 nue till this great work is eliected. The 
 word "must" here refers to the pro- 
 priety of this continuance of his reign, 
 and to the fact that this was contem- 
 plated and predicted as the work which 
 he would accomplish. He came to 
 subdue all his enemies. See Ps. ii. 
 610; or Ps. ex. 1, "The Lord said 
 unto my Lord, Sit thou at my right 
 hand until I make thine enemies thy 
 footstool." Paul, doubtless, had this 
 passage in his eye as affirming the 
 necessity that he should reign until all 
 his foes should be subdued. That this 
 refers to the Messiah is abundantly clear 
 from Matt. xxii. 44, 45. 
 
 26. The last enemy that shall be 
 destroyed is death. The other foes of 
 God should be subdued before the final 
 resurrection. The enmity of the human 
 heart should be subdued by the triumphs 
 of the gospel. The sceptre of Satan 
 should be broken and wrested from him. 
 The false systems of religion that had 
 tyrannized over men should be destroyed. 
 The gospel should have spread every- 
 where, and the world be converted to 
 God. And nothing should remain but 
 to sv^ilue or destroy death, and that 
 wou'd be by the resurrection. It would 
 be, ((.) Because the resurrection would 
 be 9 triumph over death, showing that 
 there was one of greater power, and that 
 the sceptre would be wrested from the 
 hands of death. (2.) Because death 
 would cease to reign. No more would 
 ever die. AH that should be raised up 
 would live for ever; and the effects of 
 sin and rebellion in this world would be 
 thus for ever ended, and the kingdom 
 of God restored. Death is here personi- 
 fied as a tyrant, exercising despotic 
 power over the human race ; and he is 
 to be subdued. 
 
 CHAPTER XV. 
 
 319 
 
 26 The last enemy that shah 
 be destroyed b is death. 
 
 27 For he c hath put all things 
 
 6 Hos.13.14. 2Tim.UO. Rev.20.14. c Pa.8.6. 
 
 27. For he hath put. God has put 
 by promise, purpose, or decree. ^ All 
 things under his feet. He has made 
 all things subject to him ; or has ap- 
 pointed him to be head over all things. 
 Comp. Matt xxvhi. 18. John xvii. 2. 
 Eph. i. 20 22. It is evident that Paul 
 here refers to some promise or prediction 
 respecting the Messiah, though he does 
 not expressly quote any passage, or 
 make it certain to what he refers. The 
 words " hath put all things under his 
 feet" are found in Ps. viii. 6, as appli- 
 cable to man, and as designed to show 
 the dignity and dominion of man. Whe- 
 ther the psalm has any reference to the 
 Messiah, has been made a question. 
 Those who are disposed to see an exa- 
 mination of this question, may find it 
 in Stuart on the Hebrews, on ch. ii. 
 6 8 ; and in Excursus ix. of the same 
 work, pp. 568570. Ed. 1833. In the 
 passage before us, it is not necessary 
 to suppose that Paul meant to say that 
 the psalm had a particular reference to 
 the Messiah. All that is implied is, that 
 it was the intention of God to subdue 
 all things to him ; this was the general 
 strain of the prophecies in regard to 
 him ; this was the purpose of God ; and 
 this idea is accurately expressed in the 
 words of the psalm ; or these words 
 will convey the general sense of the 
 prophetic writings in regard to the Mes- 
 siah. It may be true, also, that although 
 the passage in Ps. viii. has no immediate 
 and direct reference to the Messiah, yet 
 it includes him as one who possessed 
 human nature. The psalm may be 
 understood as affirming that all things 
 were subjected to human nature ; i. e. 
 human nature had dominion and control 
 over all. But this was more particularly 
 and eminently true of the Messiah than 
 of any other man. In all other cases, 
 great as was the dignity of man, yet his 
 control over "all things" was limited 
 and partial. In the Messiah it was 
 
I. CORINTHIANS. 
 
 [A.D. 59 
 
 under his feet. But when he 
 saith, All things are put under 
 him; it is manifest that he is 
 
 to be complete and entire. His domi- 
 nion, therefore, was a complete fulfil- 
 ment, i. e. filling up (srx^ay**) of the 
 words in the psalm. Under him alone 
 was there to be an 'entire accomplish- 
 ment of what is there said ; and as that 
 psalm was to be fulfilled, as it was to 
 be true that it might be said of man 
 that all things were subject to him, it 
 was to be fulfilled mainly in the person 
 of the Messiah, whose human nature 
 was to be exalted above all things. 
 Comp. Heb. ii. 6 9. ^ But when he 
 faith. When God says , or when it is 
 said ; when that promise is made re- 
 specting the Messiah. ^ It is manifest. 
 It must be so ; it must be so understood 
 and interpreted. ^ That he is excepted, 
 &c. That God is excepted ; that it 
 cannot mean that the appointing power 
 s to be subject to him. Paul may have 
 made this remark for several reasons. 
 Perhaps, (1.) To avoid the possibility 
 oi cavil, or misconstruction of the phrase, 
 " all things," as if it meant that God 
 would be included, and woultl be subdued 
 to him ; as among the heathen, Jupiter 
 is labled to have expelled his father Sa- 
 turn from his throne and from heaven. 
 (2.) It might be to prevent the suppo- 
 sition, from what Paul had said of the 
 extent of the Son's dominion, that he 
 was in any respect superior to the Fa- 
 ther. It is implied by this exception 
 here, that when the necessity for the 
 peculiar mediatorial kingdom of the Son 
 should cease, there would be a resuming 
 of the authority and dominion of the 
 Father, in the manner in which it sub- 
 sisted before the incarnation. (3.) The 
 expression may also be regarded as in- 
 tensive or emphatic ; as denoting, in the 
 most absolute sense, that there was no- 
 Ihing in the universe, but God, which 
 was not subject to him God was the 
 tnly exception ; and his dominion, 
 herefore, was absolute over all other 
 eings and things. 
 28. And when, &c. In this future 
 
 excepted which did put all things 
 under him. 
 
 28 And when all things shal' 
 
 time, when this shall be accomplished 
 This implies that the time has not ye 
 arrived, and that his dominion is now 
 exercised, and that he is carrying for 
 ward his plans for the subjugation of al) 
 things to God. 1 Shall be subdued unto 
 him. Shall be brought under subjection 
 When all his enemies shall be overcome 
 and destroyed ; or when the hearts of 
 the redeemed shall be entirely subject to 
 God. When God's kingdom shall be 
 fully established over the universe. It 
 shall then be seen that he is Lord of all. 
 In the previous verses he had spoken of 
 the promise that all things should be 
 subjected to God ; in this, he speaks of 
 its being actually done. ^ Then shall 
 the Son also himself be subject, &c. 
 It has been proposed to render this, 
 "even then shall the Son," &c.; imply- 
 ing that he had been all along subject 
 to God; had acted under his authority; 
 and that this subjection would continue 
 even then in a sense similar to that in 
 which it had existed ; and thai Christ 
 would then continue to exercise a dele- 
 gated authority over his people and 
 kingdom. See an article " on the dura- 
 tion of Christ's kingdom," by Prof. 
 Mills, in Bib. Rep. vol. iii. p. 748, seq. 
 But to this interpretation there are ob- 
 jections. (1.) It is not the obvious in- 
 terpretation. (2.) It does not seem to 
 comport with the design and scope of 
 the passage, which most evidently refers 
 to some change, or rendering back of 
 the authority of the Messiah ; or to some 
 resumption of authority by the Divinity, 
 or by God as God, in a different sense 
 from what existed under the Messiah. 
 (3.) Such a statement would be unne- 
 cessary and vain. Who could reason- 
 ably doubt that the Son would be as 
 much subject to God when all things 
 had been subdued to him as he was 
 before ! (4.) It is not necessary to sup- 
 pose this in order to reconcile the pas 
 sage with what is said of the perpetu- 
 ity of Christ's kingdom and his eternal 
 
A.D. 59.] 
 
 CHAPTER XV. 
 
 321 
 
 be subdued" unto him, then shall 
 the Son also himself be subject 
 
 aPhil.3.21. 6c.ll.3. 
 
 unto him b that put all things 
 under him, that God may be all 
 in all. 
 
 reign. That he would reign; that his 
 kingdom would be perpetual, and that 
 it would be unending, was indeed clear- 
 ly predicted. See 2 Sam. vii. 16. Ps. 
 xlv. 6. Isa. ix. 6, 7. Dan. ii. 44 ; vii. 
 14. Luke i. 22, 23. Heb. i. 8. But 
 these predictions may be all accom- 
 plished on the supposition that the pe- 
 culiar mediatorial kingdom of the Mes- 
 siah shall be given up to God, and that 
 ho shall be subject to him. For, (a) 
 His kingdom will be perpetual, in con- 
 tradistinction from the kingdoms of this 
 world. They are fluctuating, chang- 
 ing, short in their duration. His shall 
 not cease, and shall continue to the end 
 of time. (6) His kingdom shall be 
 perpetual because those who are brought 
 under the laws of God by him shall 
 remain subject to those laws for ever. 
 The sceptre never shall be broken, and 
 the kingdom shall abide to all eternity. 
 (<:) Christ, the Son of God, in his di- 
 vine nature, as God, shall never cease 
 fu reign. As Mediator, he may resign 
 his commission and his peculiar of- 
 fice, having made an atonement, hav- 
 ing recovered his people, having pro- 
 tected and guided them to heaven. 
 Y"et as one with the Father; as the 
 " Father of the everlasting age" (Isa. 
 ix. 6), he shall not cease to reign. The 
 functions of a peculiar office may have 
 been discharged, and delegated power 
 laid down, and that which appropri- 
 ately belongs to him in virtue of his 
 own nature and relations may be re- 
 sumed and executed for ever ; and it 
 shall still be true that the reign of the 
 Son of God, in union, or in oneness 
 with the Father, shall continue for ever. 
 (5.) The interpretation which affirms 
 that the Son shall then be subject to 
 the Father in the sense of laying down 
 his delegated authority, and ceasing to 
 exercise his mediatorial reign, has been 
 the common interpretation of all times. 
 This remark is of value only, because, 
 in the interpretation of plain words, it 
 
 is not probable that men of all classes 
 and ranks in different ages would err. 
 1 The Son also himself. The term 
 " Son of God" is applied to the Lord 
 Jesus with reference to his human na- 
 ture, his incarnation by the Holy 
 Ghost, and his resurrection from the 
 dead. See Note on Rom. i. 4. It re- 
 fers, I apprehend, to that in this place. 
 It does not mean that the second person 
 in the Trinity, as such, should be sub- 
 ject to the first ; but it means the In- 
 carnate Son, the Mediator, the man 
 that was born and that was raised from 
 the dead, and to whom this wide do- 
 minion had been given, should resign 
 that dominion, and that the govern- 
 ment should be reassumed by the Di- 
 vinity as God. As man, he shall cease 
 to exercise any distinct dominion. 
 This does not mean, evidently, that 
 the union of the divine and human na- 
 ture will be dissolved ; nor that im- 
 portant purposes may not be answered 
 by that continued union forever; nor that 
 the divine perfections may not shine forth 
 in some glorious way through the man 
 Christ Jesus ; but that the purpose of 
 government shall no longer be exer- 
 cised in that way ; the mediatorial 
 kingdom, as such, shall no longer be 
 continued, and power shall be exercised 
 by God as God. The redeemed will 
 still adore their Redeemer as their in- 
 carnate God, and dwell upon the re- 
 membrance of his work and upon his 
 perfections (Rev. i. 5, 6 ; v. 12 ; xi. 
 15) ; but not as exercising the peculiar 
 power which he now has, and which 
 was needful to effect their redemption. 
 t That God may be all in all. That 
 God may be SUPREME ; that the Di- 
 vinity, the Godhead, may rule ; and that 
 it may be seen that he is the Sovereign 
 over all the universe. By the word 
 "God" (o 0sic), Whitby and Ham- 
 mond, I think correctly, understand the 
 Godhead, the Divine Nature, the Di- 
 vinity, consisting of the thre* persons. 
 
I. CORINTHIANS. 
 
 [A. D. 59, 
 
 29 Else what shall they do 
 
 which " are baptized for the dead, 
 
 a Kom.G.3.4. 
 
 without respect to any peculiar office or 
 kingdom. 
 
 29. Else what shall they do, &c. 
 The apostle here resumes the argument 
 for the resurrection which was inter- 
 rupted at ver. 19. He goes on to state 
 further consequences which must fol- 
 l.)w from the denial of this doctrine, 
 and thence infers that the doctrine must 
 be true. There is, perhaps, no passage 
 of the New Testament in respect to 
 which there has been a greater variety 
 of interpretation than this ; and the 
 views of expositors now by no means 
 harmonize in regard to its meaning. 
 It is possible that Paul may here refer 
 U some practice or custom which exist- 
 ed in his time respecting baptism, 
 the knowledge of which is now lost. 
 The various opinions which have been 
 entertained in regard to this passage, 
 together with an examination of them, 
 may be seen in Pool's Synopsis, Ro- 
 senmUIler, and Bloomfield. It may be 
 not useless just to refer to some of 
 them, that the perplexity of commenta- 
 tors may be seen. (1.) It has been 
 held by some that by " the dead" here is 
 meant the Messiah who was put to death, 
 the plural being used for the singular, 
 meaning "the dead one." (2.) By others, 
 that the word baptized here is taken in 
 the sense of washing, cleansing, puri- 
 fying, as in Matt. viii. 4. Heb. ix. 10, 
 and that the sense is, that the dead 
 were carefully washed and purified 
 when buried, with the hope of the re- 
 surrection, and, as it were, preparatory 
 to that. (3.) By others, that to be bap- 
 tized for the dead means to be baptized 
 as dead, being baptized into Christ, 
 and buried with him in baptism, and 
 that by their immersion they were re- 
 garded as dead. (4.) By others, that 
 the apostle refers to a custom of vicari- 
 ous baptism, or being baptized for those 
 who were dead, referring to the prac- 
 tice of having some person baptized in 
 the place of one who had died without 
 baptism. This was the opinion of Gro- 
 tius, Michaelis, Tertullian, and Am- 
 
 brose. Such was the estimate which 
 was formed, it is supposed, of the im- 
 portance of baptism, that when one 
 had died without being baptized, some 
 other person was baptized over his dead 
 body in his place. That this custom 
 prevailed in the church after the time 
 of Paul, has been abundantly proved 
 by Grotius, and is generally admitted. 
 But the objections to this interpreta- 
 tion are obvious, (a) There is no evi- 
 dence that such a custom prevailed in 
 the time of Paul. (b~) It cannot be be- 
 lieved that Paul would give counte- 
 nance to a custom so senseless and so 
 contrary to the Scripture, or that he 
 would make it the foundation of a so- 
 lemn argument, (c) It does not ac- 
 cord with the strain and purpose of his 
 argument. If this custom had been 
 referred to, his design would have led 
 him to say, ' What will become of them 
 for whom others have been baptized 1 
 Are we to believe that they have pe- 
 rished ]' (d) It is far more probable 
 that the custom referred to in this opi- 
 nion arose from an erroneous interpret- 
 ation of this passage of Scripture, than 
 that it existed in the time of Paul. 
 (5.) There remain two other opinions, 
 both of which are plausible, and one 
 of which is probably the true one. One 
 is, that the word baptized is used here 
 as it is in Matt. xx. 22, 23. Mark x. 
 39. Luke xii. 50, in the sense of being 
 overwhelmed with calamities, trials, and 
 sufferings ; and as meaning that the 
 apostles and others were subjected to 
 great trials on account of the dead, i. e. 
 in the hope of the resurrection ; or 
 with the expectation that the dead 
 would rise. This is the opinion of 
 Lightfoor, Rosenmiiller, Pearce, Hom- 
 bcrg, Krause, and of Prof. Robinson 
 (Lex. art. B*5rr/), and has much thai 
 is plausible. That the word is thus 
 used to denote a deep sinking into ca- 
 lamities, there can be no doubt. And 
 that the apostles and early Christians 
 subjected themselves, or were subjected 
 to great and overwhelming calamities 
 
A. D. 59.] 
 
 CHAPTER XV 
 
 325 
 
 if the dead rise not at all ? why 
 are they then baptized for the 
 dead? 
 
 30 And why stand we in 
 "jeopardy every hour? 
 
 a2Cor.ll.26. 
 
 on account of the hope of the resur- 
 rection, is equally clear. This inter- 
 pretation, also, agrees with the general 
 tenor of the argument ; and is an ar- 
 gument for the resurrection. And it 
 implies that this was the full and con- 
 stant belief of all who endured these 
 trials, that there would be a resurrec- 
 tion of the dead. The argument 
 would be, that they should be slow to 
 adopt an opinion which would imply 
 that all their sufferings were endured 
 for naught, and that God had support- 
 ed them in this in vain ; that God had 
 plunged them into all these sorrows, 
 and had sustained them in them only 
 to disappoint them. That this view is 
 plausible, and that it suits the strain of 
 remark in the following verses, is evi- 
 dent. But there are objections to it. 
 (a) It is not the usual and natural mean- 
 ing of the word baptize. (6) A meta- 
 phorical use of a word should not be re- 
 sorted to unless necessary, (c) The 
 literal meaning of the word here will 
 as well meet the design of the apostle 
 as the metaphorical, (c?) This inter- 
 pretation does not relieve us from any of 
 the difficulties in regard to the phrase 
 " for the dead ;" and, (e) It is altogether 
 more natural to suppose that the apos- 
 tle would derive his argument from the 
 baptism of all who were Christians, 
 than from the figurative baptism of a 
 few who went into the perils of mar- 
 tyrdom. The other opinion, therefore, 
 is, that the apostle here refers to bap- 
 tism as administered to all believers. 
 This is the mot correct opinion ; is the 
 most simple, and best meets the design 
 of the argument. According to this, 
 it means that they had been baptized 
 with the hops and expectation of a re- 
 surrection of *he dead. They had re- 
 ceived th : zf one of the leading doc- 
 trines of t-ie gospel when they were 
 baptized. It was a part of their full 
 find fir.p >elief that the dead would 
 'i*e. The argument according to this 
 
 interpretation is, that this was an essen- 
 tial article of the faith of a Christian ; 
 that it was embraced by all ; that it 
 constituted a part of their very pro- 
 fession ; and that for any one to 
 deny it was to deny that which enter- 
 ed into the very foundation of the 
 Christian faith. If they embraced a 
 different doctrine, if they denied the 
 doctrine of the resurrection, they struck 
 a blow at the very nature of Christi- 
 anity, and dashed all the hopes which 
 had been cherished and expressed at 
 their baptism. And what could they 
 do 1 What would become of them 1 
 What would be the destiny of all who 
 were thus baptized 1 Was it to be be- 
 lieved that all their hopes at baptism 
 were vain, and that they would all pe- 
 rish 1 As such a belief could not be 
 entertained, the apostle infers that, if 
 they held to Christianity at all, they 
 must hold to this doctrine as a part of 
 their very profession. According to 
 this view, the phrase " for the dead" 
 means, with reference to the dead ; 
 with direct allusion to the condition of 
 the dead, and their hopes ; with a be- 
 lief that the dead will rise. It is evi- 
 dent that the passage is elliptical, and 
 thus seems to be as probable as any in- 
 terpretation which has been suggested. 
 Mr. Locke says, frankly, " What this 
 baptizing for the dead was, I know not ; 
 but it seems, by the following verses, to 
 be something wherein they exposed 
 themselves to the danger of death." 
 Tindal translates it, " over the dead." 
 Dodd ridge renders it, " in the room of 
 the dead, who are just fallen in the 
 cause of Christ, but are yet supported 
 by a succession of new converts, who 
 immediately offer themselves to fill up 
 their places, as ranks of soldiers that 
 advance to the combat in the room of 
 their companions who have just been 
 slain in their sight." 
 
 30. And why stand we in jeopardy* 
 Why do we constantly risk our lives. 
 
1 CORINTHIANS. 
 
 [A. D. 59. 
 
 31 1 protest by 1 your rejoic- 
 ing a which I have in Christ 
 
 some read, our. a Phi 1.3.3. 
 
 Jesus our Lord, 1 * die daily 
 32 If 2 after the manner of 
 
 b Rom.8.36. or, to speak after. 
 
 and encounter danger of every kind. 
 This refers particularly to Paul himself 
 and the other apostles, who were con- 
 stantly exposed to peril by land or by 
 sea in the arduous work of making 
 known the gospel. The argument here 
 is plain. It is, that such efforts would 
 would be vain, useless, foolish, unless 
 there was to be a glorious resurrection. 
 They had no other object in encoun- 
 tering these dangers than to make 
 known the truths connected with that 
 glorious future state ; and if there were 
 no such future state, it would be wise 
 for them to avoid these dangers. ' It 
 would not be supposed that we would 
 encounter these perils constantly, unless 
 we were sustained with the hope of the 
 resurrection, and unless we had evi- 
 dence which convinced our own minds 
 that there would be such a resurrection.' 
 1 Every hour. Constantly. Comp. 2 
 Cor. xv. 26. So numerous were their 
 dangers, that they might be said to oc- 
 cur every hour. This was particularly 
 the case in the instance to which he 
 refers in Ephesus. ver. 32. 
 
 31. I protest (wi). This is a particle 
 of swearing, and denotes a strong asse- 
 veration. The subject was important ; 
 it deeply interested his feelings ; and 
 he makes in regard to it a strong pro- 
 testation. Comp. John iii. 5. ' I so- 
 lemnly affirm, or declare.' ^By your 
 rejoicing;. Many MSS. here read " by 
 our rejoicing," but the correct reading 
 is doubtless that which is in the pre- 
 sent Greek text, by your rejoicing. 
 The meaning of the phrase, which is 
 admitted by all to be obscure, is proba- 
 bly, * I protest, or solemnly declare by 
 the glorying or exultation which I have 
 on your account ; by all my ground of 
 glorying in you ; by all the confident 
 boasting and expectation which I have 
 of your salvation.' He hoped for their 
 salvation. He had laboured for that. 
 He had boasted of it, and confidently 
 believed that they would be saved. Re- 
 garding that as safe and certain, he 
 
 says it was just as certain that he died 
 daily on account of the hope and be- 
 lief of the resurrection. * By oui 
 hopes and joys as Christians; by oui 
 dearest expectations and grounds cf 
 confidence, I swear, or solemnly declare, 
 that I die daily.' Men swear or af- 
 firm by their objects of dearest affec- 
 tion and desire ; and the meaning here 
 is, * So certainly as I confidently expect 
 your salvation, and so certainly as we 
 look to eternal life, so certain is it that 
 I am constantly exposed to die, and 
 suffer that which may be called a daily 
 death.' 1 Which I have in Christ Je- 
 sus. The rejoicing, boasting, glory- 
 ing in regard to you which I am per- 
 mitted to cherish through the grace 
 and favour of the Saviour. His boast- 
 ing, or confident expectation in regard 
 to the Corinthians, he enjoyed only by 
 the mercy of the Lord Jesus, and he 
 delighted to trace it to him. ^ / die 
 daily. Comp. Rom. viii. 36. I en- 
 dure so many sufferings and persecu- 
 tions, that it may be said to be a daily 
 dying. I am constantly in danger of 
 my life ; and my sufferings each day are 
 equal to the pains of death. Probably 
 Paul here referred particularly to the 
 perils and trials which he then endured 
 at Ephesus ; and his object was to im- 
 press their minds with the firmness of 
 his belief in the certainty of the resur- 
 rection, on account of which he suffer- 
 ed so much, and to show them that all 
 their hopes rested also on this doctrine 
 32. If after the manner of men 
 Marg. To speak after the manner of 
 men (x.*rai uvS-gTcy). There has been 
 a great difference of opinion in regard 
 to the meaning of these words. The 
 following are some of the interpreta- 
 tions proposed. (1.) If I have fought 
 after the manner of men, who act only 
 with reference to this life, and on the 
 ordinary principles of human conduct, 
 as men fought with wild beasts in the 
 amphitheatre. (2.) Or if, humanlj 
 speaking, or speaking after the mannei 
 
A.D 59.] 
 
 CHAPTER XV. 
 
 men I have fought with beasts 
 at Ephesus, what advantageth it 
 me, if the dead rise not? Let 
 
 of men, I haie fought, referring to the 
 fact that he had contended with men 
 who should be regarded as wild beasts. 
 (3.) Or, that I may speak of myself as 
 men speak, that I may freely record the 
 events of my life, and speak of what has 
 occurred. (4.) Or, I have fought with 
 wild beasts as far as it was possible for 
 man to do it while life survived. (5.) 
 Or, as much as was in the power of 
 man, who had destined me to this ; if, 
 so far as depended on man's will, I 
 fought, supposing that the infuriated 
 multitude demanded that I should be 
 thus punished. So Chrysostom un- 
 derstands it. (6.) Or, that Paul actually 
 fought with wild beasts at Ephesus. 
 (7.) Others regard this as a supposable 
 case ; on the supposition that I had 
 fought with wild beasts at Ephesus. 
 Amidst this variety of interpretation, it 
 is not easy to determine the true sense 
 of this difficult passage. The following 
 thoughts, however, may perhaps make 
 it clear. 
 
 (1.) Paul refers to some real occur- 
 rence at Ephesus. This is manifest 
 from the whole passage. It is not a 
 supposable case. 
 
 (2.) It was some one case when his 
 life was endangered, and when it was 
 regarded as remarkable that he escaped 
 and survived. Comp. 2 Cor. i. 8 10. 
 
 (3.) It was common among the Ro- 
 mans, and the ancients generally, to 
 expose criminals to fight with wild beasts 
 in the amphitheatre for the amusement 
 of the populace. In such cases it was 
 but another form of dooming them to 
 certain death, since there was no human 
 possibility of escape. See Adams' Rom. 
 Ant., p. 344. That this custom prevailed 
 at the East, is apparent from the fol- 
 lowing extract from Rosenmiiller ; and 
 there is no improbability in the supposi- 
 tion that Paul was exposed to this : 
 " The barbarous custom of making men 
 combat with wild beasts has prevailed 
 in the East down to the most modem 
 28 
 
 us a eat and drink, for to-morrow 
 we die. 
 
 aEccl.2.24. 
 
 times. Jurgen Andersen, who visited 
 the states of the Great Mogul in 1646, 
 gives an account in his Travels of such 
 a combat with animals, which he wit- 
 nessed at Agra, the residence of the 
 Great Mogul. His description affords 
 a lively image of those bloody spectacles 
 in which ancient Rome took so much 
 pleasure, and to which the above words 
 of the apostle refer. Alamardan-chan, 
 the governor of Cashmire, who sat 
 among the chans, stood up, and ex- 
 claimed, ' It is the will and desire of 
 the great mogul, Schah Choram, that 
 if there are any valiant heroes who will 
 show their bravery by combating with 
 wild beasts, armed with shield and 
 sword, let them come forward ; if they 
 conquer, the mogul will load them with 
 great favour, and clothe their counte- 
 nance with gladness.' Upon this three 
 persons advanced, and offered to under- 
 take the combat. Alamardan-chan again 
 cried aloud, None should have any 
 other weapon than a shield and a 
 sword ; and whosoever has any breast- 
 plate under his clothes should lay it 
 aside, and fight honourably.' Hereupon 
 a powerful lion was let into the garden, 
 and one of the three men above men- 
 tioned advanced against him ; the lion, 
 on seeing his enemy, ran violently up 
 to him ; the man, however, defended 
 himself bravely, and kept off" the lion 
 for a good while, till his arms grew 
 tired; the lion then seized the shield 
 with one paw, and with the other his 
 antagonist's right arm, so that he was 
 not able to use his weapon ; the latter, 
 seeing his life in danger, took with his 
 left hand his Indian dagger, which he 
 had sticking in his girdle, and thrust it 
 as far as possible into the lion's mouth ; 
 the lion then let him go ; the man, how- 
 ever, was not idle, but cut the lion al- 
 most through with one stroke, and after 
 that entirely to pieces. Upon this vic- 
 tory the common people began to shout, 
 and ctH out, ' Than* 1 God, he has con- 
 
I. CORINTHIANS. 
 
 [A. D 59, 
 
 queied.' But the mogul said, smiling, 
 to this conqueror, ' Thou art a brave 
 warrior, and hast fought admirably ! 
 But did I not command to fight honour- 
 ably only with shield and sword 1 But, 
 like a thief, thou hast stolen the life of 
 the lion with thy dagger.' And imme- 
 diately he ordered two men to rip up 
 his belly, and to place him upon an 
 elephant, and, as an example to others, 
 to lead him about, which was done on 
 the spot. Soon after a tiger was set 
 loose ; against which a tall, powerful 
 man advanced with an air of defiance, 
 as if he would cut the tiger up. The 
 tiger, however, was far too sagacious 
 and active, for, in the first attack, he 
 seized the combatant by the neck, tore 
 his throat, and then his whole body in 
 pieces. This enraged another good fel- 
 low, but little, and of mean appearance, 
 from whom one would not have ex- 
 pected it : he rushed forward like one 
 mad, and the tiger on his part undaunt- 
 edly flew at his enemy ; but the man at 
 the first attack cut off his two fore paws, 
 so that he fell, and the man cut his body' 
 to pieces. Upon this the king cried, 
 ' What is your name ?' He answered, 
 ' My name is Geyby.' Soon after one 
 of the king's servants came and brought 
 hirn a piece of gold brocade, and said, 
 ' Geyby, receive the robe of honour with 
 which the mogul presents you.' He 
 took the garment with great reverence, 
 kissed it three times, pressing it each 
 time to his eyes and breast, then held 
 it up, and in silence put up a prayer for 
 the health of the mogul ; and when he 
 concluded it, he cried, ' May God let 
 him become as great as Tamerlane, 
 from whom he is descended. May he 
 live seven hundred years, and his house 
 continue to eternity !' Upon this he 
 was summoned by a chamberlain to go 
 from the garden up to the king; and 
 when he came to the entrance, he was 
 received by two chans, who conducted 
 him between them to kiss the mogul's 
 feet. And when he was going to retire, 
 the king said to hirn, ' Praised be thou, 
 Geyby-chan, for thy valiant deeds, and 
 this name sh*Jt *bu keep to eternity. 
 
 I am your gracious master, and thou art 
 my slave.' " Bush's Illustrations. 
 
 (4.) It is the most natural interpret- 
 ation to suppose that Paul, on some 
 occasion, had such a contest with a 
 wild beast at Ephesus. It is that which 
 would occur to the great mass of the 
 readers of the New Testament as the 
 obvious meaning of the passage. 
 
 (5.) The state of things in Ephesus 
 when Paul was there (Acts xix.) was 
 such as to make it nowise improbable 
 that he would be subjected to such a 
 trial. 
 
 (6.) It is no objection to this sup- 
 position that Luke has not recorded this 
 occurrence in the Acts of the Apostles. 
 No conclusion adverse to this supposi- 
 tion can be drawn from the mere silence 
 of the historian. Mere silence is not a 
 contradiction. There is no reason to 
 suppose that Luke designed to record 
 all the perils which Paul endured. In- 
 deed, we know from 2 Cor. xi. 24 27, 
 that there must have been many dan- 
 gers which Paul encountered which are 
 not referred to by Luke. It must have 
 happened, also, that many important 
 events must have taken place during 
 Paul's abode at Ephesus which are not 
 recorded by Luke. Acts xix. Nor is it 
 any objection to this supposition that 
 Paul does not, in 2 Cor. xi. 24 27, 
 mention particularly this contest with a 
 wild beast at Ephesus. His statement 
 there is general. He does not descend 
 into particulars. Yet, in 2 Cor. xi. 23, 
 he says that he was " in deaths oft," 
 a statement which is in accordance with 
 the supposition that in Ephesus he may 
 have been exposed to death in some 
 cruel manner. 
 
 (7.) The phrase nurd uv^urrov, as a 
 man, may mean, that to human appear* 
 ance, or so far as man was concerned, 
 had it not been for some divine inter- 
 position, he would have beei a prey to 
 the wild beasts. Had not God inter- 
 posed and kept him from harm, as in 
 the case of the viper at Melita (Acts 
 xxviii. 5), he would have beei put to 
 death. He was sentenced to this ; waa 
 thrown to the wild beast; had everv 
 
. 59.] 
 
 CHAPTER XV. 
 
 327 
 
 33 Be not deceived : evil a 
 
 a c.5.6. 
 
 human prospect of dying ; it was done 
 on account of his religion ; and but for 
 the interposition of God, he would have 
 died. This I take to be the fair and 
 obvious meaning of this passage, de- 
 manded alike by the language which is 
 used and by the tenor of the argument 
 in which it is found. 
 
 t What advantageth it me? What 
 benefit shall I have] Why should I 
 risk my life in this manner] See Note 
 on ver. 19. ^ Let us eat and drink. 
 These words are taken from Isa. xxii. 
 13. In their original application they 
 refer to the Jews when besieged by 
 Sennacherib and the army of the Assy- 
 rians. The prophet says, that instead 
 of weeping, and fasting, and humilia- 
 tion, as became them in such circum- 
 stances, they had given themselves up 
 to feasting and revelry, and that their 
 language was, " Let us eat and drink, 
 for to-morrow we shall die;" that is, 
 shere is no use in offering resistance, or 
 m calling upon God. We must die; 
 and we may as well enjoy life as long 
 as it lasts, and give ourselves up to un- 
 restrained indulgence. Paul does not 
 quote these words as having any ori- 
 ginal reference to the subject of the re- 
 surrection, but as language appropriate- 
 ly expressing the idea, that if there is no 
 future state ; if no resurrection of the 
 dead ; if no happy result of toils and 
 sufferings in the future world, it is vain 
 and foolish to subject ourselves to trials 
 and privations here. We should rather 
 make the most of this life; enjoy all 
 the comfort we can ; and make pleasure 
 our chief good, rather than look for 
 happiness in a future state. This seems 
 to be the language of the great mass of 
 the world. They look to no future state. 
 They have no prospect, no desire of 
 heaven ; and they, therefore, seek for 
 happiness here, and give themselves up 
 to unrestrained enjoyment in this life. 
 1 To-morrow. Very soon. We have 
 no security of life ; and death is so near 
 that it may be said we must die to- 
 
 communications corrupt good 
 
 manners. 
 
 morrow. ^ We die. We must die. The 
 idea here is, ' We must die, without the 
 prospect of living again, unless the doc- 
 trine of the resurrection be true.' 
 
 33. Be not deceived. By your false 
 teachers, and by their smooth and plau- 
 sible arguments. This is an exhorta- 
 tion. He had thus far been engaged in 
 an argument on the subject. He now 
 entreats them to beware lest they be de- 
 ceived a danger to which they were 
 very liable from their circumstances. 
 There was, doubtless, much that was 
 plausible in the objections to the doc- 
 trine of the resurrection ; there was 
 much subtilty and art in their teachers, 
 who denied this doctrine ; perhaps, there 
 was something in the character of their 
 own minds, accustomed to subtle and 
 abstruse inquiry rather than to an ex- 
 amination of simple facts, that exposed 
 them to this danger, t Evil commu- 
 nications. The word rendered " com- 
 munications" means, properly, a being 
 together ; companionship ; close inter- 
 course ; converse. It refers not to dis- 
 course only, but to intercourse, or com- 
 panionship. Paul quotes these words 
 from Menander (in Sentent. Comicor. 
 Gr. p. 248, ed. Steph.), a Greek poet. 
 He thus shows that he was, in some 
 degree at least, familiar with the Greek 
 writers. Comp. Note, Acts xvii. 28. 
 Menander was a celebrated comic poet 
 of Athens, educated under Theophras- 
 tus. His writings were replete with 
 elegance, refined wit, and judicious ob- 
 servations. Of one hundred and eight 
 comedies which he wrote, nothing re- 
 mains but a few fragments. He is said 
 to have drowned himself, in the 52d 
 year of his age, B. C. 293, because 
 the compositions of his rival Philemon 
 obtained more applause than his own. 
 Paul quoted this sentiment from a 
 Greek poet, perhaps, because it might 
 be supposed to have weight with the 
 Greeks. It was a sentiment of one 
 of their own writers, and here was an 
 occasion in whi ch it was exactly appll 
 
328 
 
 1. CORINTHIANS. 
 
 34 Awake * to righteousness, 
 and sin not ; for some have not 
 
 oRom.l3.11.Eph.5.14. 
 
 [A.I). 59. 
 
 the knowledge of God : I * speak 
 this to your shame. 
 
 b c.6.5. 
 
 cable. It is implied in this, that there 
 were some persons who were endeavour- 
 ing to corrupt their minds from the 
 simplicity of the gospel. The senti- 
 ment of the passage is, that the inter- 
 course of evil-minded men, or that 
 the close friendship and conversation 
 of those who hold erroneous opinions, 
 or who are impure in their lives, 
 tends to corrupt the morals, the heart, 
 the sentiments of others. The particu- 
 lar thing to which Paul here applies 
 it is, the subject of the resurrection. 
 Such intercourse would tend to cor- 
 rupt the simplicity of their faith, and 
 pervert their views of the truth of the 
 gospel, and thus corrupt their lives. 
 It is always true that such intercourse 
 has a pernicious effect on the mind and 
 the heart. It is done, (1.) By their direct 
 effort to corrupt the opinions, and to 
 lead others into sin. (2.) By the se- 
 cret, silent influence of their words, 
 and conversation, and example. We 
 have less horror at vice by becoming 
 familiar with it ; we look with less 
 alarm on error when we hear it often 
 expressed ; we become less watchful 
 and cautious when we are constantly 
 with the gay, the worldly, the unprin- 
 cipled, and the vicious. Hence Christ 
 sought that there should be a pure so- 
 ciety, and that his people should prin- 
 cipally seek the friendship and conver- 
 sation of each other, and withdraw 
 from the world. It is in the way that 
 Paul here refers to, that Christians 
 embrace false doctrines ; that they lose 
 their spirituality, love of prayer, fer- 
 vour of piety, and devotion to God. It 
 is in this way that the simple are be- 
 guiled, the young corrupted, and that 
 vice, and crime, and infidelity spread 
 over the world. 
 
 34, Awake to righteousness. See 
 Note, Rom. xiii. 11. The word here 
 translated "awake" denotes, properly, 
 to awake up from a deep sleep or tor- 
 por ; and is usually applied to those who 
 
 awake, or become sober after drunken- 
 ness. The phrase " to righteousness" 
 (cftx<*/a>f) may mean either ' rouse to 
 the ways of righteousness ; to a holy 
 life ; to sound doctrine,' &c. ; or it may 
 mean ' as it is right and just that you 
 should do.' Probably the latter is the 
 correct idea, and then the sense will be, 
 ' Arouse from stupidity on this subject ; 
 awake from your conscious security ; 
 be alarmed, as it is right and proper 
 that you should do, for you are sur- 
 rounded by dangers, and by those who 
 would lead you into error and vice ; rouse 
 from such wild and delusive opinions 
 as these persons have, and exercise a 
 constant vigilance as becomes those 
 who are the friends of God and the 
 expectants of a blessed resurrection.' 
 1 And sin not. Do not err ; do not 
 depart from the truth and from holi- 
 ness ; do not embrace a doctrine which 
 is not only erroneous, but the tendency 
 of which is to lead into sin. It is im- 
 plied here, that if they suffered them- 
 selves to embrace a doctrine which was 
 a denial of the resurrection, the effect 
 would be that they would fall into sin ; 
 or that a denial of that doctrine led to 
 a life of self-indulgence and transgres- 
 sion. This truth is everywhere seen ; 
 and against this effect Paul sought to 
 guard them. He did not regard the 
 denial of the doctrine of the resurrection 
 as a harmless speculation, but as leading 
 to most dangerous consequences in re- 
 gard to their manner of life or their 
 conduct. \ For some have not. Some 
 among you. You are surrounded by 
 strangers to God ; you have those 
 among you who would lead you into 
 error and sin. ^ / speak this to your 
 shame. To your shame as a church ; 
 because you have had abundant oppor- 
 tunities to know the truth, and because it 
 is a subject of deep disgrace that there 
 are any in your bosom who deny the doc 
 trine of the resurrection of the dead, and 
 who are strangers to the grace of God. 
 
A. D. 59.1 
 
 CHAPTER XV. 
 
 35 But some man will say, 
 How a are the dead raised up ? 
 
 a Ezek.37.3. 
 
 35. But some man will say. An 
 objection will be made to the statement 
 that the dead will be raised. This 
 verse commences the second part of 
 the chapter, in which the apostle meets 
 the objections to the argument, and 
 shows in what manner the dead will be 
 raised. See the Analysis. That objec- 
 tions were made to the doctrine is ap- 
 parent from ver. 12. Tf How are the 
 dead raised up ? (nc.) In what way 
 or manner ; by what means. This I 
 regard as the first objection which 
 would be made, or the first inquiry on 
 the subject which the apostle answers. 
 The question is one which would be 
 likely to be made by the subtle and 
 doubting Greeks. The apostle, indeed, 
 does not draw it out at length, or state 
 it fully, but it may be regarded proba- 
 bly as substantially the same as that 
 which has been made in all ages. 
 * How is it possible that the dead should 
 be raised 1 They return to their native 
 dust. They become entirely disorgan- 
 ized. Their dust may be scattered ; 
 how shall it be re-collected 1 Or they 
 may burned at the stake, and how shall 
 the particles which composed their bo- 
 dies be re-collected and reorganized ? 
 Or they may be devoured by the beasts 
 of the field, the fowls of heaven, or 
 the fishes of the sea, and their flesh 
 may have served to constitute the food 
 of other animals, and to form their bo- 
 dies ; how can it be re-collected and 
 reorganized 1 Or it may have been the 
 food of plants, and like other dust have 
 been used to constitute the leaves or 
 the flowers of plants, and the trunks 
 of trees ; and how can it he remoulded 
 into a human frame ?' This objection 
 the apostle answers in ver. 36 38. 
 T And with what body do they come ? 
 This is the second objection or inquiry 
 which he answers. It may be under- 
 stood as meaning, What will be the 
 form, the shape, the size, the organiza- 
 tion of the new body 1 Are we to sup- 
 pose that all the matter which at any 
 28* 
 
 and with what body do they come! 
 36 Thou fool ! that b which 
 
 b Jno. 12.24. 
 
 time entered into its composition here 
 is to be re-collected, and to consti- 
 tute a colossal frame ] Are we to sup- 
 pose that it will be the same as it 
 is here, with the same organization, 
 the same necessities, the same wants ? 
 Are we to suppose that the aged will 
 be raised as aged, and the young as 
 young, and that infancy will be raised 
 in the same state, and remain such for 
 ever 1 Are we to suppose that the bo- 
 dies will be gross, material, and needing 
 support and nourishment, or, that there 
 will be a new organization V All these 
 and numerous other questions have 
 been asked, in regard to the bodies at 
 the resurrection ; and it is by no means 
 improbable that they were asked by 
 the subtle and philosophizing Greeks, 
 and that they constituted a part of the 
 reasoning of those who denied the doc- 
 trine of the resurrection. This ques- 
 tion, or objection, the apostle answers 
 ver. 39 50. It has been doubted, in- 
 deed, whether he refers in this verse to 
 two inquiries to the possibility of the 
 resurrection, and to the kind of bodies 
 that should be raised ; but it is the most 
 obvious interpretation of the verse, and 
 it is certain that in his argument he 
 discusses both these points. 
 
 36. Thou fool. Foolish, inconsider- 
 ate man ! The meaning is, that it was 
 foolish to make this objection, when 
 the same difficulty existed in an unde- 
 niable fact which fell under daily ob- 
 servation. A man was a fool to urge 
 that as an objection to religion which 
 must exist in the undeniable and every- 
 day facts which they witnessed. The 
 idea is, The same difficulty may be 
 started about the growth of grain. Sup- 
 pose a man who had never seen it, 
 were to be told that it was to be put 
 into the earth ; that it was to die to 
 be decomposed ; and that from the de- 
 cayed kernel there should be seen to 
 start up first a slender, green, and 
 tender spire of grass, and that this wag 
 to send up a strong stalk, and was to 
 
330 
 
 1. CORINTHIANS. 
 
 [A. D. 59. 
 
 thou sowest is not quickened, 
 except it die : 
 
 produce hundreds of similar kernels at 
 some distant period. These facts would 
 be as improbable to him as the doctrine 
 of the resurrection of the dead. When 
 he saw the kernel laid in the ground ; 
 when he saw it decay ; when appa- 
 rently it was returning to dust, he 
 would ask, How CAN these be connected 
 with the production of similar grain 1 
 Are not all the indications that it will 
 be totally corrupted and destroyed?' 
 Yet, says Paul, this is connected with 
 the hope of the harvest, and this fact 
 should remove all the objection which 
 is derived from the fact that the body 
 returns to its native dust. The idea is, 
 that there is an analogy, and that the 
 main objection in the one case would 
 lie equally well against the acknow- 
 ledged and indisputable fact in the 
 other. It is evident, however, that this 
 argument is of a popular character, 
 and is not to be pressed to the quick ; nor 
 are we to suppose that the resemblance 
 will be in all respects the same. It is 
 to be used as Paul used it. The ob- 
 jection was, that the body died, and re- 
 turned to dust, and could not, therefore, 
 rise again. The reply of Paul is, ' You 
 may make the same objection to grain 
 that is sown. That dies also. The 
 main body of the kernel decays. In 
 itself there is no prospect that it will 
 spring up. Should it stop here, and 
 had you never seen a grain of wheat 
 grow; had you only seen it in the 
 earth, as you have seen the body in 
 the grave, there would be the same dif- 
 ficulty as to HOW it would produce 
 other grains, which there is about the 
 resurrection of the body.' 1 Is not 
 quickened. Does not become alive ; 
 does not grow. ^ Except it die. See 
 Note, John xii. 24. The main body of 
 the grain decays that it may become 
 food and nourishment to the tender 
 germ. Perhaps, it is implied here also 
 that there was a fitness that men 
 should die in order to obtain the glori- 
 ous body of the resurrection, in the 
 
 37 And that which thou sow- 
 est, thou sowest not that body 
 
 same way as it is fit that the kernel 
 should die, in order that there may be a 
 new and beautiful harvest. 
 
 37. And that which thou sowest. 
 The seed which is sown, t Not that 
 body that shall be. You sow one ker- 
 nel which is to produce many others. 
 They shall not be the same that is 
 sown. They will be new kernels raised 
 from that ; of the same kind, indeed, 
 and showing their intimate and neces- 
 sary connexion with that which is 
 sown. It is implied here that the body 
 which will be raised will not be the 
 same in the sense that the same parti- 
 cles of matter shall compose it, but the 
 same only in the sense that it will have 
 sprung up from that; will constitute 
 the same order, rank, species of being, 
 and be subject to the same laws, and 
 deserve the same course of treatment 
 as that which died ; as the grain pro- 
 duced is subject to the same laws, and 
 belongs to the same rank, order, and 
 species as that which is sown. And 
 as the same particles of matter which 
 are sown do not enter into that which 
 shall be in the harvest, so it is taught 
 that the same particles of matter which 
 constitute the body when it dies, do 
 not constitute the new body at the re- 
 surrection. ^ But bare grain. Mere 
 grain ; a mere kernel, without any 
 husk, leaf, blade, or covering of any 
 kind. Those are added in the process 
 of reproduction. The design of this 
 is to make it appear more remarkable, 
 and to destroy the force of the objec- 
 tion. It was not only not the grain 
 that should be produced, but it was 
 without the appendages and ornaments 
 of blade, and flower, and beard of the 
 new grain. How could any one tell 
 but what it would be so in the resur- 
 rection 1 How could any know but 
 what there might be appendages and 
 ornaments there, which were not con- 
 nected with the body that died 1 ^It 
 may chance of wheat, &c. For ex 
 ample ; or suppose it be wheat or any 
 
A..D. 59.] 
 
 CHAPTER XV. 
 
 331 
 
 that shall be but bare grain, it 
 may chance of wheat, or of 
 some other grain : 
 
 38 But God" giveth it a body 
 
 a Gen.1.11,12. 
 
 as it hath pleased him, and to 
 every seed his own body. 
 
 39 All flesh is not the same 
 flesh : but there is one kind of 
 
 other grain. The apostle adduces this 
 merely for an example , not to inti- 
 mate that there is any chance about it. 
 
 38. But God giveth it a body, &c. 
 God gives to the seed sown its own 
 proper body, formation, and growth. 
 The word body here, as applied to 
 grain, seems to mean the whole sys- 
 tem, or arrangement of roots, stalks, 
 leaves, flowers, and kernels that start 
 out of the seed that is sown. The 
 meaning is, that such a form is pro- 
 duced from the seed sown as God 
 pleases. Paul here traces the result to 
 God, to show that there is no chance, 
 and that it did not depend on the na- 
 ture of things, but was dependent on 
 the wise arrangement of God. There 
 was nothing in the decaying kernel it- 
 self that would produce this result ; but 
 God chose that it should be so. There 
 is nothing in the decaying body of the 
 dead which in itself should lead to the 
 resurrection ; but God chose it should 
 be so. ^As it hath pleased him. As 
 he chose. It is by his arrangement 
 and agency. Though it is by regular 
 laws, yet it is as God pleases. He acts 
 according to his own pleasure, in the 
 formation of each root, and stalk, and 
 kernel of grain. It is, probably, here 
 intimated that God would give to each 
 one of the dead at the resurrection 
 such a body as he should choose, 
 though it will be, doubtless, in accord- 
 ance with general laws, f And to every 
 seed his own body. That which ap- 
 propriately belongs to it ; which it is 
 fitted to produce ; which is of the same 
 kind. He does not cause a stalk of rye 
 to grow from a kernel of wheat ; nor 
 of maize from barley ; nor of hemp 
 from lentiles. He has fixed proper 
 laws, and he takes care that they shall 
 be observed. So it will be in the re- 
 surrection. Every one shall have his 
 own, t. e. his proper body a body 
 
 which shall belong to him, and be fit- 
 ted to him. The wicked shall not rise 
 with the body of the just, or with a 
 body adapted to heaven ; nor shall the 
 saint rise with a body adapted to per- 
 dition. There shall be a fitness or ap- 
 propriateness in the new body to the 
 character of him who is raised. The 
 argument here is designed to meet the 
 inquiry HOW should the body be raised, 
 and it is that there is nothing more re- 
 markable and impossible in the doc- 
 trine of the resurrection, than in the 
 fact constantly before us, that grain that 
 seems to rot sends up a shoot or stalk, and 
 is reproduced in a wonderful and beau- 
 tiful manner. In a manner similar to this, 
 the body will be raised ; and the illus- 
 tration of Paul meets all the difficulties 
 about the fact of the resurrection. It 
 cannot be shown that one is more diffi- 
 cult than the other ; and as the facts 
 of vegetation are constantly passing 
 before our eyes, we ought not to deem 
 it strange if similar facts shall take 
 place hereafter in regard to the resur- 
 rection of the dead. 
 
 39. All flesh is not the same flesh. 
 This verse and the following are de- 
 signed to answer the question (ver. 
 35), " with what bodies do they come 1" 
 And the argument here is, that there 
 are many kinds of bodies ; that all are 
 not alike ; that while they are bodies, 
 yet they partake of different qualities, 
 forms, and properties ; and that, there- 
 fore, it is not absurd to suppose that 
 God may transform the human body 
 into a different form, and cause it to be 
 raised up with somewhat different pro- 
 perties in the future world. Why, the 
 argument is, why should it be regarded 
 as impossible "? Why is it to be held 
 that the human body may not undergo 
 a transformation, or that it will be ab- 
 surd to suppose that it may be differ- 
 ent in some respects from what it is 
 
332 
 
 I. CORINTHIANS. 
 
 llesh of men, another flesh of 
 beasts, another of fishes, and 
 Another of birds. 
 
 40 There a are also celestial 
 
 a Gen. 1.16. 
 
 now ? Is it not a matter of fact that 
 there is a great variety of* bodies even 
 on the earth 1 The word flesh here is 
 used to denote body, as it often is. 1 
 Cor. v. 5. 2 Cor. iv. 11 ; vii. 1. Phil, 
 i. 22. 24. Col. ii. 5. 1 Pet. iv. 6. 
 The idea here is, that although all 
 the bodies of animals may be com- 
 posed essentially of the same elements, 
 yet God has produced a wonderful va- 
 riety in their organization, strength, 
 beauty, colour, and places of abode, as 
 the air, earth, and water. It is not ne- 
 cessary, therefore, to suppose that the 
 body that shall be raised shall be pre- 
 cisely like that which we have here. 
 It is certainly possible that there may 
 be as great a difference between that 
 and our present body, as between the 
 most perfect form of the human frame 
 here and the lowest reptile. It would still 
 be a body, and there would be no ab- 
 surdity in the transformation. The 
 body of the worm, the chrysalis, and the 
 butterfly is the same. It is the same 
 animal still. Yet how different the 
 gaudy and gay butterfly from the creep- 
 ing and offensive caterpillar ! So there 
 may be a similar change in the body 
 of the believer, and yet be still the 
 same. Of a sceptic on this subject we 
 would ask, whether, if there had been 
 a revelation of the changes which a 
 caterpillar might undergo before it be- 
 came a butterfly a new species of ex- 
 istence adapted to a new element, re- 
 quiring new food, and associated with 
 new and other beings if he had never 
 seen such a transformation, would it 
 not be attended with all the difficulty 
 which now encompasses the doctrine 
 of the resurrection ] The sceptic would 
 no more have believed it on the author- 
 ity of revelation than he will believe 
 the doctrine of the resurrection of the 
 dead. And no infidel can prove that 
 
 [A. D. 59 
 
 bodies, and bodies terrestrial 
 but the glory of the celestial i 
 one, and the glory of the terre* 
 trial is another. 
 
 the one is attended with any more dif- 
 ficulty or absurdity than the other. 
 
 40. There are also celestial bodies. 
 The planets ; the stars ; the host of 
 heaven. See ver. 41. t And bodies 
 terrestrial. On earth ; earthly. He re- 
 fers here to the bodies of men, beasts, 
 birds, &c. ; perhaps, also, of trees and 
 vegetables. The sense is, ' There is a 
 great variety of bodies. Look upon 
 the heavens, and see the splendour of 
 the sun, the moon, and the stars. And 
 then look upon the earth, and see the 
 bodies there the bodies of men, and 
 brutes, and insects. You see here two 
 entire classes of bodies. You see how 
 they differ. Can it be deemed strange 
 if there should be a difference between 
 our bodies when on earth and when in 
 heaven ? Do we nut, in fact, see a vast 
 difference between what strikes our eye 
 here on earth and in the sky 1 And why 
 should we deem it strange that be- 
 tween bodies adapted to live here and 
 bodies adapted to live in heaven, there 
 should be a difference, like that which 
 is seen between the objects which ap- 
 pear on earth and those which appear 
 in the sky 1* The argument is a popular 
 one ; but it is striking, and meets the 
 object which he has in view. 1 The 
 glory of the celestial is one. The 
 splendour, beauty, dignity, magnifi- 
 cence of the heavenly bodies differs 
 much from those on earth. That is 
 one thing,- the beauty of earthly ob- 
 jects is another and a different thing. 
 Beautiful as may be the human frame ; 
 beautiful as may be the plumage of 
 birds ; beautiful as may be the flower, 
 the fossil, the mineral, the topaz or the 
 diamond ; yet they differ fn m the 
 heavenly bodies, and are not to r.e com- 
 pared with them. Why should we 
 deem it strange that there may be a 
 similar difference between the bo ly as 
 
A.D. 59.] 
 
 CHAPTER XV. 
 
 333 
 
 41 There is one glory of the 
 sun, " and another glory of the 
 moon, and another glory of the 
 stars : for one star differeth from 
 another star in glory. 
 
 a Ps.19.4,5. 
 
 adapted to its residence here and as 
 Adapted to its residence in heaven ? 
 
 41. There is one glory of the sun, 
 &c. The sun has one degree of splen 
 dour, and the moon another, and so 
 also the stars. They differ from each 
 other in magnitude, in brightness, in 
 beauty. The idea in this verse differs 
 from that in the former. In that (ver. 
 40) Paul says, that there was a differ- 
 ence between the different classes of 
 bodies ; between those in heaven and 
 those on earth. He here says, that in 
 the former class, in the heavenly bodies 
 themselves, there was a difference. 
 They not only differed from those on 
 earth, but they differed from each other. 
 The sun was more splendid than the 
 moon, and one star more beautiful than 
 another. The idea here is, therefore, not 
 only that the bodies of the saints in hea- 
 ven shall differ from those on earth, but 
 that they shall differ among themselves, 
 in a sense somewhat like the difference 
 of the splendour of the sun, the moon, 
 and the different stars. Though all 
 shall be unlike what they were on earth, 
 and all shall be glorious, yet there may 
 be a difference in that splendour and 
 glory. The argument is, since we see 
 so great differences in fact in the works 
 of God, why should we doubt that he 
 is able to make the human body differ- 
 ent from what it is now, and to endow 
 it with immortal and eternal perfec- 
 eion? 
 
 42. So also is the resurrection. In 
 a manner similar to the grain that is 
 sown, and to the different degrees of 
 splendour and magnificence in the bo- 
 dies in the sky and on the earth. The 
 dead shall be raised in a manner analo- 
 gous to the springing up of grain ; and 
 there shall be a difference between the 
 body here and the body in the resur- 
 rection. T // is sown. In death. As 
 
 42 So also is the resurrection 
 of the dead. It is sown in cor- 
 ruption ; it is raised in incorrup- 
 tion. 
 
 43 It b is sown in dishonour ; 
 
 b Dan.12.3. Matt.13.43. Phil.3.21. 
 
 we sow or plant the kernel in the earth. 
 T In corruption. In the grave ; in a 
 place where it shall be corrupt ; in a 
 form tending to putrefaction, disorgani- 
 zation, and dust, t It is raised in in- 
 corruption. It will be so raised. In 
 the previous verses (36 41) he had 
 reasoned from analogy, and had de- 
 monstrated that it was possible that 
 the dead should rise, or that there was 
 no greater difficulty attending it than 
 actually occurred in the events which 
 were in fact constantly taking place. 
 He here states positively what would 
 be, and affirms that it was not only 
 possible, but that such a resurrection 
 would actually occur. The body would 
 be raised " in incorruption," " uncor- 
 rtiptible" (ver. 52) ; that is, no more 
 liable to decay, sickness, disorganiza- 
 tion, and putrefaction. This is one 
 characteristic of the body that shall be 
 raised, that it shall be no more liable, 
 as here, to wasting sickness, to disease, 
 and to the loathsome corruption of the 
 grave. That God can form a body of 
 that kind, no one can doubt ; that he 
 actually will, the apostle positively af- 
 firms. That such will be the bodies 
 of the saints is one of the most cheer- 
 ing prospects that can be presented to 
 those who are here wasted away by 
 sickness, and who look with dread and 
 horror on the loathsome putrefaction 
 of the tomb. 
 
 43. It is soiun in dishonour. In the 
 grave, where it is shut out from human 
 view ; hurried away from the sight of 
 friends; loathsome and offensive as a 
 mass turning to decay. There is, more- 
 over, a kind of disgrace and ignominy 
 attending it here, as under the curse of 
 God, and, on account of sin, sentenced 
 to the offensiveness of the grave. ^ It 
 is raised in glory. In honour ; in 
 beauty ; honoured by God by the remo- 
 
334 
 
 I. CORINTHIANS 
 
 [A.D. 59 
 
 it is raised in glory : it is sown 
 
 in weakness ; 
 power : 
 
 it is raised in 
 
 44 It is sown a natural body ; 
 
 va. of the curse, and in a form and 
 manner that shall be glorious. This 
 refers to the fact that every thing like 
 ilishonour, vileness, ignominy, which 
 attends it here shall be removed there, 
 and that the body shall bear a resem- 
 blance to the glorified body of Jesus 
 Christ. Eph. iii. 21. It shall be adapt- 
 ed to a world of glory ; and every thing 
 which here rendered it vile, valueless, 
 cumbersome, offensive, or degraded, shall 
 be there removed. Of course, every idea 
 which we can get from this is chiefly 
 negative, and consists in denying that 
 the body will have there the qualities 
 which here render it vile or loathsome. 
 The word glory (Joct) means dignity, 
 splendour, honour, excellence,perfection; 
 and is here used as denoting the com- 
 bination of all those things which shall 
 rescue it from ignominy and disgrace. 
 ^ It is sown in weakness. Weak, fee- 
 ble, liable to decay. Here disease pros- 
 trates the strength, takes away its power, 
 consigns it to the dust. It denotes the 
 many weaknesses, frailties, and liabili- 
 ties to sickness to which we are here 
 exposed. Its feeble powers are soon 
 prostrate ; its vital functions soon cease 
 in death, ^f // is raised in power. 
 This does not denote power like that of 
 God, nor like the angels. It does not 
 affirm that it shall be endued with 
 remarkable and enormous physical 
 strength, or that it shall have the power 
 of performing what would now be re- 
 garded as miraculous. It is to be regard- 
 ed as the opposite of the word " weak- 
 ness," and means that it shall be no 
 longer liable to disease ; no more over- 
 come by the attacks of sickness ; no 
 more subject to the infirmities and 
 weaknesses which it here experiences. 
 It shall not be prostrate by sickness, nor 
 overcome by fatigue. It shall be capa- 
 ble of the service of God without weari- 
 ness and languor ; it shall need no rest 
 ss it does here (see Rev. vii. 15 : com*). 
 
 it is raised a spiritual body 
 There is a natural body, and 
 there is a spiritual " body. 
 
 o Luke 24.31. Jno.20. 19.26. 
 
 xxii. 5) ; but it shall be in a world 
 where there shall be no fatigue, lassitude, 
 disease ; but whe*e there shall be ample 
 power to engage in the service of God 
 for ever. There is, however, no impro- 
 bability in supposing that the physical 
 powers of man, as well as his intellec- 
 tual, may be greatly augmented in hea- 
 ven. But on this point there is no 
 revelation. 
 
 44. It is sown a natural body (<rZju,a. 
 4^/xir). This word, " natural," denotes 
 properly that which is endowed with 
 animal life, having breath, or vitality. 
 The word from which it is derived 
 (4 w yt rf/ ) denotes properly the breath ; 
 vital breath ; the soul, as the vital prin- 
 ciple ; the animal soul, or the vital 
 spirit ; the soul, as the scat of the sen- 
 tient desires, passions, and propensities ; 
 and then a living thing, an animal. It 
 may be applied to any animal, or any 
 living thing, whether brutes or men. It 
 is distinguished from the soul or spirit 
 (jTvez/jt/st), inasmuch as that more com 
 monly denotes the rational spirit, the 
 immortal soul, that which thinks, rea- 
 sons, reflects, &c. The word " natural" 
 here, therefore, means that which has 
 animal life ; which breathes and acts 
 by the laws of the animal economy ; 
 that which draws in the breath of life ; 
 which is endowed with senses, and 
 which has need of the supports of ani- 
 mal life, and of the refreshments derived 
 from food, exercise, sleep, &c. The 
 apostle here, by affirming that the body 
 will be spiritual, intends to deny that it 
 will need that which is now necessary 
 to the support of the animal functions ; 
 it will not be sustained in that way ; it 
 will lay aside these peculiar animal or- 
 ganizations, and will cease to convey 
 the idea which we now attach to the 
 word animal, or to possess that which 
 we now include under the name of 
 vital functions. Here the body of man 
 is endowed simply with animal func* 
 
A. D. 59.] 
 
 CHAPTER XV. 
 
 335 
 
 45 And so it is written, a The 
 first man Adam was made a liv- 
 
 a Gen.2.7. 
 
 tions. It is the dwelling-place, indeed, 
 of an immortal mind ; but <w a body it 
 has the properties of animal life, and is 
 subject to the same laws and inconve- 
 niences as the bodies of other animals. 
 It is sustained by breath, and food, and 
 sleep ; it is endowed with the organs of 
 sense, the eye, the ear, the smell, the 
 touch, by which alone the soul can hold 
 communication with the external world ; 
 it is liable to disease, languor, decay, 
 death. These animal or vital functions 
 will cease in heaven, and the body be 
 raised in a different mode of being, and 
 where all the inconveniences of this mere 
 animal life shall be laid aside. K It is 
 raised a spiritual body. Not a mere 
 spirit, for then it would not be a body. 
 The word spiritual (Tya//u*<raoV) here 
 stands opposed to the word natural, or 
 animal. It will not be a body that is 
 subject to the laws of the vital functions, 
 or organized or sustained in that way. 
 It will still be a " body" (cr^x), but it 
 will have so far the nature of spirit as 
 to be without the vital functions which 
 here control the body. This is all that 
 the word here means. It does not mean 
 refined, sublimated, or transcendental ; 
 it does not mean that it will be without 
 shape or form ; it does not mean that it 
 will not be properly a body. The idea 
 of Paul seems to be this : ' We conceive 
 of soul or spirit as not subject to the 
 laws of vital or animal agency. It is 
 independent of them. It is not sustained 
 or nourished by the functions of the 
 animal organization. It has an economy 
 of its own ; living without nourishment ; 
 not subject to decay ; not liable to sick- 
 ness, pain, or death. So will be the 
 body in the resurrection. It will not be 
 subject to the laws of the vital organiza- 
 tion. It will be so much LIKE a spirit 
 as to be continued without food or nu- 
 triment ; to be destitute of the peculiar 
 physical organization of flesh, and blood, 
 and bones ; of veins, and arteries, and 
 nerves, as here (ver. 50) ; and it will 
 live in the manner in which we conceive 
 
 ing soul ; the * last Adam was 
 made a quickening spirit 
 
 b Jno.5.21; 6.33,40. 
 
 spirits to live ; sustained, and exercising 
 its powers, without waste, weariness, 
 decay, or the necessity of having ita 
 powers recruited by food and sleep.' All, 
 therefore, that has been said about a 
 refined body, a body that shall be spirit, 
 a body that shall be pure, &c., whatever 
 may be its truth, is not sustained by this 
 passage. It will be a body without the 
 vital functions of the animal economy ; 
 a body sustained in the manner in which 
 we conceive the spirit to be. f There 
 is a natural body. This seems to be 
 added by Paul in the way of strong af- 
 firmation arising from earnestness, and 
 from a desire to prevent misconception, 
 The affirmation is, that there is a natu- 
 ral body ; that is apparent ; it is every- 
 where seen. No one can doubt it. So, 
 ^vith equal certainty, says Paul, there is 
 a spiritual body. It is just as certain 
 and indisputable. This assertion is 
 made, not because the evidence of both 
 is the same, but is made on his apostolic 
 authority, and is to be received on that 
 authority. That there was an animal 
 body was apparent to all ; that there 
 was a spiritual body was a position 
 which he affirmed to be as certain as the 
 other. The only proof which he alleges 
 is in ver. 45, which is the proof arising 
 from revelation. 
 
 45. And so it is written. Gen. ii. 7. 
 It is only the first part of the verse which 
 is quoted, 1 The first man Adam was 
 made a living soul. This is quoted 
 exactly from the translation by the 
 LXX., except that the apostle has added 
 the words " first" and " Adam." This 
 is done to designate whom he meant. 
 The meaning of the phrase " was made 
 a living soul" (Jvbsrs us \>' J 'X.* V ^ y "- tv in- 
 Hebrew, rrn JPDJ"?) is, became a living, 
 animated being ; a being endowed with 
 life. The use of the word " soul" in 
 our translation, for -{v% an( l ^03 ( nem 
 phesh), does not quite convey the idea. 
 We apply the word sot//, usually, to the 
 intelligent and the immortal part of 
 man ; that which reasons, thinks, ro- 
 
336 
 
 J. CORINTHIANS. 
 
 [A. D 5 
 
 46 Howbeit that was not first which is spiritual, but that which 
 
 members, is conscious, is responsible, 
 &c. The Greek and Hebrew words, 
 however, more properly denote that 
 which is alive, which is animated, which 
 breathes, which has an animal nature. 
 Note on ver. 44. And this is precisely 
 the idea which Paul uses here, that the 
 first man was made an animated being 
 by having breathed into him the breath 
 of life (Gen. ii. 7), and that it is the 
 image of this animated or vital being 
 which we bear. ver. 48. Neither Moses 
 nor Paul deny that in addition to this, 
 man was endowed with a rational soul, 
 an immortal nature; but that is not the 
 idea which they present in the passage 
 in Genesis which Paul quotes. ^ The 
 last Adam. The second Adam, or the 
 " second man." ver. 47. That Christ 
 is here intended is apparent, and has 
 been usually admitted by commentators. 
 Christ here seems to be called Adam 
 because he stands in contradistinction 
 from the first Adam ; or because, as we 
 derive our animal and dying nature 
 from the one, so we derive our immortal 
 and undying bodies from the other. 
 From the one we derive an animal or 
 vital existence ; from the other we derive 
 our immortal existence, and resurrection 
 from the grave. The one stands at the 
 head of all those who have an existence 
 represented by the words, "a living 
 soul ;" the other of all those who shall 
 have a spiritual body in heaven. He 
 is called " the last Adam ;" meaning 
 that there shall be no other after him 
 who shall affect the destiny of man in 
 the same way, or who shall stand at the 
 head of the race in a manner similar to 
 what had been done by him and the first 
 father of the human family. They sus- 
 tain peculiar relations to the race ; and 
 in this respect they were " the first" and 
 "the last" in the peculiar economy. 
 The name "Adam" is not elsewhere 
 given to the Messiah, though a compa- 
 rison is several times instituted between 
 him and Adam. See Rom. v. 12 19. 
 ^ A quickening spirit ('? Trvtv/uu w 
 ntouv). A vivifying spirit ; a spirit 
 giving or imparting life. Not a being 
 
 having mere vital functions, or an ani 
 mated nature, but a being who has the 
 power of imparting life. This is not a 
 quotation from any part of the Scrip- 
 tures, but seems to be used by Paul 
 either as affirming what was trie on hi* 
 own apostolic authority, or as conveying 
 the substance of what was revealed re- 
 specting the Messiah in the Old Testa- 
 men. There may be also reference to 
 what the Saviour himself taught, that 
 he was the source of life ; that he had 
 the power of imparting life, and that he 
 gave life to all whom he pleased. See 
 Note, John i. 4 ; v. 26, " For as the 
 Father hath life in himself, so hath he 
 given to the Son to have life in himself." 
 ver. 21, "For as the Father raiseth up 
 the dead, and quickeneth them, even so 
 the Son quickeneth whom he will." 
 The word "spirit," here applied to 
 Christ, is in contradistinction from " a 
 living being," as applied to Adam, and 
 seems to be used in the sense of spirit % 
 of life, as raising the bodies of his people 
 from the dead, and imparting life to 
 them. He was constituted not as hav- 
 ing life merely, but as endowed with 
 the power of imparting life ; as endowed 
 with that spiritual or vital energy which 
 was needful to impart life. All life is 
 the creation or production of spirit 
 (Uvt-ifjut) ; as applied to God the Father, 
 or the Son, or the Holy Spirit. Spirit 
 is the source of all vitality. God is a 
 spirit, and God is the source of all life. 
 And the idea here is, that Christ had 
 such a spiritual existence, such power 
 as a spirit ; that he was the source of 
 all life to his people. The word spirit 
 is applied to his exalted spiritual nature, 
 in distinction from his human nature, in 
 Rom. i. 4. 1 Tim. iii. 16. 1 Pet. iii. 18. 
 The apostle does not here affirm that h 
 had not a human nature, or a vital ex- 
 istence as a man ; but that his main 
 characteristic in contradistinction from 
 Adam was, that he was endowed with 
 an elevated spiritual nature, which was 
 capable of imparting vital existence to 
 the dead. 
 
 46. Howbeit. There is a due erde 
 
A. D. 59.] 
 
 is natural ; and afterward that 
 which is spiritual. 
 
 47 The first man is of the 
 earth, earthy: the second man 
 is the Lord from heaven. 
 
 aJno.3.13,31. 
 
 CHAPTER XV. 337 
 
 48 As is the earthy, such are 
 they also that are earthy: and 
 as is the heavenly, such are they 
 also that are heavenly. 
 
 49 And as we have borne the 
 
 observed, ver. 23. The decaying, the 
 dying, the weak, the corruptible, in the 
 proper order of events, was first This 
 order is necessary, and this is observed 
 everywhere. It is seen in the grain 
 that dies in the ground, and in the re- 
 surrection of man. The imperfect is 
 succeeded by the perfect ; the impure 
 by the pure ; the vile and degraded by 
 the precious and the glorious. The 
 idea is, that there is a tendency to- 
 wards perfection, and that God observes 
 the proper order by which that which 
 is most glorious shall be secured. It was 
 not his plan that all things in the be- 
 ginning should be perfect; but that 
 perfection should be the work of time, 
 and should be secured in an appro- 
 priate order of events. The design of 
 Paul in this verse seems to be to vindi- 
 cate the statement which he had made, 
 by showing that it was in accordance 
 with what was everywhere observed, 
 that the proper order should be main- 
 tained. This idea is carried through 
 the following verses. 
 
 47. The first man. Adam, f Is of 
 the earth. Was made of the dust. 
 See Gen. iL 7. t Earthy. Partaking 
 of the earth ; he was a mass of ani- 
 mated clay, and could be appropriately 
 called "DUST." Gen. iii. 19. Of course, 
 he must partake of a nature that was 
 low, mean, mortal, and corruptible. 
 ^ The second man. Christ. See Note 
 on ver. 45. He is called the second 
 man, as being the second who sustained 
 a relation to men that was materi- 
 ally to affect their conduct and destiny ; 
 the second and the last (ver. 45), who 
 should sustain a peculiar headship to 
 the race. ^ The Lord from heaven. 
 Called in ch. ii. 8, the "Lord of 
 glory." See Note on that place. This 
 expression refers to the fact that the 
 Lord Jesus had a heavenly origin, in 
 29 
 
 contradistinction from Adam, who was 
 formed from the earth. The Latin 
 Vulgate renders this, " the second man 
 from heaven is heavenly ;" and this 
 idea seems to accord with the meaning 
 in the former member of the verse. The 
 sense is, evidently, that as the first man 
 had an earthly origin> and was, there- 
 fore, earthy, so the second man being 
 from heaven, as his proper home, would 
 have a body adapted to that abode ; un- 
 like that which was earthy, and whica 
 would be fitted to his exalted nature, 
 and to the world where he would 
 dwell. And while, therefore, the phrase 
 " from heaven" refers to his heavenly 
 origin, the essential idea is, that he 
 would have a body that was adapted to 
 such an origin and such a world a 
 body unlike that which was earthy. 
 That is, Christ had a glorified body 
 to which the bodies of the saints must 
 yet be made like. 
 
 48. As is the earthy. Such as Adam 
 was. t Such are they also, &c. Such 
 are all his descendants ; all who derive 
 their nature from him. That is, they 
 are frail, corruptible, mortal ; they live 
 in an animal body as he did, and like 
 him, they are subject to corruption and 
 decay, t And as is the heavenly. As 
 is he who was from heaven ; as is the 
 Lord Jesus now in his glorified body. 
 ^ Such are they also, &c. Such will 
 they be also. They will be like him ; 
 they will have a body like his. This 
 idea is more fully expressed in Phil. iii. 
 21, " Who shall change our vile body, 
 that it may be fashioned like unto his 
 glorious body." 
 
 49. And as we have borne the image 
 of the earthy. As like our first father, 
 we are frail, decaying, dying as we 
 are so closely connected with him as to 
 be like him. This does not refer, 
 mainly, to one bearing his moral cha- 
 
338 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 *mage of the earthy, we shall 
 also a bear the image of the hea- 
 venly. 
 
 50 Now this I say, brethren, 
 
 ractcr, but to the fact that we are, like 
 him, subject to sickness, frailty, sorrow, 
 and death, t We shall also bear the 
 image of the heavenly. The Lord Jesus 
 Christ, who was from heaven, and who 
 is in heaven. As we are so closely con- 
 nected with Adam as to resemble him, 
 so by the divine arrangement, and by 
 faith in the Lord Jesus, we are so 
 closely connected with him that we 
 shall resemble him in heaven. And as 
 he is now free from frailty, sickness, 
 pain, sorrow, and death, and as he has 
 a pure and spiritual body, adapted to a 
 residence in heaven, so shall we be in 
 that future world. The argument here 
 is, that the connexion which is formed 
 between the believer and the Saviour 
 is as close as that which subsisted be- 
 tween him and Adam ; and as that con- 
 nexion with Adam involved the cer- 
 tainty that he would be subjected to 
 pain, sin, sickness, and death, so the con- 
 nexion with Christ involves the cer- 
 tainty that he will like him be free 
 from sin, sickness, pain, and death, and 
 like him will have a body that is pure, 
 incorruptible, and immortal. 
 
 50. Now this I say, brethren. 'I 
 make this affirmation in regard to this 
 whole subject. I do it as containing 
 the substance of all that I have said. I 
 do it in order to prevent all mistake in 
 regard to the nature of the bodies 
 which shall be raised up.' This af- 
 firmation is made respecting all the 
 dead and all the living, that there must 
 be a material and important change in 
 regard to them before they can be pre- 
 pared for heaven. Paul had proved 
 in the previous verses that it was pos- 
 sible for God to give us bodies dif- 
 ferent from those which we now pos- 
 sess ; he here affirms, in the most posi- 
 tive manner, that it was indispensable 
 that we should have bodies different 
 
 that * flesh and blood cannot in- 
 herit the kingdom of God ; nei- 
 ther doth corruption inherit in 
 corruption. 
 
 frjno.3.3,5. 
 
 from what we now have, f Flesh and 
 blood. Bodies organized as ours now 
 are. " Flesh and blood" denotes such 
 bodies as we have here, bodies thai 
 are fragile, weak, liable to disease, sub- 
 ject to pain and death. They are com 
 posed of changing particles ; to be re- 
 paired and strengthened daily ; they 
 are subject to decay, and are wasted 
 away by sickness, and of course they 
 cannot be fitted to a world where there 
 shall be no decay and no death. 
 f Cannot inherit. Cannot be admit- 
 ted as heir to the kingdom of God. 
 The future world of glory is often re- 
 presented as an heirship. See Note on 
 Rom. viii. 17. ^ The kingdom of God. 
 Heaven ; appropriately called his king- 
 dom, because he shall reign there in 
 undivided and perfect glory for ever. 
 ^ Neither doth corruption, &c. Nei- 
 ther can that which is in its nature cor- 
 ruptible, and liable to decay, be adapted 
 to a world where all is incorruptible. 
 The apostle here simply states the fact. 
 He does not tell us why it is impossi- 
 ble. It may be because the mode of 
 communication there is not by the bo- 
 dily senses ; it may be because such 
 bodies as ours would not be fitted to 
 relish the pure and exalted pleasures 
 of an incorruptible world; ii may be 
 because they would interfere with the 
 exalted worship, the active eorvice, and 
 the sleepless employments of the hea- 
 venly world ; it may be because such a 
 body is constituted to derive pleasure 
 from objects which shall not be found 
 in heaven. It is adapted to enjoyment 
 in eating and drinking, and the plea- 
 sures of the eye, the ear, the taste, the 
 touch ; in heaven the soul shall be 
 awake to more elevated and pure enjoy- 
 ments than these, and, of course, such 
 bodies as we here have TV ould impede oui 
 progress and destroy our comforts, and 
 
A. D. 59.] 
 
 51 Behold, 
 mystery : 
 
 CHAPTER XV. 
 
 339 
 
 I show you a 
 not all 
 
 We shall 
 
 olThess.4.15 17. 
 
 be ill adapted to all the employments 
 and enjoyments of that heavenly world. 
 61. Behold 1 show you. This com- 
 mences the third subject of inquiry in 
 the chapter, the question, what will 
 become of those who are alive when 
 the Lord Jesus shall return to raise 
 the dead 1 This was an obvious in- 
 quiry, and the answer was, perhaps, 
 supposed to be difficult. Paul answers it 
 directly, and says that they will undergo 
 an instantaneous change, which will 
 make them like the dead that shall be 
 raised, f A mystery. On the mean- 
 ing of this word, see Note, ch. ii. 7. 
 The word here does not mean any 
 thing which was in its nature unintel- 
 ligible, but that which to them had 
 been hitherto unknown. ' I now com- 
 municate to you a truth which has not 
 been brought into the discussion, and in 
 regard to which no communication has 
 been made to you.' On this subject 
 there had been no revelation. Though 
 the Pharisees held that the dead would 
 rise, yet they do not seem to have 
 made any statement in regard to the 
 living who should remain when the 
 dead should rise. Nor, perhaps, had 
 the subject occupied the attention of 
 the apostles ; nor had there been any 
 direct communication on it from the 
 Lord Jesus himself. Paul then here 
 says, that he was about to communicate 
 a great truth which till then had been 
 unknown, and to resolve a great in- 
 quiry on which there had as yet been 
 no revelation, f We shall not all sleep. 
 We Christians,- grouping all together 
 who then lived and should live after- 
 wards, for his discussion has relation 
 to them all. The following remarks 
 may, perhaps, remove some of the diffi- 
 culty which attends the interpretation 
 of this passage. The objection which 
 is made to it is, that Paul expected to 
 live until the Lord Jesus should return ; 
 that he, therefore, expected that the 
 world would soon end, and that in this 
 
 sleep, but wo shall all be chang- 
 ed. 
 
 he was mistaken, and could not be in- 
 spired. To this, we may reply, (1.) 
 He is speaking )i Christians as such-- 
 of the whole c'lurch that had been re- 
 deemed <f th ientire mass that should 
 enter heaven ; and he groups them all 
 together, and connects himself with 
 them, and saj s, " We shall not die ; 
 we Christians, including the whole 
 church, shall not all die," &c. That 
 he did not refei only to those whom he 
 was then addressing, is apparent from 
 the whole disc as? ion. The argument 
 relates to Christians to the church at 
 large ; and the affirmation here has re- 
 ference to that ;hurch considered as one 
 church that was to be raised up on the 
 last day. (2.) That Paul did not ex- 
 pect that the Lord Jesus would soon 
 come, and that the world would soon 
 come to ;m ei.d, is apparent from a 
 similar place in the epistle to the Thes- 
 salonians. In 1 Tl.ess. iv. 15, he uses 
 language remarkably similar to that 
 which is here used : " We which are 
 alive, and rem tilt unto the coming of 
 the Lord," &*\ 1 his language was 
 interpreted by the Thessalonians as 
 teaching that the world would soon 
 come to aa end and the effect had been 
 to produce a st-ite of ilarm. Paul was, 
 therefore, at sj e< ial pains to show in 
 his second epistle to '.hem, that he did 
 not mean any f-u<h thing. He showed 
 them (2 Thess ii.) that the end of the 
 world was not noar ; that very import- 
 ant events were-to occur before the world 
 would come to an end ; and that his 
 language did i iot imj ly any expecta- 
 tion on his pa t that I he woi Al would 
 soon terminate or that the Lord Jesus 
 would soon ct me. (').) Parallel ex- 
 pressions occui i n the other writers of 
 the New Testa nent, and with a simi- 
 lar signification Thus, John (1 Epis. 
 ii. 18) says, ' 'It is (he last time." 
 Comp. Heb. i. I. But the meaning of 
 this is not that the woild would soon 
 come to an em' The prophets spoke 
 
340 
 
 1. CORINTHIANS. 
 
 LA. D. 69. 
 
 rf a period which they called " the 
 Vist days" (Isa. ii. 2. Micah iv. 1 ; 
 in Hebrew, "the after days"), as the 
 period in which the Messiah would live 
 and reign. By it they meant the dis- 
 pensation which should be the last , 
 that under which the world would 
 close ; the reign of the Messiah, which 
 would be the last economy of human 
 things. But it did not follow that 
 this was to be a short period , or that 
 it might not be longe* than any one of 
 the former, or than all the former put 
 together. This was that which John 
 spoke of as the last time. (4.) I do 
 not know that the proper doctrine, of 
 inspiration suffers, if we admit that the 
 apostles were ignorant of the exact 
 time when the world would close ; or 
 even that in regard to the precise pe- 
 riod when that would take place, they 
 might be in error. The following con- 
 siderations may be suggested on this 
 subject, showing that the claim to in- 
 spiration did not extend to the know- 
 ledge of this fact, (a) That they were 
 not omniscient, and there is no more 
 absurdity in supposing that they were 
 ignorant on this subject than m regard 
 to any other. (6) Inspiration extend- 
 ed to the order of future events, and 
 not to the times. There is in the 
 Scriptures no statement of the time 
 when the world would close. Future 
 events were made to pass before the 
 mind of the prophets, as in a land- 
 scape. The order of the images may 
 be distinctly marked, but the times 
 may not be designated. And even 
 events which may occur in fact at dis- 
 tant periods, may in vision appear to 
 be near each other ; as in a landscape, 
 objects which are in fact separated by 
 distant intervals, like the ridges of a 
 mountain, may appear to lie close to 
 each other, (c) The Saviour ex- 
 pressly said, that it was not designed 
 that they should know when future 
 events would occur. Thus, after his 
 ascension, in answer to an inquiry whe- 
 ther he then would restore the kingdom 
 to Israel, he said (Acts i. 7), " It is not 
 for you to know the times or the sea- 
 
 sons which the Father hath put in his 
 own power." See Note on that verse, 
 (d) The Saviour said that even he 
 himself, as man, was ignorant in regard 
 to the exact time in which future 
 events would occur. " But of that 
 day, and that hour, knoweth no man, 
 no, not the angels which are in hea- 
 ven, neither the Son, but the Father." 
 Mark xiii. 32. (e) The apostles were 
 in fact ignorant, and mistaken in re- 
 gard to, at least, the time of the occur- 
 rence of one future event, the death of 
 John. xxi. 23. There is, therefore, no 
 departure from the proper doctrine of 
 inspiration, in supposing that the apos- 
 tles were not inspired on these subjects, 
 and that they might be ignorant like 
 others. The proper order of events 
 they state truly and exactly ; the exact 
 time God did not, for wise reasons, intend 
 to make known, f Shall not all sleep. 
 Shall not all die. See Note, ch. xi. 30. 
 1 But we shall all be changed. There 
 is considerable variety in the reading 
 of this passage. The Vulgate reads 
 it, " We shall all indeed rise, but we 
 shall not all be changed." Some 
 Greek MSS. read it, " We shall all 
 sleep, but we shall not all be changed." 
 Others, as the Vulgate, " We shall all 
 rise, but we shall not all be changed." 
 But the present Greek text contains, 
 doubtless, the true reading; and the 
 sense is, that all who are alive at the 
 coming of the Lord Jesus shall un- 
 dergo such a change as to fit them for 
 their new abode in heaven ; or such as 
 shall make them like those who shall 
 be raised from the dead. This change 
 will be instantaneous (ver. 52), for it 
 is evident that God can as easily 
 change the living as he can raise thie 
 dead ; and as the affairs of the world 
 will then have come to an end, there 
 will be no necessity that those who are 
 then alive should be removed by death , 
 nor would it be proper that they should 
 go down to lie any time in the grave. 
 The ordinary laws, therefore, by wljich 
 men are removed to eternity, will not 
 t operate in regard to them, and they will 
 be removed at once to their new abode 
 
A.D. 59.] 
 
 52 In a moment, * in the 
 twinkling of an eye, at the last 
 trump : for the b trumpet shall 
 sound, and the dead c shall be 
 
 JHAPTER XV. 
 
 341 
 
 raised incorruptible, 
 shall be changed. 
 
 and 
 
 we 
 
 53 For this corruptible must 
 
 a2Pet.3.10. 
 c Jno.5.25. 
 
 6Zech.9.14. Matt.24.31. 
 
 put on incorruption, and this 
 mortal d must put on immor- 
 tality. 
 
 54 So when this corruptible 
 shall have put on incorruption, 
 and this mortal shall have put 
 on immortality, then shall be 
 
 d 2Cor.5.4. Uno.3.2. 
 
 52. In a moment (tt (iroyuao). In 
 an atom, scil. of time ; a point of time 
 which cannot be cut or divided (a priv. 
 and ro f u, from Tt/u.vu>, to cut). A single 
 instant ; immediately. It will be done 
 instantaneously. ^ In the twinkling 
 of an eye. This is an expression also de- 
 noting the least conceivable duration of 
 time. The suddenness of the coming of j 
 the Lord Jesus is elsewhere compared to j 
 the coming of a thief in the night. 2 Pet. ! 
 Hi. 10. The word rendered " twinkling" 
 
 rj, from I'nr-Tce, to throw, cast) means ! 
 a throw, cast, jerk, as of a stone ; and j 
 then a jerk of the eye, {. e. a wink. j 
 Robinson, t At the lost trump. When j 
 the trumpet shall sound to raise the 
 dead. The word " last" here does not 
 imply that any trumpet shall have been 
 before sounded at the resurrection, but 
 is a word denoting that this is the con- 
 summation or close of things; it will 
 end the economy of this world ; it will 
 be connected with the lost state of 
 things. Tf For the trumpet shall sound. 
 See Note, Matt. xxiv. 31. ^ And the 
 dead shall be raised. Note, John v. 25. 
 53. For this corruptible, &c. It is 
 necessary that a change should take 
 place, either by dying and then being 
 raised, or by being changed without 
 seeing death ; for we cannot enter hea- 
 ven as we are now. f Must put on. 
 The word here used (\v3wu>} properly 
 means to go in, to envelope, to put on 
 as a garment ; and then to put on any 
 thing ; as the soul is, as it were, clothed 
 with, or invested with a body ; and here 
 jt means, must be endued with, or fur- 
 nished with. It is equivalent to saying 
 that this corruptible must become incor- 
 ruptible, and this mortal must become 
 immortal. We must cease to be cor- 
 29* 
 
 ruptible and mortal, and must become 
 incorruptible and immortal. The right- 
 eous who remain till the coming of 
 Christ shall be at once changed, and 
 invested, as Enoch and Elijah were, 
 with incorruption and immortality. 
 
 54. So when, &c. In that future 
 glorious world, when all this shall have 
 been accomplished. K Then shall be 
 brought to pass. Then shall be fully 
 accomplished; these words shall then 
 receive their entire fulfilment ; or this 
 event shall meet all that is implied in 
 these words, f The saying that is 
 written. What is written, or the record 
 which is made. These words are quoted 
 from Isa. xxv. 8 ; and the fact that Paul 
 thus quotes them, and the connexion in 
 which they stand, prove that they had 
 reference to the times of the gospel, and 
 to the resurrection of the dead. Paul 
 does not quote directly from the Hebrew, 
 or from the LXX., but gives the substance 
 of the passage. ^ Death. Referring 
 here, undoubtedly, to death in the pro- 
 per sense ; death as prostrating the liv- 
 ing, and consigning them to the grave. 
 H Is swallowed up. KaTeroSvf (from 
 xxTXTriva, to drink down, to swallow 
 down) means to absorb (Rev. xii. 16) ; 
 to overwhelm, to drown (Heb. xi. 29) 
 and then to destroy or remove. The 
 idea may be taken from a whirlpool, or 
 Maelstrom, that absorbs all that comes 
 near it ; and the sense is, that he will 
 abolish or remove death ; that is, cause 
 it to cease from its ravages and triumphs. 
 T In victory (el? y7if). Unto victory ; 
 so as to obtain a complete victory. The 
 Hebrew (Isa. xxv. 8) is nxjS. The 
 LXX. often render the word nxj, which 
 properly means splendour, purity, trust, 
 perpetuity, eternity, perfection, by 7*oc. 
 
342 
 
 I. CORINTHIANS. 
 
 59. 
 
 brought to pass Ihr s tying that 
 is written, Death a is swallowed 
 up in victory. 
 
 a Isa.2o.8 
 
 victory. 2 Kings ii. 26 Jcb xxxvi. 7. 
 Lam. iii. 18; v. 20. Amas i.; ii.; viii. 7. 
 The Hebrew word h< re may be ren- 
 dered either unto the end, i. e. to com- 
 pleteness or perfection, or unto victory, 
 with triumph. It mat'ers little which 
 is the meaning, for they both come to 
 the same thing. The dea is, that the 
 power and dominion ol death shall be 
 entirely destroyed, or br night to an end. 
 55. O death. This triumthant ex- 
 clamation is the commencement of the 
 fourth division of th -i chapter, the 
 practical consequences )f the loctrine. 
 It is such an exclamation as every 
 man with right feelings will be dis- 
 posed to make, who c- mtcmpl ites the 
 ravages of death ; wh > 1 oks upon a 
 worl J where in all forme ho has ) eigned, 
 and who then contempl ites the glorious 
 truth, that a complete a.ul tinal t iumph 
 has been obtained over t his great enemy 
 of the happiness of man, and thiit man 
 woul-1 die no more. It is a triumphant 
 view which bursts upoi v the soul as it 
 contemplates the fact that the work of 
 the second Adam has repaired the ruins 
 of the first, and that m in is redeemed ; 
 his body will be raised; not another 
 human being should di>% and the work 
 of death should be em led. Nay, it is 
 more. Death is not only at an en 1 ; it 
 shall not only cease, but its evils .shall 
 be repaired; and a glry and honour 
 shall encompass the body of man, such 
 as would have been unknown had there 
 been no death. NJ commentary can 
 add to the beauty and force of the lan- 
 guage in this verse ; ar d the best way 
 to see its beauty, and to enjoy it, is to 
 sit down and think of i EATH ; of what 
 death has been, and bis done; of the 
 millions and millions th it have died ; of 
 the earth strewed witli the dead, and 
 ** archrd with graves; '' of our own 
 death ,- the certainty th it we must di 3, 
 and out parents, ami b. others, and sis- 
 ters, an I children, and i rieads ; that all, 
 
 55 6 death, where is thy 
 sting ? O grave, * where is thy 
 victory ? 
 
 b Hos.13.14. or, hell. 
 
 all must die ; and then to suffer the 
 truth, in its full-orbed splendour, to rise 
 upon us, that the time will come when 
 
 DEATH SHALL BE AT AN EXD. Who, 
 
 in such contemplation, can refrain from 
 the language of triumph, and from 
 hymns of praise ? f Where is thy sting ? 
 The word which is here rendered sting 
 (jtli'Tgoi') denotes properly a prick, a 
 point ; hence a goad or stimulus ; i. e. 
 a rod or staff with an iron point, for 
 goading oxen (see Note, Acts ix. 5) ; 
 and then a sting properly, as of scor- 
 pions, bees, &c. It denotes here a ve- 
 nomous thing, or weapon, applied to 
 death personified, as if death employed 
 it to destroy life, as the sting of a bee 
 or a scorpion is used. The idea is de- 
 rived from the venomous sting of ser- 
 pents, or other reptiles, as being destruc- 
 tive and-painful. The language here is 
 the language of exultation, as if that 
 was taken away or destroyed. ^ 
 
 frave (<*#'). Hades, the place of the 
 ead. It is not improperly rendered, 
 however, grave. The word properly 
 denotes a place of darkness ; then the 
 world, or abodes of the dead. Accord 
 ing to the Hebrews, Hades, or Sheol, 
 was a vast subterranean receptacle, or 
 abode, where the souls of the dead ex- 
 isted. It was dark, deep, still, awful. 
 The descent to it was through the grave ; 
 and the spirits of all the dead were sup- 
 posed to be assembled there; the right- 
 eous occupying the upper regions, and 
 the wicked the lower. See Note on Isa 
 xiv. 9. Comp. Lowth, Lect. on Heb. 
 Poet. vii. Campbell, Prel. Diss. vi. 
 part 2, 2. It refers here to the dead ; 
 and means that the grave, or Hades, 
 should no longer have a victory, f Thy 
 victory. Since the dead are to rise; 
 since all the graves are to give up all 
 that dwell in them ; since no man will 
 die after that, where is its victory 1 It 
 is taken away. It is despoiled. The 
 power of death and the grave is van 
 
A D. 59.] 
 
 56 The* sting of death is sin ; 
 and * the strength of sin is the 
 law. 
 
 a Kom.6-23. b Rom.4.15. 
 
 CHAPTER XV. 
 
 343 
 
 57 But thanks c be to God, 
 which giveth us the victory d 
 through our Lord Jesus Christ. 
 
 cKom.7.25. d Rom.a37. Uno.5.4,5. 
 
 quished, and Christ is triumphant over 
 all. It has been well remarked here, 
 that the words in this verse rise above 
 >he plain and simple language of prose, 
 and resemble a hymn, into which the 
 apostle breaks out in view of the glorious 
 truth which is here presented to the 
 mind. The whole verse is indeed a 
 somewhat loose quotation from Hos. 
 xiii. 14, which we translate, 
 
 " O death,! will be thy plagues; 
 O grave, I will be thy destruction." 
 
 But which the LXX. render, 
 
 " O death, where is thy punishment ? 
 O grave, where is thy sting?" 
 
 Probably Paul did not intend this as a 
 direct quotation ; but he spoke as a man 
 naturally does who is familiar with the 
 language of the Scriptures, and used it 
 to express the sense which he intended, 
 without meaning to make a direct and 
 literal quotation. The form which Paul 
 uses is so poetic in its structure that 
 Pope has adopted it, with only a change 
 in the location of the members, in the 
 " Dying Christian :" 
 
 " O erave, where is thy victory 1 
 O death, where is thy sting 1" 
 
 6fi. The sting of death. The sting 
 which death bears ; that with which he 
 effects his purpose ; that which is made 
 use of to inflict death ; or that which is 
 the cause of death. There would be no 
 death without sin. The apostle here 
 personifies death, as if it were a living 
 being, and as making use of sin to in- 
 flict death, or as being the sting, or en- 
 venomed instrument, with which he 
 inflicts the mortal agony. The idea is, 
 that sin is the cause of death. It intro- 
 duced it ; it makes it certain ; it is the 
 cause of the pain, distress, agony, and 
 horror which attends it. Had there 
 been no sin, men would not have died. 
 If there were no sin, death would not 
 be attended with horror or alarm. For 
 why should innocence be afraid to die ? 
 What has innocence to fear anywhere 
 
 in the universe of a just God ? The 
 fact, therefore, that men die, is proof 
 that they are sinners; the fact that they 
 feel horror and alarm, is proof that they 
 feel themselves to be guilty, and that 
 they are afraid to go into the presence 
 of a holy God. If this be taken away, 
 if sin be removed, of course the horror, 
 and remorse, and alarm which it is fit- 
 ted to produce will be removed also. 
 Tf Is sin. Sin is the cause of it. See 
 Note, Rom. v. 12. 1 The strength of 
 sin. Its power over the mind ; its ter- 
 rific and dreadful energy ; and especially 
 its power to produce alarm in the hour 
 of death. T Is the law. The pure and 
 holy law of God. This idea Paul has 
 illustrated at length in Rom. vii. 9 13. 
 See Notes on that passage. He proba- 
 bly made the statement here in order to 
 meet the Jews, and to show that the 
 law of God had no power to take away 
 the fear of death ; and that, therefore, 
 there was need of the gospel, and that 
 this alone could do it. The Jews main- 
 tained that a man might be justified and 
 saved by obedience to the law. Paul 
 here shows that it is the law which 
 gives its chief vigour to sin, and that it 
 does not tend to subdue or destroy it ; 
 and that power is seen most strikingly 
 in the pangs and horrors of a guilty 
 conscience on the bed of death. There 
 was need, therefore, of the gospel, which 
 alone could remove the cause of these 
 horrors, by taking away sin, and thus 
 leaving the pardoned man to die in 
 peace. Comp. Note, Rom. iv. 15. 
 
 57. But thanks be to God. See 
 Note, Rom. vii. 25. 1 Which giveth 
 us the victory. Us who are Christians ; 
 all Christians. The victory over sin, 
 death, and the grave. God alone is 
 the author of this victory. He formed 
 the plan ; he executed it in the gift of 
 his Son ; and he gives it to us person- 
 ally when we come to die. J Through 
 our Lord Jesus Christ. By his death 
 
344 
 
 I. CORINTHIANS. 
 
 [A.D. 59. 
 
 58 Therefore, my beloved 
 brethren, a be ye steadfast, im- 
 movable, always abounding in 
 
 a 2Pet.3.14. 
 
 the work of the Lord, forasmuch 
 as ye know that your labour is 
 not in vain in the Lord. 
 
 thus destroying the power of death ; 
 by his resurrection and triumph over 
 the grave ; and by his grace imparted 
 to us to enable us to sustain the pains 
 of death, and giving to us the hope of a 
 glorious resurrection. Comp. Note, Rom. 
 vii. 25 ; viii. 37. 
 
 58. Therefore, my beloved brethren. 
 In view of the great and glorious truths 
 which have been revealed to us respect- 
 ing the resurrection. Paul closes the 
 whole of this important discussion with 
 an exhortation to that firmness in the 
 faith which ought to result from truths 
 so glorious, and from hopes so elevated 
 as these truths are fitted to impart. 
 The exhortation is so plain, that it 
 needs little explanation ; it so obviously 
 follows from the argument which Paul 
 had pursued, that there is little need 
 to attempt to enforce it. 1 Be ye stead- 
 fast (/{>*?, from fcfg*). Seated, se- 
 dentary (Robinson); perhaps with an 
 allusion to a statue (Bloomfield) ; or 
 perhaps to wrestling, and to standing 
 one's ground (Wolf). Whatever may 
 be the allusion, the sense is clear. Be 
 firm, strong, confident in the faith, in 
 view of the truth that you will be raised 
 up. Be not shaken or agitated with 
 the strifes, the temptations, and the 
 cares of life. Be fixed in the faith, 
 and let not the power of sin, or the 
 sophistry of pretended philosophy, or 
 the arts of the enemy of the soul seduce 
 you from the faith of the pospel. H Un- 
 movable. Firm, fixed, stfeP unmoved. 
 This is probably a stronger expression 
 than the former, though meaning sub- 
 stantially the same thing that we are 
 to be firm and unshaken in our Chris- 
 tian hopes, and in our faith in 
 gospel, f Always abounding in ti: 
 work of the. Lord. Always engaged in 
 doing the will of God ; in promoting 
 his glory, and advancing his kingdom. 
 The phrase means not only to be en- 
 gaged in this, but to be engaged dili- 
 gently, laboriously ; excelling in this. 
 
 The "work of the Lord" here means 
 that which the Lord requires ; all the 
 appropriate duties of Christians. Paul 
 exhorts them to practise every Chris- 
 tian virtue, and to do all that they could 
 do to further the gospel among men. 
 ^ Forasmuch as ye know. Gr. Know- 
 ing. You know it by the arguments 
 which have been urged for the truth 
 of the gospel ; by your deep conviction 
 that that gospel is true. Tf Your labour 
 is not in vain. It will be rewarded. 
 It is not as if you were to die and never 
 live again. There will be a resurrec- 
 tion, and you will be suitably recom- 
 pensed then. What you do for the 
 honour of God will not only be attend- 
 ed with an approving conscience, and 
 with happiness here, but will be met 
 with the glorious and eternal rewards 
 of heaven. ^ In the Lord. This pro- 
 bably means, ' Your labour or work in 
 the Lord, i.e. in the cause of the Lord, 
 will not be in vain.' And the senti- 
 ment of the whole verse is, that the 
 hope of the resurrection and of future 
 glory should stimulate us to great and 
 self-denying efforts in honour of Him 
 who has revealed that doctrine, and 
 who purposes graciously to reward us 
 there. Other men are influenced and 
 excited to great efforts by the hope of 
 honour, pleasure, or wealth. Chris- 
 tians should be excited to toil and self- 
 denial by the prospect of immortal 
 glory ; and by the assurance that their 
 hopes are not in vain, and will not de- 
 ceive them. 
 
 Thus closes this chapter of inimitable 
 beauty, and of unequalled power of 
 argumentation. Such is the pi aspect 
 which is before the Christen. He 
 . indeed die like other men. But 
 his death is a sleep a calm, gentle 
 undisturbed sleep, in the expectation 
 of being again awaked to a brighter 
 day. ver. 6. He has the assurance 
 that his Saviour rose, and that hia 
 people shall therefore also rise, ver 
 
A.J).59.] 
 
 CHAPTER XVI. 
 
 N 
 
 OW concerning the collec- 
 tion for the saints, as I 
 
 CHAPTER XVI. 345 
 
 . y -1^ v. *> ! 
 
 have given order to tl e churches 
 
 12 20. He encounters peril, and 
 privation, and persecution ; he may be 
 ridiculed and despised ; he may be 
 subjected to danger, or doomed to fight 
 with wild beasts, or to contend with 
 men who resemble wild beasts ; he may 
 be doomed to the pains and terrors of a 
 martyrdom at the stake, but he has the 
 assurance that all these are of short 
 continuance, and that before him there 
 is a world of eternal glory, ver. 29 32. 
 He may be poor, unhonoured, and ap- 
 parently without an earthly friend or 
 protector, but his Saviour and Redeem- 
 er reigns, ver. 25. He may be opposed 
 by wicked men, and his name slandered, 
 and body tortured, and his peace marred, 
 but his enemies shall all be subdued. 
 ver. 26, 27. He will himself die, and 
 sleep in his grave, but he shall live again, 
 ver. 22, 23. He has painful proof that 
 his body is corruptible, but it will be 
 incorruptible ; that it is now vile, but it 
 will be glorious ; that it is weak, frail, 
 feeble, but it will yet be strong, and no 
 more subject to disease or decay, ver. 
 42, 43. And he will be brought under 
 the power of death, but death shall be 
 robbed of its honours, and despoiled of 
 its triumph. Its sting from the saint is 
 taken away, and it is changed to a bless- 
 ing. It is now not the dreaded monster, 
 the king of terrors ; it is a friend that 
 comes to remove him from a world of 
 toil to a world of rest ; from a life of sin 
 :o a life of glory. The grave is not to 
 dim the gloomy abode, the permanent 
 resting-place of his body ; it is a place 
 of rest for a little time ; grateful like the 
 bed of down to a wearied frame, where 
 he may lie down and repose after the 
 fatigues of the day, and gently wait " 
 the morning. He has nothing to fear in 
 death ; nothing to fear in the dying 
 pang, the gloom, the chill, the sweat, 
 the paleness, the fixedness of death ; 
 nothing to fear in the chilliness, the 
 darkness, the silence, the corruption of 
 the grave. All this is in the way to 
 
 of Galatia, even so do ye. 
 
 a Gal.2.10. 
 
 immortality, and is closely and indisso- 
 lubly connected with immortality, ver. 
 55 57. And in view of all this, we 
 should be patient, faithful, laborious, 
 self-denying ; we should engage with 
 zeal in the work of the Lord; we should 
 Calmly wait till our change come. ver. 
 58. No other system of religion has 
 any such hopes as this ; no other sys- 
 tem does any thing to dispel the gloom, 
 or drive away the horrors of the grave 
 How foolish is the man who rejects the 
 gospel the only system which brings 
 life and immortality to light! How 
 foolish to reject the doctrine of the re- 
 surrection, and to lie down in the grave 
 without peace, without hope, without 
 any belief that there will be a world of 
 glory ; living without God, and dving 
 like the brute. And yet infidelity seeks 
 and claims its chief triumphs in the at- 
 tempt to convince poor dying man that 
 he has no solid ground of hope ; that 
 the universe is "without a Father 
 and without a God;" that the grave 
 terminates the career of man for ever , 
 and that in the grave he sinks away to 
 eternal annihilation. Strange that man 
 should seek such degradation ! Strange 
 that all men, conscious that they must 
 die, do not at once greet Christianity as 
 their best friend, and hail the doctrine 
 of the future state, and of the resurrec- 
 tion, as that which is adapted to meet 
 the deeply-felt evils of this world; to 
 fill the desr> -ing mind with peace; 
 and to sustain the soul in the tempta- 
 tions and trials of life, and in the gloom 
 and agony of death ! 
 
 CHAPTER XVI. 
 doctrinal part of this epistle was 
 ' *1 at the end of the fifteenth chap- 
 ter. See the Introduction. Before 
 closing the epistle, Paul adverts to soms 
 subjects of a miscellaneous nature, and 
 particularly to the subject of a collection 
 for the poor and persecuted Christians 
 in Judea, on which his heart was much 
 set. and to which he several times ad- 
 
346 
 
 I. CORIN1HIANS. 
 
 [A. D. 59. 
 
 verts in Ins epistles. See Note on ver. 
 1. This subject he h<d suggested to 
 them when he was with them, and they 
 had expsessed, some t mo before, the 
 utmost readiness to male the collection, 
 and Paul had common led their readi- 
 ness when he was .urgii ig the same sub- 
 ject in Macedonia, See 2 Cor. ix. It 
 is evident, however, thai for some cause, 
 perhaps owing to the di\is : ons and con- 
 tentions in the chvirch this collection 
 had not yet been maf Paul, there- 
 fore, calls their attention to it, and urges 
 them to make it, anil to forward it either 
 by him alone, or with otl .ers, whom they 
 might designate, to Julea. ver. 1 4. 
 In connexion with this, he expresses 
 his intention of coming to Corinth, and 
 perhaps of passing the w inter with them. 
 He was then in Ephesus. He was ex- 
 pecting to go to Macedonia, probably 
 on the business of the collection. He 
 purposed not to visit them on his way 
 to Macedonia, but on lis return. He 
 had formerly intended to pass through 
 Corinth on his wav to Macedonia, and 
 had perhaps given them such an inti- 
 mation of his purpose. 2 Cor. i. 16, 17. 
 But from pome cause (see Notes on 
 2 Cor. i. 1523), he trlls the Corinth- 
 ians that he had abandoned the pur- 
 pose of seeing them on the way to 
 Macedonia, though he still intended to 
 go to Macevlonia, and would sec them 
 on his return, ver. 5 ''. At that time 
 there was a state of things in Ephesus 
 which required his presence. His la- 
 bours were greatly blessed ; and, as a 
 consequence which often attends the 
 successful preaching of the gospel, there 
 was much oj position. He had resolved, 
 therefore, to remain in Uphesus until 
 Pentecost, ver. 8, 9. In live mean time, 
 to show them his deep interest in them, 
 he informed them tha Timothy was 
 coming among them, foi whom he asked 
 a kind and cordial r eccpt ion, and assured 
 them that he had endeavoured to per- 
 uade Apollos to visit them, but was 
 not able. ver. 10 12. Paul then urges 
 them to watch, anJ be llrm, and live in 
 love (ver. 13, 14) ; and then besought 
 them to show particulai attention to the 
 family of Stephanas, the first-fruits of 
 
 Achaia (ver. 15, 16) ; and expresses 
 hi> gratitude that Stephanas, and For- 
 tuaatus, and Achaicus had come to him 
 at Ephesus. ver. 17, 18. They were 
 pn bably the persons by whom the Co- 
 rin hians had sent their letter (ch. viii. 
 1), and by whom Paul sent this epistle 
 He then closes the whole epistle with 
 Chi istian salutations ; with an expres- 
 sion of regard in his own handwriting ; 
 with a solemn charge to love the Lord 
 Jesus Christ, as the great thing to be 
 done and with the assurance that, if not 
 done, it would expose the soul to a 
 dreadful curse when the Lord should 
 come , w ; .th an invocation of the grace 
 of ths L )rd Jesus to be with them ; 
 and with a tender expression of his own 
 love to them all. ver. 19 24. 
 
 1. Now concerning the collection for 
 the. saints. The use of the article here 
 shows that he had mentioned it to them 
 before, and that it was a subject which 
 they would readily understand. It was 
 not new to them, but it was needful 
 only to give some instructions in regard 
 to the manner in which it should be 
 done, and not in regard to the occasion 
 for the collection, or the duty of making 
 it. Accordingly, all his instructions 
 relate simply to the manner in which 
 the collection should be made. The 
 word ren lered collection (AS},/*) does 
 not occur anywhere else in the New 
 Testament, and is not found in the 
 classic writers. It is from bzyct, to col- 
 lect, and, undoubtedly, here refers to a 
 contribution, or collection of money fo 
 a charitable purpose. The word saints 
 (ayUvi) hex e refers, doubtless, to Chris- 
 tians,- to the persecuted Christians in 
 Judea. There were many there ; and 
 they were generally poor, and exposed 
 to various trials. In regard to the 
 meaning of this word, and the circum- 
 stances and occasion of this collection, 
 see Notes on Worn. xv. 25, 26. 1 As ) 
 have given aider (JKTOL^ct). As I have 
 directed, enjoined, commanded, arrang- 
 ed. It does not mean that he had as- 
 sumed the authority to tax them, or 
 that he had commanded them to make 
 a collection, but that he had left direc- 
 tions as to the best manner and time in 
 
A.D. 59.] 
 
 CHAPTER XVI. 
 
 347 
 
 2 Upon the first "day of the 
 week let every one of you lay 
 
 aActs20.7.Rev.UO. 
 
 by him in store, as God hath 
 prospered him, that there be no 
 gatherings when I come. 
 
 which it should be done. The collec- 
 tion was voluntary and cheerful in all 
 the churches (Rorn. xv. 26, 27. 2 Cor. 
 ix. 2) ; and Paul did not assume au- 
 thority to impose it on them as a tax. 
 Nor was it necessary. Self-denial and 
 liberality were among the distinguishing 
 virtues of the early Christians ; and to 
 be a Christian then, implied that a man 
 would freely impart of his property to 
 aid the poor and the needy. The order 
 related solely to the manner of making 
 the collection ; and as Paul had suggest- 
 ed one mode to the churches in Galatia, 
 he recommended the same now to the 
 Corinthians. ^ To the churches of 
 Galatia. Galatia was a province in 
 Asia Minor. On its situation, see Note, 
 Acts xvi. 6. There were evidently 
 several churches planted in that region. 
 See Gal. i. 2. At what time he gave 
 this order to the churches there is not 
 mentioned ; though it was doubtless on 
 occasion of a visit to the churches there. 
 See Acts xvi. 6. 
 
 2. Upon the first day of the week. 
 Greek, " On one of the Sabbaths." The 
 Jews, however, used the word Sabbath 
 to denote the week ; the period of seven 
 days. Matt, xxviii. 1. Mark xvi. 9. 
 Luke xviii. 12; xxiv. 1. John xx. 1. 19. 
 Comp. Lev. xxiii. 15. Deut. xvi. 9. It 
 is universally agreed that this here de- 
 notes the first day of the week, or the 
 Lord's-day. ^ Let every one of you. 
 Let the collection be universal. Let 
 each one esteem it his duty and his 
 privilege to give to this object. It was 
 not to be confined to the rich only, but 
 was the common duty of all. The poor, 
 as well as the rich, were expected to 
 contribute according to their ability. 
 ^ Lay by him in store ("""' *UT 
 T/S-4T&) vb(3-*wg/a>i'). Let him lay up at 
 home, treasuring up as he has been 
 prospered. The Greek phrase, " by 
 himself," means, probably, the same as 
 at home. Let him set it apart ; let him 
 designate a certain portion ; let him do 
 
 this by himself, when he is at home, 
 when he can calmly look at the evi- 
 dence of his prosperity. Let him do 
 it not under the influence of pathetic 
 appeals, or for the sake of display when 
 he is with others; but let him do it as a 
 matter of principle, and when he is by 
 himself. The phrase in Greek, " trea- 
 suring up," may mean that each one 
 was to put the part which he had de- 
 signated into the common treasury, 
 This interpretation seems to be de- 
 manded by the latter part of the verse. 
 They were to lay it by, and to put it 
 into the common treasury, that there 
 might be no trouble of collecting when 
 he should come. Or it may, perhaps, 
 mean that they were individually to 
 treasure it up, having designated in 
 their own mind the sum which they 
 could give, and have it in readiness 
 when he should come. This was evi- 
 dently to be done not on one Sabbath 
 only, but was to be done on each Lord's- 
 day until he should come, f As God 
 hath prospered him. The word " God" 
 is not in the original, but it is evidently 
 understood, and necessary to the sense. 
 The word rendered " hath prospered" 
 (tiidZsrctt) means, properly, to set for- 
 ward on one's way ; to prosper one's 
 journey ; and then to prosper, or be 
 prospered. This is the rule which Paul 
 lays down here to guide the Christians 
 at Corinth in giving alms, a rule that 
 is as applicable now, and as valuable 
 now, as it was then. ^ That there be 
 no gatherings when I come. No col- 
 lections (Kvyixi, ver. 1). The apostle 
 means that there should be no trouble 
 in collecting the small sums; that it 
 should all be prepared ; that each one 
 might have laid by what he could give ; 
 and that all might be ready to be handed 
 over to him, or to whomsoever they 
 might choose to send with it to Jerusa- 
 lem, ver. 3. In view of this important 
 verse, we may remark, (1.) That there 
 is here clear proof that the first day of 
 
348 
 
 I. CORINTHIANS. 
 
 [A. D. 59. 
 
 3 And when I come, whom- 
 soever a ye shall approve by your 
 
 a 2Cor.8.1 ( J. 
 
 the week was observed by the church 
 at Corinth as holy time. If it was not, 
 there can have been no propriety in se- 
 lecting that day in preference to any 
 other in which to make the collection. 
 It was the day which was set apart to 
 the duties of religion, and therefore an 
 appropriate day for the exercise of cha- 
 rity and the bestowment of alms. There 
 can have been no reason why this day 
 should have been designated except 
 that it was a day set apart to religion, 
 and therefore deemed a proper day for 
 the exercise of benevolence towards 
 others. (2.) This order extended also 
 to the churches in Galatia, proving also 
 that the first day of the week was ob- 
 served by them, and was regarded as a 
 day proper for the exercise of charity 
 towards the poor and the afflicted. And 
 if the first day of the week was observed, 
 by apostolic authority, in those churches, 
 it is morally certain that it was observed 
 by others. This consideration, there- 
 fore, demonstrates that it was the cus- 
 tom to observe this day, and that it was 
 observed by the authority of the early 
 founders of Christianity. (3.) Paul in- 
 tended that they should be systematic 
 in their giving, and that they should 
 give from principle, and not merely 
 under the impulse of feeling. (4.) Paul 
 designed that the habit of doing good 
 with their money should be constant. 
 He, therefore, directed that it should be 
 on the return of each Lord's-day, and 
 that the subject should be constantly 
 before their minds. (5.) It was evident 
 that Paul in this way would obtain 
 more for his object than he would if 
 he waited that they should give all at 
 once. He therefore directed them ho- 
 nestly to lay by each week what they 
 could then give, and to regard it as a 
 sacred treasure. How much would the 
 amount of charites in the Christian 
 churches be swelled if this were the 
 practice now, and if all Christians would 
 lay by in store each week what they 
 could then devote to sacred purposes. 
 
 letters, them will I send to bring 
 your J liberality unto Jerusalem 
 
 1 gift. 
 
 (6.) The true rule of giving is, ' as the 
 Lord has prospered us.' If he has pros- 
 pered us, we owe it to him as a debt of 
 gratitude. And according to our pros- 
 perity and success, we should honestly 
 devote our property to God. (7.) It ia 
 right and proper to lay by of our wealth 
 for the purposes of benevolence on the 
 Sabbath-day. It is right to do good 
 then (Matt. xii. 12); and one of the 
 appropriate exercises of religion is to 
 look at the evidence of our prosperity 
 with a view to know what we may^bo 
 permitted to give to advance the king- 
 dom of the Lord Jqsus. (8.) If every 
 Christian would honestly do this every 
 week, it would do much to keep down 
 the s^'nLof worldliness that now prevails 
 everywhere in the Christian church , 
 and if every Christian would conscien- 
 tiously follow the direction of Paul here, 
 there would be no want of funds for any 
 well-directed plan for the conversion of 
 the world. 
 
 3. WJwmsoever ye shall approve by 
 your letters. There has been great va- 
 riety of opinion in regard to the proper 
 construction of this verse. Macknight 
 supposes that the " letters" here referred 
 to were not letters either to or from the 
 apostle, but letters signed and sent by 
 the church at Corinth, designating their 
 appointment and their authority. With 
 this interpretation Doddridge coincides 
 and this is required by the usual point 
 ing of the Greek text, where the comma 
 is inserted after the word letters, as in 
 our translation. But a different inter- 
 pretation has been proposed by inserting 
 the comma after the word " approve," 
 so that it shall road, ' Whom you ap- 
 prove, or designate, them I will yend 
 with letters to convey your charity to 
 Jerusalem.' This is followed by Gries- 
 bach, Locke, Rosenmiiller, Bloomfiekl, 
 Beza, Hammond, Grotius, Whitby, &c. 
 Certainly this accords better with the 
 design of the passage. For it is evident 
 (see ver. 4) that, though Paul was willing 
 to go, yet he was not expecting to go. 
 
A, P. 59.] 
 
 CHAPTER XVI. 
 
 349 
 
 4 And if it be meet that I go 
 also, they shall go with me. 
 
 5 Now I will come unto you, 
 when I shall pass through Ma- 
 cedonia: for I do pass through 
 Macedrnia. 
 
 6 And it may be that I will 
 abide, yea, and winter with you, 
 
 a2Cor.l.!5. 
 
 that ye may bring me on my 
 journey whithersoever I go. 
 
 7 For I will not see you now 
 by the way ; but I trust to tarry 
 
 a while with 
 
 you, 
 
 if the Lord 
 
 permit. 
 
 8 But I will tarry at Ephesus 
 until Pentecost. 
 
 If he did not go, what, was more natural 
 than that he should offer to give them 
 letters of commendation to his brethren 
 in Judea 1 Mill has doubted whether 
 this construction is in accordance with 
 Greek usage, but tho names above cited 
 are sufficient authority on that subject. 
 The proper construction, therefore, is, 
 that Paul would give them letters to his 
 friends in Jerusalem, and certify their 
 appointment to dispense the charity, 
 and commend the persons sent to the 
 favour and hospitality of the church 
 there. ^ Your liberality. Marg. Gift. 
 Your donation ; your alms. The Greek 
 word %d$tv usually signifies grace, or 
 favour. Here it means an act of grace 
 or favour; kindness; a favour confer- 
 red ; benefaction. Comp. 2 Cor. viii. 4. 
 6. 7. 19. 
 
 4. And if it be meet, &c. If it be 
 judged desirable and best. If my pre- 
 sence can further the object; or will 
 satisfy you better; or will be deemed 
 necessary to guide and aid those who 
 may be sent, I will be willing to go 
 ulso. For some appropriate and valu- 
 able remarks in regard to the apostle 
 Paul's management of pecuniary mat- 
 ters, so as not to excite suspicion, and 
 to preserve a blameless reputation, see 
 Paley's Horae Paulinas, ch. iv. No. 1. 3. 
 Note. 
 
 5. Now I will come unto you. I pur- 
 pose to come unto you. He had ex- 
 pected to see them on his way to Mace- 
 donia, but, on some account, had been 
 induced to abandon that design. See 
 Notes, 2 Cor. i. 1517. J When I 
 shall pass through Macedonia. When 
 I shall have passed through Macedonia. 
 He proposed to go to Macedonia first, 
 
 30 
 
 and, having passed through that coun- 
 try, visiting the churches, to go to Co- 
 rinth. For the situation of Macedonia, 
 see Note, Acts xvi. 9. t For I do pass 
 through Macedonia. I design to do it. 
 It is my present intention. Though he 
 had abandoned, from some cause, the 
 design of passing through Corinth on 
 his way to Macedonia, yet he had not 
 given up the design itself. It was still 
 his intention to go there. 
 
 6. That ye may bring me on my 
 journey. That 3sou may accompany 
 me, or aid me, and furnish me the 
 means of going on my journey. It was 
 customary for the apostles to be attend- 
 ed by some members of the churches 
 and friends in their travels. See Note, 
 Acts x. 23. 1 On my journey, &c. 
 Probably to Judea. This was evidently 
 his intention. But wherever he should 
 go, it would be gratifying to him to 
 have their aid and companionship. 
 
 7. For I will not see you now by 
 the way. On the way to Macedonia. 
 Something had occurred to change his 
 mind, and to induce him to go to Ma- 
 cedonia by another way. ^ But I trust 
 to tarry a while with you. That is, 
 on my return from Macedonia, ver. 5. 
 
 I Greek, " I hope to remain with you a 
 ! little while." 1 If the Lord permit. 
 
 The apostle did not use the language 
 
 of certainty and of confidence. He felt 
 ! his dependence on God, and regarded 
 1 all as under his direction. See the same 
 
 form of expression in 1 Cor. iv. 1 9, and 
 
 the Note on that place. 
 
 8. But I will tarry at Ephesus. Thin 
 passage proves that this letter was writ- 
 ten from Ephesus. It is by such indi- 
 cations as this usually that we are able 
 
330 
 
 I. CORINTHIANS. 
 
 [A.D. 59 
 
 9 For a great door a and ef- 
 
 a 2Cor.2.12. Rev.3.8. b Phil. 3. 18. 
 
 fectual is opened unto me, and 
 there are many adversaries.* 
 
 to determine the place where the epis- 
 tles were written. In regard to the 
 situation of Ephesus, see Note on Acts 
 xviii. 19. f Until Pentecost. This was 
 a Jewish festival occurring fifty days 
 after the Passover, and hence called the 
 Pentecost. See Note, Acts ii. 1. As 
 there were Jews at Corinth, and doubt- 
 less in the church, they would under- 
 stand the time which Paul referred to ; 
 and as he was a Jew, he naturally used 
 their mode of reckoning time where it 
 would be understood. Doubtless the 
 great festivals of the Jews were well 
 known among most of the cities of 
 Greece, as there were Jews in them all 
 who w,/e scrupulous in their observ- 
 ances. It is no improbable supposi- 
 tion, alto, that Christians everywhere 
 regarded this day with deep interest, as 
 being the day on which the Holy Spirit 
 descended on the apostles and on the 
 people oi Jerusalem. Acts ii. 
 
 9. For a great door. There is abun- 
 dant opportunity for usefulness. The 
 word door is used evidently to denote 
 an occasion or an opportunity for doing 
 any thing. It is the means by which 
 we have entrance or access ; and hence 
 denotes facility in doing any thing 
 when theij is no obstruction. See Acts 
 xiv.27. 2 Cor. ii. 12. Col. iv. 3. t And 
 effectual. That is, effective, or adapted 
 to success ; presenting opportunity for 
 great effects. There is abundant oppor- 
 tunity to preach the gospel; there is 
 attention to what is spoken, and great 
 interest in it ; there is great encourage- 
 ment to labour. It is possible that this 
 was one of the reasons why Paul had 
 changed his mind about passing through 
 Corinth on his way to Macedonia. It 
 would require time to visit Corinth, as 
 he would wish to remain there ; and an 
 unexpected opportunity having arisen 
 for doing good, he judged it best to re- 
 main at Ephesus as long as practicable, 
 and then to go at once to Macedonia. 
 1 And there are many adversaries. 
 Many opposers; many who resist the 
 gospel. These were doubtless in part 
 
 Jews who excited opposition to him, 
 and in part the friends of Demetrius. 
 See Acts xix. That Paul had great 
 success in Ephesus, and that his labours 
 were attended with a great revival of 
 religion there, is manifest from that 
 chapter. We may remark here, (1.) 
 That such a work of grace, such a set- 
 ting open a great and effectual door, is 
 often the occasion of increased opposi- 
 tion to the gospel. It is no uncommon 
 thing that the adversaries of Christ 
 should be excited at such times ; and 
 we are not to be surprised if the same 
 thing should occur now which occurred 
 in the time of Paul. (2.) This was 
 regarded by Paul as no reason why he 
 should leave Ephesus, but rather as a 
 reason why he should remain there. 
 It was regarded by him as an evidence 
 that the Holy Spirit was there. It was 
 proof that the enemies of God were 
 alarmed, and that the kingdom of Christ 
 was advancing. His presence, also, 
 would be needed there, to encourage 
 and strengthen the young converts who 
 would be attacked and opposed; and 
 he deemed it his duty to remain. A 
 minister should never wish to make 
 enemies to the gospel, nor seek to ex- 
 cite them to make opposition ; but such 
 opposition is often evidence that the 
 Spirit of God is among a people ; that 
 the consciences of sinners are aroused 
 and alarmed ; and that the great enemy 
 of God and man is making, as he was 
 at Ephesus, a desperate effort to pre- 
 serve his kingdom from being destroy- 
 ed. (3.) A minister should regard it 
 as his duty in a special manner to be 
 among his people when there is such 
 opposition excited. His presence is 
 needed to comfort and encourage the 
 church ; and when the minds of me;, 
 are excited, it is often the best time to 
 present truth, and to defend success- 
 fully the great doctrines of the Bible 
 (4.) Ministers should not be discou- 
 aged because there is opposition to 
 the gospel, It is one ground of encou- 
 ragement. It is an indication of the 
 
A D. 59.J 
 
 CHAPTER XVI. 
 
 351 
 
 10 Now if Timotheus a come, 
 *ee that he may be with you 
 without fear : fof he worketh l 
 the work of the Lord, as I also 
 do. 
 
 11 Let no man therefore de- 
 jpise e him : but conduct * him 
 
 a Acts 19.22. b Phil.2.19-22. c lTim.4.12. 
 d SJno.G. 
 
 presence of God in awakening the con- 
 science. And it is far more favourable 
 as a season to do good than a dead 
 calm, and when there is universal stag- 
 nation and unconcern. 
 
 10. Now if Timotheus come. Paul 
 had sent Timothy to them (see Note, 
 ch. iv. 17, 18), but as he had many 
 churches to visit, it was not absolutely 
 certain that he would go to Corinth. 
 ^ May be with you luithout fear. Let 
 him be received kindly and affection- 
 ately. Timothy was then a young man. 
 Acts xvi. 13. 1 Tim. iv. 12. There 
 might be some danger that he might 
 feel himself embarrassed among the 
 rich, the gay, and the great. Paul, 
 therefore, asks them to encourage him, 
 to receive him kindly, and not to em- 
 barrass him. Perhaps, also, there may 
 be some reference to the false teachers 
 whom Timothy might be called on to 
 oppose. They were powerful, and they 
 might endeavour to intimidate and alarm 
 him. Paul, therefore, asks the church 
 to sustain him in his efforts to defend 
 the truth. ^ For he worketh the work 
 of the Lord. He is engaged in the 
 service of the Lord ; and he is worthy 
 of your confidence, and worthy to be 
 sustained by you. 
 
 11. Let no man, therefore, despise 
 him. Let no one despise him on ac- 
 count of his youth and inexperience. 
 It is probable that some of the mo/e 
 wealthy and proud, some who valued 
 themselves on their wisdom and expe- 
 rience, would be disposed to look upon 
 him with contempt. On another occa- 
 sion, he directed Timothy so to live as 
 that no one should have occasion to 
 despise him on account of his youth 
 f i Tim. iv 12) ; and he here urges on 
 
 forth in peace, that he may come 
 unto me : for I look for him with 
 the brethren. 
 
 12 As touching our brother 
 Apollos, I greatly desired hkn 
 to come unto you with the bre- 
 thren : but his will was not at 
 c.i. 12. 
 
 the Corinthians, that they should not 
 despise him because he was a young 
 man, and comparatively inexperienced. 
 A minister of the gospel, though young, 
 should receive the respect that is due 
 to his office ; and if he conducts him- 
 self in accordance with his high calling, 
 his youth should be no barrier to the 
 confidence and affection of even aged 
 and experienced Christians. It should 
 be rather a reason why they should 
 treat him with affection, and encourage 
 him in his work, f But conduct him 
 forth in peace. That is, when he leaves 
 you. Attend him on his way, and help 
 him forward on his journey to me. See 
 Note on ver. 6. 1 For I look for him 
 with the brethren. Erastus accompa- 
 nied Timothy in this journey (Acts 
 xix. 22), and probably there were others 
 with him. Titus also had been sent to 
 Coranth (2 Cor. xii. 17, 18), and it is 
 not improbable that Paul had desired 
 Titus to bring with him to Ephesus 
 some of the Corinthian brethren, as he 
 might need their assistance there. 
 Grotius. 
 
 12. As touching our brother Apollos. 
 Tindal renders this, " To speak of bro- 
 ther Apollo." In regard to Apollos, see 
 Note, ch. i. 12. J IRs will was not at 
 all to come at this time. It is probable 
 that there were matters which detained 
 him, or which required his presence in 
 Ephesus. It is not known why Apol- 
 los had left Corinth, but it has been 
 supposed that it was on account of the 
 dissensions which existed there. For 
 the same reason he might not be in- 
 duced to return there while those dis- 
 sensions lasted, and there might be 
 employment which he had where he 
 then was which rendered his presence 
 
352 
 
 1. CORINTHIANS 
 
 [A. V. 59 
 
 all to come at this time ; but he 
 will come when he shall have 
 convenient time. 
 
 13 Watch- ye, standfast in 
 
 a lPet.5.8. 6 2Thess.2.15. 
 
 the faith, quit you like men, c be 
 
 strong. d 
 14 Let 
 
 all your things be 
 
 done' with charity. 
 
 cc.14.20. dEph.6.10. e lPet.4.. 
 
 there important. The Latin fathers say 
 that Apollos did after this return to 
 Corinth, when the religious differences 
 had been settled. Bbomfield. It is 
 probable that the Corinthians had re- 
 quested, by the messengers who carried 
 their letter to Paul, that either he or 
 Apollos would come and visit them. 
 Paul states, in reply, that he had en- 
 deavoured to prevail on Apollos to go, 
 but had not succeeded. } He will come 
 when he shall have convenient time. 
 The Greek word means, when he should 
 have leisure, or a good opportunity. 
 He might then be engaged ; or he 
 might be unwilling to go while their 
 contentions lasted. They had probably 
 (ch. i. 12) endeavoured to make him 
 the head of a party, and on that ac- 
 count he might have been unwilling to 
 return at present among them. But 
 Paul assures them that he designed to 
 come among them at some future time. 
 This was said probably to show them 
 that he still retained his affection for 
 them, and had a tender solicitude for 
 their peace and prosperity. Had this 
 not been said, they might, perhaps, 
 have inferred that he was offended, and 
 had no desire to come among them. 
 
 13. Watch ye. The exhortation in 
 this and the following verse is given 
 evidently in view of the peculiar dan- 
 gers and temptations which surrounded 
 them. The word here used (r>og?Te) 
 means, to keep awake, to be vigilant, 
 &c. ; and this may, perhaps, be a mili- 
 tary metaphor derived from the duty of 
 those who are stationed as sentinels to 
 guard a camp, or to observe the motions 
 of an enemy. The term is frequently 
 used in the New Testament, and the 
 duty frequently enjoined. Matt. xxiv. 
 41,42; xxv. 13. Mark xiii. 35. Luke 
 xxi. 36. Acts xx. 31. 1 Thess. v. 6. 
 2 Tim. iv. 5. The sense here is, that 
 they were to watch, ar be vigilant, 
 
 against all the evils of which he had 
 admonished them, the evils of dissen- 
 sion, of erroneous doctrines, of disor- 
 der, of false teachers, &c. They were 
 to watch lest their souls should be 
 ruined, and their salvation endangered ; 
 lest the enemies of the truth and of 
 holiness should steal silently upon them, 
 and surprise them. They were to watch 
 with the same vigilance that is required 
 of a sentinel who guards a camp, lest 
 an enemy should come suddenly upon 
 them, and surprise the camp when the 
 army was locked in sleep, ^f Stand 
 fast in the faith. Be firm in holding 
 and defending the truths of the gospel. 
 Do not yield to any foe, but maintain 
 the truth, and adhere to your confidence 
 in God and to the doctrines of the gos- 
 pel with unwavering constancy. See 
 Note, ch. xv. 1. Be firm in maintain- 
 ing what you believe to be true, and in 
 holding on to your personal confidence 
 in God. notwithstanding all the arts, 
 insinuations, and teachings of sedu- 
 cers and the friends of false doctrine. 
 If Quit you like men (avJ^ar^-t, from 
 dvw'g, a man). The word occurs no- 
 where else in the New Testament. In 
 the LXX. it occurs in Josh. i. 6, 7. 9. 
 18. 1 Chron. xxviii. 20. 2 Chron. xxxii. 
 vii. Neh. ii. 1 ; and in eighteen other 
 places. See Trommius' Concordance. 
 It occurs also in the classic authors. 
 See Xen. Oec. v. 4. It means, to ren- 
 der one manly or brave ; to show one's- 
 self a man ; that is, not to be a coward, 
 or timid, or alarmed at enemies, but to 
 be bold and brave. We have a similar 
 phrase in common use : " Be a man," or 
 " Show yourself a man ;" that is, be not 
 mean, or be not cowardly. 1 Be strong. 
 Be firm, fixed, steadfast. Comp. Eph. 
 vi. 10, " Be strong in the Lord, and in 
 the power of his might." 
 
 14. Let all your things, &c. All 
 that you do. This direction is repeated 
 
i. D. 59.] 
 
 15 I beseech you, brethren, 
 (ye know the house of Stepha- 
 nas, that it is the a first-fruits of 
 Achaia, and that they have ad- 
 dicted themselves to the ministry 
 of the saints,) 
 
 16 That ye submit ''yourselves 
 
 a Rom. 16.5. b Heb.13.17. 
 
 CHAPTER XVI. 
 
 353 
 
 unto such, and to every one that 
 helpeth with ws, and laboureth. 
 17 I am glad of the coming 
 of Stephanas and Fortunatus and 
 Achaicus : for that which was 
 lacking e on your part they have 
 supplied. 
 
 c Phil. 2.30. 
 
 on account of its great importance, and 
 because it is a summing up of all that 
 he had said in this epistle. See ch. 
 xiii. ; xiv. 1. Here he says, that cha- 
 rity, or love, was to regulate all that 
 they did. This was a simple rule ; and 
 if this was observed, every thing would 
 be done well. 
 
 15. / beseech you, brethren. The 
 construction here is somewhat involved, 
 but the sense is plain. The words, " I 
 beseech you," in this verse, are evi- 
 dently to be taken in connexion with 
 ver. 16, "I beseech you that ye submit 
 yourselves unto such," &c. The design 
 is to exhort them to pay proper defer- 
 ence to Stephanas, and to all who sus- 
 tained the same rank and character; 
 and the remainder of ver. 15 is designed 
 to state the reason why they should 
 show respect and kindness to the house- 
 hold of Stephanas. ^ Ye know the 
 house. You are acquainted with the 
 household, or family. Probably a con- 
 siderable portion, or all, of the family 
 of Stephanas had been converted to the 
 Christian faith, t Of Stephanas. See 
 Note, ch. i. 16. Paul there says that 
 ne had baptized his family. | That it 
 is the first-fruits of Achaia. They 
 were the first converted to the Christian 
 religion in Achaia. See Note, Rom. 
 xvi. 5. Respecting Achaia, see Note, 
 Acts xviii. 12. ^ That they have ad- 
 dicted themselves, &c. That they have 
 devoted themselves to the service of 
 Christians. That is, by aiding the mi- 
 nistry ; by showing hospitality ; by pro- 
 viding for their wants ; by attending 
 and aiding the apostles in their jour- 
 neys, &c. 
 
 16. That ye submit yourselves, &c. 
 The word used here means evidently 
 that you would show them proper de- 
 
 30* 
 
 ference and regard ; that you would 
 treat them with distinguished respect 
 and honour for what they have done. 
 ^ And to every one that helpeth with 
 us, &c. Every one that aids us in the 
 ministry, or provides for our wants, 
 &c. It is possible that Stephanas lived 
 among them at this time (Note, ch. i. 
 16), though he had been converted in 
 Achaia ; and it is probable that, as Co- 
 rinth was a central place and a tho- 
 roughfare, others might come among 
 them who were the personal friends of 
 Paul, and who had aided him in the 
 ministry. Towards all such he bespeaks 
 their kind, and tender, and respectful 
 regards. 
 
 17. I am glad of the coming. That 
 is, I am glad that they have come to 
 me at Ephesus. I rejoice that he who 
 was converted by my ministry in Achaia, 
 and who has so long shown himself to 
 be a personal friend to me, and an aid 
 in my work, came where I am. f Ste- 
 phanas. The same person evidently 
 mentioned in the previous verses. Pro- 
 bably he, as one of the oldest and most 
 respected members of the church, had 
 been selected to carry the letter of the 
 Corinthians (ch. vii. 1) to Paul, and to 
 consult with him respecting the affairs 
 of the church there. Tf Fortunatus and 
 Achaicus. These persons are not re- 
 ferred to anywhere else in the New 
 Testament. It appears that Fottunatus 
 survived Paul, for he was subsequently 
 the messenger of the church at Corinth 
 to that at Rome, and bore back to the 
 Corinthians the epistle which Clement 
 of Rome sent to them. See that epistle, 
 59. 1 For that ivhich was lacking, 
 &c. The word whicn is here usud, 
 and rendered " that which was lacking" 
 , does not occur in the classic 
 
354 
 
 I. CORINTHIANS. 
 
 [A.D. 59 
 
 18 For they have refreshed ' 
 my spirit and yours : therefore 
 acknowledge tf ye them that are 
 such. 
 
 19 The churches of Asia sa- 
 lute you. Aquila*and Priscilla 
 
 a lThess.5.12. ft Acts 18.26. 
 
 writers. It means properly that which 
 is wanting, w-ant, lack. Robinson. It 
 may be used to denote a want or lack 
 of any kind, whether of support, suste- 
 nance, aid, consolation, information, or 
 counsel. See Luke xxi. 4. Phil. ii. 
 30. 1 Thess. iii. 10. What this was 
 which the Corinthians had neglected 
 or failed to furnish Paul, and which 
 had been supplied by the presence of 
 these persons, can be only a matter of 
 conjecture ; and different commentators 
 have supposed different things. It might 
 be a neglect to provide for his wants, 
 or a defect of informing him about their 
 affairs in the letter which they had sent 
 him ; or it might be that these persons 
 had furnished, by their presence and 
 conversation, those consolations and 
 friendly offices which the church at 
 Corinth would have rendered had they 
 been all present ; and Paul may mean 
 to say, that he had enjoyed with them 
 that friendly intercourse and Christian 
 communion which he had desired with 
 them, but which was lacking, i. e. which 
 he had not been permitted to enjoy by 
 reason of his absence. This is the view 
 which is given by Rosenmiiller, Dod- 
 dridge, Bloomfield ; and as Paul does 
 not seem here inclined to blame them, 
 this view is most in accordance with 
 the general strain of the passage. 
 
 18. For they have refreshed my 
 spirit. By their presence and conver- 
 sation. They have given me informa- 
 tion respecting the state of things in 
 the church ; and their society has been 
 with me of the most gratifying and 
 cheering kind. 1 And yours. " By 
 removing," says Locke, "those suspi 
 cions and fears that were on both sides." 
 M By thus supplying your absence, they 
 have benefited us both. For Paul 
 pained information of those absent, and 
 
 salute you much in the Lord 
 with the church e that is in theii 
 
 house. 
 
 20 All the brethren greet you 
 Greet ye one another with a 
 tioly kiss. 
 
 c Rom.16.5.15. 
 
 they gained in the counsel afforded to 
 ;hem by the apostle." Bloomfield. 
 1 For they refreshed my spirit by their 
 obliging behaviour and edifying con- 
 versation, as, I doubt not, they have 
 often refreshed yours by their ministra- 
 tions among you." Doddridge. The 
 sense seems to be, that their visit to him 
 would be a benefit to both ; would re- 
 sult in imparting comfort, a good un- 
 derstanding, an increase of their mutual 
 attachment, and ultimately a large ac- 
 cession to their mutual joy when they 
 should again meet, f Therefore ac- 
 knowledge ye them that are such. Re- 
 ceive affectionately ; recognise as bre- 
 thren; cherish, treat kindly all that 
 evince such a spirit. See Notes on 
 ver. 15, 16. The apostle here designs, 
 evidently, that the Corinthians should 
 receive them kindly on their return, 
 and regard with deference and respect 
 the counsel which they might offer, 
 and the message which they might beai 
 from him. 
 
 19. The churches of Asia. The word 
 " Asia" in the New Testament usually 
 denotes Asia Minor in general. See 
 Note on Acts ii. 9. It was sometimes 
 used in a more limited sense, to denote 
 the region around Ephesus, and of 
 which Ephesus was the centre and 
 capital. See Note, Acts xvi. 6. This 
 is the region undoubtedly which is in- 
 tended here. ^ Salute you. Greet you ; 
 send respectful and affectionate Chris- 
 tian regards. See Note, Rom. xvi. 3. 
 T Aquila and Priscilla. See Note on 
 Acts xviii. 26. <f Much in the Lord. 
 With affectionate Christian salutations ; 
 or as Christians. Wishing the blessing 
 and favour of the Lord. 1 With the 
 church that is in their house. Note, 
 Rom. xvi. 5. 
 
 20. All the brethren, &c. All the 
 
A.. P. 59.] 
 
 CHAPTER XVI. 
 
 21 The salutation of me Paul 
 with mine own hand. 
 
 22 If any man love a not the 
 
 Christians with whom Paul was con- 
 nected in Ephesus. They felt a deep 
 interest in the church at Corinth, and 
 sent to them Christian salutations. 
 1 With a holy kiss. See the Note on 
 Rom. xvi. 16. 
 
 21. The salutation of me, Paul, 
 with mine own hand. It is evident 
 that Paul was accustomed to employ 
 an amanuensis in penning his epis- 
 tles (see Note on Rom. xvi. 22), 
 though he signed his own name, and 
 expressed his Christian salutation in 
 every epistle. 2 Thess. iii. 17. Comp. 
 Col. iv. 18. This gave a sanction 
 *o what was written ; was a proof 
 .hat it was his own, and was a valuable 
 token of affectionate regard. It was a 
 oroof that there was no fraud or im- 
 position. Why he employed an ama- 
 nuensis is not known. 
 
 22. If any man love not the Lord 
 Jesus Christ. This is a most solemn 
 and affecting close of the whole epis- 
 tle. It was designed to direct them to 
 the great and essential matter of reli- 
 gion, the love of the Lord Jesus ; and 
 was intended, doubtless, to turn away 
 their minds from the subjects which 
 had agitated them, the disputes and dis- 
 sensions which had rent the church 
 into factions, to the great inquiry 
 whether they truly loved the Saviour. 
 It is implied that there was danger, in 
 their disputes and strifes about minor 
 matters, of neglecting the love of the 
 Lord Jesus, or of substituting attach- 
 ment to a party in the place of that 
 love to the Saviour which alone could 
 be connected with eternal life. J Let 
 him be anathema. On the meaning 
 of the word anathema, see Note, ch. 
 xii. 3. The word properly means ac- 
 cursed, or devoted to destruction ; and 
 the idea here is, that he who did not 
 believe in the Lord Jesus, and love him, 
 would be, and ought to be, devoted to 
 destruction, or accursed of God. It 
 expresses what ough. to be done; it 
 
 355 
 be 
 
 Lord Jesus Christ, let him 
 anathema b maran-atha.' 
 
 aEph.6.24. b Gal.1.8,9- cJude 14,15. 
 
 expresses a truth in regard to God's 
 dealings, not the desire of the apostle. 
 No matter what any man's endow- 
 ments might be ; no matter what might 
 be his wealth, his standing, or his ta- 
 lent ; no matter if he were regarded as 
 a ruler in the church, or at the head of 
 a party ; yet if he had not true love to 
 the Lord Jesus, he could not be saved. 
 This sentiment is in accordance with 
 the declaration of the Scripture every- 
 where. See particularly, John iii. 31. 
 Micah xvi. 16, and the Note on the 
 latter place. ^ Maran-atha, These 
 are Syriac words, Moran Etho ' the 
 Lord come % s ;' i. e. will come. The 
 reason why this expression is add- 
 ed may be, (I.) To give the greater 
 solemnity to the declaration of the 
 apostle ; i. e. to give it an emphatic 
 form. (2.) To intimate that, though 
 there were no earthly power to punish 
 a want of love to the Saviour ; though 
 the state could not, and ought not to 
 punish it ; and though the church 
 could not exclude all who did not love 
 the Lord Jesus from its bosom, yet 
 they could not escape. For, the Lord 
 would himself come to take vengeance 
 on his enemies ; and no one could es- 
 cape. Though, therefore, those who 
 did not love the Lord Jesus could not 
 be punished by men, yet they could 
 not escape divine condemnation. The 
 Lord would come to execute vengeance 
 himself, and they could not escape. 
 It is probable (see Lightfoot in loco) 
 that the Jews were accustomed to 
 use such a form in their greater ex- 
 communication, and that they meant 
 by it, that the person who was thus 
 devoted to destruction, and excom- 
 municated, must be destroyed ; for the 
 Lord would come to take vengeance 
 on all his enemies. "It certainly was 
 not now, for the first time, used as 
 a new kind of cursing by the apostle ; 
 but was the application of a current 
 mode of speech to the purpose he had 
 
356 
 
 I. CORINTHIANS. 
 
 [A. D. 59 
 
 23 The grace b of our Lord 
 Jesus Christ b", with you. 
 
 a Rom.16.20. 
 
 24 My lovv be with you all 
 in Christ Jesus. Amen. 
 
 in contemplation. Perhaps, therefore, 
 by inspecting the manners of the East, 
 we may illustrate the import of this 
 singular passage. The nearest approach 
 to it that I have been able to discover 
 is in the following extract from Mr. 
 Bruce ; and though, perhaps, this does 
 not come up to the full power of the 
 apostle's meaning, yet, probably, it 
 gives the idea which was commonly 
 attached to the phrase among the pub- 
 lic. Mr. Bruce had been forced by a 
 pretended saint, in Egypt, to take him 
 on board his vessel, as if to carry him 
 to a certain place whereas, Mr. Bruce 
 meant no such thing ; but, having set 
 him on shore at some little distance 
 from whence he came, ' we slacked our 
 vessel down the stream a few yards, 
 filling our sails, and stretching away. 
 On seeing this, our saint fell into a des- 
 perate passion, cursing, blaspheming, 
 and stamping with his feet ; at every 
 word crying " Shar Ullah .'" i. e. May 
 God send, and do justice /' This ap- 
 pears to be the strongest execration 
 this passionate Arab could use, i. e. 
 ' To punish you adequately is out of 
 my power : I remit you to the ven- 
 geance of God.' Is not this the import 
 of anathema maran-atha ?" Taylor 
 in Calmet. This solemn declaration, 
 or denunciation, the apostle wrote with 
 his own hand, as the summary of all 
 that he had said, in order that it might 
 be attentively regarded. There is not 
 a more solemn declaration in the Bible ; 
 there is not a more fearful denuncia- 
 tion ; there is no one that will be more 
 certainly executed. No matter what 
 we may have be it wealth, pr beauty, 
 or vigour, or accomplishment, or adorn- 
 ing, or the praise and flattery of the 
 world ; no matter if we are elevated 
 high in office and in rank ; no matter 
 if we are honoured by the present age, 
 or gain a reputation to be transmitted 
 to future times ; yet if we have not love 
 to the Saviour, we cannot be saved. 
 We must be devoted to the curse ; and 
 
 the Lord Jesus will soon return to ex- 
 ecute the tremendous sentence on a 
 guilty world. How important then to 
 ask whether we have that love ? Whe- 
 ther we are attached to the Lord Jesui 
 in such a manner as to secure his appro- 
 bation ? Whether we so love him as to 
 be prepared to hail his coming with 
 joy, and to be received into his ever- 
 lasting kingdom. In the close of tho 
 Notes on this epistle, I may ask any 
 one who shall read these pages whe- 
 ther he has this love? And I may 
 press it upon the attention of each one, 
 though I may never see their faces in 
 the flesh, as the great inquiry which is 
 to determine their everlasting destiny. 
 The solemn declaration stands here, 
 that if they do not love the Lord Jesus, 
 they will be, and they ought to be, de- 
 voted to destruction. The Lord Jesus 
 will soon return to make investigation, 
 and to judge the world. There will 
 be no escape ; and no tongue can ex- 
 press the awful horrors of an ETERNAI 
 
 CURSE PRONOUNCED BT THE LIPS OF 
 THE SON OF GOD. 
 
 23. The grace, &c. Note, Rom. 
 xvi. 20. 
 
 24. In Christ Jesus. Through 
 Christ Jesus ; or in connexion with 
 your love to him ; i. e. as Christians. 
 This is an expression of tender regard 
 to them as Christian brethren ; of his 
 love for the church ; and his earnest 
 desire for their welfare. It is in accord- 
 ance with the usual manner in which 
 he closes his epistles ; and it is pecu- 
 liarly tender, affectionate, and beautiful 
 here, when we consider the manner in 
 which he had been treated by many of 
 the Corinthians ; and as following the 
 solemn declaration in ver. 22. Paul 
 loved them ; loved them intensely, and 
 was ever ready to express his affection- 
 ate regard for them all, and his earnest 
 desire for their salvation. 
 
 The subscription to the epistle, " The 
 first epistle to the Corinthians," &c. 
 was evidently written by some other 
 
. D. 59.] 
 
 CHAPTER XVI. 
 
 367 
 
 hand than that >f Paul, and has no 
 claim to be regaided as inspired. Pro- 
 bably these subscriptions were added 
 a considerable time after the epistles 
 were first written ; and in some in- 
 stances evidently by some person who 
 was not well informed on the subject. 
 See the Note at the end of the Epistle 
 to the Romans. In this instance, the 
 subscription is evidently in its main 
 statement false. The epistle bears in- 
 ternal marks that it was written from 
 Ephesus, though there is every proba- 
 bility that it was sent by three of the 
 persons who are here mentioned. It is 
 absurd, however, to suppose that Timo- 
 thy was concerned in taasirg the epis- 
 
 tle to them, since it is evident that 
 when it was written he was already on 
 a visit to the churches, and on his way 
 to Corinth. See Notes on ch. xvi. 10, 
 11 ; iv. 17. There is not the slightest 
 internal evidence that it was written 
 from Philippi : but every thing in the 
 epistle concurs in the supposition that 
 it was sent from Ephesus. See the In- 
 troduction to the epistle. There is, 
 however, a considerable variety among 
 the MSS. in regard to the subscrip- 
 tion ; and they are evidently none of 
 them of any authority, and as these 
 subscriptions generally mislead the 
 reader of the Bible, it would have been 
 better had they been omitted. 
 
 THE END. 
 

 
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