13. — I will eat no flesh] In heathen countries a great part of the meat sold in the publick markets had been sacrificed to their idols. And therefore as the Jews were extremely scrupulous in every thing that had any relation to idolatry, it might on some occasions be necessary for the Christians to abstain from every kind of flesh, to avoid giving offence to such converted Jews as still retained their old prejudices. The Apostle here engages rather to submit to this, than to be the occasion of another's ruin. Drs. Whitby and Macknight. We learn from this chapter, that it is the duty of Christians, in matters wherein they are left at liberty by the law of God, to take that part which they see will give least occasion of sin to their brethren, and to avoid that part which, if taken, will certainly give others occasion to sin. Although we be ourselves well satisfied of the lawfulness of an action, we ought to deny ourselves in some things, rather than occasion our brethren to fall into sin. He deserves not the name of a Christian, who will not abridge himself of his Christian liberty to preserve his brother from sin and temptation. Burkitt. Chap. IX. St. Paul, upon several prudential considerations, would not receive maintenance from the Corinthian Christians, but lived either upon his own labour, or contributions from other churches. The heads of the faction raised reflections upon this, to the disparagement of the Apostle; nay, insinuated it to be a tacit confession, he was indeed no true Apostle at all. The well affected part of the church seem plainly to have desired some account of his conduct in this matter. The Apostle's answer. He claims a right to a maintenance from them as much as any other Apostle could do; and proves it. Gives his reason why he did not make use of that right in the Corinthian church. His great confescension to the weaknesses and prejudices of all sorts of Christian people; illustrated by a familiar comparison, and recommended to their imitation. Pyle. Ver. 1. — am I not free?] That is, to maintain myself, or to be maintained by others. Pyle. — have I not seen Jesus Christ our Lord?] The Apostles being chosen to be witnesses of the resurrection, it was requisite that St. Paul should also see Him 13. Do ye not know &c.] The former argument was drawn from the application of a precept, literally spoken of oxen, to a spiritual sense. This is a plainer argument from the law, taken from the example of the Levites, to whom a considerable part of the sacrifices in the temple and at the altar was allowed by God Himself for their ministration. Dr. Wells, Burkitt. 13. There hath no temptation taken you &c.] The Apostle here cautions the Corinthians against being tempted by 15. — than that any man should make my glorying void.] Than that I should lose this glory of my free and unrecompensed preaching of the Gospel amongst you; wherein I have both prevented scandal, and excelled and shamed the false apostles. Bp. Hall. 16. For though I preach the gospel, I have nothing to glory of: &c.] That in which the Apostle glories is not his bare preaching of the Gospel, but his preaching of it freely and without maintenance. The strength of his argument lies in this; that no man can reasonably boast of, glory in, or expect an extraordinary reward, for the doing of that which he is under a command from his superior to do, and that under a penalty for disobedience. This was his case: necessity was laid upon him to preach the Gospel, but no necessity to preach it freely: therefore for him so to preach it, without demanding any reward, was matter of glorying, which he declares he had rather die than any should take from him. Burkitt. 18. What is my reward then?] What is it then which shall bring me in a reward? Dr. Hammond. Or, what is matter of special reward and glory to me? Dr. Whitby. As if he had said, The only thing that I can holly glory in, is this, That I have preached the Gospel cost free; and have not so abused my power and liberty as to be a scandal unto any whatsoever. Bp. Hall. It may be hence observed, that there is matter of glorying in things done by the assistance of the grace of God, and it is for the glory of a man to do them, ver. 15: see also 2 Cor. xi. 10; i. 12; Gal. vi. 4. The glorying, which the Apostle elsewhere rejects and excludes, is only that of the merit of our works, or their sufficiency to procure the justification of a sinner, Paul's self-denial for the gospel's sake. I. CORINTHIANS. Our life is like Anno DOMINI 20. men, yet have I made myself servant unto all, that I might gain the more. 19.—yet have I made myself servant unto all,] “Servants,” or rather slaves, were wholly in the power of their masters, who had power of life and death over them, much more of their bodies for labour, without giving them any wages or reward. St. Paul being a free man, no slave to the Corinthians, that is, under no obligation to preach without maintenance, might in reason have expected from them a reward for all his services, his preaching, and the like: but he did all this for nothing, and so he “made himself a servant unto all.” Dr. Hammond. 20. And unto the Jews I became as a Jew,] In like manner I have denied myself the use of my Christian liberty in many other things also. Dr. Hammond. To the unconverted Jews I became as a Jew, circumcising Timothy for their sakes, Acts xvi. 3. Dr. Whitby. —to them that are under the law,] That is, in their own opinion still subject to the obligation of it, I became “as under the law,” purifying myself in the temple, because they were zealous of the law, Acts xxi. 21—26. Dr. Whitby. 21. To them that are without law, &c.] On the other side, with the unbelieving Gentiles, I argue in their own way from principles of reason owned by them; and for the converted Gentiles, who were never under any obligation to the Messized ceremonies, I strenuously maintain that they are under nose still. Pyle. —(being not without law to God, but under the law to Christ,) Obedient to the law of Christ, and taking care to do nothing contrary to the moral law of God, and to the rules of Christianity. Dr. Whitby. 22. To the weak] Whether Jewish or Gentile converts, “became I as weak,” by abstaining from what might hurt their weak consciences. Burkitt. In descending to their capacities, tolerating their infirmities; forbearing lawful things, offensive to them, &c. Bp. Fell. —I am made all things to all men,] By a compliance with them in all lawful matters. Dr. Whitby. Into what a variety of shapes did the Apostle turn himself, to gain upon the affections of men, that he might more easily gain admission for the Gospel of Christ! Had he fallen directly on their infirmities and mistakes, he might have fired their minds, and stopped their ears to his instructions. He knew that patience and gentle teaching would by degrees get the mastery of their errors, and lead them without tumult and opposition to the acknowledgment of the truth; and their prejudices would wear out; and as the light of the Gospel began to dawn in their hearts, their affections would take a new turn of themselves, which were at present not to be stemmed. Bp. Sherlock. I am made all things to all men, that I might by all means save some. 23.—that I might be partaker thereof with you.] That is, that I may have a share myself in the promised rewards of the Gospel, which I have preached to you. Burkitt. 24. Know ye not &c.] The whole passage from hence to the end of the chapter is only to be explained by an observation of the customs in the Grecian games. Of these some were celebrated on the isthmus on which Corinth was situated, and thence denominated Isthmian. With the greatest propriety therefore the subject is introduced by the question, “Know ye not:” &c. For every citizen in Corinth was perfectly acquainted with each minute circumstance of this solemnity; a solemnity, every way so splendid and pompous, that there was no danger lest the allusions made to it in this and other parts of the apostolical writings should appear low and degrading. Dr. Hammond, Bp. Horne. —run all, but one receiveth the prize? &c.] As if he had said, In one of your celebrated games, namely that of running, all the racers observe the rules prescribed them, and exert their utmost vigour, though of these but one gains what all aim at. Let these men be your pattern; and do you run your Christian race with an eagerness that strives to be foremost, and would not be condone by any engaged in the same course; and at the same time with an attention to the rules prescribed to you, which is as necessary as swiftness towards obtaining the prize. Dean Stanhope, Dr. Hammond. —So run, that ye may obtain.] It appears to be the Apostle's intention to encourage Christians to run, because as many as run may obtain. In the Isthmian races indeed only one carried away the prize; and the rest received no reward: but in the Christian race all may run, and all may win too. The preceding verse implies, that many may be partakers of the heavenly prize at the same time. Bp. Pearce. 25. And every man that striveth for the mastery &c.] Again, they who contend in those games at wrestling and boxing, submit to discipline, debar themselves many liberties, and undergo great and long hardships to prepare them for the combat. Dean Stanhope. The allusion here is to a game, called the pancratium, consisting of wrestling and boxing united, and therefore requiring every kind of strength and agility. Dr. Hammond. —is temperate in all things.] It was indispensably necessary that the candidates in these games should previously submit to a severe regimen and preparatory exercises, regulated and directed by a number of persons, appointed daily to superintend them. The body was to be purified and lightened by strict temperance, braced by exercise, and hardened by being inured to the changes of the atmosphere. Bp. Horne. —Now they do it to obtain a corruptible crown; &c.] A most striking circumstance in the comparison unto a race. CHAP. IX, X. The Jewish sacraments types of our's. Anno DOMINI 55.