Ver. 1. — called to be an apostle] See note on Rom. i. 1. — Sosthenes] Most probably "the chief ruler of the synagogue" of the Jews at Corinth, who was "beaten before the judgment seat by the Greeks," Acts xviii. 17. Dr. Wells. If so, we must suppose that he was afterwards converted to the Gospel. Dr. Macknight. — both their's and our's:] The Lord, I say, both of you to whom I write, and of me who write. Dr. Whitby. — not with wisdom of words.] Not with philosophical niceties and fine terms of rhetorical. Pyle. — the cross of Christ] The doctrine of Christ crucified. Dr. Whitby. — wisdom, &c.] As being the author of that evangelical wisdom, which far excels the wisdom of the philosopher and scribe, and even that legal constitution which is called the wisdom of the Jews, Deut. iv. 6: the Author of justification, as procuring for us that remission of sins, which the law could not give, Gal. ii. 21; ii. 21: the Author of sanctification, as procuring for, and working in, us, not only an external and relative holiness, as was that of the Jews, but true and eternal holiness, Eph. iv. 24, wrought in us by the Holy Spirit: the Author of redemption, not from the Egyptian bondage or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from "the bondage of corruption, into the glorious liberty of the children of God," or "the redemption of the body," Rom. viii. 21, 23. Dr. Whitby. Chap. II. Whereas their new teachers of the Gentile part undervalued the Apostle for his want of deep speculation and eloquence; he tells them, the plainness and great importance of the Christian doctrine of a crucified Saviour stood in no need of such arts to recommend and set it off; but would be disparaged by the use of them, to ver. 6: human philosophy being utterly unenforceable for discovering things that are matters of pure revelation: which, as they are dictated only by the inspiration, and effected by the wisdom and power of God, can never be attained by the utmost progress of mere human reason. If therefore men would be duly instructed in Christianity, they must apply themselves, not to philosophy, but Scripture; not to an eloquent orator, but an inspired Apostle. Pyle. Ver. 1. And I, brethren, when I came to you, &c.] After a long parenthesis, the Apostle here resumes what he had said in the seventeenth verse of the former chapter, that he preached the Gospel in all plainness. This accusation was brought against him, and he declares himself ready to confess it. Dr. Hammond. — not with excellency of speech or of wisdom.] That is of human wisdom. Dr. Whitby. I did not endeavour to set it off with any ornaments of rhetorick, or the mixture of human learning or philosophy; but plainly declared it to you as a doctrine coming from God, revealed and attested by Him. Locke. — the testimony of God.] The Gospel is so styled, because God gave witness to the truth of it, partly by the prophecies contained in the Old Testament, as also 2. Unto the church of God] The "sanctified in Christ Jesus," the "saints called," seem here to be words of the same import, denoting such as are called out of the world, and separated from others, through faith in Christ, to be a peculiar people to God, as the Jews were before; all Christians being, by virtue of this calling, "a chosen generation, a royal priesthood, an holy nation, a peculiar people," 1 Pet. ii. 9; though many members of the church of Corinth, and of other churches, wanted the inward sanctification of the Holy Spirit. So that the word "saints," in many places of the Acts, and of the Epistles, is as large as the word "Christians;" and stands opposed, not to the unsound Christians, but to the heathen world. Dr. Whitby. — with all that in every place &c.] Though the Epistle was written to correct the disorderly practices of the Corinthians, it contained many general instructions, which could not fail to be of use to all the churches in the province of Achaia likewise, and even to Christians in every place. Dr. Macknight. From this passage it appears, that St. Paul's Epistles, though occasionally written and directed to particular churches, were designed for the use of all Christians. Dr. Whitby. — that — call upon the name of Jesus Christ our Lord,] This in the New Testament is the character of a Christian, that he is one who "calleth on the name" 4. — for the grace of God] Here the context seems to restrain this phrase to the favour of God shewn to the Corinthians in vouchsafing these spiritual gifts. So Rom. xii. 6; Eph. iv. 7, 8; 1 Pet. iv. 10. Dr. Whitby. 5. — in all utterance, and in all knowledge:] That is, the gift of tongues; and the knowledge of all mysteries, or the gift of prophecy. Dr. Whitby. Those very powers and graces, both for understanding and preaching the Gospel, by which you were first brought to the faith of it. Pyle. 6. — the testimony of Christ] The Gospel is called "the testimony of Christ," because therein testimony is given concerning Christ, namely, that He is the Son of God, &c. Dr. Wells. 7. So that ye come behind in no gift:] Ye are inferiour to no other Christian churches in any extraordinary endowments of the Holy Spirit. Pyle. — waiting for the coming &c.] The Apostle means, that by these gifts, and by this earnest of the Spirit, they had encouragement to expect or wait for the second coming of the Lord. Burkitt, Dr. Whitby. 8. Who shall also confirm you unto the end, &c.] That is, He will do all that is requisite on His part, to render you unblameable to the end; so that you shall not fail of it through any want of Divine grace necessary to that end, or any unfaithfulness to His promise on the part of God, who hath already reconciled you to Himself through the death of Christ, to "present you holy, and unblameable, and unreprovable in His sight: if ye continue in the faith grounded and settled, and be not Paul exhorteth to unity. He reproveeth their dissensions. Anno DOMINI 59. c 1 Thess. 5. 24. 9. — unto the fellowship of his Son] To the knowledge of the Gospel, and participation of the graces reached out to you therein. Dr. Hammond. 10. Now I beseech you, brethren, &c.] The Apostle here proceeds to one of the chief occasions of his writing this Epistle, concerning which, as a most important duty, he beseeches and exhorts them with the most pathetic earnestness. Pyle, Burkitt. As if he had said, That therefore, to which I first exhort you, and that with all earnestness possible, as the prime addition to those gifts and graces that are among you, is this; that ye all teach the same doctrine, and nourish charity and unity, that there be no divisions in your churches, but that ye be compacted and united, as members of the same body, in the same belief and affections. Dr. Hammond. — by the name of our Lord Jesus Christ.] Emphatically set in opposition to those, under whose names they ranked themselves into parties and divisions. Pyle. — divisions] As the original expresses it, 'schisms.' There are only three places in the New Testament, in which the word occurs; namely, here; and chap. xi. 18; and xii. 25. In this place the "schism" appears to have consisted in the formation of religious parties, which pretended to follow, one the cause of St. Paul, and another that of Apollos. In chap. xi. 18, the change is grounded upon the adoption of new modes, which some had wantouly introduced in the administration of the sacrament. And in chap. xii. 25, the offence of schism appears to have consisted in the violation of that subordination of teaching, ministering, and governing, which was originally appointed in the church. "Schism" therefore may be defined to be an open violation of church unity, when individuals assume to themselves the power either of forming new communions; or of instituting new rites; or of creating a new ministry, in opposition to such as have been established by regular authority, as being the ministry and the ordinances originally of apostolic institution. Dr. Nott. — that ye be perfectly joined together &c.] This is the first duty, which the Apostle recommends to the consideration of the Corinthians in this Epistle; and the last, which he recommends to them in his other Epistle, 2 Cor. xiii. 11: intimating to us thereby, that this unity in judgment and affection is the first and last thing to be respected among Christians, as being both the beginning and perfection of Christianity. Burkitt. 11. — my brethren.] This name of union and friendship is used here twice together by St. Paul, in the of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 12. — I am of Paul.] Of the Gentile part of the church of Corinth, some preferred St. Paul, as being their spiritual father, 1 Cor. iv. 14, 15; others preferred Apollos, as an "eloquent man and mighty in the Scriptures," Acts xviii. 24. Meanwhile the Jewish Christians preferred St. Peter, as the chief Apostle of the circumcision out of the territories of Judea. Dr. Whitby. — and I of Christ.] While others slight us all, and pretend Christ to be their only master. They either pretended their doctrines to have been learned immediately from Christ Himself; or else they were zealous for circumcision, alleging the example of Christ Himself. Pyle. It is hence very observable, that for any one to say, "I am of Christ," in opposition to His lawful ministers, is as faulty as to say, "I am of Paul, or of Peter," &c. in opposition to Christ, or any other of Christ's Apostles or ministers. Dr. Wells. 13. Is Christ divided?] Did Christ institute more than one religion, or preach different and contradictory doctrines, as your different sects of philosophy are wont to do? Pyle. — were ye baptized in the name of Paul?] So as to be called the disciples of St. Paul. Dr. Whitby. His disciples we are, in whose name we are baptized; and that is not in the name of any man, but in the name of the Father, and of the Son, and of the Holy Ghost. Burkitt. 14, 16. Crispus—Gaius:—the household of Stephanas:] The first of these was the chief ruler of a synagogue, Acts xviii. 8; the second, a principal man in the church of Corinth, Rom. xvi. 23; "the household of Stephanas" were the first converts in all Achaia, 1 Cor. xvi. 15. Dr. Wells. 17. — not to baptize, but to preach the Gospel.] That is, not principally to baptize, which others might do as well, but to publish the Gospel to them that never heard it. Dr. Hammond. The writers of the Old and New Testaments, almost every where, agreeably to their Hebrew idiom, express a preference given to one thing before another, by an affirmation of that which is preferred, and a negation of that which is opposed to it. And so we must understand here. Bp. Pearce. See Acts xxii. 21; and xxvi. 16, 17; ix. 15; xxii. 15. St. Paul's commission to baptize was comprised in the general commission given to Christ's Apostles for that end, Matt. xxviii. 19. That was not, say the Greek expositors, his great business; for to baptize is easy to any, who is admitted to sacred orders; but to preach the Gospel at its promulgation required a Divine revela- God destroyeth the wisdom of the wise by the foolishness of preaching. Amo DOMINI 50. with wisdom of || words, lest the cross of Christ should be made of none effect. 18. For the preaching of the cross &c.] The preaching of a crucified Saviour, requiring belief in, and obedience to, Him who was shamefully put to death, may seem a ridiculous thing to impenitent unbelievers; but to us, who have come unto Christ by repentance and faith, it is the most glorious evidence of the power of God. Dr. Hammond. 20. Where is the wise?] Or, the philosopher of the Greeks? "where is the scribe?" or the learned in the law of the Jews? "where is the disputer of this world?" that is, he, who by studied disquisitions and disputations, searches after what has hitherto been esteemed, either by Jew or Greek, the wisdom of this world? Dr. Wells. — made foolish the wisdom of this world?] Shewed that sort of learning or knowledge, on which the unbelieving Jews or Gentiles value themselves, to be of no use to the attainment of eternal salvation, wherein consists what alone deserves to be called wisdom? Dr. Wells. 21. — in the wisdom of God] By permission of God's wise providence. Pyle. — by wisdom] By means of its false wisdom. Dr. Wells. — by the foolishness of preaching] By the preaching of the cross of Christ, esteemed both by Jew and Gentile a foolish absurd doctrine. Dr. Wells. The meaning and language of St. Paul will be accounted for, by considering what led him to this kind of expression. The doctrine of the cross, and of the redemption of the world by the death and passion of Christ, was received by the great pretenders to wisdom and reason with scorn and contempt. The "Greeks," says the Apostle, "seek after wisdom, but Christ crucified is to the Greeks foolishness." The pride of learning and philosophy had so possessed the polite parts of the heathen world, that they could not submit to a method of salvation which was above the reach of their philosophy, and which refused to be tried by the disputes and subtitles of their schools. The Apostle, ver. 17, says, "Christ sent him to preach the Gospel not with the wisdom of words." The wisdom of the world, thus discarded, took its revenge of the Gospel, and called it "the foolishness of preaching." Be it so, says the Apostle, yet by this foolishness of preaching God intends saving those who believe: for this method is of God and not of man; and "the foolishness of God is this world? hath not God made foolish the wisdom of this world? 22. For the Jews require a sign.] It is plain from the Gospel history, that our Lord wrought many "signs," John xx. 30; Acts ii. 22. Yet the Jews perpetually demanded of Him "a sign," and "a sign from heaven," Matt. xii. 38; xvi. 1. Since the Apostle wrought great miracles in confirmation of the Gospel, the Jews demanded probably the same sign as the Pharisees sought from our Lord Himself. For as Daniel had foretold the coming of the Son of man in the clouds of heaven, to receive the kingdom, the Jews expected that Christ would make His first appearance in the clouds, and by some great exertion of power wrest the empire of the world from the Romans. Hence the preaching of Christ crucified was to the Jews a stumblingblock. Pyle, Dr. Macknight. — the Greeks seek after wisdom.] Some extraordinary philosophical discovery. Dr. Wells. Deep speculation and refined eloquence. Pyle. The Greeks or Gentiles did not object to the Gospel, that the authority of it wanted the proof of signs from heaven; but that the preaching of it wanted the recommendation of what they called "wisdom." Neither the manner of the Apostles' teaching was adorned with that plausible oratory, of which they were so fond; which soothed the ears and entertained the imagination; which could make a bad cause victorious, and a good one suspected: nor yet was the matter of their discourse made up of curious speculations; abstruse points in philosophy debated with acuteness; theories, built upon slender foundations to great heights, then attacked with subtle objections, and defended with more subtle refinements. These were the delight of the learned Greeks: and agreeable to this was the treatment which they gave to the Gospel of Christ. Its doctrines had nothing amusing to mimic full of trifling curiosity: its precepts had many things disgusting to human sensuality and pride: its proofs were inconsistent with their prevailing notions. So it was rejected without examination by persons whom the irony of Job suits perfectly well, "No doubt but ye are the people, and wisdom shall die with you," chap. xii. 2. It ought to surprise no one, that this sort of men, who have always been too common in the world, and never more than now, should scorn Christianity. While they continue such, they cannot embrace it. Abp. Secker. God hath chosen the weak. I. CORINTHIANS. Christ our wisdom, righteousness, &c. Amo DOMINI 50. both Jews and Greeks, Christ the power of God, and the wisdom of God. 24. — the power of God, and the wisdom of God.] "The power of God," in respect of the miracles wrought for the confirmation of the doctrine: "the wisdom of God," in respect of the wonderful contrivance of man's redemption by these means. Dr. Wells. Thus we are taught, that we should not presume to sit in judgment on the methods of Providence; since, how foolish or how weak soever they may seem to us, they will be found in His hand to be the wisest and the strongest. Bp. Sherlock. 25. — the foolishness of God — the weakness of God] That is, what the unbelieving Greeks account "foolishness," and the unbelieving Jews account "weakness." Dr. Wells. 26. For ye see your calling, brethren, &c.] Ye see, my brethren, the condition of Christianity: how that now, in this entrance of the Gospel, not many that are worldly wise and deeply learned, not many mighty, &c. are called. Bp. Hall. 27. But God hath chosen the foolish things of the world &c.] Who were the persons to whom our Saviour's commission to His Apostles was given? those who were best qualified and able to carry it into execution? the rich, the wise, the mighty of this world? No: they were chiefly a few poor fishermen; of low parentage and education; of no learning or eloquence; of no policy or address; of no repute or authority; despised as Jews by the rest of mankind, and as the meanest and worst of Jews by the Jews themselves. What improper persons were these to contend with the prejudices of all the world, the superstitions of the people, the interests of the priests, the vanity of philosophers, the pride of rulers, the malice of the Jews, the learning of Greece, and the power of Rome! Bp. Newton. The majesty and power of God are never more clearly seen, than when He makes choice of "the weak things of the world to confound the things which are mighty." Bp. Sherlock. 28. — things which are not.] That is, the Gentiles, who are esteemed base and looked upon as nothing by the Jews, "to bring to nought," or to abolish, "things that are;" namely, to become God's church and people, and so to cause the Jewish church and economy to cease. Dr. Whitby. 30. But of him are ye in Christ Jesus.] It is of God's grace and favour, that ye, who believe, partake, through faith and obedience of the Gospel, of the merits of Christ Jesus. Dr. Wells. — comparing spiritual things with spiritual.] According to the interpretation of the Fathers, comparing the things which were inspired by the Spirit in the Old Testament, with what is now revealed to us by the same Spirit, and confirming our doctrines from them. Dr. Whitby. unto spiritual, &c.] St Paul here meets an objection, which appears to have been alleged against him, that he did not teach the Corinthians the more sublime parts of Christianity, which were since taught them by others. To this be answers, that their small advance in Christianity had not fitted them to receive those sublimer doctrines. Dr. Wells. —spiritual, —carnal.] The "spiritual" man here appears to signify the man endmed with the fruits of the good Spirit, and who "walketh in the Spirit, not fulfiling the lust of the flesh," Rom. viii. 1, 4; Gal. v. 16. The "carnal" imports men, through the too great prevalence of their carnal appetites lusting against the Spirit, still subject to such things, as shewed in them some strong remains of a carnal mind. What the Apostle says in commendation of the "faith, utterance, and knowledge" of the Corinthians, 1 Cor. i. 5; 2 Cor. viii. 7, must be restrained to some few of them, who enjoyed these gifts for the instruction of the rest, so that the generality of them might notwithstanding be "babes in Christ;" or, this "faith, utterance, and knowledge" must be restrained to the gifts of miracles, of tongues, and the interpretation of them, bestowed for the confirmation of the Gospel and for the good of others on them who were not "spiritual" in the best sense, but of very small proficiency in the saving fruits of the good Spirit. Hence we find them "puffed up" on account of these gifts, envying others who had them in a higher measure, and abusing them to vain ostentation and confusion in the church, instead of using them to edification, which things sufficiently evidence that they were but "babes in Christ." Dr. Whitby. —babes in Christ.] First beginners, who have made but little or no progress in Christ." Dr. Wells. Men are ordinarily made capable of Divine knowledge and graces by degrees: those, not first prepared by the lower, cannot attain the higher. See John xvi. 12. Bp. Fell. 2. — not to know any thing among you, &c.] That is, not to discover any other knowledge to you: to act as one who knew nothing of the eloquence and wisdom of the Greeks, but only to give you the knowledge of a crucified Saviour, which was to them "foolishness," chap. i. 23. Dr. Whitby. "To know Jesus Christ, and Him crucified," was to know, not simply to believe, but to know in such a manner as to be able to teach others, that Jesus of Nazareth was the Messiah announced by the Prophets from the beginning of the world; and to understand that the sufferings of the Messiah were the means appointed by God for man's deliverance from sin and damnation. This knowledge, therefore, of Jesus Christ, and Him crucified, to which St. Paul laid claim, contained an accurate knowledge of the ancient prophecies; a clear apprehension of their necessary reference to the Messiah; a discernment of their exact completion in the person of Jesus; and an insight into that great mystery of godliness, the expiation of the actual sins of men, and the cleansing of man's sinful nature, by the shedding of the blood of Christ. And who is sufficient for these things? That no study can attain this knowledge of Christ in the degree in which the Apostles possessed it, he who confesses not, hath studied Christ to little purpose: but he who imagines that Christ may thus be known by men uninformed both by inspiration and education, or imagines that where inspiration is wanting education may contribute nothing at all in aid of the deficiency; that is, to make my meaning very plain, he who imagines that, of uninspired men, the learned and the unlearned are equally qualified to be teachers of the word of God; he who builds this extravagant opinion upon the terms in which the Apostle speaks of the knowledge of Christ, as the only knowledge to which he himself made pretensions; only proves that more learning is necessary than he is aware of, to the right apprehension of this single text. Bp. Horsley. 2. —with milk, and not with meat.] With the "milk" of the first principles of religion, not with the strong "meat" of harder and higher doctrines. Bp. Hall. 3. — in weakness.] Of the body and of speech, "his bodily presence being weak" and mean, "and his speech contemptible," 2 Cor. x. 10. This infirmity of flesh rendering him despicable in the eyes of others. Dr. Whitby. — and in fear, and in much trembling.] In much swe of that great and weighty charge which I sustained; in much fear of those many and spiteful machinations of mine enemies against me. Bp. Hall. St. Paul's "fear" at Corinth is intimated in Acts xviii. 9. Bp. Pearce. 3. —envying, and strife, and decisions.] Which are Strifes and divisions reproved. Christ the only foundation. Anno DOMINI 59. Or, factions. ing to men? and strife, and || divisions, are ye not carnal, and walk † as men? 4. — but in demonstration of the Spirit and of power:] It appears best to understand these expressions, as Ori- 5. — ministers by whom ye believed, &c.] Not the authors of our faith, but only instruments of conveying to us the doctrine of Christ, according to the different commissions given them by the Holy Ghost. Dr. Hammond. 6. — we speak wisdom] Or, what is justly accounted the greatest wisdom, "among them that are perfect," that is, who thoroughly understand the nature of the Christian religion. Dr. Wells. Who are fully instructed in the principles of the Christian faith. That this is the sense of the word "perfect" here, appears from the opposition of those that are perfect to "babes in Christ," as in Heb. v. 12, 13; vi. 1. Compare Matt. xix. 21; Phil. iii. 15. See also 1 Cor. xiii. 10; Col. i. 28; Heb. v. 14. Dr. Whitby. — not the wisdom of this world.] That is, neither the arts and sciences of the Greeks, nor the rabbinical conceits of the Jews. Dr. Wells. — nor of the princes of this world.] Not such learning as is approved and encouraged by either the Gentile or the Jewish princes or great men. Dr. Wells. — that come to nought:] The Apostle means, that such wisdom avails them nothing as to their spiritual and eternal welfare. Dr. Wells. 7. — the wisdom of God in a mystery.] That wise dispension of God in giving up His Son, which was hidden under the Jewish types, and only darkly spoken of by the Prophets. Dr. Hammond. — the hidden wisdom.] "Hidden" before, not after, the revelation of it: for this mystery, saith the Apostle, "God hath revealed unto us by his Spirit," ver. 10. It is the mystery, which hath been "hid from ages and generations, but now is made manifest to His saints," Rom. xvi. 25, 26; Eph. i. 9; iii. 3, 4, 9, 10; vi. 19; Col. i. 26, 27; ii. 2; iv. 3, 4. Dr. Whitby. — which God ordained before the world] Determined by God from the beginning to be now revealed to us. Dr. Hammond. "Before the world," and so, long before the Jewish constitution. Dr. Wells. — unto our glory:] That is, to be the means of our happiness and glory. Dr. Whitby, Bp. Hall. 7. — neither is he that planteth any thing.] So that you should glory in one more than in the other, or desire to be distinguished by their names. Drs. Wells and Whitby. 8. — none of the princes of this world] Jewish or Gentile. Dr. Wells. Namely, Herod, Pontius Pilate, the high priests, and the other governours of Judea. Bp. Hall. — the Lord of glory.] Him, who by the voice from heaven and His miracles, as well as by their own prophecies, appeared to be God Himself come down from heaven. Dr. Hammond. Not a mere man, not an angel, not an archangel, but the only begotten Son of God, of the same essence and glory with the Father. The same Apostle, or rather the Spirit of God Himself, speaking in him, makes use of language to the same effect, Acts xx. 28, where he speaks of "the church of God, which He hath purchased with his own blood." Bp. Beveridge. As in this verse, compared with Ps. xxiv. 10, and Isai. vi. 3, is contained a clear proof of the true God's wise, but secret, counsel for bringing men to glory. Anno DOMINI 69. o Iasi. 64. 4. 8. Now he that planteth and he that watereth are one:] That is, are but as one instrument or agent of the same God; their pains are directed all to one end. Bp. Hall. The Apostle here advances a second argument for union. As if he had said, The doctrine of both of us is but one; both of us have had the same design of establishing men in the doctrine of Christ: though, according to the labour, that either of us has taken in the work, we may have different degrees of reward. And consequently though one labourer may deserve more honour than another, yet ought not this to be an occasion of division or schism among you, because, our design and doctrine being the same, your faith ought to be the same also. Dr. Hammond. 9. But as it is written, &c.] These words, quoted from Iasi. Ixiv. 4, do not immediately respect the blessings of another world, but are spoken by the Prophet of the Gospel state, and the blessings then to be enjoyed by them that love God, Rom. viii. 28. Dr. Whitby. 9. For we are labourers together with God:] Rather, 'fellow-labourers of God!' servants or officers of God, co-operating with each other in that great work, which, when it is completed, must be attributed not to them, who are the instruments, but to God, who is the author and accomplisher of all. Dr. Hammond. God is always represented in Scripture as the Master of the "husbandry" or vineyard, or of the "building," under which images His church is described. All preachers or ministers of the Gospel are "fellow-labourers" employed by God therein. And this is agreeable to the design of the Apostle. Dr. Wells. 10. But God hath revealed them unto us by his Spirit.] As not being discoverable by any man's natural abilities. Dr. Wells. 10. — I have laid the foundation.] "Jesus Christ, and Him crucified," chap. ii. 2. Drs. Hammond and Whitby. 11. For what man knoweth the things of a man, &c.] For what man knoweth a man's secret thoughts, but only himself, and his own soul or spirit? even so, the secret counsels and mysteries of God can none know, but the Spirit of God only. Bp. Hall. "No man," properly, as in the original, 'no one,' not only man, but other creature, as angel. Accordingly what the Apostle here asserts holds good of the angels and all created beings; of all beings but God Himself; whence it follows, that the Holy Spirit is undoubtedly God. Dr. Wells. From what the Apostle here asserts, it seems to be a plain consequence, 1st, that the Holy Spirit is omniscient, as "knowing all things, even the deep things of God;" 2dly, that the Holy Spirit is with God and in God, even as intimately as the soul is in the body. Dr. Whitby. 11. — which is Jesus Christ.] On whom alone the Church of God is originally founded and built. Bp. Hall. 12. Now we have received, &c.] We, the true Apostles; or rather, 1: for though he speaks in the plural number, to avoid ostentation, as it might be interpreted; yet he is here justifying himself, and showing the Corinthians, that none of them had reason to forsake and slight him, to follow and cry up a false apostle. That he is speaking of himself in plain from the next verse, compared with chap. i. 17; and ii. 1. Locke. — not the spirit of the world.] Which suggests worldly wisdom. Dr. Whitby. — that we might know the things that are freely given to us of God.] That we might, by his illumination and grace, know and apprehend the great, spiritual, and heavenly blessings of forgiveness and salvation, that are freely given to us of God. Bp. Hall. 12. — gold, silver, precious stones.] That is, sound doctrine: "wood, bay, stubble," that is, unsound doctrine. Dr. Wells. The meaning is, that persons must not mix doctrines of their own invention with the Gospel of Christ; for when "the Lord Jesus shall be revealed from heaven in flaming fire," 2 Thess. i. 7, 8, to judge the world, such notions will not stand the trial. Abp. Secker. 13. not in the words which man's wisdom teacheth.] Not with rhetorical eloquence, but in the words or manner of expression, which the Holy Ghost teaches, plain indeed, yet not without a peculiar and most affecting eloquence. Dr. Wells. From this and the preceding verse, as also from the following, it is evident, that the Apostles spake and writ by inspiration of the Holy Ghost, as did the Prophets of old time, and delivered, as from God, only those things, which God revealed to them by the Holy Spirit, according to the words of St. Peter, 1 Pet. i. 12. Dr. Whitby. The pretended teachers of the Corinthians could 13. — for the day shall declare it, because it shall be revealed by fire:] There is a day coming which shall clearly declare, what sort of doctrine it is, because it shall be made manifest by the fire of God's judgment. Bp. Hall. 14, 15. — the natural man — he that is spiritual] Anno DOMINI 68. d 2 Pet. 1. 16. His unsearchableness. Milk is fit for children. Anno DOMINI 50. 14. If any man's work abide] As gold abides the fire: that is, if at the day of judgment any man upon his trial shall be found to have preached sound doctrine. Dr. Wells. 15. If any man's works shall be burned.] If his doctrine be frivolous, like straw, or stubble, or wood, apt to be burnt up, and so to be wasted in that fiery examination. Bp. Hall. That is, if he be found to have preached unsound doctrine, provided it be erroneous only in matters of inferior consequence, and not subversive of the foundation of Christianity. Dr. Wells. — he shall suffer loss:] He shall lose his labour in teaching it, so that his works in the ministry shall be of no advantage to him. Bp. Hall, Dr. Wells. — but he himself shall be saved:] Because he holds and maintains the foundation. Bp. Hall. Upon timely repentance, or by not having actually denied Christ, notwithstanding he has built upon that foundation some erroneous doctrines, he shall be more mercifully dealt with by Christ, and freed from having his portion with unbelievers. Dr. Hammond. — yet so as by fire.] That is, not without great hazard and difficulty: as St. Chrysostom expresses it, like one that, when his house is set on fire at midnight, wakes, and leaps out of the bed, and runs naked out of — let him become a fool,] Or, embrace that Gospel and doctrine of Christ, which the world calls foolishness. Dr. Whitby. 16. Know ye not &c.] The Apostle here passes from false doctrines, to the evil effects of them in the divisions of the Corinthians. Dr. Whitby. — that ye are the temple of God, &c.] That ye are the spiritual temple of God, built by Him, and consecrated to His own service; and as God testified His presence and inhabitation in the material temple, so the Spirit of God dwelleth in you? Bp. Hall. 17. If any man defile the temple of God,] By dividing that church which is His temple, and in which one and the same Spirit dwells, into parts and factions. Or the words may be referred to the corrupting of the temple of God by filthiness of the flesh, uncleanness and fornication; or by filthiness of the spirit, that is, idolatrous practices: both which the Corinthians were guilty of. Compare chap. vi. 15—19; 2 Cor. vi. 16; vii. 1. Dr. Whitby. 18. — seemeth to be wise in this world,] That is, in the wisdom of this world. That the Corinthians were induced to eat things offered to idols in the idol temples, by men pretending to great knowledge, see chap. viii. 1, 2. Such men also introduced among them the doctrine of the lawfulness of fornication. Agreeable to this interpretation of the two last verses is the remark of the ancients, who say that the Apostle in the 17th verse begins to speak of him that had committed fornication, chap. v. 1; and against them who by filthy practices had corrupted their bodies, and violated the temple of the Holy Ghost. Dr. Whitby. 19. — He taketh the wise in their own craftiness.] He maketh the craftiness of those, who think themselves wise, the occasion of their destruction. Dr. Macknight. 21. Therefore let no man glory in men.] So as to be induced by esteem for them to rend or divide the church, or to indulge in those vile practices which corrupt the temple of God. Dr. Whitby. — For all things are your's;] That is, designed by God for your service unto salvation. Dr. Wells. 22. — or things present, or things to come; all are your's;] The Apostle means, that by the direction of the providence of God, all things prosperous or adverse, whether present or future, shall be made subservient to the promoting of the virtue of believers in the present life, and of their felicity in the life to come. Among the rest, death itself is theirs, as it is the appointed means of bringing them to the vision and enjoyment of God. Dr. Macknight. 23. And ye are Christ's; and Christ is God's.] And the conclusion from hence is this, that you give not up your faith to any but Christ, that you resolve firmly to obey Him, and adhere to Him uniformly, as He resigned Himself up to the will of God, to do and to suffer whatsoever He appointed Him, in the great office of being our Mediator and Redeemer. Dr. Hammond. Chap. IV. The Apostle here declares, that the Corinthians ought to respect the ministers of Christ, but that it was not for them to prefer some before others: that although he discharged his office with a good conscience, he did not think himself better than his colleagues; that the gifts, with which ministers are endowed, proceed from God; and that God alone is to judge of their fidelity. He argues with the heads of the faction, and represents their pride and vainglory. And as the persecutions, to which he was exposed, gave some men occasion to despise him, he describes the evils which he endured, and the patience with which he suffered them, and even glories in them, that so he might induce the Corinthians to think of him as they ought, and to imitate his patience, meekness, and humility. He proposes to send Timothy to them, to give them still further assurances how constant he was to himself and them: and he threatens those who suggested that he dread not make his personal appearance amongst them. Ostervold, Pyle. Ver. 1. Let a man so account of us, &c.] Let Chris- Anno DOMINI 26. In what account ministers ought to be had. Anno DOMINI 59. — then shall every man have praise of God.] Those, who have discharged their stewardship fairly and honestly, shall be rewarded by their own Master and proper Judge, the just and all-seeing God. Dean Stanhope. As they that deserve shall have blame, so every man that hath done well, shall be by God justified and commended. Dr. Hammond. 3. But with me it is a very small thing that I should be judged of you.] Not that he was unconcerned, whether the Corinthians had a good esteem of him or not: the contrary is evident from the whole drift of his Epistles, in which he labours to convince them of the truth of his doctrine, and of his sincerity in the discharge of his office, and rejoiceth greatly in their affection to him, 2 Cor. vi. 13; vii. 14, 15; viii. 24. His meaning only is, that their judgment is little to him, in comparison of the final and unerring judgment of the Lord. Dr. Whitby. — I judge not mine own self.] I dare not rely upon my own judgment, so far as to depreciate others, and prefer myself. Dean Stanhope. 4. For I know nothing by myself; &c.] For though, I bless God, my conscience reproaches me not with any neglect or mismanagement in my office, yet I will not be bold to say, I am absolutely clear of any. Because God will make a stricter inquiry into these matters, and knows me better than I do myself. Dean Stanhope. See the note from Bp. Sanderson on 2 Cor. i. 12. 5. Therefore judge nothing before the time.] Suspend such censures of your teachers, and do not anticipate the judgment of God. Dean Stanhope. The Apostle does not mean to condemn all judgment, civil or ecclesiastical, of any person's deeds or words; or bid us suspend our judgment of things occurring to our senses, till the day of judgment: but only forbids our censures of things uncertain, of which no righteous judgment can be passed, because we cannot be certain of the truth of that judgment, and of things, of which it belongs not to us to judge. Dr. Whitby. This is one of those general expressions, of which there are a great number in Scripture, that must be limited by the subject to which they are applied. Dr. Macknight. — the Lord] That is, the Lord Jesus Christ. This is a strong proof of the divinity of our blessed Saviour. He that has knowledge of the heart, of the secrets of the hearts of all men, and has all these subject to His judgment, is undoubtedly God. See 1 Kings viii. 39; 1 Chron. xxviii. 9; Jer. xvii. 10. But Christ ascribes all this knowledge to Himself, Rev. ii. 23. Therefore He is essentially and really God. Burkitt, Dr. Whitby. hearts: and then shall every man have praise of God. 6. — these things,—I have in a figure transferred &c.] I have thus said in the persons of myself and Apollos, to give you, under that figure, a general rule how to demean yourselves to any other ministers of the Gospel. Dr. Hammond. The Apostle appears to refer to what he had said, chap. iii. 5—8. Dr. Whitby. — above that which is written.] That is, above the directions here given. Dr. Hammond. Or, as it has been explained in something of a different sense, above what Scripture warrants. Dr. Doddridge. 7. For who maketh thee to differ from another? &c.] As if the Apostle had said, Who is it that maketh one minister to differ from and excel another? Is it not God? If so, then let those ministers, who have received the greatest gifts from God, whom the inspiration of the Almighty hath made most wise and understanding, be most humble themselves; and let none take occasion from thence to despise others who have received less. Burkitt. The Apostle is manifestly speaking here of those gifts of the Spirit, which were immediately infused without human industry, and were dispensed by God and by His Spirit, according to His good pleasure, chap. iii. 6; xii. 11. But it cannot be hence argued, that no man doth any thing to make himself differ from another, in any virtue or in any pious dispositions, in which we are continually exhorted to excel, and in which we differ from one another, as by God's grace preventing and exciting us, so by our faculties co-operating with that grace. Dr. Whitby. According to the judgment of the most learned expositors, the Apostle speaks here, not of sanctifying, but of edifying grace: that is, such as was given to the teachers, not so much for the private good of themselves, as for the benefit of the Church, as appears chap. iii. 5. The ministers of the Church being then qualified for their work by miracle, the Apostle justly checks their arrogance for glorying in such gifts, as were not acquired by their own study and industry, but inspired into them immediately of the Holy Ghost: which abilities therefore were not rewardable nor commendable in them that had them, as to the manner of possession, chap. ix. 16, 17; Gal. i. 11, 12; but only so far forth as they did employ and improve them for the edification of the church. Bp. Womack. The apostles spectacles to the world. Anno DOMINI 1st. 8. Now ye are full, now ye are rich, &c.] In these words the Apostle ironically rebukes the overwrening opinion, which the Corinthians had of their present attainments and spiritual perfections. As if he had said, Now you think yourselves so full and rich in all kinds of knowledge, that you despise your spiritual fathers, who first converted you to the faith. Burkitt. —full,—rich.] “Full” of secular wisdom; “rich” both in wealth and in spiritual gifts, chap. xiv. 26. All the ancient commentators having noticed in their prefaces to this Epistle, that Corinth was a city, which abounded in wealth, and was full of rhetoricians and philosophers, and that hence arose their disorders, pride, and vainglory, as well as from their gifts; the text appears to require this twofold interpretation. Dr. Whitby. —I would to God ye did reign.] I wish with all my heart your happiness were real, that we might be sharers in it: but verily I fear that you are only puffed up with false notions, and that ye have little, except in conceit. Burkitt. 9.—us the apostles last, as it were appointed to death.] This is an allusion to the Roman theatrical spectacles. From a passage of Seneca's Epistles, quoted by Dr. Whitby, it appears, that in the morning those combatants, to whom was given a chance of escaping with their lives, fought with the wild beasts armed. But in the afternoon the gladiators fought naked; and he who escaped was only reserved for slaughter to another day: so that they might well be called persons “appointed to death.” By comparing the Apostles to these devoted persons, St. Paul has given us a strong and affecting picture of the dangers which the Apostles encountered in the course of their ministry: dangers, which at length proved fatal to the majority of them. Dr. MacKnight. The design of Providence was, that hereby the world, to whom the Apostles preached the Gospel, might be fully convinced of their sincerity in the preaching of it; that they sought not themselves, or their own ease and advantage, but were content for the propagation of the Gospel, of which they were ministers, to endure the greatest inconveniences, necessities, and extremities. This was sufficient to satisfy all sober and reasonable persons that they had no design of their own, that their only aim was the advancement of that truth, which, with so great a loss and hazard to themselves, they constantly published to the world. Bp. Bull. 10. We are fools for Christ's sake, &c.] We are vile and despised for doing our duty, the exercise of our apostolic office; but you forsooth are very wise men, deeply learned in the doctrine of Christ, &c. Dr. Hammond. In this verse the Apostle repeats ironically the things which his enemies at Corinth said of him. And in the same spirit of irony he attributes to them the contrary qualities. Dr. MacKnight. 11.—are naked.] Not strictly so, but ill clothed. Bp. Pearce. 12. And labour, working with our own hands.] The Apostles, whose whole lives were dedicated to preaching the Gospel of Christ, yet were not elevated above the common relations, they did not undervalue the common duties, of life. The very reverse: they frequently recalled men to observe, but never encouraged them to neglect, such duties; they never exhorted them to abandon business or industry; and to retire to the cave or the desert for the purpose of indulging indolence or spiritual pride beneath the mask of devotion, and thus becoming a burden to others for their support, without contributing any thing to the general good. We observe in their conduct no unnecessary austerities, no self-inflicted sufferings, no habitual melancholy; not even in St. Paul, whose conduct is more particularly detailed, and whose remorse for having persecuted the church of Christ had made the deepest impression on his soul: even he did not attempt to atone for his offence by solitude and penance, but by indefatigable activity in the service of that Christ whom he had persecuted: this was sincerity, not enthusiasm. Imposers would not adhere to a religion attended with such difficulties as are here enumerated; see ver. 9—12; enthusiasts would not endeavour to exhibit an example of active, humble industry, even in the midst of the most severe persecutions, and most important religious engagements. The conduct, as well as the language, of the Apostle bespeaks “truth and soberness.” Dr. Graves. 13.—as the filth of the earth.] When a city was under any great calamity, the heathens used to choose out some very base, vile, and sordid person, whom they burnt in a ditch, and cast the ashes with imprecations into the sea, for the purification of the city. This is what is meant by “the filth” of the world: and “the offescouring of all things” appears to be another expression for the same thing; namely, the vilest refuse creature in a city, such as used to be the expulsion in a publick calamity: or else it signifies the dirt and filth which scavengers rake together in the street, and carry to the dunghill. Dr. Hammond, Burkitt. We may observe here the several kinds of sufferings to which the holy Apostles were exposed: hunger and want, poverty and reproach, persecution and death. They suffered in their bodies by hunger, and nakedness, and stripes: in their names by scandals and reproaches, being accounted “the filth of the earth and the offescouring of all things.” Nor was it only at their first entrance on the apostolic office that they met with this usage; but all along, from the first hour that they began to preach the Gospel, “even unto this present hour,” saith St. Paul. The manner too, in which they supported this burden of reproach, disgrace, and persecution, is not less remarkable. “Being reviled, The apostles our fathers in Christ, I. CORINTHIANS. whom we ought to follow. Anno DOMINI 50. and are the offscouring of all things unto this day. 14. I write not these things to shame you.] For having increased my sufferings by the calumnies you have uttered against me. In this apology for mentioning his sufferings, the Apostle hath shewn admirable prudence and the greatest goodness of heart. Dr. MacKnight. —as my beloved sons I warn you.] Out of the affections of a father I advise and admonish you to behave yourselves more like dutiful children towards me. Drs. Hammond and Whitby. 15.—I have begotten you through the gospel.] That is, converted you to Christianity. Dr. Wells. 16.—be ye followers of me.] Your spiritual father, adhering to those doctrines which I taught you. Dr. Wells. St. Paul here, ver. 8—16, by giving an account of his own carriage, gently rebukes them for following men of a different character, and exhorts them to be followers of himself. Locke. 17.—Timotheus,—my beloved son, and faithful in the Lord.] Whom I converted to the faith, and one who hath long associated with me, and done me faithful service in propagating the Gospel. Dr. Hammond. —who shall bring you into remembrance of my ways &c.] Who therefore exactly knowing my whole course of Christian doctrine, may be your remembrancer, and tell you what is my doctrine and practice in every church, where I come to confirm them. Dr. Hammond. 18.—as though I would not come to you.] As not being able to defend myself against my opposers. Dr. Wells. It appears from 2 Cor. i. 15—18, that St. Paul had not only intended, but even promised them a visit before, but had not been able to execute his intention. And this seeming breach of his word, and the delay of his visit, had with some, who were evil affected towards him, given birth to a suggestion, that he would come no more to Corinth. Archdeacon Paley. 19.—not the speech—but the power.] Not their eloquence, but the spiritual authority which attends their preaching. Dr. Whitby. What miraculous gifts of the Holy Ghost are in them. Dr. Wells. 20. For the kingdom of God is not in word, but in power.] The Gospel is not propagated by a fluent tongue and eloquent discourse, but by the miraculous operations of the Holy Ghost. Dr. Wells. It is propagated, saith Theophylact, 'by miracles done by the power of the Spirit.' Dr. Whitby. 21.—with a rod.] With a rod of censure to correct your exorbitances. Bp. Hall. That the Apostles had the power of inflicting temporal punishments on the persons of some, who opposed the progress, or notoriously violated the rules, of the Gospel, is the opinion of all the ancient commentators, who instance in the death inflicted by St. Peter on Ananias and Sapphira, Acts v. 5, 10; the blindness inflicted by St. Paul on Elymas, chap. xiii. 11; the delivery of Hymeneus and Alexander, and of the incestuous person, unto Satan, 1 Tim. i. 20; 1 Cor. v. 5; that their bodies might be chastised with some disease. And so they interpret these words, "shall I come unto you with a rod?" that is, with punishments and chastisements? This sense is confirmed by the words of the Apostle, 2 Cor. xiii. 10. Opposed to this power of inflicting chastisements is "the spirit of meekness" that follows; namely, mercifulness in withholding punishment on sight of their speedy refor- Ver. 1.—fornication.] The original word denotes all kinds of uncleanness. It here signifies incest joined with adultery, the woman's husband being still living, as appears from 2 Cor. vii. 12. Dr. Macknight. — not so much as named among the Gentiles.] Not countenanced among civilized heathens, but forbidden by their laws. Cicero calls it 'an unheard of wickedness.' Dr. Whitby. Ver. 1. — a matter] An action or suit. Dr. Hammond. — before the unjust, and not before the saints? ] Before the heathen magistrate, and not let the matter be decided by your fellow Christians? Dr. Wells. The heathens are called "unjust" or "unrighteous," in the same sense that Christians are called "saints" or "holy." For as the latter were called "saints" on account, not of the real sanctity of their manners, but of their professed faith; so the former were called "unrighteous," on account of their idolatry and unbelief, ver. 6, although many of them were remarkable for their regard to justice and to all the duties of morality. Dr. Macknight, Bp. Pearce. 2. And ye are puffed up.] Partly with pride of their own gifts, partly with vainglory on account of their admired teachers. Burkitt. — might be taken away from among you.] That is, be excommunicated, or turned out of your church. Dr. Wells. 2, 3. Do ye not know, &c.] What particular judgment is here meant, it is not easy to assign or determine. 3.—present in spirit.] See the notes on the next verse, particularly Dr. Whitby's. — have judged already.] Have already passed sentence on him that hath thus offended. The sentence is contained in the two following verses. Dr. Hammond. 4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit.] That in a publick assembly gathered in the name of our Lord Jesus Christ, in which assembly you are to suppose me present among you. Dr. Hammond. Or, in which assembly I will in my desire, and consent, and approbation, be present with you. Bp. Hall. — with the power of our Lord Jesus Christ.] Committed ordinarily to His church, so far as to excommunicate; and extraordinarily to His Apostles, so far as in a miraculous manner to give the devil power over the body of the excommunicated person. Dr. Wells. Among the powers of Christ which attended the preaching of the Gospel this was one, of delivering men concerning him that hath so done this deed, Anno DOMINI 59. 5.—that the spirit may be saved &c.] That the disease may be a means to bring him to a sense of his sin, and to reformation, and so to salvation also. Dr. Hammond. 6. Your glorying is not good.] Ye Corinthians have no reason to pride yourselves, and to boast and glory of your estate, while ye have such foul sins among you. Bp. Hall. — a little leaven leaveneth the whole lump?] So such a member, continued among you, will defile your whole body or society of Christians. Burkitt. 7. Purge out therefore the old leaven, &c.] The Apostle pursues the similitude of leaven in allusion to the Jewish custom, before the celebration of the passover, when the people were commanded to cast all leaven out of their houses upon penalty of being cut off from the congregation of Israel. Burkitt. — as ye are unleavened.] That is, forasmuch as your Christianity obliges you so to be. Dr. Whitby. The end of Christianity was to call them from their former wicked courses to newness or holiness of life. This was the spiritual meaning of the command in the Mosaick law, concerning the keeping of the passover with unleavened bread. And as Christ is "our Passover," represented by the paschal lamb under the law, and as such "is sacrificed," the Apostle therefore exhorts the Corinthians to adhere to the true spiritual meaning of the commandment, and to "keep the feast" of the Christian passover, not only by putting away from themselves all sinful practices, and following after sincere and true piety; but also by putting out of the communion of the church every vicious wicked person, and retaining amongst them those only who were free from any mixture of false and impious doctrines, and embraced the truth of the Gospel, which he had taught. Dr. Wells. The great virtue and efficacy of the sacrifice of Christ was plainly signified by the Jewish passover, wherein the lamb was slain, and the sinner did escape and was passed by. In allusion to this St. Paul makes no scruple to call Christ "our Passover," or Paschal Lamb, who was slain that we might escape. "Christ our Passover is slain (or offered) for us;" that is, He, by Heinous offenders are to be avoided. I. CORINTHIANS. Against going to law with brethren. Anno DOMINI 59. 9. I wrote unto you in an epistle.] Some learned men have thought from this passage, that St. Paul wrote an epistle to the Corinthians before he wrote this. It is certain that no such epistle is quoted or alluded to by any ancient author now extant; and therefore others have supposed, what seems more probable, that in this passage St. Paul referred to the former part of this Epistle. Bp. Tomline. 10. Yet not altogether with the fornicators of this world.] Yet I did not intend to require you to avoid the company of heathenish fornicators, or of covetous, or oppressive, or idolatrous heathens; for then ye must go out of the world. Bp. Hull. — then must ye needs go out of the world.] Ye must depart out of their cities. Dr. Hammond. 11. — that is called a brother] Professing himself a Christian. Dr. Wells. — with such an one no not to eat.] Not to admit him to their own table, much less to that of Christ. Burkitt, Dr. Hammond. Were we to observe this rule with strictness, now that all the world around us are become Christians, we should be obliged to go out of the world. Nevertheless, as Dr. Wall observes, the main sense of it is an everlasting rule: that a conscientious Christian should choose, as far as he can, the company, intercourse, and familiarity of good men, and such as fear God; and avoid, as far as his necessary affairs will permit, the conversation and fellowship of such as St. Paul here describes. This is a thing (whatsoever decay there be of publick discipline) in each particular Christian's power. Dr. Macknight. 12. For what have I to do to judge them also that are without? &c.] As if the Apostle had said, My jurisdiction extendeth not to heathens; I have nothing to do with judging and censuring "them that are without" the church: but such as are "within" the pale of the church, your own members, who own your jurisdiction, these you have an undoubted right and power to judge, leaving the other to the judgment of God. judgeth. Therefore put away from among yourselves that wicked person. Anno DOMINI 59. ## CHAP. VI. 4. If then ye have judgments of things pertaining to this life, &c.] Whenever therefore you have any debate about matters of right between man and man, which the parties cannot agree upon, if you do not think fit to trust your church governors with it, refer it to an arbitration of two or three of even the meanest of your Christian brethren. Pyle. Refer it to the meanest and simplest Christians, or even set them in the tribunal, rather than carry your controversy before the Gentile courts. Dr. Hammond. 7. Now therefore there is utterly a fault among you, &c.] It is not so well that you go to law at all; it were the part of a more excellent magnanimous Christian spirit, to be content to lose somewhat of his own, to bear some injuries, rather than to go to law upon every trespass. Dr. Hammond. 8. Nay, ye do wrong, and defraud, &c.] But some of you are so far from this excellent Christian temper, that you are ready to injure others, even your fellow Christians. Dr. Hammond. Some persons have condemned lawsuits as forbidden by the Gospel, and support their opinion by this passage of St. Paul. But we must so interpret the direction of the Apostle, as to reconcile it at least with his own practice. Now be often put himself under the protection of the Roman law, and claimed his privilege as a Roman citizen, and pleaded his cause before Pagan magistrates, and appealed to Cesar, to escape the hands of his wicked countrymen. When St. Paul gave this direction to the Corinthians, they, as well as other Christian societies, lived in Pagan cities, under Pagan governments, by which they were sometimes indulged with connivance and toleration, at other times hated, oppressed, and persecuted. He therefore doth not forbid them to go to law with unbelievers, and to appeal to Pagan courts of judicature; if they were grievously injured and defrauded by such persons. But he forbids them to go to law with one another, and to carry their causes to those Pagan tribunals, which would be a disgrace to them, and bring an evil report upon the religion which they professed. He exhorts them, instead of having recourse to such scandalous methods, to refer all their differences to arbitrators or judges chosen out of their own body, and to submit to their determinations. Now in these days, and in countries where 9. Know ye not that the unrighteous &c.] As if he had said, Is it possible you should be ignorant of so great a truth as this, so often and so plainly taught you by the Gospel of Christ? Certainly if you know not this, you know nothing in Christianity. God is infinitely good and merciful, and it is out of that infinite goodness and mercy, that He bestows the gift of eternal life upon any man; but God is also infinitely wise, and righteous, and holy; and therefore He will not, I think I may say He cannot, confer the rich donative upon any unrighteous or unholy person. St. Paul here seems to count it strange, that any man, who had been taught the truth as it is in Jesus, should either not know, or not believe, or not consider this. Bp. Bull. 11. And such were some of you.] Such sins as these were ordinary among you in the time of your heathen state: but now you have given up your names to Christianity, which denounce the judgment against all those: your baptism is a renouncing of them all; your sanctification by the Spirit directly contrary to it; your justification by what Christ hath suffered and done for you, utterly incompatible with such impurities and iniquities. Dr. Hammond. "Ye are washed," that is, your former sins are washed away or forgiven at your baptism: "but ye are sanctified," that is, made saints or members of Christ's church, and as such ought now to follow after holiness and purity of life: "but ye are justified," that is, put into a state of justification. Dr. Wells. Here having been washed in Christ's name doth, in congruity with what is said in other places, denote baptism in His name; being sanctified and justified do express the first benefits accompanying that baptism. And indeed, wherever a general remission of sins, or a full sanctification, or consecration, and justification of men's persons in God's sight, are mentioned; that remission of sins, that separation, or dedication unto God's service, that reception into grace, which are consigned in baptism, are I conceive understood; there being no other season or occasion, wherein ordinarily and visibly God doth exhibit those benefits. Dr. Isaac Barrow. 12. All things are lawful unto me, &c.] The Apostle Anno DOMINI 51. Our bodies are the members of Christ. ADDED DOMINI 59. Or, prediable. but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13. Meats for the belly, &c.] Meats are ordained for the belly, and the belly is at present ordained for the reception of meats: but as God will destroy meats, so will He destroy the belly also, as to the use it now hath: for in the resurrection men shall neither hunger nor thirst any more. Burkitt. The Apostle's argument is, that in the next life, which is a spiritual life, the desire of meat shall be taken away; and therefore even here we should keep the flesh in due subordination to the spirit. Dr. Hammond. — Now the body is not for fornication, &c.] From this verse to the end of the chapter, the Apostle labours by sundry arguments to convince the Corinthians of the exceeding sinfulness of the sin of fornication, partly because they reckoned it among indifferent things, and also because, before their conversion to Christianity, they were notoriously addicted to this sin. Burkitt. — but for the Lord; &c.] The body is not to be prostituted to lust, but to be consecrated to the Lord; and the Lord challenges the members of the body to be the property of Himself, who is their head. Bp. Hall. And who is the benefactor of our bodies as well as of our souls. Burkitt. 14. — and will also raise up us] Since therefore our bodies are to be raised, and to be fashioned like unto Christ's glorious body, they ought not to be defiled with lust here on earth. Burkitt. 15. — your bodies] As ye are Christians, "are the members of Christ," who is your head? 1 Cor. xii. 12, 27. Drs. Wells and Whitby. By reason of that perfect union, which is betwixt Christ and His Church, your bodies are the members of the mystical body of Christ. Bp. Hall. 17. But he that is joined unto the Lord] That is, he that keeps close to Christ's commandments, and so cleaves to Him, Deut. x. 20, hath a spiritual union with Him. Dr. Hammond. He is "one spirit" with Him, as being partaker of His Spirit; for by one Spirit we Christians are all united to this Head, Rom. viii. 11; 1 Cor. xii. 13. Dr. Whitby. 18. — Every sin that a man doeth] That is, every other sin, "is without" any proper debasement of "the body," and debases only the soul: "but he that committeth fornication sinneth against his own body," as well as against his soul, by debasing his body, and degrading it from its proper dignity and honour; making that the member of an harlot which was made to be a member of Christ. Dr. Wells, Burkitt. 19. — your body is the temple of the Holy Ghost] Two things concur to make up the notion of a temple. The Divinity dwells in it, and it is dedicated and consecrated to His use. And because the Holy Ghost dwells in the bodies of Christians, and they are appropriated to His use and service, therefore they are called His temple. Excellent is the inference of Tertullian, that 'since all Christians are become the temple of God, by virtue of His Holy Spirit sent into their hearts, and consecrating their bodies to His service, we should make chastity the keeper of this sacred house, and suffer nothing unclean or profane to enter into it, lest that God, who dwelleth in it, being offended, should desert His habitation thus defiled.' Dr. Whitby. 20. For ye are bought with a price.] Even the precious blood of Christ. Dr. Whitby. This price makes purchase of our bodies as well as of our souls, and so leaves us not at liberty to dispose of them as we please, but engages us to serve and glorify God in both. Dr. Hammond. Chap. VII. The Apostle, having finished the reprehensory part of his Epistle, proceeds to resolve divers cases of conscience, about which the Corinthians had written to him; particularly concerning marriage: not about the lawfulness of marriage, for that was not in dispute; but about the expediency of it at that time, whether it were advisable in that afflicted state of the church. Burkitt. Ver. 1.—It is good for a man not to touch a woman.] The meaning of the Apostle is, that a single life was more agreeable to the actual necessity, more convenient in regard to the then persecuted state of the church, as being a condition less distracted with cares and less troubled with business. Burkitt. cases.] A believer is not hereupon to be held in bondage to an unbelieving wife or husband, in case of the unbelieving party renouncing matrimonial society with the believer. Bp. Hall. — but God hath called us to peace.] The words may be taken as a caution, intimating that notwithstanding the foregoing indulgence, it is above all things to be remembered, that the believing party is to do the utmost that is consistent with Christianity, in order to live peaceably with the other. Dr. Wells. Ver. 1. — we know that we all have knowledge. &c.] We, who abstain from eating things offered unto idols in order to avoid offending the weak, know as well as others among you, who act differently, that an idol is nothing; for we all have this knowledge. Yet knowledge, when it is not joined with charity, is only apt to make men swell with pride; but love to God, and consequently to our neighbour, makes us have regard to the welfare of others in our actions, and thereby renders ourselves also truly Christians. Drs. Whitby and Wells. 2.—let every man] Who hath not the gift of continency. Dr. Wells. It is to be observed here, that the Apostle's expression is general, "every man," and "every woman" he excepts against no particular orders of persons, as is done by the church of Rome; but every one is permitted, nay, for avoiding fornication is commanded, to marry. It is to be observed further, that by the direction for "every man to have his own wife, and every woman her own husband," polygamy, or the sin of having either more wives or more husbands at the same time than one, is here forbidden. Burkitt. 2. — think that he knoweth any thing.] And by reason of that knowledge despiseeth others, not regarding their welfare. Dr. Whitby. 3. Let the husband render unto the wife due benevolence.] Let them on all occasions be ready mutually to oblige, and consult the happiness of each other. And let them not imagine that there is any perfection in living separate from each other, as if they were in a state of celibacy. Dr. Doddridge. 3. But if any man love God.] And his brethren, in and for God, the same man is approved and accepted of God: it is not therefore our knowledge, but our love, for which we are accepted of Him. Bp. Hall. 4. As concerning therefore the eating &c.] As to your question then, whether a Christian may eat of an idol entertainment, having no reverence for the idol, but doing it in a mere civil way; I say we know, as well as your new teachers can tell us, that the heathen demons or their images have no manner of divinity in them. Pyle. — an idol is nothing in the world.] Has no existence as a god, has no share in the government of the world. Dr. Macknight. Not absolutely nothing, whether by an idol be understood the image itself, or the sun, moon, air, Cesar, or the like, represented thereby: but, as Dr. Whitby remarks, 'nothing of a god, for the Apostle proves that an idol is nothing, because there is no God but one.' Parkhurst. 5.—for your incontinency.] Or, 'by reason of your not being able to contain.' Dr. Hammond. 5. — (as there be gods many, and lords many,)] That is, there are such in the estimation of the heathens, they having their celestial and terrestrial gods and lords. Dr. Whitby. 6. But I speak this] Namely, which I am now about to say, "by permission," and do "not of commandment" of the Lord enjoin abstinence from marriage, ver. 25. Dr. Whitby. See the notes on ver. 12, and 25. 6. But to us there is but one God, &c.] To us there 7.—that all men were even as I myself.] That all Christians could as easily live a single life in present circumstances, and exercise as resolute a command over their natural desires. Common sense requires us thus to limit the expression: for it would be a most flagrant absurdity to suppose that St. Paul wished marriage might entirely cease. Dr. Doddridge. 8.—the unmarried] Those who were so at the time of writing: widowers, and so properly joined with widows. Bp. Pearce. 10.—not I,] Only, "but the Lord" also, Matt. xix. 6, 9. Dr. Whitby. 12. But to the rest speak I, not the Lord:] But to the rest, that are unequally matched with infidels, I speak as an Apostle of Christ; having otherwise no express charge for it, either in the law or in the words of Christ. Bp. Hall. St. Paul does not say this to intimate, that this direction was given by him, only as a man using his natural reason: but to signify, that our Lord, in His discourse touching divorce, had not decided the case of the marriage of a believer with an infidel, but had left this to the decision of the Apostles, by the assistance of the Holy Ghost, who was promised to lead them into all truth. Dr. Whitby. 14.—is sanctified by the wife.] Or, because of the wife: that is, by becoming one flesh with the believing wife, he is to be reputed as sanctified, so far as relates to conjugal duties. Drs. Whitby and Wells. —else were your children unclean; but now are they holy.] That is, otherwise such children among you, as are born of one believing and one unbelieving parent, would be "unclean," or heathens in the sight of God: "but now" under the Gospel, they are esteemed for the sake of the believing parent as "holy;" or, as having by birth a title to be admitted into covenant with God; and so they are to be admitted into the Christian church by baptism, the outward rite appointed by God for admitting members into His church. Drs. Wells and Whitby, Burkitt. 15.—A brother or a sister is not under bondage in such 17. But as God hath distributed to every man, &c.] But whatever the success of that may be, let me desire every Christian to continue contentedly in that state, condition, and relation, wherein he was at his first conversion: and not think that Christianity dissolves his obligation to any natural or civil duties. Pyle. 18. — let him not become uncircumcised.] Let not the native Jew affect the state of him, who was born a Gentile: nor the native Gentile that of him, who was born a Jew. Burkitt. 19. Circumcision is nothing, &c.] For such outward things, on either side, are no part of Christianity, but the observation of the precepts of Christ is all in all. See Gal. v. 6; vi. 15. Dr. Hammond. That is, nothing now available to salvation, nothing that renders persons more or less acceptable in the sight of God; but the keeping of the commandments of God, this is all in all: for God regards, not men's outward conditions, but obedience to His commandments. Burkitt. 20. Let every man abide &c.] So again, for your civil relations in particular: let every one remain in the state, in which his Christianity found him. Pyle. It is plain from what immediately follows, that this is not an absolute command, but only signifies, that a man should not think himself discharged, by the privilege of his Christian state, from any ties or obligations, in which he was, as a member of civil society. Still it was lawful for Christians, as well as others, to change, in cases where it would have been lawful for them to change supposing that they had not become Christians. Locke. 21. — being a servant?] Or slave. The condition of slaves, according to the laws and customs of the Romans, was truly wretched and deplorable: far different from that of Hebrew servants among the Jews. A knowledge of the legal state of these unhappy persons under the Roman government, better enables us to enter into the full meaning and spirit of several passages of the New Testament, particularly in the Epistles of St. Paul. 22. — he that is called in the Lord, &c.] Though he be a slave to man, yet, as a Christian, he is Christ's freeman, John viii. 36, in the most honourable sense of true freedom: and the Christian, who is no man's slave, is yet a servant, and owes an absolute obedience to Christ, our common Lord and Master. Pyle. 23. Ye are bought with a price; &c.] Ye are bought to a holy freedom by the precious ransom of the blood of Christ. And therefore, if ye may be outwardly free, do not sell yourselves to the servitude of men; or, if ye be bondmen or servants, yet be not so the slaves of men, as for their sakes to do that which is unworthy of your Christian profession. Bp. Hall. Slaves were bought and sold in the market, as cattle are; and so by the price paid, there was a property acquired in them. This, therefore, is a reason for what he advised that they should not be slaves to men, because Christ had paid a price for them, and they belonged to Him. The slavery he speaks of is civil slavery, which he makes use of here to convince the Corinthians, that the civil ties of marriage were not dissolved by a man's becoming a Christian, since slavery itself was not; and in general, in the next verse he tells them, that nothing in any man's civil estate, or rights, is altered by his becoming a Christian. Locke. 25. Now concerning virgins] That is, such of either sex as have never yet been married. Dr. Wells. — as one that hath obtained mercy] As I am an Apostle of Christ, and one that hath obtained this mercy of the Lord to be faithful in the place wherein He set me: (Bp. Hall.) and on whose judgment you may rely in the matter. Dr. Wells. This, saith the Apostle, is all that is required of a minister of God, and steward of His mysteries, that he be found faithful in administering the grace of his apostleship, chap. iv. 1, 2. And this fidelity was still attended with the power of Christ assisting the Apostles, as appears from these words, "I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry." 1 Tim. i. 12. So that this phrase doth not imply, as some imagine, that the Apostle had only an ordinary assistance in this Anno DOMINI 50. free. Virginity wherefore to be embraced. Anno DOMINI 59. Or, necessity. 26.—for the present distress.] Considering the many and terrible persecutions, to which the church was then daily subject. Pyle. From the expression here it is evident that this judgment of the Apostle cannot relate to the peaceable times of the church. Dr. Whitby. —for a man] Or woman. The original word signifies the whole species, both male and female. Bp. Pearce. 28.—Nevertheless such shall have trouble in the flesh.] Only in such times as these the married state is likely to be fullest of trouble. Dr. Hammond. 29. But this I say, brethren, the time is short: &c.] This may have been said out of a prophetical foresight of the approaching persecution under Nero. Locke. Or, it may be taken generally, as if he had said, Let all persons, whether married or unmarried, consider that the time of this life is short and transitory; it is therefore true spiritual wisdom to look upon outward comforts and gratifications as they will shortly be: to be moderate in the enjoyment of them; not to be too much affected when we have them, or too much afflicted when we want them. Burkitt. 32. But I would have you without carefulness.] St. Paul here gives as a reason for his observations concerning an unmarried state being preferable to a married one, that "he would have them without carefulness," that is, free from those greater cares of the world that attend a married life. Dr. Wells. 35.—not that I may cast a snare upon you.] Not that I would force upon you a necessity of containing, and thereby cast a snare upon your consciences. Bp. Hall. —but for that which is comely.] Or most suitable to your profession of Christianity. Dr. Wells. This seems to intimate that they were now in circumstances, in which God did, as it were, exact a peculiar severity from all their thoughts; and that it was a time to think of the trials of martyrdom, rather than the endearment of human affections. Dr. Doddridge. The reasons advanced by the Apostle for preferring the single to the married state are, that unmarried persons of both sexes have more leisure than the married, to "care for the things of the Lord, how they may please the Lord," and to render themselves "holy, both in body and in spirit." In the first ages of Christianity, next to their believing in Christ, men's greatest duty was publicly to confess their faith in Him, how great soever the evils might be, which befell them on that account. For by openly confessing their faith, especially if they sealed that confession with their blood, the Gospel was to be continued in the world. This was an object of such importance, that our Lord solemnly declared, "Whosoever shall confess Me before men," in a time of persecution, "him will I confess also before My Father which is in heaven. But whosoever shall deny Me before men, him will I also deny," &c. This duty being as difficult as it was necessary, that persons of both sexes might perform it with greater ease, the Apostle recommended to both a single life, if they could therein live continently; because being attached to the world by fewer ties, they would leave it with the less regret, when called to die for the Gospel. Dr. Macknight. 36.—toward his virgin.] That is, his virgin daughter, as the term sometimes signifies in the best Greek writers. Parkhurst, Schleumer. The meaning of this and the next verse is as follows: 36. If any man find it not fit to continue his daughter in the state of virginity, for that either her age or disposition persuades the contrary, I press him not, but leave him at liberty: let him do what he will: he offendeth not in giving her in marriage. 37. Nevertheless, he that is resolved thus to keep his daughter unmarried, finding no necessity, either in her disposition or in his own estate, but perceives, after careful deliberation and due inquiry, that he hath good ground and power so to do, he doth well in it. Bp. Hall. As both the Jews and Greeks reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others, following the opinions of the Essenes and more rigid philosophers, 38. — doeth better.] Doth what is more for the benefit of his daughter: because, if she agrees to it, by keeping her in his own family unmarried, she will be exposed to fewer temptations than if she were married, and in a better condition for acquiring that holiness in body and spirit, which will enable her to adhere to the Gospel in a time of persecution. Dr. Macknight. 39. The wife is bound by the law as long as her husband liveth; &c.] The Apostle concludes the chapter with resolving the case, whether or not second marriages were lawful. He answers, they were. After the death of her husband the widow might marry again, provided she married in the Lord; that is, with a believer. But though the Apostle asserts the lawfulness of widows' marrying again, he declares that considering the persecuted state of the church they would be more happy in their widowhood. Burkitt. 40. — I think also that I have the Spirit of God.] Be assured, whatever your new teachers may think of me, my directions are given by the special guidance and assistance of the Holy Spirit. "I think that I have" may be rendered "I have;" or rather thus, 'Surely I have.' Pyle. The phrase does not imply that the Apostle was in any doubt whether he was inspired in giving this judgment. It is only a soft way of expressing his certain knowledge of his own inspiration, and may have been used in irony with a view to the false teacher who called his inspiration in question. Dr. Macknight. This ironical seeming doubt was designed to imply the strongest affirmation, and to put his adversaries to shame. Abp. Secker. Chap. VIII. St. Paul examines the question proposed to him by the Corinthians, whether it is lawful for Christians to eat things which had been offered unto idols, and to be present at the feast of the heathens, in the temples of their false gods: to which he answers, That Christians know very well there is but one God, and that idols are lifeless and vain, and could not defile the meats offered to them, and therefore that it was lawful to eat even of meats offered to idols. Nevertheless the Apostle observes, that all had not the same know- to the offence of our brethren: 11 but must bridle our knowledge with charity. Anno DOMINI 38. NOW as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. — are not ye my work in the Lord?] I converted you to the faith, and planted the Gospel at Corinth. Dr. Hammond. be ignorant, &c.] To make the Corinthians more diligent in running their Christian race, and in avoiding the sins which would cause them to fail of the prize, the Apostle here lays before them the case of the Israelites, their forerunners, shewing what privileges and what advantages they had, and by what means most of them so unhappily miscarried. Dr. Whitby. This chapter is closely connected with the preceding: for St. Paul here gives the Jews an instance of what he had hinted in the last verse of the former chapter; namely, that a man, who is in covenant with God, may yet fall into sin, and provoke God to punish him, unless he uses diligence to persevere faithfully in his duty. Bp. Pearce. — our fathers] The Israelites are so called as ancestors, from whom Christians are descended; of the same race and stock in a spiritual sense, and differing in point of priority in time. Dean Stanhope. — were under the cloud, — passed through the sea;] They were conducted out of Egypt under the protection of a bright cloud, denoting God's presence and favour with them. And they passed through the Red sea, miraculously dried up to give them way. Dean Stanhope. —upon whom the ends of the world are come.] Literally, 'the ends of the ages,' that is, the last age. The Jews counted three ages of the world; the first was before the law was given to Moses; the second was under the law; and the third was under the Messiah. St. Paul speaks here of the last of these ages, without undertaking to teach how long it was to continue. Phrases to the same sense occur in Heb. i. 2; ix. 26. Bp. Pearce. 2. [If I be not an apostle unto others,] So visibly and demonstratively. Dr. Whitby. — for the seal of mine apostleship are ye in the Lord.] As being converted by me, exercising "the signs of an Apostle among you in all patience, in signs, and wonders, and mighty deeds," 2 Cor. xii. 12. Dr. Whitby. See the note on Rom. iv. 11. 2. And were all baptized unto Moses &c.] This covering of the cloud and safe conduct through the sea, as they resembled the ceremonies of the Christian baptism, the being put under and rising out of the water, so did they answer the same end too. For upon this miraculous deliverance they entered into covenant with, and professed their faith in, God. Dean Stanhope. The being "baptized unto Moses" signifies their being baptized into the doctrine taught by Moses. They believed him, and followed his conduct through the sea, and were confirmed in their belief of him, the typical mediator, as a person employed by God; and were obliged under his ministry and guidance to follow God whithersoever he led them. Burkitt. The Jews did not in fact call themselves by the name of Moses, as the several sects of philosophers did by the names of their several leaders. For the doctrine, which Moses taught, was not his own: and the obedience, which he required, was not to himself; but to God, the Maker of heaven and earth. And therefore, when the Jews were thus baptized into Moses, they were at the same time, in a much higher sense, baptized into the name of God: taking that upon them, as an acknowledgment of their being His; for servants are known by the name of their lord. See 2 Chron. vii. 14; Jer. xiv. 9. Abp. Secker. 3, 4. And did all eat the same spiritual meat; &c.] They also were fed with manna, and drank of water out of the rock, which were not a bodily sustenance only, but of a sacramental nature, and types of Christ. The manna, by which the Israelites were sustained in the wilderness, we have our blessed Lord's authority for applying to Himself, "the true bread which came down The Jews' punishments examples for us. Anno DOMINI 39. with them. figures. a Exod. 22. 6. Ps. 106. 14. b Numb. 23. 9. from heaven," John vi. And the rock, pierced to furnish water for their thirst, St. Paul expressly calls a representation of Christ. Dean Stanhope. The argument of the Apostle is, that they had the like spiritual advantages and privileges with us, so that their spiritual meat and drink must have signified or typified to them Christ, as ours doth to us. Dr. Whitby. 4. Have we not power to eat and to drink?] That is, I claim the same right to be maintained by the people, to whom I preach, as the other Apostles do. It was agreeable to the Eastern style to assert things for truths, by way of interrogation of their contraries. Pyle. 4.—Rock that followed them.] That is, the water that came out of the rock. Dr. Wells. —and that Rock was Christ.] That is, the water was a type of Christ. See the notes on ver. 3, 4. 5. — a sister, a wife,] That is, a Christian wife. Bp. Pearce, Dr. Macknight. Have we not power to lead about with us our wives at the charge of the church, as well as other Apostles? Bp. Hall. — as the brethren of the Lord,] Or the Lord's kinsmen. So St. James is called, Gal. i. 19; and he is here pointed at. Pyle. — and Cephas?] From this we learn, that St. Peter, here called Cephas, continued to live with his wife after he became an Apostle: also, that St. Peter as an Apostle possessed no rights which were not common to St. Paul and to all the rest. These facts, being traced to their obvious consequences, utterly subvert the main pillars of popery. Dr. Macknight. 6. — Barnabas,] He is named here, because he was St. Paul's companion, separated for the Apostleship of the Gentiles, Acts xiii. 2; who was one of them, among the Apostles' first converts, that having land in Cyprus sold it, and laid the money at their feet, called by them "the Son of Consolation;" and it seems here, in his travels with St. Paul, worked together with him for their living, that they might not be burdensome to their new converts. Bp. Fell. — to forbear working?] That is, for our maintenance. Dr. Wells. From this it appears, that St. Barnabas as well as St. Paul preached the Gospel without demanding maintenance from his disciples, and that he also was hated for his doctrine by the Judaizers. The honourable mention here made of him by St. Paul The minister ought to live by the gospel. CHAP. IX. Paul's selfishness for the gospel's sake. Anno DOMINI 59. at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 6.—were our examples.] Were examples to us who succeed them in the like privileges and favours. Dr. Whitby. That we avoid their crimes, lest we resemble them in their punishments. Dean Stanhope. Concerning these crimes and punishments, alluded to in this and the four following verses, see the passages referred to in the margin, and the notes upon them. 7. Howbeit there is not in every man that knowledge:] But howsoever ye have knowledge to understand this, yet every man hath not: for some ignorant Christians, out of a misled conscience, thinking hereupon that there is some virtue conceived to be in the idol, eat the meat sacrificed thereunto, with some kind of good respect to the idol; and so their conscience being weak is by your example defiled and drawn into sin. Bp. Hall. 7. Who goeth a warfare &c.] And shall we soldiers of Jesus Christ, the planters of His spiritual vineyard, the pastors of His flock, be debarred of this privilege? Dr. Whitby. 8, 9. But meat commendeth us not to God: &c.] As if the Apostle had said, It is not the eating or the not eating, simply considered, that makes a man either better or worse, more or less acceptable in the sight of God; but we must take great heed, lest by one example others take occasion to worship the idol; you therefore ought not so to eat as to give occasion to the fall of your weak brother. Burkitt. 8. Say I these things as a man? &c.] What I say is agreeable, not only to human reason, but also to revelation. Dr. Wells. 10.—sit at meat in the idol's temple.] 'The Gentiles,' saith Josephus, 'offer hecatombs to their gods, and use their temples for their banqueting houses;' so we read, Judg. ix. 27; Amos ii. 8; and in profane authors very frequently. When therefore, saith the Apostie, the weak Jews who abborred idols, or the Gentiles newly converted from the worship of them, shall see thee doing the same thing, which heathens do in honour of their idols, and that in places appropriated to their worship; will they not be tempted by the example of such a strong and knowing Christian to conclude, either that idolatry is by Christians accounted no sin, or that the idol deserves some honour; and so comply with heathens from these erroneous principles in eating things offered to idols? Dr. Whitby. 10. — For our sakes, no doubt, this is written: &c.] The precept concerning oxen, being introduced in the law immediately after precepts enjoining justice and mercy in punishments, was certainly intended to impress the Israelites with a sense of the obligations of justice and humanity towards rational creatures, as the Apostle here affirms. Dr. Macknight. God thereby shews in general, what equity should be used in the just rewarding of all men that labour for us; and particularly that the spiritual labourers, such as plow, and sow, and thresh in the spiritual husbandry, should labour in hope of a livelihood and subsistence, and eat their bread when they have earned it. Burkitt. 10.—were destroyed of the destroyer.] That is, of the destroying angel, executing the just wrath of God. Bp. Hall. 11.—for whom Christ died?] From this and the like passage, Rom. xiv. 15, it is strongly argued, that Christ intentionally died for those that may for ever perish. Dr. Whitby. That Jesus is the Saviour of all men, is expressed in numerous passages of the Scriptures in the most general and comprehensive terms. But farther, to exclude any limitation or diminution of these so general terms, at least to exclude any limitation in regard to all the members of the visible church, which are or have been incorporated thereinto, it is expressed, that our Saviour's undertakings did respect even those, who by their own default might lose the benefit of them, and who in effect should not be saved. For of those false teachers, who introduced "pernicious heresies," it is said that "they denied the Lord who bought them," 2 Pet. ii. 1. And St. Paul implies, that by a scandalous example "a weak brother, for whom Christ died," being induced to sin, The minister ought to live by the gospel. Amo DOMINI 39. 11. Now all these things happened unto them for examples: &c.] The mention of these provocations, and of the dreadful judgments consequent upon them, were in a particular manner seasonable to the church of Corinth; among whom St. Paul's two epistles sufficiently discover several abuses and errors, of great affinity with the crimes of those Israelites. Such was their profane contempt and publick dishonour of the body and blood of Christ, in the sacrament of the Lord's supper, (chap. xi.) of which true bread from heaven, thus disdainfully used, the manna, treated of old with so much contumely, was in that respect also a type. The scandalous liberties of partaking in idol-feasts and temples (chap. viii. 10.) were an approach to the Israelites eating and drinking before their molten calf. The indulgence given to lust and sensuality appears, not only from the care taken to insist on these vices, and the danger of them, at large, chap. v, vi, vii; but especially from their conniving at a crime so flagitious and unnatural, as open incest with a father's wife, chap. v. 2. And lastly the murmurers, who despaired of Canaan and discontentedly wished to return to Egypt, had but too near a parallel at Corinth in many, whom dread of persecution and trials affrighted from their duty; but in none so much as in them, whose staggering in the faith rendered necessary the discourse in the 15th some of them also tempted, and c were destroyed of serpents. 12. — are not we rather?] Who laid the foundation of a Christian church among you, chap. iii. 10; and have begotten you through the Gospel, chap. iv. 15. Dr. Whitby. — lest we should hinder the gospel of Christ.] From the conduct of the other Apostles, and from that of St. Paul at other places, particularly among the Macedonian churches, we may conclude, that he might see some circumstances at Corinth which determined him to decline accepting of any subsistence from them whilst he resided there. Dr. Dodderidge. 12. Wherefore let him that thinketh he standeth &c.] This is the Apostle's inference from the foregoing discourse. Seeing that so many, who enjoyed great privileges among the Jews, were yet punished greatly for their sins; seeing that sacraments are no privilege for sin, no exemption from punishment, therefore "let him that thinketh he standeth, take heed lest he fall." How many thousands have fallen by a presumptuous confidence of their own strength in standing! The only security of a Christian under the Divine grace is to be wary and watchful. Burkitt. There is no man so perfect, but that he ought to carry this fear about him; and where his fear points, there must his care and diligence be applied, that is, to himself still: he must watch his passions and affections, lest any of them break out into open enmity against God: his rebel heart must be guarded, lest it quench the holy flame which God has kindled in it; lest it do despite to the Spirit of God, which comes to dwell and inhabit in it. Bp. Sherlock. 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