Chapter XXVII (continued, part 6)
Chriist—Here again observe how, though we do these three things as a"!jingdoni of God," yet it \s>, " Christ" that we serve in so doing; the apostle passing liere from God to Clirist as naturall.v as before from Christ to God in a way to us inconceivable, if Christ liad been viewed as a mere creature (cf. 2 Corinthians 8.21). Is acceptable to God, and approved of men—these being the things wiiich God delights in, anil men are constrained to approve. (Cf. Proverbs 3. 4 ; Luke •->. 52 ; Acts 2. 47 ; )>J. 20. ) the
thlnsfs, &c.—moVe simply, ' the tilings of peace, and the things of mutual edification.' For ('For the sake of) meat destroy not the work of God—see on v. 15. The
fipostle sees in whatever tends to violate a brother's con-
iicience the incipient destruction of God's work (for every converted man is sucli)—on the same princ-iple as "lie
'lial, hateth his brother is a murderer" (1 John 3. lo). All things indeed are pure—'clean;' the ritual distinctions being at an end. hnt it is evil to the man (there is criminality in the man) who eateth with offence— i. c, so as to stumble a weak brother. It is good not to eat flesh, nor to drink wine, nor [any thing] ('nor to do any thing') whereby (' wherein') thy brother stwmbleth, or is oflfended, or is made weak— rather, ' is weak.' These three words, it has been remarked, are each inteuTionally weaker than tlie other:—5. d., 'Which ma.v cause a brother to stumble, or even be obstructed in liis Christian course, nay—though neitlier of tliese may follow wherein he continues weak; unable wlioUy to disregard the example, and yet unprepared to follow it.' But this injunction' to abstain from /<c.v/j, from Jtn'ne, and from ivhatsoever may liurt the conscience of a brotlier, must be properly understood. Manifestly, tlie apostle is treatihg of the regulation of the Christian's conduct with refeience simpl.y to the prejudices of the weak in faith; and hjs directions are to be considered not is prescriptions /mone's entire lifetime, e\-cn to promote tlie good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters whereother Cliris-
20)! Some, who seem to be more jealous for tlie honour of certain doctrines than for the souls of men, enervate this
terrific truth by asking how it bears upon the 'Perseverance of the saints ;' the advocates of that doctrine thiiikinit
it necessary to explain away wh.at is meant by " destroying the work of God" (u. 20), and "destroying him for wliom Christ died " (v. 15), for fear of the doctrinal consequences of taking it nakedly; wliile the opponents of lliat doctrine are ready to ask. How could the apostle have used such language if he had believed that such a catas-
troplie was impossible? The true answer to both lies In dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian
Etiiics—that the wil/ui violation of conscience contains within
itself a seed of destruction ; or, to express it otherwise, that the total destruction of the work of God in the renewed
soul, and, consequently, tlie loss of that soul for eternity, needs only the carrying out to its full elfeot of such violation of the conscience. Whether such elTects do take plac«,
tiaiis, througli Meakness, are not persuaded that such
lilierty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire lierc; but ere we consider that question, it is of great injportance to fix how farit is here actually
in point of fact, the apostle gives not the most distant hint here ; and thereforij that point must be settled elsewhere. But, l3eyond all doubt, as the position we have laid down
is enipliatieally expressed by the apostle, so tlie interests of all who call themselves Christians require to be proclaimed and pressed on ever.v suitajile occasion. (8.) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of tlie Christian life (v. 17, 18). (9.) " Peace " amongst the followers of Christ is a blessing too precious to themselves, and, as a testimony to them tliat are witliout, too import-
t xpressed, and what is the i)recise nature of the illustialions givi-n of it. !4'4. Hast thou t^iith—on such matters? have it to thyself (witliin thine own breast) l>efore God—a most important clause. It Is not mere
sinceritu, or a private opinion, of which the apostle speaks ;
It is con viction as to what is the truth and will of God.
If thou hast /orined this conviction in tiie sight of God, keep tliysclf in this frame before Him. Of course this is not to be over-pressed, as if il> were wrong to discuss such points at 'vU with our weaker brethren. All that is here condemLod is sucli a zeal for small points as endangers
ant, to be ruptured for trifles, even though some lesser truths be involved in those (i'. 19, 20). Nor are those trut hs themselves disparaged or endangered thereby, but the reverse. (10.) Many things whii^li are lawful are not expe-
C'liristiar love. Happ.v is he that coiidenincth nothimnelf in that which lie allo\«etli—allows himself to do nothing, alxnit the lawlulness of wliieli he iias scruples ; iloes onl.v what he neither iiiuivvs nor fears to he sinful, aa. And (rather, 'I'ut') he that donbteth is damned—
dient. In the use of any liberty, therefore, our quest ioi\ should be, not simply. Is this la whil? I)ut even if so. Can
it be used with safet.y to a brother's consciemte? — How
will it alt'ect my brother's soul (V. 21)? It is permitted to no Christian lo sa.y with Cain, "Am I my brolfier's keeper?" (Genesis 4. 9.) (11.) Whenever we are in doubt as to a point ol dUiy-where alisllnence Is riiaiiifestly sin-
(see on t-he word "damnal ion," eli. 13. 2). it' h«: eat, because
[lie ealelli] not of fulth— Si'c 011 the meaning of "faith"
ill I'C, V. 22. for whatsoever Is not of faith is sin—a nia.xim
less, but compliance not clearly lawful—the safe course Is
We mny not Pit'ase Ouraeives. ROMANS XV. Paul Excusclh Ilim.-iAJ Jor Writmij.
ye Gentiles, (along) with lilg pi-ople (Isrni-H. And !!{;;iiii (Psalm 117. 1.1, Praise the Lord, all ye Gentiles; and land him, all ye people ('peoples'—the various .nations outside the pale of Judaism). Ami again, Esaists saltii (Isaiah 11. 10), There shall l>c a (,'tlie') root of Jesse meaning, not ' He from wliom Jesse sprang,' but' lie that
ever to be preferred, for to do otherwise is itself sinful. (12.) How exalted iiiid heautiful is the Etliics of Christianity— ny a lew great principles teaching us liow to steer our course amidst practical difliculties, witli equal regard
t<) Christian liberty, love, and couttdence!
is sprung from -Jesse' (i.e., Jesse's son David)—see Uevelation 22. 10. and he that sikall rise, &c,—.So Uie LXX. in substantial, though not verbal, agreement witli tiie original. 13. Now, <fcc.—This secmsa concluding prayer, suggested Ijy the whole pri'Ceding suiijecl-maller uf tlie Kpislle. tlie God of liope (see on r. 5) till you w ith all joy and peace in believing—the native trulh of that
_ CHAPTER XV.
Ver. I-IS. Sajie Subject CONTINUED AND cx)NCLUDED.
I, We tUfn thintare strong—on such points as have been discussed, the abolition of tlie Jewisli distinction of meats and days under the gospel. .See on ch. 14. It, 2i). oiigUt
. . . not to pli-ase ourselves—ouglit to thinli less of wliat we may lawfully do than of liow our conduct will afi'ect
faith wliicli is the great theme of this Epistle (cf. Ualatians
5.22). that ye may abound in Jmpe—"of tlic glory of God." See on cli. 5. 1. through the power of tlic Holy Ghost—to whom, in the ecuuomy of redemption, it belongs to inspire believers with all gracious aliecliDiis.—On
otiiers. SJ, 3. Let every one of us (Lay hini.setf out to)
pleRjM^ Ills neigitbour, (not indeed for his mere gratifica-
tion, hut) for Itis good (with a view) to liis MliticAtion. For even ClirLst pleased not (lived not to please) laiitiself ; but, as it is written (Psalm 61). 9), TUe rcproneiies, &c.—see Mark 10, 42—15. 1. For whatsoever tilings wore written aforetime were written for our learning; (' instruction'); that wc tlirougli, &c.—
tlie foregoing pi)rti{)n, JVolt; [1.) No Clirislian is at liiierty
to regard himself as an isolated disciple of tlie Lord Jesus, liaviug to decide questions of duty and liberty solely with reference to liiniself. As Cliristians are one body in Christ, so tlie great law of love binds tl-.em to act in all tilings v.'Uh tenderness and consideration for tlieir
' through the comfort and the patience of tlie Scriptures'—might have hope
q.(l., 'Think not that because such portions of Scripture ielat« immediately to Clirist, they are inapplicable to you ; for though Christ's sutterings, as a Saviour, were exclusively His own, the motives that prompted them, t]ie .i/iirU
bretlireii in "the common salvation" (f. 1,2). (2.) Of this unseitlshiiess Cmti.sT is the perfect model of all C'hrisliaus {V. 3). (3.) Holy Scripture is the Divine storehou.se of all furniture for the Christian life, even in its most trying and delicate features (u. 4). (4.) Tlie harmonious glorification of tlie God and Father of our Lord Jesus Clirist by the whole body of the redeemed, as it is the most exalted fruit of the sciicme of redemption, so it
in wliich they were endured, and Xhi' general principle involved in His whole work—self-sacritice for the good of others—furnish our most perfect and beautiful model ; and Roall Scripture relating to tliese is for our instruction; and since the duty of forbearance, the strong with the weak, requires " patience," and this again needs "com-
is tlie last end of God in it (i'. 5-7).
14-33. CONCKUStON : IN WHICH THE APOSTLE APOLOGIZES _FOi£TIlU.S WltlTlNG TO THE llOMAN ClUtlSTIANS, E.XPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HI.S yUTUlJE I'LANS, AND ASKS THEIR PltAYKBS FOU THE CoMPl-ETiON OK THEM. 14, 15. And, ifcc-rather, 'Now I am persuaded, my brethren, even I myself, concerning you
forts," all those Scriptures which tell ol patience and con-
solation, particularly of the patience of Christ, and of the nonsolation which susUiined Him under it, are our appointed and appropriate nutriment, ministering to us
'/lo/ie " of that blessed day when these sli.all no more he needed.' See on ch. 4., note 7. (For the same connection between "patience an<l hope" see on ch. 12, 12, and 1 Thesgalot'.ans 1. 3.) 5, G. 3Vow the God of patience and consolation — Such beautiful names of God are taken from the graces whicli He inspires : as " the God of hope " (v. 13), 'the God of peace" (t),33), &c. grant you to be li Ice minded
'—that ye also yourselves arc full of goodness—of inclination to all I have been enjoining on you — died witli all knowledge (of the trutli expounded j, siinfl able (without my iuterveutiou) to admonish one. another. Nevertheless, I liave written the more boldly unto yon in some sort (' measure '), »a putting you in uiiitd, because of tlie grace tbat is given to me of God—as an apostle of Jesus Clirist. 10. that 1 should t)e tlie (rather, 'a ') minister—The word here used
('of the same mind ') accor«llng to Christ .lesus—It is not mere unanimity which the apostle seeks for tliein
for unanimity in evil is to he deprecated. But it is according to Christ Jesiis"—after the sublimest model of Him whose all-al3sorljing desire was to do, "not His own will, but the will of Him that sent Him" (John
is commonly employed to express the otEce of the priesthood, fro.m which accordingly the figurative language of the rest of the verse is taken, of Jesus Christ ('Christ Jesus,' according to tlie true reading) to the Gentiles— a further proof that the Epistle was addressed to a Gentile Church. See on ch. 1. 13. mit.istering the gospel of GodAs the word here is a still more priestly one, it should be rendered [as in Revi.sed Version], 'ministeriug as a priest in the Gospel of God.' that the otl"e,ring np of the Gentiles (as an oblation to God, in their converted character) might lie aceeijtable, being sanctiticd by the HolyCiSiost—tlie end to wliicli the ancient ofTcrings typically looked. ' 17. I l^ave therefore wltereof I may glory —or (adding the article, as tiie reading seems to be), 'I have my glorying.' through ('in') Clirist Jesus in those things which pertain to Go<l—the things of the ministry committed to me of God. 18-33. For I will not dare to spcalc of any (' to speak aught ') of those tilings which Clirist hath not wrought by mc—a modest, though somewhat obscure form of expre.ssion, meaning, 'I will not dare to go beyond what Christ hath wrought by me'—in wliicli form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all
3.38). that, &c.—rather, 'that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ;' the mind and the mouth of all giving harmonious glory to His name. What a prayer ! And shall this never be realized' on earth 7 7. Wherefore—Returning to the point,—receive ye one another to the gloi-y of God—If Christ received us, and hears with all our weaknesses, well rrvay we receive and compassionate one with another, and by so doing God will be glorified. 8-13. Now—'For' is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I gay that tiesns Christ wag (' hath become ') a minister of the circumciidon—a remarkable expression, meaning 'the Father's Servant for the salvation of tiie circumcision (or, of Israel).' for tl»e triith of God—to malce good the veracity of God towards His ancient people, to conflrm the (Messianic) promises made unto the fathers—To cheer the Jewish believers, whom lie might Beem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent—that the Gentileg miglit glorify God for Ills mcrcy-r-A number of quotations from the Old Testament here follow, to sliow that God's plan of mercy embraced, from tlie first, the Gentiles along with the Jevla. as It is %vritten (Psalm 18. 49), I will confess to (i. e., glorify) thee among the Gentileg, (to. And again (Deuteronomy, ^ 13, though there is some difficulty In the iTeb.), Rejoice,
tlie success of his labours to the activity of the living Redeemer, working in and by him. byword and dee<l—by preaching and working; which latter he explains in the next clause, through mighty {lit., 'in the power of) signs and wonders— i. c, glorious miracles, by tl^e power of the Spirit of God—'the Holy Ghost,' as the true reading seemft to be. This seems Intended to explain
Paul Promiseth io Visit Rome, KOMANS XVI. and EcqucHieOi the Prayers of the Brethren.
1 h«ive for .Tcrusalem—see on v, 25-2S. may be accepted by ('prove acceptable to')the saints—Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should malie this gift of theirs to the poor saints at Jerusalem less welcome than it oughf to be. He would have the Romans therefore to join him in wrestling with God tliat this gift might be gratefully received, and prove a cement between the two parties. But further. 33. that I may come unto you with (' in') joy by tlie will of God (Acts 18.21; 1 Corinthians -1. 19; 16. 7; Hebrews 6. 3; James 1. 15), and may with you be refreshed—rather, ' with you refresh my-
the efficacy of the word preached, as well as the working of the miracles which attested it. so tUat froiiti Jerusalem, and rotmcl about unto (' as far as ') Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2 Timothy
i 10). See Acts 2U. 1, 2. I liave fully preaclied tlie <Sos-
l>cl of C'Urist. Yea, Ac. — rather, 'Yet making it my .study (cf. 2 Corinthians 5. 9; 1 Thessalonians 4. 11, Greek), so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written. To whom no tidings of Him came, they shall see,' &c. For whicli cause— 'Being so long occupied with tliis missionary work, I have been much (or, 'for the most part') hindered,' &c. .See on ch. 1. 9-11. 33, 3i. But now having no more place (' no longer having place ') i. e., unbroken ground, where Christ has not been preached—and Having a great desire ('a longing ') these many years to come unto you (see, as before, on ch. 1. 9-11); vvliensoever I take my journey into Spain—Whether this purpose was ever accomplished lias been much disputed, as no record of it nor allusioa to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course holr". that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion. I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement. In my journey, &c.—'as I pass through by you, to be set forward on my journey thitlier, if first I be somewhat filled with your company:' g. d., 'I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have niy fill of your company.' !S5-27. But now I go to •Jerusalem to minister (' ministering ') to tl»e saints—in the sense immediately to be explained. For, &c.—better, 'For Macedonia and Achaia liave thought good to make a certain contribution for the poor of the saints which are at Jerusalem. (See Acts
self,' after all his labours and anxieties, and so be refitted for future service. 33. Now tlie God of peace be with you all. Amen—The peace here souglit is to be taken la its widest sense : the peace of reconciliation to God, first, " t hrough the blood of the everlasting covenant" (Hebrews 13.20; 1 Thessalonians 5.23; 2 Thessalonians 3. Ki; Philippians 4. 9) ; then tlie peace which that reconciliation diffuses among all the partakers of it (1 Corinthians 14. 33; 2 Corinthians 13. 11; and see on ch. 16. 20); more widely
still, that peace which the children of God, in beautiful imitation of their Father in heaven, are called aud privileged to diflTuse far and wide through this sin-distracted and divided world (ch. 22. 18; Matthew 5. 9; Hebrews 12.
14; James 3. IS).—Note {\.) Did " the chiefest of the apostles" apologize for writing to a Christian Church which
lie liad never seen, and a Church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2 Peter 1. 13; 3. 1); and did he put even this upovi the sole plea of apostolic responsibility {v. 14-16) ? What a contrast is thus presented to hierarchical pride, and in particular to the afl'ected humility of the bishop of this verj' Rome ! How close tho bond which the one spirit draws between ministers and people—how wide the separal ion produced by the other
(2.) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that the ICth verse of this chapter should have been expressed as it is. Paul's only priesthood and sacrilicial ofTerings lay, first, in ministering to them as " tlie apostle of the Gentiles," not the sacrament with the 'real presence' of Christ in it, or the sacrifice of the mass, but " the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful otl'eriiig, "being sanctified (not by sacrificial
24. 17.) They have thought it good; and their debtors verily they are :'—<7. d., 'And well they may, considering what the Gentile believers owe to their Jewish brethren.' For If the Gentiles liave been luade partakers of their spiritual titings, tlieir duty is also (' they owe it also') to minister unto them in carnal livings—Cf. 1 Corinthians 9. 11; Galatians C. G; and see Luke 7. 1; Acts 10. 2. 38, !J9. When therefore I liate . . . sealed (i.e., delivered over safely) to them tliis fi-iiit (of the faith and love of the Gfeutile converts), I will come ('come back,' or 'return') by you into Spain—.See on r. 21. And I am sure ('I know') tliat ... I sliall come in the fulness of the blessing of Chi-ist—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any M.SS. of antiquity and autliority. Nor was the apos-
gifts, but) by the Holy Ghost." (See Hebrews 13. 9-i6.)
(3.) Though the debt we owe to tliose by whom we have been brought to Christ can never be dischargeil, wo should feel it a privilege when we render them any lower benefit in return (u. 26, 27). (4.) Formidable desigusagainst the truth and the servants of Chri.st should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls al' events; and the darker the cloud, the more resolutely should all to whom Christ's cau.se is dear "strive together In their prayers to God" for the removal of it (u. 30, 31).
tle inistaksn in this confidence, though his visit to Rome was in very diflTerent circumstances from what he expected. See Acts 28. Ifi—end. ;J0. Now I beseech you, brethren, for tlie^«rd .Tesus Christ's sake, and for the love of the Spirit—or, ' by the Lord 'Jesus Ciirist, and by the. love of the Spirit' — not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards ea(!h other : q. d., ' By that .Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and Ijy that love one
(5.) Christian fellowship is so precious that the most eminent servants of Christ, amidst the toils and trials of their work, find it refresliing and invigorating; 'and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ {v. 21, 32).
to another which the l)lessed Spirit diirus(~s through all
Ver. 1-27. CoNcj.irsioN, emhkacing Sunduy S.vi.uta-
tlie brotherhood, making the labours ol' Christ's servants a matter of common interest to all— I bcseecli you' that ye strive togettier with me In your jn-ayers to <»od for me— in)i)lying that lu; liad liis grounds lor anxious fear in this mailer. .'11. that t luay be delivered from Ihem that tlo not believe (' tliat do not obey,' i. c, the truth, l)y believing it; as in ch. '2. H) in .ludea—He saw the storm that was gathering over him in Judea, which, if al all, would certainly burst upon his head when ho readied the capital ; and tlie event too clearly showed Ihe correct-
TtON.S AND DlltKCTION.S, AND A Cl..OStNG PltAVKli. 1. I coiitiiieud unto you Phoebe our sister, whicli Is a servant (or
' dcaconrss') of the Church whSeli Is at Cenchrea—Tlie word is Cenclircic, the eastern part of Corinth, Acts IS. IS. That in the earliest churches there were deaconesses, ty attend to tho wants of the female members, there is no good reason to doubt. So early at least as tho reign of Trajan, we learn from Pmny's celebrated letter
to that emperor —A. ». 110, or 111—that they exlsteil In tlie Eastern churches. Indeed, from tho relation iu which llie
nesis of these appreljcnsinus. and that my service whlcli
rhe Apostle Sendelh Divers Salutations ROMANS XVL to the Christians who are in Rome.
by the expression used here, 'persons esteemed by the apostles.' [Beza, Gkotius, Db Wette, Mbyek, FkitzSCHE, Stuart, Phii.ippi, Hodge,] And of course, if " Junia" is to be taken for a woman, this latter must be the meaning, who also were in Clirist before me—The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labours, gained to Clirist either on the day of Pentecost or on some of the succeeding \lays. In that case they may have attracted tlie sjiecial esteem of those apostles who for some time resided chiefly at Jerusalem and its neighbourliood ; and our apostle, though he came late in contact with the other apostles, if he was aware of this
sexes then stood to each other, something of this sort would seem to have been a necessity. Atoderu attempts, however, to revive this office have seldom found favour; either from the altered state of society, or the abuse of the office, or both. 3. Receive her in tlie Liortl i. e., as a genuine disciple of the Lord Jesus, as (' so as') becometli saints—so as saints should receive saints, assist lier in whatsoever business she hatli ('may have') need of you—some private business of her own. lor she hath been a succourer of many, and of myself also—See Psalm 41. 1-3 ; 2 Timothy 1. l(j-lS. a-5. Salute Priscilla— The true reading here is ' Prisca' (as in 2 Timothy -1. 19), a coulra«t.ed form of Priscilla, as "Silas" of "Silviinus." and Aq .ila my helpers—The wife is here named before the Lusband (as in Acts 18. 18, and v. 'Id, according to the true reading; also in 2 Timothy i. 19), probably as being the more prominent and helpful to the Church, wlio have for my life laid down ('who did for my
life lay down') tlielr own necks— i.e., risked tlieir lives; either at Corinth (Acts 18. 6, 9, 10), or more probably at Ephesus (Acts 19. 30, 31; and cf. 1 Corinthians
fact, would have pleasure In alluding to it. 8. Ampllas— a contracted form of 'Ainpliatus'—my beloved in the Iioi-d—an expression of clear Christian atfection. 9, 10. Urbane—rather, 'Urbanus:' It is a man's name, our helper (' fellow-Iaboui er') in Clirist. Salute Apclles approveil (' the approved') in Christ—or, as we should say, 'that tried Christian;' a noble commendation. Salute them wliicli are of Aristobulxis' [household]—It would seem, from what is said of Karcissus in the following verse, that this Aristobulus himself had notbeen a Christian; but that the Christians of his household simply were meant; verj' possibly some of liis slaves. 11. Salute Herodioit, my kinsman—(See on v. 7.) Greet tliem tliat be of ftiie houselioldj of IVarcissus, wliicli aie in tlie liord— which implies that others in his house, including probably himself, were not Christians. I'-i. Salnto Trypliena and Tryphosa, who labour in the Lord—two active females. Salute the heloved Pertis (another female), which laboured mucli in the Lord—referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labours—yet within the sphere competent to woman—as Priscilla bestowed on Apollos and others (Acts 18. 18). 13. Salute Riifus, chosen (' the chosen') in the Lord—meaning, not 'who is one of the elect,' as every believer is, but 'the choice' or 'precious one' in tlie Lord. (See 1 Peter 2. 4; 2 John 13.) We read in Mark 15. 21 that Simon of Cyrene, whom they compelled to bear our Lord's cross, was " the father of Alexander and Rufus." From this we naturally conclude, that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very " Rufus;" in which case our interest is deepened by what immediately follows about his mother, and (salute) his mother and mine—The apostle calls lier "his owu mother," not so much as our Lord calls every elderly female believer His mother (Matthew 12. 19, 50), but in Krateiul acknowledgment of her motherly attentionsto uiniself, bestowed no doubt for his Master's sake, and the love slie bore to his lionoured servants. To us it seems altogeilier likely that the conversion of Simon the Cyreiiian dated from that memorable day when "passing (casually) by,.as he came from the country" (Mark 15.21), "they compelled him to bear the" Saviour's cross. Ssveet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs togellierof the grace of life" (1 Peter 3.
15. 32). They must have returned from Ephesus, where we last find them in the history of the Acts, to Rome, whence the edict of Claudius had banished them (Acts
18. 2;; and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle, unto whom not only I give tlianlcs, but also all the cliurchcs of tlte Gentiles
—whose special apostle this dear couple had rescued from imminent danger. 5. Liiltewise tlie Churcli that is In their house— The Christian assembly that statedly met there for wor.ship. ' From his occupation as teut-maker, he had probably better accommodations for the meetings of the Church than most other Christians.' [lIoDoii.] Proljably this devoted couple had written to the apo.stle such an account of the stated meetings at
tueii' house, as made him feel.at home with them, and include them in this salutation, wliich doubtless would be read at their meetings with peculiar interest. Salute my fncll] beloved Epaenetus, wlio is tlie first-fruits (i. e., the lirst convert) of Achaia unto Clirist—The true read-
ins; here, as appears by the M.SS., is, ' the first-fruits of Asia unto Christ'—/, e.. Proconsular Asia (see Acts IG. 6). In 1 Corinthians 16. 15 it is said that "the household of Stephanas was the first-fruits of Achaia;" and though if Epaenetus was one of tliut family, the two statements might be reconciled according to tlie received text, there
is no need to resort to this supposition, as tliat text is in this instance witliout authority. Epicnetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. See Hosea 9. 10; and Micah 7. 1. None of the names mentioned from i;. 5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Home. But as Rome was then the centre of the civilized world, to and from which journeys were continually taken to the remotest parts, there
is no great dilliculty in supposing tliat so active a travelling missionary as Paul would, in courseof time, make the acquaintance of a considerable number of the Ciiristians then residing at Rome. 6. Greet (or ' salute') Mary, wlio bestowed mucli labour on us—labour, no doubt, of a womanly kind. 7. Andronicus and .Tuiiia—or, as it might be, 'Juntas,' a contracted form of 'Junianus:' in this case, it Is a man's name, iiut if, as is moj e probable, the word be, as in ourversion, "Junia," llie person meant was no doubt either the wile or the sister of Andronicus. my kinsmen—or, ' relatives.' and my fellow-prisoners —on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more Irecjuen t"
7), as they told their two sons, Alexander and Rufus, wliat honour had unwittingly been put u^ion their father at that liour of deepest and dearest moment to all Christians, might be blessed to the inbringiiig of both of them to Christ. In tills case, supposing the elder of tlie two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with liis mother, how instructive and beautiful is the testimony here borne to her! 14, 15. Salute Asyiicritus, iVc—These have been thought to be the names of ten less notable Christians than thosa 259
(2 Corinthians 11.23). wliicli are of note among tite apostles—Those who think the wor<I "apostle" is used in a lax sense. In the Acts and Epistles, take this to mean 'noted apostles' [CiiKV.'josro.M, Luther, Calvin, UknGEI.. Olshausen, THOI.UCtC, Al.FOltU, JoWETTj; Others, who are not clear that the word "iipostle" is applied to any without the circle of the Twelve, save where tlie connection or some qualifying words show that tlie literal lueuuiug of 'one stent' is the thing intended, understand
Sundri, DirecUons and Salalalions EOMANS XVI. tu the Chi'islian Brethren at Rome
already named. But this will hardly be supposed if it
prooably, in all languages express not oniv the completeness of the defeat, but the abject humiliation of the conquered I'oe. .See Joshua 10. 21 ; 2 Samuel 2'2. 41 ; Ezekiel
bii observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, " and the brethren which are with them," while after the second pair we have the words, "and all the saints
21.29; Psalm 91. lo. Though the apostle here styles Him who is thus lo braise .Satan, "the God of peace," with special reference to the "divisions" (v. 17) by which tho Koman Cliurch was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1 Jolui 3.
vVliicli are with them." This perhaps hardly means that eacn of the five in both pairs had "a Church at his
housi'," else probably this would have been more expressly said. But at least if would seem to indicate that they were each a centre of some few Christians who met at his house—it may be for further instruction, ^or prayer, for missionary purposes, or lor some other Christian oljjects. These little peeps into the rudimental forms wliich Christian liillowship first took in the great
8;; and indeed this assurance is but a reproduction of the
first great promise, that the .Seed of the woman should bruise the Serpent's lieail (Genesis 3.15). The grace of our Lord Jlesus Christ be with you. Aiiken—The "Amen" here has no MS. authority. What comes alter
cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the Roman Chureli, both as to its membership and
this, where one would have expected the Epistle to close, has its parallel in^Philippians 4. 20, &c., and being in fact common in epislohiry vv'ritings, is simply a mark of genuineness, 'il. Timotlkeusi, my worU-fellow—'my. fellow-labourer;' see Acts 10.1-5. The apostle mentions him here rather than in the opening address to this Church, as he had not been at Home. [Bengel.] and I/ucius—not I,uUe, for the fuller form of 'Lucas' is not 'Lucius' but 'Lueaiius.' The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antiocli with our apostle, before he was summoned into the missionary field. (Acts 13. 1.) and Jason —See Acts 17.5. He had prol)ably accompanied or followed the apostle from Thes.salonica to Corinth. Sosipater — See Acts 20.4. iii. I, Tcrtiiks, who wrote this
its varied activities, probably by Priscilla and Aquila. IG. Salute one anotlier witli an Iioly kiss—Ho 1 Cori^ithians id. 20; 1 Thessalouians 5. 2b; 1 I'eter 5. 14. The custom prevailed among the Jews, and doubtless came from the Vai&I, where it still obtains. Its adoption into the Christian churches, as the symbol of a liiglier fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his Epistle, with its salutations, they should in this manner expressly testify
tlieir Christian atl'ection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and contiimed long in use. In such matters, however, the state of society and the pecu-
(' the') epistle—as the apostle's amanuensis, or penman salute yoik iik the Lord—So usually did the apostle dictate his EpisLles, that he calls the attention of the Galatians to the lact that to them he wrote with his own hand. (Galatians 0. 11.) But this Tertius would have tlie Komans to know that, far from being a mere scribe, his heart went out to them in Christian aflection ; and the apostle, by giving liis salutation a place here, would show wliat sort of assistants he employed. ^3. Galus kikiue host, and uhe host) ol'the whole Church—See Acts 20. 1. It Would appear that he was one of only two persons whom I'aul Iniptized with his ovvu liand; cf. 3 John 1. His Christian hospitality appears to have been .sometliing unconuiKjii. Krastus tike chaikkberlain (^'treasurer') of tike city—doubtless of Corinth. See Acts 19. 22; 2 Timothy 4. '20. and Q,uartiks a brother—rather, 'the' or 'our brother;' as Sosthenes and Timothy are called, 1 Corinthians 1. 1, and 2 Corinthians 1. 1. {Oreek.) Nothing more is known of this Q,'uartus. SJl. The grace, itc—a repetition of the benediction precisely as in i). 20, save that it is here invoked on them "all." 35. Now to hiikk that is of power—more simply, as In Jude 24, 'to Him that is able'—to stab^ish (confirm, or uphold) you, accordiikg to ikky gospel, aikd the preaelking of Jesus Clkrlst^ i. c, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ"—according to the revelation of the mystery (see on ch. 11. 25j, which was kept secret since the world began— 'which hath been kept in silence during eternal .ages'— but is now made iikanifest—The reference here Is to that peculiar feature of the Gospel economy which i'aul himself was specially employed to carry into practical effect and to unfold by his teaching the introduction of the Gentile believers to an equality with tlieir .lewlsh brethren, and the new, and, to the Jews,(iuitB uiu^\pected form which tliis gave tothewliole Kingdom of God; cf. I'lphesians 3. 1-10, etc. This tho apostle calls here a mystery hitherto undisclosed, in what sen.se the ne.\t verse will show, hut now fully unfolded
liarities of different places require to be studied. Tlie
clkitieJkes of C'Iki'ist salute you—The true reading is, 'AH the churches;' the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Uomans in what atlectionale esteem tht-y were held by the churches generally; all that knew he was writing to Home having expressly asked their own salutations to be sent to them, tsiee I". 19.) 17. Now 1 beseeeli you, brethren, mark tliein wliicit cause divisions and oflVitces contrary to tlie doctrine wUicSi ye linve learned ('w)iicli ye learned'), and avoid tiiein—The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in tills Kpistle, while those who caused "otlenees" were probably those referred to in cli. 14. 15 as haughtily disregarding the prejudices of the weak. The direction as to both is,
first, to " marlc" such, lest the evil should be done ere it •was fully discovered; and next, to "avoid" them (cf. 2 Tliessalouians 3. (j, 11), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance. i8. For tliey tltut arc sucli serve not our Lord Jesus C'lirist—'our Lord Christ' appears to be the true reading, but titeir otvn belly—not in the grosser
ivense, but as ' livtiig for low ends of tlieir own' (cl. Philippians .'!. I'J). and by good vvoi-ds and fair speeclies «leccive tJie simple— tiie unwary, th'e unsuspecting. See Proverljs 11. 15. !'.(. For your obetlience (i. c, tractablenoss) is come abroad unto all. I am glad tikeret'ore on yoikr' belkalf— ' I rejoice therefore over you,' seems the
tru(! reading. b«it yet I would Ikave you wise uikto tlkat wliielk In good, and simple—
' harmless,' as in Matthew 10. hi, from which the warning is taken—coueerikIng Cunlo') evil — (/. d., 'Your reputation among the cliurehes for subjection to the teaching ye have received
is to me sudicient ground of coulitleuce in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which liislinctively cleaves to the one and rejects the other.' 'HI. Aikd tlte C<od of peace shall bruise Sataik uikder your leet shortly—The ai)ONllo encourages the llomans to i)ers<'vere in resisting the wiles of the devil with tlie assurance that, us good soldiers of Jesus Christ, they aio "shortly" to receive their discharge, alid have the satisfaction of "putting their feet upon the Ueck" of tliat formidable Kiiemy—a symbol familiar, 260
ami his prayer for the Itonian Christians, in the form of a doxology to Him who was able to tlo what he asked,
is that they might be established in the truth of tho Gospel, not only in Its essential character, but specially In that feature of it which gave themselves, as Gentile believers, their whole standing among the )>eoplo of God. and by tike iScrlptures of tike prophets, according; lo the comkikakkdmekkt of the evcrla.stiug Uod, mado
Ldroducfion. 1 coi:l\tiiians. Tntroductinn.
kiinivn to ail nations for (in order to) tlic obcrtimce of fnith—Lest tliey should think, from wliat lie had just
excite the distressing apprehen.sion that tiiej' were u<» better than wolves in sheep's clothing. N<ir is it to be denied, on the other hand, that, either Iroiii inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this >iead («. 19) be taken as a study, especially by young Cliristians, wliose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfuUj' set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3.) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end ; they should accustom themselves to regard all opposition to the progress and prosperity of C'nrist's cause—whether in their own souls, in the churches with which they are connected, or ii) tlie world at large—as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make
Kaid, that God had broui^ht irt upon his people so vast
•'. t-hange on their condition witliout giving them any ])r3vions notice, the apostle here a<lds that, on llie con-
tfciry, "the Scripturesof the propiiets" contain all tliat lie and other preacliers of tlie Gospel had to declare on these topics, and indeed that the same "everlasting God,'' who "from eternal ages" had kept these things hid, had given " commandnioiit" that tlie3' should now, according
to the tenor of those prophetic .Scriptures, be imparted to every nation for their believing acceptance. /i7. to God, &c.—'To the only wise God tlirough Jesus C'lirist, be —
•to whom be;' 7. d., 'to Him, I say, be the glory lor ever. Amen.' At its outset, this is an ascription of glory to the poller that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," wliich the reader—if he has followed him witli the astonisliment and delight of him who pens these words—will fervently echo.—On this concluding ^iection of the Epistle, ?to<e (1.) In the minute and delicate manilestatioiis of Christian feeling, and Jively Interest in the smallest movements of C-'hristian
life, love, and zeal, which are here exemplifit d, combined witli the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of
tliein to bruise the Serpent's head (i'. 20). (4.) As Christiana are held up and carried through solely by Divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (v. '2'>-27). (5.) " Has the everlasting God" " commanded" that the Gospel " mystery," so long kept hid but now I ullj' disclosed, shall be " made known to all nations for the obedience of faith"
oiu; apostle, we have the secret of much of tliat grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Ciiristendom in every age, and of tliat influence which under God, beyond all the other apostles, he has already exeivisi d, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him In these peculiarities without exercising corresponding influence on all with whom they come in contact (v. 1-lU).
(v. 2())? Then, what "necessity is laid upon" all the churches and every. Christian, to send the Gospel "to every creature !" And we may rest well assured tliat the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.
(2.) "The wisdom of the.serpent and the harmlcssness of the dove"— in enjoining which our apostle here only echoes the teaching of his Lord (Matthew 10. l(i)— is a combination of properties the rarity of Vfhich among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to
Tlie ancient subscription at the end of this Epistle— thougli of course of no authority—appears to be in this case quite correct.
THE FIEST EPISTLE OF PAUL THE APOSTLE TO THE
COKINTHIAI^S.
The authenticity of this Epistle is attested by Clement of Rome {Ep. to Corinth, c. il), Polycarp {Ep. to Philipp. c.
11) , and Irentens {Adversus Hceres. X.'Xi.il). The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and ^Egean Seas on the isthmus connecting the Peloponese with Greece. In St. Paul's time it was capital of the province Acbaia and the seat of the Roman proconsul (Acts 18.
12) . The state of morals in it was notorious for debauchery, even in tlie proflig.ate heathen world ; so much so that " to Corinthianize'' was a proverbial phrase for " to play the wanton ;" hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by St. Paul on his first, visit (Acts 18. 1-17).
lie had been the instrument of converting many Gentiles (ch. 12. 2), and some Jews (Acts 18. 8), notwithstanding the Vehementopposition of the countrymen of the latter(Acts 18. -5), during the year and a half in which he sojourned there. The converts were chiefly of the huml)lcr classes (ch. 1. 26, Ac). C!rispus (ch. 1, 14 ; Acts 18. 8), Ei'astus and Gaius (Caius) were, however, men of rank (Romans 10. 2.3). A variety of cUis.ses is also implied in ch. 11. 22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster. Acts 18. '24, &c.) in contrast to Paul's simple preaching of Christ crucified (ch. 2. 1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judalzers of Palestine boasted of " letters of commendation" from Jerusalem, the metropolis of tlie faitn. They did not. It Is true. Insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (ch. 9. 1,2; 2 Corin-
tblaiiK 10. I, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (ch. 1. 12; 2 Corinthians 10. 7), whilst they haughtily repudiated all subordinate teachlnfj.
riiose persons gave out themselves for apostles (2 Corinthians 11. 5, 13). The ground taken by them was, that Paul
2(U
PmWs Salutation to the 1 CORINTHIANS I. Brethren at Corinth.
was not one of the Twelve, and not an eyewitness of the Gospel facts, and durst not prove his aposlleship by elaiinint; sustenance from tlie Christian Cliurcli. Another section avowed themselves followers of Paul himself, but did so In a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexaailrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation fronn Christian simplicity (ch. 2. 1-5). In some of this last philosophizing party there may have arisen the Antiiioniiaa tendency which tried to defend tlieoretically their own practical immorality : hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for tomorrow we die" (ch. 15). Hence, perhaps, arose their conniv.ince at the incestuous intercourse kept up by one of the
( O-called Christian body with his stepmother during his father's life. The household of Chloe informed St. Paul of laany other evils : such as contentions, divisions, and lawsuits brought against brethren in heathen law courts liy professing Christijins; the abuse of their spiritual gifts into occasions of display and fanaticism ; the interruption of
1 ublic worsliip by simultaneous and disorderly ministrations, and decorum violated by women speaking unv(!iled (contrary to Oriental usage), and so usurping the office of men, and evea the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1.) the controversy about meats offered to idols; (2.) tlie disputes about celibacy and marriage; (3.) the .due exercise of spiritual gifts in public worship; (4.) the best mode of making the collection which he had requested
lor the saints at Jerusalem (ch. 16. 1, Ac). Such were tlie circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.
In ch. 5. 9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that St. Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution
for the poor saints at Jerusalem, wliereupon they seem to have asked directions as to the mode of doing so, to which he now replies (ch. 16.2). It also probably announced his intention of visiting them on his way to Macedonia, and again on his return from Macedonia (2 Corinthians 1. 15, 16), which purpose he changed on hearing the unfavourable report from Cliloe's household (ch. 16. 5-7), for wliich he was charged with fickleness (2 Corinthians 1. 17). In the first Epistle which we have, the subject of fornication is alluded to only in a summary way, as if he were rather replying
to an ex -use set up after rebuke in the matter, than introducing it for the first time. [Alfokd.J Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2 Corinthians 12. 4; 13. 1, he speaks of his inteulion of paying them a third visit, implying he had already twice visited them. See also Notes on 2 Corinthians 2. 1 ; 13. 2 ; also 1. 15, 16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit hia Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two
cities. Tills second visit was probably a short one (cf. ch. 16. 7); and attended with pain and humiliation (2 Corinthians 2. 1; 12. 21), occasioned by the scandalous conduct of so inanj' of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them " not to company with fornicators." On their misapprehending this injunction, lie explained it more fully in the Epistle, the first of the two extant (ch. 5. 9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fr.agmentary and omits other leading incidents in St. Paul's life; e. <?., his visit to Arabia, Syria, and Cilicia (Galatiaus 1,
17-21). The Place of \VRiTr>ro is fixed to be Ephesus (ch. 16. 8). The subscription in English Version, " From Philippl," has no authority whatever, and probably arose from a mistaken translation of ch. 16.5, " For I am passing through ]Macedonia." At the time of writing St. Paul implies (ch. 16.8) that he intended to leave Ephesus after Pentecost of' that year. He really did leave it about Pentecost (57. A. D.). Cf. Acts 19. 20. The allusion to Passover Imagery in connection with our Christian Passover, Easter (cli. 5. 7), makes it likely that the season was about Easter. Thus iho date of the Epistle is fixed with tolerable accur.acy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, 57 a. d. For otlier arguments, see Conybearb and Howson's Life and Ep. of at. Paul. The Epistle is written in the name of Soslhenes "(our) brother." Birks supposes he is tlie same as the Sosthenes, Acts 18. 17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (u. J, Ac.) using the first person: so Timotliy is introduced, 2 Corinthians 1. 1. The bearers of the Epistle were probably Stephanas, Fortuuatus, and Achaicus (see the subscription), whom he mentions
(ch. 16. 17, 18) as with him tlien, but who he implies are about to return back to Corinth ; and therefore he commends them to the regard of the Corinthians.
that he was supported by leading brethren. Galllo had driven the Jews who accused Paul from the judgmentseat. The Greek mob, who disliked the Jews, took the opportunity then of beating Sostlienes tlie ruler of the Jinvish synagogue, wliilst Galllo looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the .lews. Paul probably at this time had showed sympathy for an adversary in distress, whicli issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue, had been converted. Saul the persecutor turned Into Paul the apostle, and Sosthenes the leader in persecullou against that apostle, were two trophies of Divine grace that, side by side, would ai)i)eal with double power to the Church at Corinth. [HiuK.s.] !4. the- <'U«r«>h of God—He calls it so notwithstanding Its many blots. Fanatics and .sectari(>s vainly think to anticipate the linal sifting of the wheat and tares (Matthew 13. 27-.'!0). ' It Is a dangerous tomplatlon to thtnk there Is no Clinreti where there Is not apparent perfect parity. He »vhe thinks so, must at last m parate from all others ii:id think himself the only holy man in the world, or cm-
Ver. 1-81. The Insckiption ; Thanksoivinq for tub Spiritual state of thI'-, Corinth r an Ciiurcii ; Reproof OF Party Uivisions: His own Method of 1'rkaching ONLY Christ. 1. called to 6e—Found in some,' not in others, of the oldest MSS. Possibly inserted front Romans 1. 1; but as likely to be genuine. 'J'l-aiinliitr, lit., "a called aposlle." [Con VBKAKE and Howson.] tlirous'' . . . will of <jio<l—not because of my own meril. Thus St. Paul's call as "an apostle by the will of God," wliilst constituting the ground of the authority he claims in the Corinlhian Cliurdi (cf. Galatians 1.1), is a reason for humility on his own part (ch. 15.8, 10). [Hengel.] In asRuming the ministerial olliceaman sliould see he does so not of his own impulse, but by the will of (iod (Jerei.nah
23. 21>; I'aul if loft to his own will would nc^ver have been an apostle (Ilomans 9. 16). Sostlicuis—S(!e my Introduc-
tion. A.ssoclaKid by St. Paul with himself in the inscription, eitlier in modesty, .Sosthenes being his inferior 'Chrysostom I, or in order that the name o'' i.. " brol her" of note in (Jorinth (Acts 18. 17) might give weight '.o liis Epistle and might show, in opposition to his dctiactor.s.
tablisb 1) peculiar sect with a few liypocrltes. 11 wm
SUPPOSED TEMPLE OF MINERVA AT CORINTH ; A8CKIUED TO THE SEVENTH CENTURY B. C.
UbIKa tiF THE NECROPOLIS Of CYRKNE.
PauTs Thanksgiving for the Church. 1 CORINTHIANS I. He Exhorlc'h them to Unttif,
for a certain tlir.e, but even to the end till the expected event happens'' (Romans 8. 19). [Tittm., Synonyms.] 8. Who—God, D. 4 (not Jesus Christ, d. 7, in which case It would be " in //ts day"), unto the end viz., " the coming of Christ." blameless in the day of . . . Christ—(1 Thessalonians 5. 23.) After tliat day there is no danger (Ephesians 4. 30; Philippians 1. 6j. Now is our day to work, and the day of our enemies to try us: then will be the da.v of Christ, and of His glory in the saints. [BE^fGEL.] 9. faitlkful—to His promises (Philippians 1. 6 ; 1 Thessalonians 5. 21). called—according to His purpose (Romans
ftnough for Paul in recognizing tlie Corinthians as a Church, that hii .saw among lliem evangelical doctrine, baptism, and til? Lord's Supper." [Calvin.] It was the Church of God, not of this or of that favourite leader. [Chrysostom.] at CorJnth^a Church at dissolute Corinth—what a paradox of grace ! aanctlAed—consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are;"
translate simply, ."men sanctified," &c. called to be Mints—rather, "called saints;" saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Clirist" implies tlie fountain sources of holiness, the believer's original sanctification in Christ
8. 28). unto . . . fellowslkip of . . . Jesus—to be fellowheirs with Christ (Romans 8. 17-28), like Him sons of God and heirs of glory (Romans 8. 30; 2 Thessalouians 2. 14; 1 Peter 5. 10; 1 John 1. 3). Chry.so.sto3I remarks that the name of Christ is oftener mentioned in this than in any otlier Epistle, the apostle designing tliereby to draw them away from their party admiration of particular teachers to Clirist alone. 10. Now—Ye already have knowledge, utterance, and hope, maintain also love, brethren—The very title is an argument for toi'e. by . . . Christ—whom
(eh. 6. 11; Hebrews 10. 10, 14; 1 Peter 1. 2) in tlie' purposes of God's grace; so "called s'aints" refer to tlieir actual
call (Romans 8. 30), and the end of that call that they should be holy (1 Peter 1. 15). witU all tUat in every place call upon . . . CUi-ist—The Epistle is intended for these also, as well as for the Corinthians. The true Catuolic Church (a teim first used by Ignatius, ad Smi/rnceos, c. 8) ; not consisting of those who call themselves from Paul, Cephas, or any other eminent leader
.St. Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter, speak
(v. 12), but of all, wherever tliey be, who call on Jesus as their Saviour in sincerity (cf. 2 Timothy 2.22). Still a genei-al unity of discipline and doctrine in the several churches is implied in ch. i. 17; 7. 17; 11. 16; 14. 33, 36. The •worship due to God is here attributed to Jesus (cf. Joel 2.
. . . same thing—not speaking different things as ye do
{v. 12), in a spirit of variance, divisions lit., splitt breaches, but but rather, perfectly joined together— the opposite word to "divisions." It is applied to healing a wound, or making ivhole a rent, mind . . . Judgment— the view taken by the understanding, and the practical decision arrived at [Conybeare and Howson], as
32; Matthew 4. 10; Acts 9. 14). both tlieirs and ours—" in everjplace which is their home . . . and our home also;" this is added to include the Christians throughout Acliaia, not residing in Corinth the capital (2 Corintliians 1. 1).
to what is to be done. The mind, within, refers to tilings to be believed: the judgment is displayed outwardly in tilings to be done. [Bengel.] Disposition—opinion. [Alford.] 11. (Ch. 11. 18.) by them . . . of . . . liottse of Chloe—The.v seem to have been alike in the confidence of St. Paul and of the Corinthians. The Corinthians "wrote'" to the apostle (ch. 7. 1) consulting him concerning certain points: marriage, the eating of things ofl'ered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them.
St. Paul feels the home of his converts to be also his own.
Cf. a similar phrase, Romans 16. 13. [Conybeare and HowsoN.] "Ours" refers to Paul and Sostheues, and the Corinthians' home. [Alfokd.] Beza better explains, " Both -their Lord and our Lord.'' All believers have one and the same Lord (ch. 8.6; Ephesians 4.5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (d. 13). 3. peace—peculiarly needed in the Corinthian Church, on account of its dissensions. On this verse see Romans 1. 7. 4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves, my God—(Romans 1. 8; Pliilippians 1.3.) always— (Cf. Philippians 1.4.) tlie grace . . . given you—(Cf. v. 7.) by . . . Ctxrlat— lit., IN Jesus Christ given you as members in Christ. 5. utterance Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: lit. (the) word (preached). English Version, as in 2 Corinthians 8. 7, is better: for St. Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (ch. 1.
IViat information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c. ; "It is reported commonly" (ch. 5. I, 2). Ail this he says beforebe notices their letter, \y\\\c\\ shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness. [Paley's IIorcB Paulince.] Observe his prudence: He names the family, to let It be seen that he made his allegation not without authority : he does not name the Individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment, contentions—not so severe a word as "divisions," lit., schisms {Margin, v. 10). 1^. this I say—this is what I mean in saying "contentions" (v. 11). every one of you saith—Ye say severally, glorying in men" (i;. 31; ch. 3. 21, 22), one, I am of Paul;' another, I am of Apollos, &c. Not that they formed defi.- nite parties, but they individually betrayed the spirit of party In contentions under the name of different favourite teachers. St. Paul will not allow himself to be flattered even by those who made his name their part,v cry, so as to connive at the dishonour thereby done to Clirist. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Acts. 18. 24, &c.), were persons attracted by his rhetorical st.yle (probably acquired in Alexandria, ch, .I.
30; 3.18; 4. 19; ch. 13. and 14.), previously gains their goodwill by congratulating them on having tliose pifts. 6. According a.s the testimony of (of, and concerning) Clirist (who is both tlie object and author of this testimony [Bengel]; ch. 2. 1; 1 Timothy 2. 6; 2 Timothy 1. 8) was confirmed among [Alford] you, i. e., by God, through my preaching, and through the miracles accompanying it (ch. 12. 3; Mark 16. 20; 2 Corinthians 1. 21, 22; Galatians 3. 2,5; Ephesians 4. 7, 8; Hebrews 2.4). God confirmed (cf. Philippians 1. 7; Hebrews 2. 3), or gave efl'ect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying It. [Calvin.] 7. ye come behind—are inferior to other Christians elsewhere. [Grotius.] In no gift—Not that all had all
6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference
gifts, but different persons among them had difierent gifts (ch. 12. 4, &c.). waiting for . . . coming of . . . ChrUt—The crowning proof of their "coming behind in no gift;" faith, fiope, and love, are all exercised herein (cf. 2 Timothy 4. 8; Titus 2. 13). "Leaving toothers their meMEiNTO MORI (remember death), do thou earnestly cherish this Joyous expectation of the Lord's coming." [Benof.l.] TUe Greek verb Implies, " to expect constantly, not only
(ch. 4. 6, 8); nay. to discourage It, he would not repeat his visit just then (ch. IG. 12). I of Cephas—Prolialily Juda-
Izers, who sheltered themselves under the name of St. Peter, the apostle of the circumcision (Cephas is the Hebrew, feter tlie Greek name; Jolin 1.42; Galatians 2.11, &c.) : the subjects handled In chs. 7.-9. were probably sug« gested as matters of doubt by them. The Church there
God Destroyeth the Wisdom of the Wise 1 COEINTHIANS I hj the Foolishncxs of Fieaching.
began from the Jewish synagogue, Crispus t)ie chief ruler, and 8ostheues liis successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (2 Corinthians 11.22). J'clriiim' afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast " I am of the Pope !" [Bengel.] I of Clirist—A fair pretexli used to slight the ministry of Paul and their otlier teachers (ch. 4. 8; 2 Corinthians 10. 7-U). 13. Is Clirist divided 1 — into various parts (one under one leader, another under another). [Alford.] The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head, was Paul cincilied for you T In the Greek the interrogation implies that a strong negative answer is expected : " Was it Paul (surrli/ you will not say so) that was crucified for j'ou 7" In the former question the majesty of "Christ" (tlie Anointed One of God) implies the impossibility of His being "divided." in tlie latter, "Paul's" insignificance implies theimpossiliilityof his being tlie head of redemption, "crucified for" them, and giving his name to the redeemed. This, which istrueofPauI the/o(fnrfe)'Of the Church of Corinth, liolds equally good of Cephas and Apollos, who had not such a claim as I'aul in the Corinthian Church. «rucifled . . . baptized—Tliecross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him. ill filename—rather, "into the name" (Galatians 3. 27), iinplj-ing the incorporalion involved in tlie . idea of baptism. 14. I thank God's providence now, whoso ordered it that I baptized none of you but Crispus (the fortner ruler of the s.vnagogue. Acts l.S. 8) and Gains (written by the Romans Caius; the host of Paul at Corinth, and of the Church, Romans l(j. 23; a person therefore in good circumstances). Baptizing was the office of tlie deacons (Acts 10. 48) rather than of the apostles, wliose
16). \'Vh at seems to the world " weakness".in God's plan of salvation [v. 2.5), and in its mode of delivery by His apostlo (ch. 2. 3) is really His mighty " power." What -seems " foolishness" because wanting man s " wisdom of words" (v. 17), isreally the highest "wi.sdom of God'" (t). 24). 10. I will destroy—Slightly altered from the LXX., Isaiah 29. 14. The Ilebretv is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid," St. Paul by inspiration gives the sense of the Spirit, by making CiOD the cause of their wisdom perisliing, &c., "I will destroy," &c. understanding of tl»e priulent lit., of the u}xderstanding ones. 30. Where! &c.—Nowhere; for God "brings tliem to naught" {v. 19). the wise—generally, the scribe — Jewish. [Alford.] the disputer — Greek. [Alfokd.] Cf. the Jew and Greek of this w-)r,'*i contrasted witli the godly wise, v. 22. 23. "Vitrinoa thinks the reference is to the.le wish discourses in thesvaagogue,
Z>ara«c/io^/i, from a root " to dispute." "questions," Acts 26. 3 ; Titus 3. 9. If so, " wise" refers to Greek wisdom (cf. v. 2'2). St. Paul applies Isaiah 33, 18 fiere in a higher sense; there the primary reference was to temporal deliverance, here to external; i>. 22, which is in tiireefold opposition to v. 18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to his people, of this world
. . . of this world—rather, "dispensation (or age) . . world ;' the Greek words are distinct. The former is here
this age or worldly order of things in a moral point of view, as opposed to the Christian dispeusatlou or ordet" of things. The latter is the world viewed externally and cosmicall5'. made foolish—shown the world's philosophy to be folly, because it lacks faith in Christ crucified. [CiiRVSOSTOM.] Has treated it as foUj-, and not used its help in converting and saving men {v. 26, 27). [E.sTirs.] ai. after that—rather, whereas, in the wisdom of God —in the wise arrangement of God. world by wisdom rather, " by its wisdom," or its philosophy (John 1. 10 ; Romans 1.28). kjiew not God—whatever other knowledge