Chapter XXVII (continued, part 7)
office was that of establishing and superintending generally tlie churches. The deacons had a better opportunity of giving the necessary course of instmction preparatory to baptism. Crispus and Gaius, &c., were proliably among the first converts, and hence were baptized by Paul liini-
it attained (Acts 17.23,27). Tlie deistic theory that man can by the light of nature discover his duty to God, is di.sproved b.v the fact that m.an has never discovered it without revelation. All the stars and moon cannot make it day; tliat is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the ottice of Clirist. Even the Jew missed this knowledge, in so far as he followed after merecarnal jcortd-wisdom. it pleased God—.St. Paul refers to Jesus' words (Luke 10. 21). by tlie foolishness of preaching—by that preaching which the world (unbelieving .Tews and Gentiles alike) deem/oo/iVi-
self, wiio founded the Church. 1.5. Lest—Not that I'aul had thjs reason at the time, but (Jod so arranged it that none might say. [Alford.] 16. honseltold of .Stejtlinnns —"Tlie lirst-fruits of Aeliaia," i. e., among tlie lirst converted there (ch. 16. 1.5, 17). It is lilcely that such "households" included infants (Acts 16.33). The history of the Church favours this view, as infant bajitism was the usage from the earliest ages. 17. St. Paul says this not to depreciate baptism ; for he exalts it most highly (Romans 6.3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general, sent me—lit., as an apostle, not to F>n]>tlze—even in Cluvist's name, much less in my own. not with wisdom of words—or speech; philosophicul reasoniny set olf with oratorical laiiguac/e and secular learning, which the Corinthians set so undue a value upon (v. h\ ch. 2. 1, 4) in Apollos, and the want of which in
ness. save tJiemOiat believe—(Romans 1. 16.) 'i'i. For—lit.. Since; seeing that. This verse illustrates how the " preaching" of Christ crucified came to be deemed " foolishness"
(v. 21). a sign—The oldest MSS. read "signs." The singular was a la ter correction from IMatthew 12. 38 ; IG. 1 ; John '2. 18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luke II.
16). (Jreeksseek . . . wisdom— uiz., a philosophic demonstration of Christianity. Whereas Christ, inst'ead of </<•- monstralive proof, demands faith on the ground of His ivord, and of a reasonable amount of evidence that the alleged revelation is His word. Christianit.y begins not with solving intellectual difiicultles, but with satisfying
St. I'aiil they wi^re dissatisfied with (2 Corinthians III. ID), cross of Cltrist—the sum and substance of the Gospel (r..
23 ; ch. 2. 2), Christ crucified, be made vf none eflect—/iV., be made void (Romans 4.14); tuz., by men thinking more
of the human rea.lonings and eloquence in which the Gospel was set forth, than of the (iospel itself of (,'hrist
tile heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the cho.sen organ for propagating revelation. Again, intellectual Athens (Acts 17. 18-21, &c.) received the gospel less readily than commercial Corinth. 23. we—Paul and Apollos. Christ crnclfled—The (rrccfc expresses not the mere fact of His crucill.xion, l)ut the ;)C) ma»icn<c/i«mc<(,'r acquired by
crucified, tlie sinner's only remedy, and God's highest exhibition of love. 18. prenehing, itc. lit., the word, or Bpeech as to the cross; in contrast to the "wisdom of words^^ (so calleil), v. 17. tlioin that perlsli— rather, them that are perisliinc/, viz., by pn^ferriug human " wisdom of
th(> transaction, whereby He Is now a Saviour (Galatlans
words" to tin? doctrine of the "cross of Christ." It is not the final state that is referred to; but, " them that are in Hie way of perishing." So also in 2 Corinthians 2. l.'j, 16. us wltlch are snveil—In the Greek the coUot^ation is more modest, "to tlu^m that are being saved (that are In the
3. 1). ((iuEEN.] A Messiah ((^hrist) crnclfled was the stone on which the Jews stumbled (Matthew 21. 44). The opposition of Jew and (ientile alike shows that a religion so seemingly contemptible In its origin could not liavesnoceeded if Itlftul not been divine, unto the tJreeks—the oldest MSS. read " unto the Gentiles." 3-1. enlled—(cf. f
w.'iy of salvation) as," t. e,, to which class wc bi'long. p<»%ver of tJod— which includes in it that it is "the wisdom of God" {v. 'li,. God's powerful instrument of salvation; the highest exhibition of (Jod's power (Roians I. 204
26.) The same class as the " us which .are (being) saved"
(r. 18); the elect, who have obeyetl the call; called ellectii-
Xot the Wise, but the Foolish, called. 1 CORIXTIIIAXS II. Paul Dcdareth the Manmr of his Preaching.
ing the plan for us ("abounded toward us in all wisdom," Ephesians 1. S), and " redemption," Uw flnal complvlion of the scheme in the deliverance of ll)e body (the position of "redemption" last shows tliat this limited .sense is the one inten(it'd hei-e). Luke 21. 2S; Romans S. 2:!; Ephesians
ally (Komans 8. 2S, 30). Christ—" Cnicified is not here added, because when the ott'ence of the cross is overcome, "Christ" is received in all His relations, not only in His
cross, l)ut in His life and His future kingdom, power—so meeting all tlie reasonable requirements of the Jews who
1. 14 ; 4. :!0. redempSion— whereasonce we wee "despised." 31. fjlory in . . . Lord—^Jeremiah 9. 2.S, 24)—in opposition to " rtesli glorying in His presence " {v. 29). In contrast to morbid slavisli self-abasement, St. Paul joins witli humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.
Bouglit "a sign." Tlie cross (tlie death of a slave), which
to the Jews (looking for a tefViporal Messiah) was a "stnmbli.ig-block," is really " the power of God" to the ualvntion of all who believe, wisilom of God—so really exhibiting, and In the highest degree (if they would but
tiee it), that which the Greeks sought after—?c/.«?&m (ColosSians 2. 3). 35. foolisltness of God i. e., God's plan of salvation which men deem "foolishness." weaUness of God — Christ "crucified through weakness" (2 Corinthians 13.
Ver. 1-16. St. Paul's .Subject of Preaching, Christ Crucified, not in worldly, but in heavenly, Wispom among the perfect. 1. and i—so i, [conybeare] as one of the " foolish, weak, and despised " instruments employed oy God (ch. 1. 27, 28); "glorying inthe Lord,"not in man's wisdom (ch. 1. 31). Cf. ch. 1. 23, " We." when 1 came—(Acts IS. 1, Ac). Paul might, had he pleased, have used an ornate style, having studied secular leiirning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alex.mdria ; here, doubtless, he read the Cilician Aratus' poems (which he quotes. Acts 17. 28),an(l Epimenides (Titus 1. 12), and Menander (1 Corinthians 15. 33). Grecian intellectual development was an important element in preparing the way for the Gospel, but
4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the veakness of His servants (ch. 2. 3 ; 2 Corinthians 12. !)). 36. ye see—
rather, from the prominence of the verb in the Greek, "see "or " consider " (imperative). [Alford from Vulgate and lREN.s;us.] your calltiii; . . . are called—\nStead of the words in italics, supplied by English Version, supply, " were your callers." What .St. Paul is dwelling on (ef. V. 27, 28), is the weakness of the instrumentality •which the Lord employed to conveit the world. [Hinds and Whately ; so Akselm.] However, English Version accords well with v. 24. "The whole history of the expansion of the Cliurch is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before t lie cross of Christ." [Ol.SHAU.SEN.] wise . . . after tlie tiesh—the wisdom of this world acquired by human study without the Spirit. Contrast Matthew 16. 17. 37. tlie foolish tlilmgs—a general phrase for all persons and things foolish. Even things (and those, too, /oo/«7t things) ave chosen b.y God to confound persons, (and those too persons who are v:ise). This <eems to me the force of the change from neuter to masculine, to confoiiiul—The Greek Is stronger, "that He ^ight confound (or put to shatne)," &c. God confounds
it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Crrecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rab-
bis. No more fitting birth-place could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizen-
ship, which protected him from sudden violence. Again, he was reared in the Hebrew Divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Luke 2. I), and the Divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel; so the same three, by God's marvellous providence, met together in the apostle to the Gentiles. [Conybeare and HowsoN.] testimony of God — "the testimony of Cltrisf (ch. 1. 6), therefore Christ is God. 3. The GreeA: implies, "The only definite thing that I made it my business to know among you, was, to know Jesus Christ (His person) and Him crucified (His ofllce) [Alford], not exalted on the earthly thr<me of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probaldy been put less prominently forward by the seekers after human wisdom in the Corinthian ChuKch, to avoid offending learned heathens and Jews. Christ's 7)f?'.>.o?i and Christ's
'.he wise by efTeeting through His instruments, without human wisdom, what the worldly wise, with it, cannot
efTect, viz., to bring men to salvation, chosen . . . chosen —The repetition indicates the gracious delilierateness of God's purpose (James 2. 5). US. yea, and things which ire not Yea is not in the Greek. Also some of the oldest MSR. omit "and."' Thus the clause, "things which are not " (are regarded as naught), is in apposition with " fool-
l.sh . . . weak . . . base (i. e., low born) and despised thingsi." God has chosen all four, though regarded as things tliat ore no<, to bring to naught things that are. 29. no flesh
. . . gloi-y—For they who try to glory (boast) becavise of human greatness and wisdom, are "confounded " or pnl
to shame (r. 27). Flesh, like "the flower of the field," is beautiful, liut frail (Isaiah 40. 6). in his presence—We are to glory not /je/bre Him, but in Him. [Bexgel.] 30. Bnt
ofjUce constitute tliesum of the Gospel. 3. I—the preacher: as u. 2 describes the svbjecl, " Chriat crucified," and v. i. the mof/e of preaching : " my speech . . . not with enti<-ing words," &c., "but demonstration of the Sjiirit." weakness—personal and bodily (2 Corintliians 10.10; 12.7, 9; Galatians 4. 13). trembling—(cf. Philipplans 2. 12). Not personal fear, bat a trembling anxiety to perform a duty
. . . ye— in contrast to them that "glory" in worldly wisdom and greatness, of him are—not of yourselves (EplieSlans 2. 8), but of Him (Romans 11. ,S6). Fro,.i Him ye are
(i.e., have.spirilual life, who once were spiritually among the " things which are not," d. 28). in Christ—l)y living anion wit h Him. Not " in the flesh " (u. 2(5, 20). of God— from God ; emanatlng/romHim and sent by Him. is made unto U8 has beenmadeio us, to oureternal gain, wisdom —unattainaiile by tlie worldly mode of seeking it (i\ 19,20; contrast Colo.-sians 2, .3; Proverbs 8. ; Isai.ah !). (i). By it we become " wise unto salvation," owing to His wisdom in originating and executing the plan, whereasonce we were
anxious conscientiousness, as proved by the contrast to "eye-service" (Ephesians 6.5). fCONYnEAiiio and IlowSON.] 4. my speech—in private, preaching—in iniblic. [Bengel.] Alford explains It, My discourse on doctrines, and m2/preac7i()?»/ or announcement of facts, enticing— rather, 7)ers?<«.v/i;^'. man's wisdom—"man's" is omitted in the oldest authorities. Still "wisdom" does relV'r to man's wisdom, demonstration of . . . .Spirit, Ac. persuasion Is rhan's means of moving his fellow-man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in tl>e latter and the: more Important way only, (Matthew 7. 29; Acts 6. 10; Hebrews 4.
"fools." rli;l>tcous«es« — the ground of our justification (Jeremiah Zi.'\(>; Romans 4. 25; 2Corinthians.5.21); wliereaa once we were "veak" (Romans .5. 6). Isaiah 42. 21; 45.24. B«n«tllic«tion — by His Spirit; whereas formerly we were " l)ase." Hereafter our righteousness and sanc-
tlflc.ation alike shall be both perfect and inherent. Now the righteousness wherewith we are Justified is perfect, bnt not inherent ; that wherewith we are sanctified is inherent, but not perfect. [Ho0KKi«.] Now sanctification is perfect in principle, but not in attainment. These two are Joined in the (V»wA; as forming essentially but mie thing, as diRlingnlHlied from the "wisdom • -n detnsing and execut-
12; cf. also Romans 15. 19). The same simjile power accompanies Divine trnth now, producing certain persuasion and conversion, when the Spi^-it demonstrates by iu
PauCs Preaching Consists in the Powei of Gnd, 1 rORIXTHIANS IT. and so Excelleih the Wisdom of the Wvrld
5, stand In . . . wisdom of men—rest 0)i it, owe its origin and continuance to it. 6,7. Yet the Gospel preacliing, so far from being at variance with true " wisdom,"
Isaiah 64. 4). The exceptive words, "O God, beside (i. e., except) tiiee," are not quoted directly, but are virtually expressed in the exposition of them (ti. 10), " None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit." entered tit., come up into the heart. A Hebraism (cf. Margin, Jeremiah 3. 16). In Isaiah 64. it is 'Prepared {lit., "will do") for him that waiteth for him," liere, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; St. Paul, to them who love Him as having actually appeared (1 John 4. 19), cf. v. 12, " the things that are freely t,iven to us of God." [Bengel.] 10. revealed
Is a wisdom inflnitelj' higher than tliat of tlie wise of tlie world, we speak—resuming " we" (preachers, I, Apollos, &c.) from "we preach" (ch. 1. 28), only that here, "we speak" refers to something less public (cf. v. 7. 13, " mj'stery," "hidden") than "we preach," which is public. For "wisdom" here denotes not the wliole of Christian doctrine, but its sublimer and deeper principles, perfect —those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom whieli St. Paul preached. Distinguished not only from worl'dJy and natural men, but also from babes, who though " in Christ" retain much that is "carnal" (ch.3. 1,
. . . by . . . Spirit—the inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (ch. 3. 16; 12. 3; Matthew 16. 17; John 16. 13; 1 John 2. 20, 27); that oiivords, the prophet (2 Samuel 23. 1, 2; 1 Kings 13. 1, 5), "by tU&word of the Lord" (v. 13; John 20. 30, 31 ; 2 Peter 1. 21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for Indeed, the very notion of revelation implies an unveiling of what had been veiled), but because tliose to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psalm 25. 14; Proverbs 3. 32; John 7. 17; 15. 15). unto us—the "perfect" or fully matured in Christian experience
2). and cannot tlierefo're understand tlia deeper trutlis of Christianity (ch. 14. 20; Philippians 3. 15; Hebrews 5. 14).
St. Paul does not mean by the " mystery" or "hidden wisdom {v. 7), some hidden tradition distinct from the Gospel
(like the Churcli of Rome's "disciplina arcani," and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but noiu announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly ti-ansformed into the image of Christ. Cf. instances of such " mysteries," i. e., deeper Christian truths, not preaclied at St. Paul's first coming to Corinth, when he confined himself to the fundaniental elements (u. 2), but now spoken to the " p_erfect" (ch. 15. 51 ; Romans 11.
{v. 6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mei-e outline—a skeleton, correct perhaps, but wanting life [Cautions for the Times, xiv.] (Luke 10. 21). the Spirit searcheth—working In us and with our Spirits (cf. Romans 8. 16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) witli us. The Acts and Epistles, God (the Holy Ghost) in us [JIonod] (Galatlans 3. 14). deep things of God—(Psalm 92. 5.) His Divine nature, attributes, an{l counsels. The Spirit delights to explore the infinite depths of His own Divine mind, and then i-eveal them to us, according as we are capable of understanding them (Deuteronomy 29. 29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from tlie Spirit of God, as manhood cannot bo separated from the spirit of man. [Benoel.] 11. what man, &c.—lit., who of men knoweth the things of a MAN, save the spirit of that man f things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the ii,nposslbllity of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow-men, but his own spirit alone knows the tilings liidden within him). ISJ. we . . . received, not . . . spirit of . . . world—the personal evil "spirit that now worketh In thechildren of dlsobeilienco" (Ephesians 2. 2). This spirit is natural in the unregeiier-
25; Ephesians 3. 5, 6). "Perfect" is used not of absolute
perfection, but relatively to " balses," or those less ripe in Christian growtli (cf. Philippians 3. 12, 15, with 1 John 2.
12-14). " God" iv.l) is opposed to the world, the apostles to " the princes (great and learned men) of this world" (v.
8; cf. oh. 1.20). [Bengel.] come to naught—nothingness
(ch. i. 2S). They are transient, not immortal. Tlierefore, their wisdom is not real. [Bengel.J Rather, translate with Alford, " Wliich are being brought to naught," viz., by God"s choosing the " things whicli are not (tlie iveak and despised things of the Gospel), to bring to naught (tlie same verb as here) tilings that are" (cli. 1. 28). 7. wisdom of God—emph.atically contrasted witli the wisdom of men and of this world (v. 5, 6). In a mystery — connected in construction with " we speak :" We speak as dealing with a mysterj', i. e., not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas tlie Pagan mysteries were revealed only to a cliosen few, the Gospel mysteries were made known to all who would obey the truth. " If our Gospel be hid, it is hid to them tliat are
lost" (2 Corintliians 4. 3), "wliom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference lo those to whom it is revealed. [Whately.] It is lildden before it is lirouglit forward, and wlien it is liroiiglit forward it still remains hidden to those that are imperfect. [Bbngkj..] ordnined—^(7., foreordained (cf. v. 9), " prepared for them that love Him." before the tvoi ld—rather, " before the ages" (of time), i. e., from eternity. This infinitely antedates worldly wisdom In antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages, to our glory—ours both now and hereafter, from "the I^ord of glory" (v. 8), who brings to naught "the princes of this world." 8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom, cniclfled . . . Lord of glory—implying the Inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, John 17. 4, 24) was crucifled. 1>. But—(it has ha.ppeneo) as it is written. Eye hath not seen, &c.—Al.- vonn translates, "Tlie things which eye saw not, &c., the things which God prepared, &c., to us God revealed through His .Spirit." Thus, however, the "but" of v. 10
ntP, and needs not to be received. Spirit which is of God — /. e., which comes FitOM God. We have received it only by the gift of Go<l, whose Spirit it is, whereas our own
spirit is the spirit that is in us men (i>. 11). that we might know . . . things . . . freely given ... of God present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good " things which God hath prepared for them that love Him" (v. 9). 13. also—we not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (v. 12). which the Holy Ghost teacheth—the old MSS. read "the Spirit"' simply, without "Holy." comparing spiritual things with spiritual—expounding the Spirit-Inspired Old Testament Scripture, by comparison with the Gospel which .lesus by the same Spirit revealed [GuoTius]; and conversely illustrating the Gospel mysteries by comparing
them with the Old Testament types. [Chuysostom.] So the Greek word is translated, "comparing" (2 Corinthians
Is ignored. Uathor construe, as EsTius, "('We speak,' supplied from v. 8), things which eye saw not (heretofore),
10. 12). WAHt, ( Clavis) translates, " explaining (as tlie Greek
Is translated. Genesis 40. 8, LXX.) to spiritual (i. e., ^ilrlttaught men) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirlt-tauglit men alone can comprehend spiritual truths. This accords
&c., things wlih^h God prepared, &c. But God revealed them to us, Ac." The quotation is not a verbatim one, but an Inspired exposition of the "wisdom" (v. 6. from
2(56
27i« Natural Man Void of Unde,standing. 1 CORINTHIANS III. Neither Paul nor Apollus A nything.
CHAPTER III. Ver. 1-23. St. Paul could not speak to them of deep Spiritual Truths, as they were carnal, contending FOR THEIR SEVERAL TEACHER.S; THESE ARE NOTHing but worker.s for god, to whom they must give Account in the Day of Fiery Judgment. The Hearers ARE God's Temple, which they mu.st not Defile by Contentions for Teachers, who, as well as all things, are theirs, being Christ's. 1. And I—i. e., as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would
with V. 6, 9, 10, 14, 15; ch. 3. 1. Ai^roRD translates, "Putting together (combining) spirituals with spirituals;" i. e., attaching spiritual words to spiritual things, which we Bbould not do, if we were to use words of worldly wisdom to expound spiritual things (so d. 1, 4; 1 Peter 4. 11). Perfiaps the generality of the neuters is designed to compre bend tliese several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that sp.ritual things are only suited to spiritual persons (bo "tilings" comprehended persons, ch. 1. 27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words, and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (ch. 1. 21, 22; 2.
to MEN OF flesh. The oldest MSS. read this for " cai nal." The former {lit., fleshy) implies men wholly©/ flesh, or natural. Carnal, or fleshly, implies not tliey were wholly natural or unregenerate (ch. 2. 14), but that they had much of a carnal tendency; e.g., their divisions. St. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (v. 3) in many respects, notwithstanding their conversion (ch. 1. 4-9). babes—contrasted with the perfect (fully matured) in Christ (Colosslans 1. 28; cf. Hebrews 5. 13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but It was weak. He blames them for being still in a degree (not altogether, cf. ch. I. 5, 7; therefore he says " as")babes in Clirist, when by this time they ought to ha%'e "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Epheslans4. 13). In Romans 7. 14, also the oldest MSS. read, " I am a man of flesh." a. (Hebrews 5. 12.) mlllc—the elementary "principles of the doctrine of Christ" (ch. 6. 1). 3. envying—jealousy, rivalry. As this refers to their feelings, "strife " refers to their words, and " divisions" to their actions. [Bengel.] There is a gradation, or ascending climax: envying had produced strife. a,ni\ strife rfiri*- ions (factious parties). [Grotius.] His language becomes severer now as He proceeds; in ch. 1. 11 he had only said "contentions," he now multiplies the words (cf. the stronger term, ch 4.6, than in ch. 3.21). carnal-for "strife" is a "work of the flesh" (Galatians 5.20). Tlie " flesh " includes all feelings that aim not at tl)e glory of God, and the good of our neighbour, but at gratifying self, walk as men—as unregenerate men (cf. Matthew IG. Zi). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Romans 8.4; Galatians
1, 4-9; cf. Psalm 119. 18). 14. natural man—lit., a man of tnimal soul. As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal {English X^ersion, " natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spiritquickened body (ch. 15. 44-46). The carnal man (tire man led by bodily appetites, and also by a self-exalting spirit, estranged from the Divine life) is closely aliin ; so too the "earthly." "Devilish," or "demon-like;" "led by an evil spirit," is the awful character of such a one, in Its worst type (James 3. 15). recelvetli not—though they are offered to him, and are "worthy of being received by all men" (1 Timothy 1. 15). they are foolisluicgs unto Iilm —whereas he seeks " wisdom" (ch. 1. 22). neitUer can he —not only does he not, but he cannot know them, and therefor* has no wisli to "receive" them (Romans 8.7). 15. He that is spiritual lit., "the spiritual (man)." In
V. 14, it is "A (not "the," as English Version) natural man."
The spiri'ual is the man distinguished above his fellowmen, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden bj' the animal soul, and is in abeyance, so that such a one is never called "spiritual." judgeth all things—and persons, by their true standard (cf. ch. 6. 2-4; 1 John 4. 1), in O for as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek
(v. 14). Otherwise for "discerned," in v. 14, trqnslate, "judged of," to accord with the translation, "judgeth . . .
is judged," in this 15th verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Matthew 28. 20; John 16. 13) 7 As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infal-
5. 25, 26). 4. (Ch. 1. 12.) arc ye not carnal—the oldest MSS. read "Are ye not menf" i.e., "walking as men" unregenerate {v. 3). 5. Paul . . . Apollos—the oldest MSS. read in the reverse order, Apollos . . . Paid. He puts Apollos before himself in humility, who then—seeing then that ye severally strive so for your favourite teachers, "Who is (of what intrinsic power and dignity) Paul 7"
If so great an apostle reasons so of himself, how muchi more does humility, rather than self-seeking, become ordinary ministers! but ministers, &c.—the oldest M.S.S. have no "but." " Who is Apollos . . . Paul 7 (mere) ministers (a lowly word appropriate here, servants), by whorai (not "in whom ;" by whose ministrations) ye believed." aa<
lible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into
all truth and holiness; but His Influence on believers and on the Church Is as yet partial. Jesus alone, who had the Spirit without measure (John .3. 34), is both infallible and impeccable. Scripture, because it was written by men, who whilst writing were infallibly inspired, is unmixed truth (Proverbs 28. 5; 1 John 2. 27). 16. For—proof of v.
. . . Iiord gave to every man—t. e., to the several hearers, for it was God that "gave the increase" (t>. 6). 6. I , . .. planted, Apollos watered—(Acts 18. 1 ; 19. 1.) Apollos at his own desire (Acts 18. 27) was sent by the brethren tO' Corinth, and there followed up the work which St. PauL had begun. God gave the increase i. e., the growth (v. 10;' Acts 18. 27). " Believed through flrcace." Though ministens» are nothing, and God all In all, yet God works by instru*- men ts, and promises the Holy .Spirit in the faithful use of means. This Is the dispensation of the Spirit, and our»-
15, that the spiritual man " is judged of no man." In order to judge the spiritual man, tlie ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that? that he may instruct him—i. e., so as to be able to set Him right as His counsellor (quoted from Isaiah 40. 1.3, 14). So the LXX. translate the Greek verb, which means to prove. In Acts 9. 22. Natural men who Judge spiritual men, living according to the mind of God (" We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king, we have the mind of Chrlst^lu our degree of capability to apprehend
is the ministry of the Spirit. 7. neither is he that . . . anything . . . but God viz., is all in all. "God" Is em« phatically last In the Greek, " He that giveth the Increase- (namely), God." Here follows a parenthesis from v^* to
u. 21, where "Let no man glory in men "stands in antithetic contrast to God here. 8. one—essentially in their aim they are one, engaged In one and the same ministry.; therefore they ought not to be made by you the occasloa of forming separate parties, and every man— ratber
It. Isaiah 10. refers to Jehovah; therefore, as it is applied aere to C^rUt, He is Jenovan.
C^rkl the Only Foundation. 1 CORINTHIANS III. Men Che Temples 0/ God,
day. declare It—old English for "make it clear" (ch.
"Init every man." Though In their service or ministry, thoy are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive
4. 4). It shall be revealed by lire— it, i. e., "every man'fl work." Rather, "He," the Lord, wlui.se day it is (2 Thessalonians I. 7, 8). Translate lit., " Is being revealed (the present in the Greek implies tlie certainty and nearneM of the event. Revelation 22. 10, -20) in tire" (Malach. 3.2,3;
his own (emphatically repeated) reward, aecordins to his
oiim laliour." The reward is something over and aljove personal salvation H, 15; 2 Jolin 8). He shall he rewarded according to, not his success or the amonnt of work done, but " according to his own laliour." n shall be said to him, "Well done, thou good and (not stwcess-
4. 1). The fire (probably figurative here, as the goil, iiay
<Src.)is not purgatory (as Rome teaches, i.e., pttrificatorjt and punitive), hut probatory, not restricted to those dying
In "venial sin :" the supposed intermediate class between those entering heaven at once,and llifise dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2 Corinthians 5. 10; cf. Mark 9. 49). This
/ul, but) failh/ul servant, enter thou into the joy of thy Lord " (Matthew 25.23). 9. Trayislale, a,s the Grefk collocation of words, and the emphasis on "God" tlirice repeated, requires, " For (in proof that "eacii shall receive reward according to his own labour," viz., from God) it is
fire is not till the last day, the snppo.scd fire of purgatory begins ut death. The fire of St. Paul is to try the worki^ the fire of purgatory the peisons, of men. St. Panl's fire causes "loss" to the sufferers; Rome's purgatory, great gain, viz., heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatoi-y. " It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine." [Whately.] 14. abide—abide the testing
of God that we are the fellow-workers (labouring tvi/h, but under, and belonging to Him as His servants, 2 Corinthians
5. 20; 6. 1 ; cf. Acts i5. 4; Note, 1 Thessalonians 8. 2) of God that ye are the field (or tillage,, of God that ye are the building." [Alfori>.] " Building " is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, whicli he is now about to discuss. "To edify "or "build up " the Church of Christ is similarly used (Ephesians2. 21,
22; 4.29). 10. grace . . . given unto me—St. Paul puts this
fire (Matthew 3. 11, 12). which he liath bnllt thereupon —Arhicii he liuilt on the foundation. rewar«l wages, as a builder, i. e., teacher. His converts built on Christ the foundation, through his faithful teaching, siiall be his "crown of rejoicing" (2 Corinthians 1. 14; Philippiansi
first, to guard against seeming to want humility, in pronouncing himself "a 'wise master-builder," in the clause following. [Chrysostom.] The "grace" is that "given "
to him in common with all Christians (i-. 5), only proportioned to the work which God had for him to do. [AlFORD.] wise i. p., skilfvl. His skill Is shown in his laying a foundation. The unskilful builder lays none (T^uke 6.
16; 1 Thessalonians 2. 19). 15. If ... be bnrnt—If any teacher's work consist of such materials as the fire will destroy. [Alford.] snffer loss— 1. e., forfeit tlie special " reward ;" not that lie shall lose salvation (which is altogether nfree gift, not a " reward" or wages), for he remains
4fl). Christ is the foundation (v. 11). another—who ever comes after me. Redoes not name vlpo/7o.>; for lie speaks generally of all successors, whoever tliej' he. His warning, "Let every man (every teacher) lake heed how," Ac, re-
still on the foundation (v. 12; 2 John l}\ saved ; yet so at by Are-rather, "so as through fire" (Zechariah 3.2; Amos
fers toother successors rather than Apollos, who dontjt-
4. 11; Jude 23). "Saved, yet not witho>ii fire" (Romans 'i
less did not, as they, build wood, hay, Ac, on the fmindatlon (cf. ch. 4. 15). "I have done rny part, let them who follow me see (so the Greek for "take heed") to theirs." [Bengei^.] how—with what material. [Alfokd.] How
27). [Bengel.1 As a builder whose building, not the foundation, is consumed by fire, escapes, but with tin loss of his work [Alford], as the shipwrecked merchhnt, though he has lost his mercliandlse, is saved, though having to pass ^/(rmj^A the waves. (Benoei,.] BlalachiS.
far u iselj/, and in bullder-like style (1 Peter 4. 11). bnll<1eth therenpon—here the building or sitperstrxcture raised on Christ tlie " foundation," lai<l by Paul (cli. 2. 2) is not, as in Epheslans 2. 20, 21, the Christian Church made up of believers, the "lively stones" (1 Peter 2.5), but doc-
1, 2; and 4. 1, give the key to explain the imagery. The " liord suddenly coming to His temple" in flaming " fire,"
all the parts of the building wliich will not stand tliat
trinal and practical teachin/f which the teachers who succee<led Paul, superadded to his first teaeliing; not that they taught what was false, liut their teaching was sulitle and speculative reasoning, rather than solid and simple truth. 11. (Isaiah 28. 16; Acts 4. 12; Epheslans 2. 20.) For —my warning ("take heed," Ac, v. 10) is as to I lie superstructure (" buildeth thereupon "), not as to the fniiiidnlioii : "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though tlie latter also is included; ,7e*i«, God-Saviour; Christ, MksSIAH or Anointkd. can—a man can not la.v any other, since the only one recognized by God has been already
fire will be consumed ; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration. [Ai^ford.] Again, a distinction Is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (cf. Philippians 3. 15). 16. Know ye not— It Is no new thing I tell you, in calling you " God's building;" ye know and ought to rememlxr, ye are tlie notilest kind of building, " the temple of God." ye—all Christians form together one vast temple. The expression is not, "ye are temples," but ".ve are the temple" collectively, and " llvel.v stones" (1 Peter 2. 5) Individually. God . . . Spirit—God's indwelling, and that of the Holy Spirit, are one; therefore the Hol.v Spirit is God. No literal " (emple"' Is recognized by the New Testament in the Christian Church. The only one Is the spiritual temple, the whole Ijody of bi'lleving worshippers which the Holy Spirit dwells in (ch. 6. 19; John 4. 23, 21). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, nitlier tlian of prayer. Prayers In the temple were silent and Individual (Luke I. 10; 18. 10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The tem-
laid. 13. Now—rather, "Bui." The image is that of a building on a solid foundation, and pa rtl.v composed of durable and precious, partly of perishable materials. The '"gold, silver, precious stones," which all can bear fire (Revelation 21. 18, 19), are teachings that will stand tlie
•fiery test of Judgment; "wood, hay, stubble," are those which cannotstand it; not positive heresy, for that would
destroy tlie foundation, but teaching mixed up with lium.an plillosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the 7)er(ion« cemented to the Church by them, the n^ality of whose conversion, through the teachers' Instrumen-
tality, will be tested at the last day. Whore there Is tlie least grain of real gold of faith. It shall never he lost (I Peter 1. 7; cf. ch. 4. 12). On the other hand, the liglitest gtraw feeds the fire. fHENOKT,.] (Matthew 5. 10.1 1.1. •Krery man'H worh—Each teacher's superstructure on the foundation, the day—of the Lord (ch. 1.8; Hel)rews
ple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assem-
bly) was the place for assembling men. Oml now too hM His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on th« "spiritual house." Believers are all spiritual priests In
10. ari; 1 Tliessalonlans 5. 4). The article Is emphatic,
it. Jesus Christ, our High Priest, 1ms 111" ouly litera!
' -77ie day," i. e., tlie great day of days, the long expected '268
The Wisdom of this World, Foolishness, 1 CORINTHIAXS IV. Ho'n lo Esteem GocTs MinintfCrB.
God's—(ch. n. 3). God Is the ultimate end of all, even ol Christ, His co-equal Son (ch. 15. 28; Philipplans 2. 6-11).
prtesthood (Malaohi 1.11; Matthew 18.20; 1 Peter 2. 5). [VlTniNGA.] 17. If any . . . dertle . . . tlestroy—rather,
AH the Greek verb is the same in both cases, " destroy . . . destroy." God repays in kind l)y a righteous retaliation, fhe destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple
Ver. 1-21. True view of Ministers: the Judgment
IS NOT TO BE F'orestallbd; meanwhii.e the Apo-stles' LOW state Contrasts with the Corinthians' Party pride, not that St. Paul would shame them, but as A father WARN them ; FOR WHICH END HE SENT Tl.MOTHY, AND WILL SOON COME HIMSELF. 1. account . . . n8 —Paul and Apollos. ministers of Christ—not heads of the Church in whom ye are severally to glory (ch. 1. 12); the headship belongs to Christ alone; we are but His servants ministering to you (ch. 1.13; 3.5,22). stewards— (Luke 12. 42; 1 Peter 4. 10). Not the depositories of grace, but dispensers of it (" rightly dividing" or dispensing it), so far as God gives us it, to others. The Chazan, or over-
(Leviticus 16, 2; Daniel .5.2,3,301,80 eternal death is the penalty of marring the spiritual temple—the Church. The
destroyers here {v. 16, 17), are distinct from the unwise or nnskilful builders (v. 12, 15); the latter held fast the "foundation " (w. 11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved ; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See Note,
V. 10.) [EsTiDSand Neander.] I think St. Paul passes here
from the teachers to all the members of the Church, who, by profession, are "priests unto God " (Exodus 19. 6; 1 Peter 2. 9; Revelation 1.6). As the Aaronic priests were doomed to die if they violated the old temple (Exodus 28.
seer, in the synagogue answered lo the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The Parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Acts 6.), and subsequently preached
43), so any Christian who violates the sanctity of the
gp'ritual temple, shall perish eternally (Hebrews 12. 14; 10.
36, 31). holy—inviolable (Habakkuk 2. 20). whlcH temple ye are—rather, " the which (i. e., holy) are ye" [Alford], and, therefore, want of holiness on tlie part of any of you
in subordination to the prest^yters or bishops, as Stephen and Philip did. The Church is not the appendage to tho priestliood; but the minister is the steward of God to the. Church. Man shrinks from too close contact with God, hence he willingly puts a priesthood between, and would serve God by deputy. The Pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to " preach"
(or, as EsTitjs, "to tamper with the fonndation in teadiing yon ") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports Unr/lish Version. 18. scemetli—£. e., i.?, anri z's rcgifirrfed by himself and others, wise In this world— wise in mere worldly wisdom (ch. 1.
20). let him become a fool—by receiving the Gospel in
(Hi., proclaim as a herald, Matthew 10. 27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far aa his heai'ers are disposed to receive them. Josephus says, the Jewish religion made known to all the people the mysteries of their religion, whilst the Pagans concealed from all but the "initiated" few, the mysteries of theirs. 3. Moreover— The oldest MSS. read, "Moreover here"
Its unworldly simplicity, and nohpcoming a fool in the world's sight. [Alford.] Let him no longer think himself
wise, bat seek the true wisdom from God, l)ringing his undei-standing into captivity to the obedience of faith. [Es-
TITJS.] 19. with God in the judgment o/God. It Is written —in Job 5. 18. The formula of quoting Scripture used here, establishes the canonicityof Job. He talceth . . . wise In . . . own craftiness—proving the "foolishness" of the world's wisdom, since it is made by God the very Bnare to catch those who think themselves so wise. Lit., He who Uiketh , Ac, the whole of the sentence not being quoted, but only tiie part which suited St. Paul's purpose. 80. Quotation from Psalm 91. 11. There it is of men; here
((. e., on earth). The contrast thus is between man's usage as to stewards (v. 2), and God's way (v. 3). Though 7iere below, in the case of stewards, inquiry is made, that one man be found (i. e., proved to he) faithful : yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians lor their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1 Samuel 3.20; Hebrews 3. 5; Margin); as indeed is required in earthly stewards, but with this dilTerence (f. 3), tliat God's stewards await not man's judgment to test them, but the testing whicli shall be in the day of the Lord. 3. it is a very small tltiug lit., " it amounts to a very small matter;" not that
It is "of the wise." St. Paul by inspiration states theclass of men whose " thoughts " (or rather, " reasonings," as
suits the Greek and the sense of the context) the Spiritdesignated In the Psalm, "vanity," viz., the "proud" (r. 2) and worldly-wise, whom God in v. 8 calls " fools," though they "boast themselves" of their »('i«(io»i in pushing their Interests («. 4). 31. let no man glory In men—resuming the subject from v. 4; ef. ch. 1. 12 and 31, where the true object of glorying is stated : " he thatglorieth lethimglory
In THE Lord." Also ch. 4.6, "Thatnoone of you be puffed np for one against another." For all things—not only
I despise yoMr judgment, but as compared with God's, it almost comes to nothing, juflgcd ... of man's Judgment—iii., "man's (/n^," contrasted witli the day (ch. 3.
ail men. For j'ou to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belongtoChiist. and there-
13) of the Lord (i'. 5; 1 Tliessalonians 5.4). "The day of man" is here put before us as & person. [Wahl.] All days previous to the day of the Lord are man's days. Emesti
fore to yon, by your union with Hitn ; He makes Ihem and
all things work together for your good (Uomans 8. 2>!). Ye arc not for the sake of them, but they for the sake of you
;ra)i«i(/^t'« the thrice recurring Greek tor judged . . .judge
. . . judgeth (v. 4), thus: To me for iny part (though capable of being found faithful) it is a very small matter that
(2 Corinthians 4. 5, 15). Tliey belong to you, not you to them. Enumeration of sotne of the " all things." The teachers, in whom they gloried, he puts first (ch. 1. 12). He omits after " Ci-phas " or Christ (to whom exclusively some at Corintli (ch. 1. 12) professed to belong); but, instead, substitutes "ye are Christ's" (v. 23). world . . . life . . . death . . . thing* prritent . , . thing* to come—not r>nly Bhall ihcy not "separate you from the love of God in Christ" (Romans 8. 38, 39), l)ut they "all are yours," £. e., are for you (Romans 8. 28), and i>elong to you, as tliey beong to Clirist your Head (Hel)rews 1. 2). things |>r<-Keiit —"things oc^itaHy present." [AlFO>II).] '43. ye arc Christ's —not I'aul's, or Apollos", or Cephao' (ch. 11, '! ; Matt hew i!3.
1 sliould be approved of hy man's judgment ; yea, I do not even assume the right ofjudgment and a/i/iroving myself but He that has the rigid, and is able lo judge on my case (the Dijudicator), is the Lord. 4. I>y myself—^7a/i.sta/e, " I am conscious to myself of no (ministerial) uiifaitliful-
ne.ss." Bengel explains tlie Greek compound, " to decide in judgments on one in relation tootliers," not simply to judge, am I not liereby Justified-Therefore conscience
is not an infallible guide. Kt. Paul did not consider his so. This ver.se is directly against tlie judicial power claimed by the priests of Rome. 5. l)isproving Llic judicial power claimed l)y the Romish priesthood in the confessional. Tliereforc—as tlie Lord is the sole Decider or Dijuilicator. Judge—not tlie same Greek word as in v. 3, 4, where the meaning is to approve of, or dccideun, the merits ot oue'» m
i-lO). " Neither be ye called masters ; for one is your Mas-
ter, even Christ" (Romans 14. 8). Not merely a piulicular section of yju. but ye yll are Christ's ;ch. 1. 12). Christ Is
We have Nothing we have not Received. 1 CORINTHIANS IV. 37ie Apostles our Fulhers in Christ,
and afflictions." Criminals "condemned to die," In ^t. Paul's time, were exhibited as agazing-stock to amuse the populace in the amphitheatre. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of St. Paul here. (Cf.TEBTULLiAN,<tePt/(Ziei<;a, ch. 14.) the world—to the whole world, including " both angels and men;" "the whole family in heaven and earth" (Ephesians 3. 15). As Jesus was "seen of angels"
case. Here nil judt/ments In general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final Judgment. Liord—Jesus Christ, vvliose " ministers" we are (ti. 1), and wlio is to be the judge (John
5.22, 27; Acts 10. 42; 17. 31). manifest . . . hearts — our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective, as we only see
llie outward act, we cannot see the motives of "hearts." "Faithfulness" (v. 2) will hereby be estimated, and the "Lord" will "justify," or the reverse {v. 4), according to the state of the heart, then shall every man have praise—(Ch. 3. 8; 1 Samuel 26.23; Matthew 25.21, 23, 28.) Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favourite teachers; "tiik praise" (so the Greek) due for acts estimated by the mo-
(1 Timothy 3. 16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Ephesians 3.10; 1 Peter 1.121. St. Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard. [Chrysostom.] However, since "the world" is a comprehensive expression, and Is applied in this Epistle to the evil especially (ch. 1. 27, 28), and since the spectators (in the imagedrawn from the amphitheatre)gaze at theshow with savage delight, rather than sympathy for the sulTerers, I think bad angels are included, besides good angels. ESTius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Ephesians 3. 10; 1 Peter 1. 12, incline me to Include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant. 10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied, fools—(Ch. 1. 21 ; 3. 18 ; cf. Acts
tives. "Then;" not before: therefore wait till then (James
5.7). 6. And—"Now," marking transition. In a tigiire transferred to myself—f. e., I have represented under the persons of ApoUosand myself what really holds good of
all teachers, making us two afigure or type of all the others.
I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not n.ame, in order not to shame you. [ESTICS.] not to think, &c.—the best MSS. omit "tliink."
Translate, "That in us (as your example) ye might learn
(this), not (to go) beyond what is written." Revere the .?("-
7ence of Holy Writ, as much as Its declarations : so yovx will
less dogmatize on what is not expressly revealed (Deuteronomy 20. 29). puffed up for one viz., " for one (favourite minister) against another." Tlie Greek indicative implies, " That ye be not puflfed up \s ye are." 7. Trans-
17. 18; 26. 24.) for Christ's sake ... In Christ—our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," Or, "FOR THE SAKE OF" Him, aS "fools;" yours gives you full fellowship in Him as "wise"
(i. e., supposing you really are all you seem, ch. 3. 18). we
late, " Wlio distinguisheth thee (aoove another)?" not thy-
. . . weak . . . ye . . . strong—(Ch. 2. 3; 2 Corinthians 13.
self, but God. glory, as If thon hadst not received It as if it was to thyself, not to God, thou owest the receiving of it. 8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." Tlie emphasis is on "already" and "witliout us ;" ye act as if ye needed no more to "hunger and tlilrst after righteousness," and as if already ye had reached the "kingdom"
9.) we . . . despised—(2 Corinthians! 10. 10) because of our " weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so " honourable." Contrast with "despised" the "ye (Galatians) despised not my temptation ... in my flesh." 11. (2 Corinthians 11. 23-27.) naked— I. e., insufficiently clad (Romans 8. 35). bulTcted —as a slave (1 Peter 2. 20), the reverse of the state of the Corinthians, "reigning as kings" (Acts 23.2). So Paul's master before him was "buffeted" as a, slave, when about to die a slave's death (Matthew 26. 07). iSi, working with our own hands — viz., "even unto this present hour" (v. II). This is not stated in the narrative of St. Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it Is expressly stated of him at Corinth, cf. Acts 18. 3, &c., and 19). But in his address to the Ephesian elders at Miletus (Acts 20. 34), he says, "Ye yourselves know that these hands have ministered unto my necessities," Ac. The undesigned ness of the coincidence thus Indirectly brought out Is Incompatible with forgery. 13. tlefamed, we entreat viz., God for our defamers, as Christ enjoined (Matthew 5. 10, 44). [Grotius.] We reply gently. [Estius.] tilth-"The refuse" [ConyBEARE and HowsON], the szveepings or rxibbish thrown out after a cleaning, of all things—not of the " world" only. 14. wani—rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Ephesians 6. 4). The Corinthians might well be "ashamed" at the disparity of state between the father,
for which Christians have to strive and sufTer. Ye are so puffed up with your favourite teachers, and your own fimcied spiritual attainments in knowledge through tliem, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in liis riches: so ye feel ye can now do "without us," your first spiritual fatliers
(('.15). They forgot that before the "kingdom" and the "fulness of Joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer
(2 Timotliy 2. .5, 11, 12). They were like the self-complacent Laodlceans (Revelation 3. 17; cf. Hosea 12.8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufflctency ; the contrast to the apostle's literal "hunger and thirst" {v. 11) proves this. I would ... ye did reign — translate, "I would indeed," &c., I would truly it were so.and tliat your kingdom had really begun, that we also might reigit with yoti— (2 Corintliians 12. li.) "I seek not yours, but you." Your spiritual prosperity would redound to tliat
of us, your fathers in Christ (ch. 9. 23). When you roach the kingdom, you shall be our "crown of rejoicing, in tlie presence of our Lord Jesus" (1 Thessalonians 2. 19). 9. For —assigning the reason for desiring that the " reign" of himself and his fellow-apostles with the Corlnthijuis wore come, viz., the present afflictions of the former. I think —the Corinthians (ch. 3. 18) "seemed" to (lit., as here, "thought") themselves " wise in this world." St. Paul, in
St. Paul, and his spiritual children themselves. 15. ten thousand—Implying that the Corinthians had more of them than was desirable. Instructors—?»<or4 who had the care of rearing, but had not the rights, or peculiar alfection, of the father, who alone had begotten them spiritually. In Christ—St. Paul admits that these "Instructors" were not mere legalists, but evangelical teach-
contrast, " thinks" that God has sent forth him and his fellow-mlnlsters "last," i.e., the lowest In this world. The apostles fared worse than even the prophets, who, thou-^h sometimes afflicted, were often honoured (2 Kings
ers. He uses, however, a stronger phra.se of himself in begetting them spiritually, "In Christ Jesus," Implying
botli the Saviour's qfflee and person. As Paul was the means of spiritually regeneralingthem,ani.\ yet "baptized none of them save Crispus, Gaius, and the hou.sehold of Stephanas," regeneration cannot be Inseparably in and by baptism (ch. 1. 14-17). 16. be ye followers of me—lit.,
1. 10; 5.9; 8. 9, 12). set forth—as aspectacle or gazing-slock.
18 the apostles—St. Paul Includes ApoUos with the
Rpostles, In the broader sense of the word, so Romans 16.
7; 2 Corinthians 8. 23 (GrecA: for " messengers," rj/w.x/^'.i). OS It were appointed to death-as criminals condemned
imitatoi-s, viz.. In my ways, which be In Christ (v. 17; ch. 11.
to die. made a spectacle— o theatrical spectacle. So t he Oreek In Hebrews 10.33" maiie a, gazing-stock by reproaches
1), not in my crosses (v. 8-13; Acts 26. 29; Galatians 4. 12).
We ought to Follow the Apostles, 1 CORINTHIANS V. The Case oj the Incestuous Person.
17. For this cause—that ye may the better " be followers
connection is called " fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage. JJ. pufled up—with your own wisdom and knowledge, and the eloquence of your favourite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the ince.st. Paul mourned because they did not mourn (2 Corintliians 2. 4). We ought to mourti over the transgressions of others, and repent of our own (2" Corinthians 12. 21). [Bengel.] that— ye have not felt such mourning as would lead to the result that, (fee. taken away from among you—by excommunication. The incestuous person was hereby brougiil
of me" (v. 16), through his admonitions, sent . . . Timotheus—<Ch. 16. 10; Acts 19. 21, 22.) "Paul purposed . . . when he had passed through Macedonia and Achaia, to go
to Jerusalem. So he sent into Macedonia Tiniotheus and Erastus." Here it is not expressly said, he sent Timothy into Achaia (of which Corinth was capital), but it is im-
plied, for he sent him witli Krastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are uaid only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence estab-
to bitter repentance, in the interval between the sending of the first and second Epistles (2 Corinthians 2. 5-10/. Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a ligliter and heavier form: tlie latter an utter separation from church-lellowsliip and tlie Lord's house, the former exclusion from the Lord's Supper only, but not from Church. 3. as absent—The best MSS. read, " being absent." present in spirit—(2 Kings 5.26; Colossians 2.5.) so done— rather, " perpetrated," as tlie Orcek word here is stronger than that for "done" in v. 2. "So," i. e., so scandalously whilst called a brother. 4. In the name of our £.ord Jesus Clirlst—By His autliority and as representing His person and will (2 Corinthians 2. 10). Join this with "to deliver such a one unto Satan" (v. 5). The clause, " When ye have been gatliered together and my Spirit (wherein
lishes the genuineness of both the Epistleand tlie history. In both, Timothy's journey is closely connected witli St. Paul's own (cf. v. 19). Erastus is not specified in the Epistle, probably because it was Timothy wlio was charged with St. Paul's orders, and possibly Erastus was n Corintliian, who, In accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another. [PaI/EY's HorcB Paulince.] son i. e., converted by me (cf.
V. 14,15; Acts 14.6,7; with 16.1,2; 1 Timothy 1.2,18; 2 Timotliy 1.2). Translate, "My son, beloved and faithful In the Lord." bring you into remembrance—Timothy, from his spiritual connection with St. Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (2 Timothy 3. 10), whicli tiiey in some respects, though not altogether (cli. 11. 2), liad forgotten, as I teach ... in every cliurch—an argument implying that what the Spirit directed St. Paul to teach "everywhere" else, must be necessary at Corinth also (ch. 7. 17). 18. Some ... as titough I would not come—he guards against some misconstruing (as by the Spirit he foresees they win, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were notc'/ming") himself. A puffed-up &x>\T\t was the besetting sin of the Corinthians (cf. ch. 1. 11 ; 5. 2). 19. Alfokd
I am "present," though "absent in body," f. 3), with tlie power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit;' of Christ, "power." Clirist's power was promised to be present with His Church "gathered together in His name" (Matthew 18. 18-20): and here St. Paul by inspiration gives a special promise of liis apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment (" I have judged," v.
translates, "But come I will;" an empliatical negation of their supposition {v. 18). shortly—after Pentecost (ch. 16.
3), as ttfough he were present in person (John 20. 21-23; 2 Corinthians 13.3-10). Tliis power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest tlieir in-
8). if the I<ord tvlH—a wise proviso (James 4. 15). He does not seem to have been able to go as soon as he intended, and ivlll know—take cognizance of. but ftie power — I care not for their high-sounding "speech,"' "but" what I desire to know is "their power," wlietlier they be reallj' powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, sliowed itself at Corinth. 30. kingdom of God is not in wovA—lranslate, as in V. 19, to which the reference is "speech." Not empty "speeches," but the manifest " power" of the Spirit attests the presence of " the kingdom of God" (tlie reiyn of the
fallibiiity. Their successors, to establish their claim to the latter, must produce the former (2 Corintliians 12. 12i. Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (Acts 8. 13, 23; Galatians 2. 11-14). 5. Besides excommunication (whicli the Corintliians tlieniselves had the power of), St Paul delegates here to tlie Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one,"
i. e., so heinous a sinner). For instances of tliis power, see Acts 5.1-11; 13.11; 1 Timothy 1.20. As Satan receives power at times to try tlie godly, as Job (Job 2. 4-7) and Paul (2 Corinthians 12. 7; cf. also as to Peter, Luke 22. 31), much more the ungodly. Satan, the "accuser of the brethren" (Revelation 12. 10) and the "adversary" (1 Peter
Oospel spiritually). In a Church or in an individual (cf. ch. 2. 1, 4; 1 Thes&alonians 1.5). itl. with a rod, or in love—the Greek preposition is used in both clauses; must
I come IN displeasure to exercise the rod, or in love, and the Spirit of meekness (Isaiah 11. 4; 2 Corinthians 13. 3)7
5. 8), demands the sinner for punisliment on account of sin (Zechariah 3. 1). When God lets Satan have his way. He is said to "deliver the sinner unto Satan" (cf. Psalm 109. 6). Here it is not finally; but for the affliction of the body with disease, and even death (ch. 11. 30, 32), so as to deslroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption (Romans 8. 23) ; but of the corrupt " flesli" which "cannot inlierit tlie kingdom of God," and the lusts of which had prompted this oflender to incest (Romans 7. 5; 8. 9, 10). Tlie " destruction of the flesh" answers to "mortify tlie deeds of the 6(,rf.(/" (Romans 8. 13), only that the latter is done by one's self, the former is effected by chastisement from God (cf. 1 Peter
Ver. 1-13. The Incestuous Person at Corinth : The Corinthians reproved for Connivance, and warned ro Purge out the Bad Leaven. Qualification of HIS FORMER COMMAND AS TO ASSOCIATION WITH SiNNEKS OF THE World. 1. commonly — i-allier, "actually." [Alford.] Absolutely. [Bengel.J " It is reported," implies, that the Corintliians, though they " wrote" (oil. 7. 1) to St. Paul on other points, gave him no informat ion on those things which bore against themselves. Tliese latter matters reached tlie apostle indirectly (oh. 1. 11). so much as named — The oldest MSS. and autliorities omit "named:" "Fornication of such a gross kinij as (exists) not even among the heatlien, so that one (of you) hatii (In concubinage) his father's wife,"t. e., his stepniotlier, whilst his fatlier is still alive (2 Corintliians 7. 12; cf. Leviticus 18. 8). She was perliups a heatlien, for wliich l eaBon he does not direct his rebuke against her (cf. v. 12, 13). 4.Ui'ord thinks "liave" means have in marriage : but the
4.6). tlie spirit . . . saved— llie spiritual part of man, in the believer the organ of the Holy Spirit. Tetnporary iiffliction often leads to permanent salvation (Psalm 83. Itl). 6. Your glorying in your own attainments and those of your favourite teachers ((-h. 3. 21 ; 4. 19; 5. 2), wliilst all the while ye connive at such a scandal, is quite unseemly, n little leaven leaveneth . . . witole lump—(Galal ian« \
9), viz., viMh present complicity in the guilt, and tlie dau271
The Old Leaven to be Puryed out. 1 CORINTHIANS VI. Christiaiis must not Go to Law together.
"now" is used, Hebrews 11. IG. Thus we avoid making the apostle Jiotw retract a command whicli he had before given. I have written—i. e., my meaning in the letter I wrote, was, &c. a brotlier—contrasted with a "fornica-
eer of future contagion (cIi. 15.3:}; 2 Timothy 2. 17). 7. old leavm—Tlie remnant of tlie "old" (Epliesiuns 4.22-24) heallienish and natural corruption. Tlie image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing tlie lamb Ijelore the Passover (Deuteronomy Hi. 3, i). So Christians are continually to search and purify their hearts (Psalm 139. 24). as ye are imleaveucd — normally, and as far as your Christian calling is concerned: free from the leaven of sin and deatli (cli. 6. U). St. Paul often grounds exhortations on the assumption of Christian prolessors' normal slate as realized (Romans 6. 3, 4). [Alford.] Regarding the Corinthian Ciiurch as the Passover "unleavened lump" or mass, he entreats tliem to correspond in fact with this their normal state. " For Christ our Passover (Kxodus 12. .5-11, 21-23; John 1. •X))h(is been (English Version, "is") sacrificed for us;" i. p., as tlie Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or tliree weeks before kept by the Jewish Christians (ch. 16. 8) : the Gentile Christians probably also retraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time, however, of keeping feast (metaphor-
tor, i&c, of the world" (v. 10). There is less danger in associating with open worldlings than with carnal professors. Here, as in Ephesians 5. 3, 5, " covetousuess" is joined witli "fornication:" the common fount of both being " the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense." [TitEUCH, S'yn. New 7'estament.] Uence" idolatry" is associated with tliem: and the covetous man is termed an " idolater" (Numbers 25. 1, 2). The Corintliiaua did not fall into open idolatry, but ate things ollered to idols, so making a compromise with the heathen ; just as they connived at fornication. Thus this verse prepares for the precepts, ch. 8. 4, &c. Cf. the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel witli the Mldianites (Revelation 2. 14). no not to eat—not to sit at the same table with such; whether at the love-feasts (Agapse) or in private intercourse, much more at the Lord's table: at the