Chapter XXVII (continued, part 8)
last, too often now the guests "ai'e not as children in one family, but like a heterogeneous crowd of strangers in an inn" LBengel] (cf. Galatiaus 2. 12; 2 John 10. 11). lA. wliat Uave I to do—You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it. also—Implying, Those within give me enough to do without those outside, do not ye, &c.—Ye judge your fellow-citizens, not strangers: much more should I. [Bengel.] Rather,
ical ; i.e., leading the Christian life ofjoy in Christ's finished work, cf. Proverbs 15. 15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is all our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted. " For even :" an additional reason, besides that in v. 6, and a more cogent one for purging out every leaven of evil, viz., that Christ has been already sacrificed, whereas the old leaven is yet unrenioved, which ought to have been long ago purged out.
Is it not your duty to judge them that are within? God shall judge them that are without: do you look at home. [Gkotius.] God is the Judge of the salvation of the heathen, nf>t we (Romans 2. l'2-l(i). St. Paul here gives an anticipatory censure of their going to law with saints be-
fore heathen tribunals, instead of judging such causes among themselves within. 13. put away from among yonrselves tliat wicke<l—Sentence of excommunication iu language taken from Deuteronomy 24.7.
8. not . . . old leaven—of our unconverted state as Jews or heathen, malice—the opposite of " sincerity," which allows no leaven of evil to be mixed up with good (Mat-
thew 10. 6). wickedness—the opposite of "truth," which allows not evil to be mistaken for good. The Greek for " malice" means the evil luibil of mind; "wickedness," the outcoming o{ the same in word and deed. Tlie Greek for "sincerity" expresses lit., a thing which, when examined by the sun's tight, is found pure and unadulterated. 9. I wrote . . . In an epistle— rather, "in the Epistle:" a former one not now extant. That St. Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or the) epis-
Ver. 1-11. Litigation of Christians in Heathen COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: Better to bear wrong now, and HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF Heaven. 1. Dare—Tliis word implies treason against Christian brotherhood. [Bengel.] before the unjust— The Gentile judges are here so termed by an epithet appropriate to the subject in question, t-iz., one concerning
justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice whicli has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of
tle," could not have been added if he meant, "I have just written" (2 Corinthians 10. 10). ''His letters" (plural; not applying to merely o(ie) confirm this. 2 Corinthians 7.8 also refers to our first Papistic, just as here a former letter
justice, should not expect justice from them, before . . . saints—The Jews abroad were permitted to refer their disputes to Jewish arbitrators (Josephus, Antiquities, 14.
is referred to by the same phrase. St. Paul probably wrote a former brief reply to iiKiuiries of the Corinthians our lirst Epistle, as it enters more fully into the same
10, 17). So the Christians were allov/ed to have Christian arbitrators. 3. Do ye not know—as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to
Bul)ject, has superseded the former, which the Holy Spirit did not design for the guidance of tlie Church in general, and whicli therefore has not beeti preserved. See my In-
it (ch. 1. 4, 5; S. 1). Tlie oldest JNISS. have "Or" before "Know ye not;" i.e., "What! (expressing surprise) know ye not," &c. saints . . . Judge i.e., rule, including7»(/<7ment: as assessors of Christ. Matthew 19. 28, "judging,"
troduction. 10. Limitation of the prohibition alluded to In V. 9. As in dissolute Corinth to "company with no fornicators," <Stc., would be almost to company with none In the (unbelieving) world; ye need not utterly ("altogether") forego intercourse with fornicators, Ac., of the nubelieving world (cf. ch. 10. 27; John 17. 15; 1 John 5. 18,
i. e., ruling ovei: Cf. Psalm 49. 14 ; Daniel 7. 22, 27 ; Revelation 2. 26; 3. 21 ; 20. 4. There Is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there Is between the elected (Matthew '20. '23) twelve apostles who sit on thrones judging, and the twelvt; tribes of Israel that are Judged by them. To rei<,n, >\nd to be saved, are not necessarily synonymous. As Jehovah employed angels to carry th« law Into ett'ect when He descended on Sinai to establish His tlinme in Israel, so at His coming the saints shall administer the kingdom for, and under. Him. The nations of the eartli, and Israel the foremost, lu the
1))). As "fornicators" sin against themselves; so " extortion ers" against tlieir ncighlioiirs, mid " idolaters" against Oo I. The attempt to get "out of the world," in violation of Uo<i's will that believers should remain in it but keep themselves from its evil, led to monastlcdsm and Us consc(iuent evils. H. Bnt now I Uave written—"Now" does not express time, but "the ease being so," viz., that to avoid fornicators, Ac, of the world, you would have to leave the worlti altogether, which would be absurd. So 272
Tke Unn(/hleou$ xJkuI nnl Inherit. 1 CORINTHIANS VI. Our Bndies are O.e ,¥ewf>ec.s nf (!)irhl.
through the righteousness of God in Christ by faith (llnmans 1. 17). So Pak.eus. Tlie order of snne.tific'itioii be-
fli\sli, sliiill, in this viow, l)e the subjects of the rule of the Lord and His siiiut.s in glniified bodies. Tlie mistake of
fin-e justification shown that it must lie so taken, aiul not in tlie sense of /;/-o(/re.s.«ii'<! sanctitication. " Wirilicd" precedes both, and so must refer to the Clii istkin's outward new birth of water, the sign of tlie inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life iJolin 3. o; Ephesians o. 26; Titus 3. 5; Hebrews
tile Chiliasts was, tliey took the merely csirnal view, restricting tlie kingilom to the terrestrial part. Tliis part shall have place with the accession of spiritual and temporal blessings sucli as Christ's presence must produce. Besides tliis earthly glory, there shall be the heavenly glory o I the sjiints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the
10.22). SI. Paul (cf. (he Church of England Kaptismiti Service), in charity, and faitli in tlie ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (Galatians 3. 27). He presents the giaiiil ideal which those alone realized in whom the inward and the outward baplisin coalesced. At the same time he recognizes the fact that this in many cases does not hold good (i\ 8-10), leaving it to God to decide who are the really "washed," whilst he only decides on broad general principles. In tlic name of . . . Jesiis, ai>d by the Spirit—rather, "in the Spirit," i.e., by His (ii-dwelling. Botli clauses belong to the three—" washed, sancli-
flesh at the ti-ansflguration (2 Timothy 2. li; 2 Peter 1. 16-
18). But here the " world" seems to be the unbt lieving world thai is to be "condemned" (cli. II. 22), rather lhau the whole world, incUiding the subject nations which ate to be brouglit under Christ's sway; however, it may hiclude both th<tse to be condemned, with the bad angels,
ai d tliose alxmt to be brought into obedience to the sway
of Christ with His saints. Cf. Mattliew 25. 32, 40, "all nations," " these my brethren" on the tluoncs with Him. Tlie event will decide the truth of tliis view, jticlged by you—or he/ore you (cf. ch. S. 22). smallest matters—The weightiest of earthly questions at issue are iiilinitely tmall compared with those to be decided on the judgment Aey. 3. judge angels viz., bad angels. We who are now spectacle to angels" shall then "judge angels." The saints shall join in approving the final senten<;e of the Judge on them (Jude C). Believers shall, as administrators of tlie kingiloiii under Jiisus, put down all rule that
fieil, justified." our God—The " our" reminds them that amidst all his reproofs God is still the common God of himself and them.
12-20. Refutation of thk Antixomian Defence of foknlcatton, as if it was lawful hecausic meats AKE SO. I'i. All things are lawful unto me — These, which were St. Paul's own words on a former occasion (to the Corinthians, cf. ch. 10. 23, and Galatians 5. 23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Acts lo. 29), "fornication" (perhaps in the letter of the Corinthians to St. Paul, ch. 7. 1). St. Paul's remark had referred only to things indifferent : hut they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of thtif
is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with tlie approval of the saints, higher honours. 4. Judgments—i.e., aises for judgment, least esteemed lU., thase of no esteem. Any, however low in the Church, rather than the heathen (ch. 1. 28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church. 5. yonr Bluime—Thus he checks their pii/fcd-up spirit (ch. 5. 2; cf. ch. 15.31). To shame you out ct your present unworthy
gratiliciition. ine—St. Paul giving himself as a sample of Christians in general, but 1—whatever others do, / will not, &<•. lawful . . . brought under the power The Gr'eek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is " brought under the power'" of an harlot (v. 15; cf. ch. 7.
coui-se of litigation before the heathen, I have said (i-. -1), "Sei the least esteemed in the Church to judge." Better even this, than your present course. Is it so J—Are you lE such a lielpless state that, &c. not a wise man — though ye adniire " wisdom" so much on other occasions
(ch. I. 5, 22). St. Paul alludes probably to the title " Caeham," or wise man, applied to each Rabbi in Jewish couucils. no, not one—not even one, amidst so many reputed among you for wisdom (ch. 3. 18 ; 4. 6). sliall be able —when applied to. brethren lU., brother ; i. e., judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the Church, such a wise person as had the charism, or gift, of Church government. 6. But—emphatically answering the question in the end of v. 5 in the negative. Translate, " Nay," &c. 7. utterly a fault lit., a sltm tcoming (not so Strong as .»t)4). Your going to law at all is a falling short of your high privileges, not to say your doing so before
4). The " power" ought to be in the hands of the believer, not in the things which he uses ['Rkt^ok'L,]; else his liberty
is forfeited, he ceases to be his own master (.lohn 8. 34^-36; Galatians 5. 13; 1 Peter 2. 16; 2 Peter 2. 19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands. 1.3. The argument drawn from the indifference of meats (ch. 8. 8; Romans 14. 14, 17; cf. Mark
7. 18; Colossians 2. 20-22) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the " belly" for which they are created are to be
" destroyed" in the future state. But " the body is not (created) for fornication, but for the Lord, and tlie Lord for the body" (as it.s Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (i.e., our bodies): therefore the "body" Is not, like the "belly," after having served a temporary use, to be destroyed : Now " he that committeth fornication, sinueth against his own bodj' {v. 18). Therefore fornication is not indifferent, since It Is a sin against one's own body, which, like the Lord for whom
unbeliecers, which aggravates it. rather t.ake wrong —(Proverbs 20. 22 ; Matthew 5. 39, 40) ; i. e., suffer yourselves
to be wronged, 8. ye—emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what
is entrusted to you; or " defraud" marks the effect of the " wrong" done, viz., the lost iufiieted). Not only do ye not bear, but ye inflict wrojigs. 9. unrighteous—<ra««Za/e, "Doers of wrong:" referring to v. 8 (cf. Galatians 5. 21). kingdom of God—which is a kingdom of riyldeousness (Romans 14. 1"). fornicators—alluding to ch. 5; also below, V. 12-18. effiemlnate-self-polluters, who submit to nnnatural lusts. H. ye are waslied—The Greek middle voice expresses, " Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's
it is created, is not to be destroyed, but to be raised to eternal existence. Thus St. Paul gives here the germ of the three subjects handled in subsequent sections:
(1.) The relation between the sexes. (2.) The question of meats offered to idols. (3.) The resurrection of the body, shall destroy — at the liOrd's coming to change the natural bodies of believers into spiritual bodies
talvalion generally ; of which the parts are, (1.) SanetijiraiUm, or the setting apart from the world, and adoption Into the Church : so "sanctified" Is used ch. 7. 11; Jolm 17.
(ch. 15. 44, 52). There Is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body Incorruptible. 14. (Romans 8. 11.) raised up — rather, "raised," to distinguish It from 273
19. Cf. 1 Peter 1. 2, where it rather seems to mean the set-
ting apart of one as consecrated by the Spirit in the eternal
inirpote of God. (2.) Justification from condemnation
1 CORINTHIANS VII.
Paul Instrucleth as to Mairtage,
tVe miLsl njt Defile our Bodies.
"will raise MP us;" the Grrek of the latter being a compound, tlie former a simple verb. Believers shall be raised up oiit of the rest of the dead [JVote, Pliillppians
if it were "his own," to give to a. harlot if he pleases d'. 18;
cf. V. 20). But we have no right to alienate our body which
is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not hl3 own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (1 Kings 21. 20; Romans 7. 14). Christ buys him to Himself, to serve Him (Romans 6. lG-22). 30. bought with a price — Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in t;hri8t for our redemption (Matthew 20. 28 ; Acts 20. 28; Galatians
3. 11); the Qrst resurrection (Revelation 20. 5). iis— Mere he speaks of the possibility of his being found In the grave when Christ comes; elsewhere, of his being possibly found alive (1 Thessalonians 4. 17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Romans 8. 19). 15. Resuming the thouglit in v. 13, "the body is for the Lord " (ell. 12. 27 ; Ephesians 4. 12, 15, 16 ; 5. 30). shall I then —such being the case, take—spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ." [Bengei,.]
3. 13; Hebrews 9. 12; 1 Peter 1. 18, 19 ; 2 Peter 2. 1 ; Revelation
5. 9;. Whilst He thus took off our obligation to punishment. He laid upon us a new obligation to obedience (ch.
7. 22, 23). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (Isaiah 20. 13). In your body as "iu " a temple (cf. John 13. 32; Romans 12.1; Philippians
It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking. [CoNYBEAREand How80N.] 16. Justification of his having called fornicators " members of an harlot" {v. 15). joined—by carnal intercourse ; lit., cemented to: cleaving to. one bodv—with her. salth lie—God speaking by Adam (Genesis 2. 24; Matthew
1. 20). and in yonr spirit, which are God's—Not in the oldest MSS. and versions, and not needed for the sense, as the context refers mainly to the "body " (v. 16, 18, 19). 'The "spirit" is incidentally mentioned v. 17, which perhaps gave rise to the interpolation, at first written in the margin, afterwards inserted in the text.
19. 5). " He which made them at the beginning said," &e. (Ephesians 5. 31). 17. one spirit—with Him. In the case of union with a harlot, the fornicator becomes one " body" with her(notone "spirit," forthespirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with whatis sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one Spirit" with Him (John 15. 1-7 ; 17. 21 ; 2 Peter 1. 4 ; cf. Ephesians 5. 23-32, and John 3. 6). 18. Flee—The only safety in such temptations is flight (Genesis 39. 12 ; Job 31. 1). Every sin—The Greek is forcible. "Eveiysin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and selfmurder are " without," i. e., comparatively external to the body (Mark 7. 18; cf. Proverbs 6. 30-^J2). He certainly Injures, hwt he does not alienate the body itself ; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the " belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, deKigued"for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's botly, and so "sinneth against his own body,"t. e., against the vin-ity and nature of his body; not a mere effect on the body from without, but a coiUradiclion of the truth of the body, wrought within itself. [AuroRD.] 19. Proof that "he thill fornicates sinneth against his own body"
Ver. 1-10. Reply TO THEIR iNutJiRiES AS TO Marriage; The general principle in other things is. Abide in YOUR Station, for the time is short. 1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever, good—f. e., expedient, because of "the present distress;"
i. e., the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage-ties. Hebrews 13. 4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is honourable in all." Another reason why in some cases celibacy may be a matter of Christian expediency is stated v. 34, 35, "that ye may attend upon tlie Lord without distraction." But these are exceptional cases, and in exceptional times, such as thase of St. Paul. 3. Here the general rule is given to avoid fornicationMore lit., " on account of fm-nication^," to which as being very prevalent at Corintli, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the of the marriage relation. [Bengel.] let every man have—a positive command to all who have not the gift of continency, in fact to the great majority of the world (v. 5). The dignity of marriage is set fortli l)y St. Paul, Epliesians 5. 2>-32, in the fact that it signifies the mystical union between Christ and the Church. 3, 4. Thi duty of cohabitation m\ the part of the married, dne lienevolence—Tlie oldest MSS. read simply, " her due;" i. e., the conjugal cohabitation due by tlie marriage contract (cf. v.
(v. 18). yonr body—not " bodies." As in oh. 3. 17, he represented the whole company of believers (souls and bodies), i.e., the Church, as "the temple of God" the Spirit; so here, the body of each individual of the Churcli
is viewed as the ideal " temple of the Holy Gliost." So John 17. 23, which proves Uiat not only the Cliurcli, but also each member of it, is " the temple of the Holy Ghost."
Still though many the several members form one tem-
4). 4. A paradox. .She liath not power over her boily, and yet it is her own. Tlie o)H ncss of boily in which marriage places husband and wife explains this. The one complements tlie other. Neitlier without the other reali/.es the pcrlect ideal of man. 5. Defraud . . . notI'/z., of the eonjugiil duty "line " (v. 3 ; cf. LXX., Exodus 21. 10). except it t»e—" unless perchance." [.\LK01iD.] give yourselves to lit., be at leisure for; be free from interriijilions for ; viz., on some xprei(d " season," as t he Greek for " ti mo " means (cf. Exodus 10. 15; Joel 2. 10; Zecliariah 7. 3). fasting and prayer—The oldest MSS. omit " lasting and ;" an interpolation, evidently, of ascetics, come »«getl>er—Tlie
ple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sen.se all Cliristiun churches and Individual believers form one temple only. Thus " Youu
(plural) body " is distinguished here from " iits own (par-
ticular or individual) body " (v. 18). In sinning against the
latter, the fornicatorsins against " your (ideal) body," tluit of " Christ," whose " members your bodies " are (v. 15). In this consists the sin of Ibrnii ation, that it is a sacrilegious
esecration of God's temi)le to profane uses. The unseen, but much more efficient. Spirit of God in the spiritual temple now takes the place ol the visible Shekinah in the old material temple. The wliole man is tlie temple; the soul is the Inmost ?hrine; the understanding and heart the holy place ; and the body, the porch and extei ior of tlie
oltlest MS.S. read, "be together," I'iz., in tlie regular slate of the man led. SaJni«—who often thrusts in his tempta. lions to unholy thoughts amidst the holiest e.xercists. for your lucoittiuency — brntiiw of your Inability to "contain" (v.'.)) your natural propensities, wlileh Satan would take udvantage of. 6. by periittsslon . . . not of eoiniiiandinent-not by God's pennixsion to nte to nay it: but, " by way of permission to you, not as a eoiiimandluent." "This" refers to the directlous I). '2-5. 'J.cvtiuau
edifice. Cliastity is the guardian of llie temple to prevent
an.v thing unclean entering which might provoke the indwelling God to abandon it as defiled. [Tkktui^man Ue
c\i,lta fmminaruin.] >'onel)utGod can claim atemple; here
the Holy Gliost is assigned one; therefore the Holy Ghost
lb God. not your own—The fornicator treats liis body as
Marriage Bond not lAghlly to be Broken. 1 CORINTHIANS VII. We should be Conlent in our Vocatum,
the third century; but no society of Christians that we read of disputed its propriety till 1500 years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is Itis, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to
I—having the gift of continence (Matthew 19. 11, 12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease ; but relatively
to " the present distress" {v. 20). 8. to the unmarried—
in general, of both sexes (v. 10, 11). and widows—in par-
ticular, even as I—unmarried (ch. 9. 5). 9. If tliey canMot contain—t. e., have not continency. burn—with the se-
it: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it. [Archbishop Whatbly.] 15. if . . . depart i. e., wishes for separa-
cret flame of lust, which lays waste the whole inner man.
[Cf. Augustine, de Sancta Virginitale.] The dew of God's gratt Is needed to stifle the flame, which otherwise would
thrust men at last Into hell-fire. 10. not I, but the Lord —(Cf. V. 12, 25, 40.) In ordinary cases he writes on inspired
tion; translate, "separateth himself :" offended with her Christianity, and refusing to live with her unless she renounce it. brother ... is not under bondage—is not bound to renounce the faith for the sake of retaining her unbelieving husband. [Hammond.] .So Deuteronomy 13.
apostolic authority/ (ch. 14.37); but here on the direct authority of the Lord himself(Murk. 10. 11, 12). In both cases alike the things written are inspired by the Spirit of God, "but not all for all time, nor all on the primary truths of the faith." [Alford.] Let not tUe wife depart lit., " be separated from," Probably the separation on either side, whether owing to the husband or to the wife, is forbidden. 11. But and tf she depart—or " be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Matthew 5. 32). be reconciled—by appeasing her husband's displeasure, and recovering his good will, let not . . . husband put away
6; Matthew 10. 35-37; Luke 11.20. The believer does not
lie under the same obligation in the case of a union with an unbeliever, as in the ease of one with a believer. In the former case he is not liound not to sepaiate, if the unbeliever separate or "depart," in the latter nothing but "fornication" Justifies separation. [Photius in ACcume-
nius.] but Gcod liatlk called us to peace—Our Cli ristiaa calling is one that tends to " peace" (Romans 12. IS), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (v. 12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (Matthew 5. 32). Hetter still it would be not to enter into such unequal alliances at all (y. 40; 2 Corinthians 6.
. . . wife—In Matthew 5. 32 the onlj' exception allowed
Is, "saving for the cause of fornication." I'i. to the rest —the other classes (besides "the married," v. 10, where both husband and wife are believers) about whom the Corinthians had Inquired, viz., those involved in mixed marriages with unbelievers, not the Lord—by any direct command spoken by Him. sh« be pleasetl Greek, "consents:" implying his wish in thefirst instance, witli which hers concurs. 13. the woman—a believer, let her not leave him—" her husband," instead of "him," is the reading of tlie oldest MSS. The Greek for " leave" is the same as in V. 12, "put away ;" translate, "Let her no\ put away (i. e., part with) her husband." The wife had tlie power of efTecting a divorce by Greek and Roman law. 14. sanctifled Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (cf. 1 Timothy
14). 16. What knowest thou but that by staying with thy unbelieving partner thou ma.yest save him or her? Enforcing the precept to stay with the unbelieving consort (v.
12-14). So Ruth the Moabitess became a convert to her husband's faith : and Joseph and Moses probably gained over their wives. So conversely the unbelieving liusband may be won by the believing wife (1 Peter 3. 1). [Calvin.] Or else (v. 15), if thj' unbelieving consort wishes to depart,
let him go, so that thou mayest live "in peace:" for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his
4.5); nay, rather imparting to tlie former externally some degree of their own hallowed cliaracter, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faitli. by . . . by—rather, "in in ;" t. e., in virtue of the marriage-tie between them, by the husband —The oldest MSS. read, " by the brother." It is the fact of the husliand beinga " brother," i.e., a Christian, though the wife is not so, that sanctifies or hallows tlie union, else
will. [Menochiu.s and Alford.] save—be the instrument of salvation to (James 5.20). 16. But Greek, "If not." "Only." Caution that believers should not make this direction (u. 10; as Alford explains it) a ground for separating of themselves (v. 12-14). Or, But if tliere be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the
. . children unclean— t. e., beyond the hallowed pale of Ood's people: in contrast to " holy," i. e., all that is within the consecrated limits. [Conybeare and HowsON.] The phraseology accords witli that of tlie Jews, who regarded heathens as "unclean," and all of the elect nation as "holy," i. e., partakers of the holy covenant. Children were included in the covenant, as God made it not only wltli Abraham, but with his "seed after" him (Genesis 17.
Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings, so ordain I in all churches—ye also therefore should obey. 18. not become uncircumcised — by surgical operation
(1 Maccabees 1. 15; Josephus, Antiquities, 12.5. 1). Some Christians in excess of anti-Jewish feeling might be tempted to this, let him not be circuinclscd — as the Judaizing Christians would have him (Acts 15.; Galatians
7). So the faith of one Cliristian parent gives to the children a near relationship to the Church, just as if botli parents were Christians (cf. Romans 11. IB). Timothy, the bearer of this Epistle, is an instance in point (Acts 10. 1). St. Paul appeals to the Corinthians as recognizing the principle, that the infants of heatlien parents would not be admissible to Christian baptism, because tliere is no foith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Cliristian faith. Infant baptism tacitly Rupersed<'d infant circumcision, just as the Christian Lord's day gra<Uially superseded the Jewish sabbath, without our having any express command
5. "2). 19. clrcTimclsloii . , . nothing, buf . . . lieeping of . . . commandments of GoA—viz., is all in all. In Galatians 5. 6 this "keeping of the commandments of God"
is defined to be "faitli which worketh by love;" and ia Galatian.s, 6. 15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love." 20. the same calling—t. e., the condition from which he i.s called a Jew, a Greek, a slave, or a freeiiiaii. 31. care not for it—Let it not he a trouble to thee that thou art a servant or slave, use it ratl>er—continue rather in thy state as a servant (v. 20; Galatians 3. "28 ; 1 Timothy (i. "2;. The Greek, " Ilut if even thou mayest be made free, use it," and tlie context (v. 20, 22) favours this view. [ChrysosTO.M, Bengel, and Alford.] This advice (if this translation be right) is not alxsolute, as the spirit of the Gospel Is against slavery. What is advised here is, contentment under one's existing condition (v. 24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (v. 2'2). Be not tm»
for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of tlie Gen-
tiles was Indeed expressl.v commanded by the apostles »nd St. Paul, but the substUuliou of inlant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit raeu'lon o*' occurs till Irenaeus in
Conccrniwj the Mavriatje of Virc/ins. 1 CORINTHIANS YII. for whal Hiasons wt may Marry.
your infirmity. " The antithesis in the Greek of " 1 . . . you" and "such" favours the former. This I say-.\ summing up of the whole, wherein he draws the practical inference from what precedes (ch. 15.50). the time— the season (so the Greek) of this present dispensation up to the coming of the Lord (Romans 13.11). He uses the Greek expression which the Lord used in L ike 21. 8; Mark 13. 33. short—ii7., contracted. It reinaiueth—The oldest MSS. read, "The time (season) is shortened nj to what remains, in order that both they," &c. ; i. e., the eflecl which tlie shortening of tlie time ought to have is, " that for the remaining time (henceforth;, both tliey,"<S;c. The clause, "as to what remains," thougli in constructioti belonging to the previous clause, in sense belongs to the following. However, CYi>KiAN and Vulgate support Knglith Version, ns thouglk they had none—We ought to consider nothing as our own in real or permanent possession, 30. They that weep . . . wept not—(Cf. 2 Corinthians 6.
duly imputieiit to east off "even" thy condition as a servant b>/ unlaii/al means (1 Peter 2. as, e. j/., Onesinius
fikl by fleeing (Philemon 10-18). The precept (i;. 2:j), "Become not (st> the Greek) the servants of men," implies plainly lhat slavery is abnormal (cf. Leviticus 2-5. 42).
*' Men-slealers," or slave-dealers, are classed in 1 Timothy 1. 10, with " niurdereis ' and "perjurers." Neander, Okotius, &c., explain, " 11 called, being a slave, to Christianity, b^i cont. nt—but yet, if also thou canst be free (as a sliil addil ional goo. I, which if thou canst not attain, be satisfied without it; but wliich, if olfered to thee. Is not to be despised), make ujie of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and liilly justified by the Greek. HH. tUe Lord's freeman -(Philemon Iti)—rather, "freedman." Thougli a slave externally, spiritually made free by the Lord: from
sin, John 8. oU; from the law, Romans 8. 2; from " circumcision," V. Ill; Galatians 5. 1. Christ's servant—(Ch. 9. 21.) T.ove makes Christ's service perfect freedom (Matthew U.
10.) they that buy . . . possessed not—(Cf. Isaiah 21. 1, 2.) Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that " they bought, they sold," &c., as men whose all was in this world (Luke 17. '28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (Hebrews 10.
29, 30; Galatians 5. 13; 1 Peter 2. 16). 23. be not yn— Greek, " become not ye." St, Paul here clianges from " thou
' (u.
21) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (ch. 6. 20) ; " Become not servants to men," either externally, or spiritually (the former sense applying to the free alone : the latter to Clirislian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth, ch.
34). 31. not abusing it—not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much pei-verting , as using it to the full. [Bengel.] We are to use it. not to take our fill of its pursuits as our chief aim (cf. Luke 10. 40-42). As the planets whilst burning on their own axis, yet revolve round the sun ; so whilst we do our part in our own worldly sphere, God Is to be the centre of all our desires, fashion—the presejit fleeting form. Cf. Psalm 39. 6, "vain show;" Psalm 73. 20, "a dream;" James 4. 14, "a vapour." passeth away—not merely sh((ll pass away, but is now actually passing away. The image is drawn from a shifting scene in a play rei>- resented on the stage (1 John 2. 17). St. Paul inculcates not so much the outward denial of earthly things, as the inward spirit wherel-y the married and the rich, as well as the unmarried and the poor, would be ready tosacrificeall for Christ's sake. 33. without carefulness —I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek), careth — if he uses alight the advantages of his condition.
3. 21, 22; Matthew 23. 8-10; 2 Corinthians 11. 20; nor indeed slaves to men generally, so far as their condition admits). The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (cl. v. 21, 32-35). tii. abide with God—being
cliiefiy careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept, v. 20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favourable to his "abiding with God" (retaining holy fellowsiiip with Him), he may use lawful means to change from it (cf. Note, v. 21). no coiuniaudment of the Lord : yet . . . my judginent— I have no cxjnx'ss revela-
tion from the Lord co/nmanding it, but I give \ny judgment (opinion): viz., under the ordinary inspiration which accompanied theapostles in all their canonical writings (cf.
3-4. difference also—not merely the unmarried and the married inan differ in their respective duties, but also the
v. 40; ch. 14. 37; 1 Thessalonians 4. 15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject, not a positive command. In the second case (v. 10, 11) it was a positive command ; for the Lord had already made known His will (Malachi 2.
wife and the virgin. Indeed a woman undergoes a greater cliange of coiulition than a man in contracting marriage. 35. for yr.ur own proflt—not to display my apostolic authority, not . . . vast a snare upon you—Image from
14, 15; Matthew 5. 31, 32). In the third case (v. 12), the Old Testament commandment of God to put away strange Wives (K/.ra 10. 3), St. Paul by the Spirit revokes, mercy of the Lord—(1 Tlmotliy 1. 13.) He attributes his apostle-
lli7-outing a noose over iin animal in hunting. Not lhat by hard injunctions I may entangle you with the fear of committing sin where there is no sin. comely—tc/Min^ under present circumstances, attend upon lit., "assiduously wait oil ;" sitting down to the duty. Cf. Luke 10. 39, Mary; Luke '2. 37, "Anna ... a widow, who departed not from the temple, but served God with fastings and prayers night and day" (1 Timothy 5. 5). distraction-the same
Bliip and the gilts accompanying it (including inspiia-
tion) to God's grace alone, faitliful—in dispensing to you the inspired directions received by me from the Lord.
itO. I suppose—" I consider." tUia—viz., " for a man so to be," i.e., in the same state in which he is(ii. 27). for—by reason of. tlie present distress—the distresses to which believers were tlien beginning to be sulijected, nnilving the married state less desirable than the single; and which should prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Matthew 24. 8-21; cf. Acts 11. 28). 37. Illustrating the meaning of "so to be," v. 20. Neither the married (those "bound to a wife") nor tire unmarried (those "loosed from a wife") are to "seek" a change of state (cf. i;. 20, 24). as. trouble In the flesh—Those who marry, he .says, shall Incur " trouble in the flesh" (i. e.. In their outward state, by reason of the present distress), not siit, which is the trouble of the ,v/)t)'i<. but I spare you—The emphasis In the Greek is on " I." My motive in advising you so is, to "spare yon" such trouble in the llesh. So Alfokd after Calvin, linNCiEL, &c. Ksrius from Augustine explains
6';'t'cA; as " cumbered" (Luke 10. 40, Martha). 36. bchaveth
. . . uncomely— Is not treating his daughter well in leaving her unmarried be.vond the flower of herage.and thus debarring her from the law ful gratification of her natural feeling as a marriageable woman, need so require—If the exigencies of the case require It; triz., regard to the feelings and welfare of his daughter. Opposed to " having no necessity "(!,'. 37). let them marry—the daughter and her suitor. 37. steadfast—not to be turned from hia purpose by the obloquy of the world, having no necessity — arising from the, natural inclinations of the daughler. power over his . . . will—when, owing to his daughter's will not opposing his will, he has power to carry into I'll'i'Ot his will or wish, decreed—determined, 3S. /itT—Tlie oldest MS.S. have, " his own virgin daughter." but^The oUlest MSS. have "and." 39. bound by the law—Till! oldest MSS. omit "by the law." only in the liord— Let her marry only a Christian (2 Corinthians G. 14). 40. happier- ((>. 1, 28, 34, 35.) I think also — "I also
It, "I spare you further details of the inconveniences of matrimony, h.'St even tlie incontinent may at the peril of
lust be deterred from matrimony: thus I have regard for
AlxiUneiice/iom .Vedts Offered U) Idols. 1 CORINTHIANS VIII. We must not Abuse our Liberty.
Him" (Chrlst). So enlirely are the Father and Son one (cf. Romans 11. 3(5; Hebrews 2. 10). one Lord—contrasted with the " many lords" of heathendom (v. 5). by whom—(John
tliink;" Just as you Corinthians and your teachers lliink muoli of your opinions, so I alio give my opinion by inspi-
ration ; so in v. 25, "my judgment" or opinion. Think does not imply doubt, i>ut often a matter of well-grounded assurance (John 5. 39).
1. 3; Hebrews 1. 2). we by him—as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Colossians 1. 20; Revelation 21. 5). Also, as all things arc by Christ by creation, so they (we especially) are restored by Him by the new creation. 7. llowbeit—Thougli to us who " have knowledge" {v. 1, 4-6) all meats are indifferent, j'et "this knowledge is not in all" in the same degree as we have It.
Ver. 1-13. Om partaking of Meats offered to Idols.
1. Tliougli to tliose know ing that an idol has no existence,
tiie question of eating meats offered to idols (referred to
St. Paul had admitted to the Corinthians that "we all have knowledge" (u. 1), t. e.,so far as Christian tlieory goes; hut practically some have it not in the saniedegree. with conscience—An ancient reading; but other very old MSS. read "association" or "habit." In either reading the meaning is: Some Gentile Christians, whether from old
tn the letter of the Corinthians, cl". ch. 7. 1) might seem animportant, it is not so with some, and the infirmities of sucli should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at fesists in tlie temples and in private houses, and were often sold in the markets; so that Christians were constantly exposed to
association of ideas or misdirected co/iscteMce, wlien they ate such meats, ate them with some feeling as if the idol were something real {v. 4), and had changed the meats by the fact of tlie consecration into something either holy or else polluted, unto this hour—after they have enil)raced Christianity; an implied censure, that they are not further advanced by this time in Christian " knowledge." Ilielr conscience . . . Is defiled—by their eating it "as a thing offered to idols." If they ate it unconscious at the time that
tlie temptation of receiving them, which was forbidden (Numbers 25. 2; Psalm IOC. 28). The apostles forbade it in their decree issued from Jerusalem (Acts 15., and 21.. 25.); but Rt. Paul does not allude here to that decree, as he rests his preempts r.ather on his own independent apostolic authority, we IcnowtUnt we all have Itiiowlertgc—The Corinlhians doubtless had referred to their "knowledge"
(viz., of the indifference of meats, as in themselves having no sanctity or pollution). St. Paul replies, " We are aware that we all have (speaking generally, and so far as Chris-
it hiul been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, viz., that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience(cf. Romansl4. 1.5-23). It wason thegroundof Christian expediency, not to cause a stumbling-block to " weak" brethren, that th§ Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed (Acts 15). Hence he here vindicates it a^inst the Corinthian asserters of an Inexpedient liberty. 8, Other old MSS. read, "Neither if we do not eat, are we the better: neither if we eat are we the worse :" the language of the eaters who justified their eating thus. [Lachmann.] In English Version St. Paul admits that "meat neither ]»-esents (so the Greek for " commendeth ") us as commended nor as disapproved before God :" it does not affect our standing before God (Romans 14. 6). 9. this liberty of yours—the watchword for lax Corinthians. The very indifference of meats, which I concede, is the reason why ye should "take heed " not to tempt weak brethren to act against their conscience (which constitutes sin, Romans 14.
tian theory goes; for in f. 7 he speaks of some who jiruclicoUy have not) this knowledge." Kuowledgc piiffetli up —when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, v. i. "As concerning (touching) therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbour. Knowledge only says. All things are lawful forme; Love adds, But all things do not edify [Bengel]
(eh. 10. 23; Romans 14. 1.5). edlfietli—tends to build up the Bpiritual temple (ch. 9; 6.19). 2. And—Omitted in the oldest M.SS. The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the Kubject. The first step to knowledge is to know our own Ignorance. Without love there is only the appearance
{note, "lliink," &c.) of knowledge, knowetli—The oldest M8S. read a Greek word Implying personal experimental acquaintance, not merely knowledge of a fact, which the
trV<?(* of " we know' oi are aware {v. 1) ineeins. as lie ought to know—experimentally and in the way of "love." 3. love God—the source of love to our neighbour (1 John 4. 11,
22, 23). 10. Ifany man—being weak, which hast knowledge—The very knowledge which thou pridest thyself on
12, 20 ; 5. 2). the aame—lit., this man ; he who loves, not he who "thinks that he knows," not having "charity" or love
(v. J, 2). is known of hliu—is known with the knowledge of approval, and is acknowledged by God as His (Psalm I. 6; Galatians 4. 9; 2 Timothy 2. 19). Contrast, " I never knew you," Matthew 7. 23. To love God is to know God ; and he who thus knows God has been first known by God (cf. ch. 13. 12; 1 Peter 1. 2). *. As concerning, &c. —Resuming the subject begun in v. 1, "As touching," &c. Idol Is nothing—has no true being at all ; the god it represents is not a living reality. This does not contradict ch. 10. 20, which states that they who worship idols, worship (leviLs ; for here It is the gou.S believed by the worshippers to he represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers, none other God—The oldest MSS. omit the word " other ;" which gives a clearer sense. 6. " For even supposing there are (exist) gods so called (2 Thessalonians 2. 1), whether in heaven (as the sun, moon, and stars) or In earth (as deified kings, beasts, &c.), as there be (a recognized fact, Deuteronomy 10. 17; Psalm 13.5.
(v. 1), will lead the weak after thy example to do that against his conscience, which thou doest without any scruple of conscience, viz., to eat meats offered to idols, conscience of him which Is weak—rather, "His conscience, seeing'Ae ij weak." [Alford, &c.] emboldened
lit., built up. You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience. 11. shall
. . . perish—The oldest MSS. read "perisheth." A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [Bengel] (Romans 14. 23). for whom Christ died—and for whose sake we too ought to be willing to die (1 John 3. 16). And yet professing Christians at Corinth virtuallj' tempted their brethren to their damnation, so far were they from sacrificing aught
for their salvation. Note here. That it is no argument agai nst the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for
6: 136. 2) gods many and lords many." Angels and men tn authority are termed gods In .Scripture, as exercising a divinely-delegated power under God (cf. Exodus 22. 9, with
many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man : the character of God as at oncejust and loving Is vindicated even in the case of the lost; for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shai: be th«
». 28; Psalm 82. 1,G; John 10. 34, .3.5). C. to us— believers, of whom—from whom as Creator all things derive their existence, we In him— rather, " we /<«• Him," or "unto Him." God the Father Is the end for whom and for whoso glory believers live. In Colossians 1. 16 all things are said to be created (not only "by" Christ, but also) "/or
Paul Sfiowelh his Cliristian Liberty 1 CORINTHIANS IX. The Minister ought to Live by the Qoipd.
"Remember, ray dear one, the Lord." Cf. Eusebics, R H. 3. 30. bretliren of the Loi-d—held In especial esteem on account of their relationship to Jesus (Acts 1. U; Ualatians 1. 9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford maiies them literally brotlnrs ot Jesus by Joseph and Maiy. Cephas—Probably singled out as being a namecanying weight with one partisan section at Corinth. "If your favourite leader does .so, surely so may I" (ch. 1.12; 3.22). 6. Baniabas—long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maiutenanc* which is a minister's right. So Paul supported himself by tent-making (Acts 18. 3; 20. 34; 1 Thessalonians 2. 9; 2 Thessalouians 3. 8). 7. The minister is spiritually a soldier (2 Timothy 2. 3), a vine-dresser (ch.
most awful ingredient in their cup that tliey miglit have been saved hut would not: Christ died to redeem even them. la. wound tltelr weak conscience HI., "smite
their conscience, being (as yet) in a weak stale." It aggravates the cruelty of the act tliat it is committed on the weak, just as if one were to strike an invalid, against Christ—on account of the sympathy between Cln istand His members (Matthew 25. 40; Acts 9. 4,5). 13. meat—Old English for "food" In general, make . . . lo offend
Greek, "is a stumbling-block to." no flesU—In order to ensure my avoiding flesh ottered to idols, I would ab-
stain from all kinds ofJlesh, in order not to be a stuinbliny-
btock to my brother.
Ver. 1-27. He confirms His Teaching as to not putting A Stumbling-block in a Bkothek's way (ch. 8. IS) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED bights AS AN APOSTLE, SO AS TO WIN MEN TO CHKIST. 1. Ain I not an apostle? am I not free !—The oldest MSS. read the order thus, "Am I not free? am I not an apos-
3. 6-8; Song of Solomon 1.6), and a shepherd (I Peter
5. 2, 4). of the fruit—The oldest MSS. omit "of." 8. aa a man—I speak thus not merely according to human judgment, but with the sanction of the Divine law also. 9. ox . . . treadeth . . . corn—(Deuteronomy 25. 4.) In tho East to the present da.v they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or elsedrawing a threshing instrument over them (cf. Mieah 4. 13). Doth Go<l . . . care for oxen 1—rather, "Is it for the oxen that God careth?" Is the animal the ultimate objecti for whose sake this law was given? No. God does care for the lower animal (Psalm 36.6; Matthew 10.29), but it is with the ultimate aim of the welfare of mati, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the ease of man, the ultimate object of t'ne law; and that the human (spiritual as well as temporal) labourer is worthy of his hire. 10. altogetlier—join this with "saith." "Does he (the Divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, tliat He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, " mainly" or "especially," instead of altogether, that— " meaning that" [Alford]; lit., because. should plough—oi/f/W to plough in hope. The obligation rests with the people not to let their minister labour v.-ithout remuneration, he that thresheth in Iiope should be partaker of his hope—The oldest MS. versions and fathers read, " He that thresheth {should or ought to thresh) in the hope of partaking'' (riz., of the fruit of his threshing). "He that ploughetli," spiritually, is the
tle?" He alludes to ch. 8.9, "this liberty of yours:" If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic liberty. l»«ve I not Been Jegiis corporeally, not in a mere vision : cf. ch. 15. 8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other
apostles. In Acts 9. 7, 17 the contrast between "tlie men with him seeing no man," and " Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in tl,« temple (Acts 22f 17) was "in a trance." To be a wit-iijss of Christ's resurrection was a leading function of an apos-
tle (Acts 1.22). The best MSS. omit "Chrisl." yc my work in the l<ord—your conversion is His workmanship (Ephesians2. 10) through my instrumentality : the " seal of mine apostleship " (v. 2). 3. yet doubtless yetatleast lam such to you. seal of mine apostleship—your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Romans 15. 18, 19; 2 Corinthians 12. 12), and your gifts conferred by me (ch. 1. 7), vouch for the reality of my apostleship, just as a seal set to a document attests
its genuineness (John 3.33; Romans 4. 11). 3. to tliem that . . . examine me i. e., wlio call in question mine apostleship. is tiiis—t'lz., that you are the seal of mine apostleship. 4. Have we not power Greek, "riglil," or lawful power, equivalent to "liberty" claimed by the Corinthians (ch. 8. 9). The "we" includes with himself his colleagues in the apostleship. The GreeAinterrogative expresses, "You surely U'on7 say (will you?) that we have not the power or right," &c. eat and drink— wi I bout labouring with our hands (v. 11, 13, H). St. Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2 Corinthians 12. 13-16). 5. lead about a sister, a wife— t. e., " a sister as a wife;" " a sister " by laith, which makes all believers brethren and sisters in the one family of God : " a wife " by marriage covenant. St. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in Ills wide circuits, as also tliat he miglitgivo himself more undlstractedly to building up the (/'liurch of Christ (ch. 7. 2'j, 32, 35). Contrast the Corinthians' want of self-sacriflce in the exercise of their "libert.y" at the cost of destroying. Instead of edifying, the Church (oh. 8.
first planter of a Church in a place (cf. ch. 3. 6, 9) ; " he that thresheth," the minister who tends a Church already planted. 11. we.. . . wc—eniphatical in the Greek. We, the same persons who have sown to you the intinitely more precious treasures of the Spirit, may at tlie least claim in return what is the only thing you have to give,
viz., thegoods tliat nourisli the/Je.vA ("yoiocarnal things").
I'i, otiiers—whether true apostles (i<. 5) or false ones (2 Corinthians 11. 20). we rather—considering our greater labours for you (2 Corinthians 11.2:5). suffer all things without complaining of It. We desire to conceal (lit., huld as a water-tight ve.isel)any distress we suffer from straitened circumstances. The sa/ne Greek is in ch. 13. 7. lest we . . . hinder . . . Gospel—not to cause a himlrance lo
Its progress by giving a handle for the imputation of selfseeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for tlie cause ol the Gospel (2 Timothy 2.4). 13. minister about holy things —the Jewish priests and Levites. The Greek especially applies to the former, the in'leals ttffering sacriftcci. partakers with the altar—a part o{ the victliiis going to the service of the altar, and the rest being shared l)y tlie priests (IjCvitlcus 7.6; Numbers IS. 0, Ac; Deuteronomy
9,10; Margin, 11-13). as other apostles— Implying that Bome of them had availed themselves of the power which they all had, of marrying. We know from Matthew 8. II, that Cephas or Peter was a married man. A con fu tat Ion of
18. 1, iSic). 14. Kvcn so—The only Inference to be drawn from this passage Is, not that the Christian minisay Is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the coutrib«»
Bt. Peter's self-styled followers, the Romanists, who <'xclude theclergy from marriage. (Jlemens Alexanurinus, (ilromataor Miscellanies, 7. sec. 63, records a tradition, tliat he encouraged his wife when being led to death by saying
Ihul Abstains from being Cliargeable 1 CORINTHIANS IX. or Offensive to the Co-inthians.
things defined hy the laiv ; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from tlie former is that St. Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of " them that are under the law." This view is confirmed by the reading Inserted here by the oldest MSS., versions, and fathers, "not being {i.e., parenthetically, "not that I am") myself under the law." 21. To them . . . without law—
tlous of the people, so should the former. The stipends
of the clergy were at first from voluntary offerings at the Lord s Supper. At the love-feast preceding it everj' be-
liever, acc^ording to his ability, offered a gift; and when
the expense of the table had beeu defrayed, the bishop
laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, con-
fessors, and the poor generally. [Tektui^lian, Apology,
cli. W).] The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons. [Cypkian, c.4, ep. 6.] preach . . . Gospel—plainly marked
t. e., without revealed law : the heathen (cf. Romans 2. 12 with V. 15). as without law—not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Galatians 3. 2). Also discoursing in tlieir own manner, as at Athens, with arguments from their own poets (Acts 17. 28). being not without law to God "Whilst thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (lit., in law) in relation to Christ." Tills
as the duty of the Christian minister, in contrast to the
ministering about sacrifices (.Greek) and waiting at the altar
of tlie .lewish priesthood and Levites (d. 13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be),
this 14th verse would certainly have been worded so, to answt-r to d. 13. Note the same Lord Clirist "ordains" the ordinances in the Old and in the New Testaments (Matthew 10. 10; Luke 10.7). 15. Paul's special gift of continency, which enabled him to abstain from marriage, and liis ability to maintain himself without interrupting seriously his ministry, made that expedient to him which
is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new
is ordinarily inexpedient, viz., that the ministry should not be supported by the people. Wliat to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support. I have used none of these things—none of these "powers" or rights which I might have used {v. 4-6, 12). neither—rather, "I'et I have nut written." so clone unto me—/i7., in my case: as is done in tlie case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest
life. lie does not in the Greek (as in English Version) say " under the law (as he does in v. 20) to Christ ;" but uses the milder term, " in . . . In^," responsible to laiu. Clirist was responsible to the law for us, so that we are no longer responsible to It (G.alatians 3. 13, 24), but to Him, as the members to the Head (ch. 7. 22; Romans 8. 1-4; 1 Peter 2. 16). Christians serve Christ in newness of spirit, no longer In oldness of the letter (i. e., the old external law as such), Romans 7. 4-6. To Christ, as man's Head, the Father has properly delegated His authority (John 5. 22, 27); whence here he substitutes "Christ" for "God" In the second clause, " not without law to God, but under the law to
(f. 7. 10, 13). make my glorying void—deprive me of my privilege of preaching the Gospel without remuneration (2 Corinthians 11. 7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2 Corinthians 12. 17, 18), St. Paul would " die" of hunger. Cf. Abraham's similar disinterestedness (Genesis
Clirist." The law of Christ is the law of love (Galatians 6.
2; cf. 5. 13). 22. gain the weak i. e., establish, instead of being a stumbling-block to inexperienced Cliristians (ch. 8. 7). Romans 14. 1, "Weak in the faith." Ai.ford thinks the "weak" are not Christians at all, for these have been already " won ;" but those outside tlie Cliurch, who are yet " without strength" to believe (Romans 5. 6). But when "weak" Christians are by the condescending love of sti'onger brethren kept from falling from faith, they are well said to be "gained" or won. by all means
14. 22, 23). 16. though I preach ... I have nothingto glory of—i. e.. If I preach the Gospel, and do so not gratuitously,
I have no matter for "glorying." For the " necessity" tliat
Is laid on me to preach (cf. Jeremiah 20. 9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching ivithout charge (v. 18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake. 17. Translate, "If I be doing this (t. e., preacliing) of my own accord (which I am not, for the "necessity" is laid on me whicli binds a servant to obey his master), I have a reward ; but if (as is the case) involuntarily (Acts 9. 15;
. . . some—The gain of even "sojne" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all ho might flrain some. 23, partaker tUereof— Greek, "fellowpartaker:" of the Gospel lilesslngs promised at Christ's coming: "vilWi" {not BlS English Ve?-sion, " you :" h\il)them,
22. 15; 26. 16; not of my own natural will, but by the constraining grace of God; Romans 9. 16; 1 Timothy 1. 13-16),
I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to'do," Luke 17. 10, but incur the " woe," v. 10, if I fail in it). 18. What is my reward I—The answer is In v. 19, viz., that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might " win the more." ofChrist —The oldest MSS. and versions omit these words, almse —ratlier, " that / use not to the full my power." This is matter for "glorying;" the "reward" ultimately aimed at is the gaining of the more (v. 19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the " reward" la that whlcli Is the ultimate aim of his preaching without charge, viz., that he may gain the more; it was for this end, not to have matter of glorying, that he did so. 19. free fr«m all men i. e., from the power of
tiiz., with tiiose thus "gained" by me to the Gospel. 24. Know ye not—The Isthmian games, in wliicli the footrace was a leading one, were of course well known, and a suljject of patriotic pride to the Corinthians, who lived in
tlie immediate neighbourhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness. In a race Greek, "in a race-course." all
. . . one—Although we knew that one alone could be saved, still It would be well worth our wliile to run. [Bengel.] Even In the Christian race not "all" who enter on the race win (ch. 10. 1-5). So run, that ye may obtain—said parenthetically. These are the words In which the instructors of the young in the exercise schools (gymnasia) and tlie spectators on the race-course exhorted their pupils to stimulate them to put forth all exertions. Tlie gymnasium was a prominent feature in every Greek
all men. gain the more—i. c, ow many of them{" all men") (u possible. "Gain" Is an appropriate expression In relation to a "reward" (1 Thessalonlans 2. 19, 20); he there-
city. Every candidate had to take an oath that he had been ten months In training, and that he would violate none of the regulations (2 Timothy 2. 5; cf. 1 Timothy 4. 7,
fore repeats it frequently (v. 20-22). ao. I became as a Jew—in things not defined by the law, but by Jewish usage Not JudalzIng in essentials, but in matters where there was no compromise of principle (cf. Acts 16.3; 21.
8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for wliich parsley leaves were temporarily substituted (v. 25). The Greek tot