Chapter XXVII (continued, part 10)
9. faith—not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (cf. ch. 13. 2; Mark
{v. 19; cf. V. 18). many members—mutually dependent. 21. The higher cannot dispense with the lower membei's. 22. more feeble—more susceptible of injury: e. g., the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, »s being felt "necessary." 23. less honourable—"We think" the feet and the belly " less honourable," though not really so in the nature of things, bestow . . . honour—puWmflr shoes on (Margin) the feet, and clothes to cover the belly, uncomely partM —the secret parts: the poorest, though unclad in the rest of the body, cover these. 24. tempered . . . togetheron the principle of mutual compensation, to that part which lacked—to the deficient part [Alford] (v. 23). 25. no8chism(cf.v. 21)—no disunion; referring to the "divisions" noticed, ch. 11. 18. care one for another—t. e., in behalf of one another. 26. And—Accordingly, all . . . suflVr with it—"When a thorn enters the heel, the whole body
11.23; James 5. 15). Its nature, or principle, is the same as that of saving faith, viz., reliance on God; tlie producing cause, also, In the same, viz., a power altogether supernatural (Ephesians 1. 19, 20). But the objects of faith
differ respectively. Hence, we see, saving faith does not save by its Intrinsic merit, but by the merits of Him who
is the object of It. healing Greek plural, "healings:" referring to different kinds of disease which need different kinds of healing (Matthew 10. 1). 10. working of miracles—As "healings" are miracles, those here meant must refer to miracles of special and extraordinary power
(so the Greek for " miracles" means); e. g., healings might be effected by human skill in course of time; but the raising of the dead, the Infliction of death by a word, the Innocuous use of poisons, &c., are miracles of special power.
Cf. Mark 6.5; Acts 19. II. prophecy—Here, probatjiy, not
In the wider sense of puiilic teaching by the Spirit (ch. II.
4,5; 14. 1-5, 2M9); but, as its position Vietween "miracdes" nnd a "discerning of spirits" implies, the inspired disclosure
feels it, and is concerned : the oack bends, the belly and thighs contract themselves, the hands come forward auU
0] the /lUtire (Act» U. 27, 28 ; 21. 11 ; 1 Timothy 1. 18). [Hen-
U.-ie 'illJ Abuae of Spirit ntd Gifts. 1 COEINTIIIANS XIII. The Best Gift thai of Charity.
rl ;;(»' out the thorn, llio bead stoops, and the eyes regard
so passes from addressing thpyn ("unto you," ch. 12. 31, to putting the case in his own person, " Thougli J," &c. speak tvitit tUe tongues—with the eloquence which was so much admired at Corinth fc. jr., Apollos, Acts 18.
fi'e iittected member wilh intense gaze." [Chuysostom.] rrjoice with it—"When the head is crowned, the whole man leels honoured, the monlli expresses, and the eyes lock, gladness." [Ciirysostom.] '-47. members in particular—i. e., severally members of it. Kach Church is in iriniature what the whole agsjregate of churches is colleelively, "the body of Christ" (cf. ch. 3. Iti): and its individual components are members, every one in liis assigned place. 38. set ... In the CUurcli—as he has "set the members ... in the body" {v. IS), first apostles above even the prophets. Not merely the Twelve, but others are so called, e. g., Barnabas, Ac. (Romans 16. 7). teachers—who taught, for the most part, truths already revealed ; whereas, the prophets made new revelations, and spoke all their prophesyiugs under the Spirit's influence. As the teachers had the "word of knowledge," so
24; cf. ch. 1.12; 3.21,22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (ch. 14. 2, &c.). of angelshigher than men, and therefore, it is to be supposed, speaking a more exalted language, charity—the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (ch. 12). sounding . . . tinkling—«oiin(J without soul or feeling: such are " tongues" without cliarity. cymbal—Two kinds are noticed (Psalm 150. 5), the loud or clear, and the highsounding one : hand cymbals and finger cymbals, or castagnets. The sound is sharp and piercing. 3. mysteries —(Romans 11. 25; 16. 25.) Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knoivledge, to truths long known, faith . . . remove mountains—(Matthew 17.20; 21.21.) The practical power of the will elevated by faith [Neasdkk]' confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. 'Withoul "love" prophecy, knowledge, and
' {v. S). Under " teach-
tiie prophets " the word of wisdom
ers'' are included "evangelists anil pastors." miracles
lit., "powers" (v. 10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling tiian working miracles, lielps, goveraments—lower and higher departments of " ministrations" (d. 5); as instances of the former, deacons whose ofHce it was to help in the relief of the poor, and in baptizing and preaching, subordinate to liigher ministers (Acts 6. 1-10; 8. 5-17): also,
faith, are not what they seem (cf. ch. 8. 1,2; Matthew 7.
22; James 2. 41, cf. v. 8), and so fail of the heavenly reward (Matthew 6. 2). Thus St. Paul, who teaches justitlcation by faith only (Romans 3. 4, 5; Galatians 2. 16; 3. 7-14), Is shown to agree with St. James, who teaches (James 2. 24) "by works" (i. e., by love, which is the "spirit" of faith, James 2. 26) a man is justified, "and not by faith only." 3. bestow . . . goods . . . poor lit,, dole out in food all my goods; one of the highest functions of the "helps"
oiliers who helped with their time and means, in the Lord's cause (cf. ch. 13. 3; Numbers 11. 17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, pre.v6i/to'i, or bishops, whose office it was to govern the Church (1 Timothy 5. 17; Hebrews 13. 17, 24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their of-
(ch. 12. 28). give . . . body to be burned—irt., to such a degree as tliat I should be btirned. As the three youths did (Daniel 3. 28), " yielded their bodies" (cf. 2 Corinthians
fice, whence they are here classified with other functions
of an inspired character. Government (lit., gvi'ling the helm of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Cf. "He that giveth (answering to 'helps')—he that ruleth" (answering
12. 15). These are most noble exemplifications of love in giving and in sufTering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which Is the sphere of love. 'Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Matthew 16. 2t); Luke 9. 2;5--25). Men will fight for Christianity, and die lor Christianity, but not live in its spirit, which is love. 4. sutTeretlk long —under provociitions of evil .from others. The negative side of love, is kind—The positive side. Extending good to others. Cf. with love's features here those of the " wisdom from above" (James 3. 17). envieth—The Greek includes also jealou.ty. vaunteth not—in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mero display, not pufTed up—with party zeal, as some at Corinth were (ch. 4. 6). 5. not . . . unseemly i.tnot uncourteous, or inattentive to civility and propriety, tliinketh no imp uteth not evil [Al.FORT)]; lit., "the evil" which actually is there (Proverbs 10. 12; 1 Peter 4. 8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses evil" which another inflicts on her [I^stius]; doth not meditate upon
ti> "governments") (Romans 12. 8). Translate, lit., 'Helpings, governings.' [AI.FORD, etc.] diversities of tongues — r. 10.) "Z)i'Ders kinds of tongues." !J9. Are all 1—Surely nut. 31. covet earjiesily Greek, "emulously desire." Not in the spirit of discontented " cowoting." The Spirit "divides to every man severally as He will" (v. 1); but
tills does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the great-
e.y' gifts. Beza explains, "Hold in the highest estimation;" which accords with the distinction in his view (cli. U. 1) between "follow a.fler charity zealously esteem spiritual gifts:" also with (v. 11, 18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see the note, ch. 14. 1. tlie best gifts—Most of the oldest MSS. read, "the greatest gifts." ami yet— Greek, "and «io/-eover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still
mcne excellent {lit,, "a way most waylike") to desire, "the way of love" (cf. ch. 14. 1). This love or "charity," includes both "faith" and "hope" (ch. 13. 7), and bears the same fruits (ch. 13.) as the ordinary and permanent
evil inllieted by another [Bknokl]; and in doubtful cases, takes the more charitable view. [Gnonus.] 0. rejoicetli in the trutl»—rather, " rejoiceth with the truth." lO.xults not at the perpetration of inicjuity (unrighteousness) by others (cf. Genesis 9. 22, 2!), but rejoices when the truth rejoices; sympathizes .with it in its triumphs (2 .lohn 4). See the opposite (2 Timothy 3. K), "Resist the truth." So "the truth" and " uniighteousncss" are contrasted (Romans 2. 8). "The truth" is the Gospel truth, llie in>^eparableally of love (Epheslans 4. 15; 3 ,lohn 12). The false charity which compromises "the triuh" by glossing ov»r
fruits of the Spirit (Galalians 5. 22-21). Thus " long-suttVring," cf. y.4; " faith," v. 7; "joy," v.6; "meekness," v.Ci; "goodness," v. 5; "gentleness," v.i (the Greek is tlie same
'or "is kind"). It is the work (-f the Holy Spirit, and consists In love to God, on account of God's love in Christ U} us, and as a consecjuence, love to man, especially to the brethren in Christ (Romans 5. 5; 15. 30). This Is more to
je desired than gifts (Luke 10. 20).
"Initiuity" or unrighteousness is thus tacitly condemnecl (Proverbs 17. 15). 7. IJearetli all things— without speaking of what it has to bear. The same Greek verb as in eh.
Ver. 1-13. CnAuiTY or liOVF. supeuiok to ai.i, Gifts.
TIio New Testament psalm of love, as the 45111 I'salm d^e its title) and Canticles in the Old Testament. 1, tongnea— fi-om these he ascends to "prophecy" (y. 2); then, to " faith :" then to benevolent and self-sacrlflcing
9. 12. It endures without divulging to the world personal
distress. JAt., said of holding .faM like a watertight vesse.'" so the charitable man contains himself \i\ silence from giving vent to what selfishness would prompt under personal
(loods: a climax. He does not except even himself, and 288
I^e Erxdlency of Charily. 1 CORINTHIANS XIV. Superiority of Prophecy over Tonnues.
15.30; Colossians 1.8). Faith towards God. Hope is in behalf of ourselves. Charity is love to God creating in ns love towards our neighbour. In an unbeliever there is more oV less of the three opposites—unbelief, despair, hatred. Even hereafter faith in the sense of trust in God "ahideth;'" also " hope," in relation to ever-new joys in prospect,and at the anticipation of ever-increasing blessedness, sure never to lie disappointed. But love alone iu every sense "ahideth ;" it is therefore "the greatest" of the three, as also because it presupposes " faith," which without "love" and its consequent "works" is dead (Galatians 5. 6; James 2. 17, 20). but—rather, "and ;" as there is not so strong opposition between charity and the other two, faith and hope, whicii like it also "abide." ^
hardship, believctli all tUl.igs—unsuspiciously believes
all that is not palpably I'niso, nil that it can with a good conscience believe to the credit of anothei-. Cf. James 3.
17, "easy to be entreated;" Greek, easily persuaded. hopetli—what is good of anotliei-, even when others have censed to hope. en«l«i'ctli—persecutions in a patient and loving spirit. 8. never failetli—never is to be out (tf use;
It always holds its place, shall fall . . . vanisli away The same Greek verb is used for both ; and tlia t ditt'erent from the G'»"e<?A; verb for " taileth." TraiviUUe, " ii\ui.]l be done away with," i. e., shall be dispensed witli at the Lord's coining, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, tlie verb
is "shall cease.'' A primary fulfilment of St. Paul's statement took place when the Churcli attained its maturity; then "tongues" entirely "ceased," and " pnipliesyings" and "knowledge," so far as they were supernatural gifts cf the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions. 9,10. 1m i>art—partially and imper-
Vev. 1-25. Superiority of Prophecy over Tongues.
1. Follow aftexcharity— as your first and chief aim, seeing that it is "the greatest" (ch. 13. 13). and desire translate, " Yet fas a secondary aim) desire zealously (Note, ch. 12.31) spiritual gifts." Imt ratlier "but chiefly that ye may prophesy" (speak and exhort under inspiration) (Proverbs 2!). 18; .-Vets 13. 1; 1 Thessalonians 5. 20), whether as td future events, i. e., atrxQl proplieey, or explaining obscure parts of Scripture, especially the proplietical Scriptures, or illustrating and sett iiig forth questions of Christian doctrine and practice. Our modern preaching is th& successor of prop/ice^/, but williout the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" {v. 2, &<i.). [BenGEI,.] 2. spetsketh . . . Mn«<» God—who alone understands all languages, no man vinderstandeth—generally speaki ng ; the few wlio have the gift of interpreting tongues are the exception, in ilic spirit—as opposed to "the understanding" {v. H). mj'sterles—unintelligible to the hearers, exciting their wonder, rather thai\ instructing thein. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; ljut its legitimate use was in an audience understanding the ton^ie of the speaker, not, as the Corinthians abused it, in mere display. 3. But—on the other hand, edification —of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness. [Bengel.] Omit "to." 4r. edifieth himself—as he understands the meaning of what the particular " tongue" expresses ; but " the Church," t. e., the congregation, does not. 5. Translate, " Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather in order that (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodies (as Neander fancied): for Paul could never " wish" for the latter in their behalf, greater-because more useful, except he interpret—the unknown tongue which he speaks, " tlia t the Church mjvy receive edifying" (building up). 6. Translate, "Hut now:" seeing there is no edification without interpretation, revelation . . . prophesying—corresponding one to the other; "^revelation" being the supernatural unveiling of Divine truths to man, "prophesying" the enunciation to men of sucli revelations. So "knowledge" corresponds to "doctrine," which is tlie gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general ob' vious truths of salvation, brought from tlie common storehouse of believers. 7. 7'ranslate, "And things without life-giving sound, whether pipe or harp, yet (nolwiih' standing their giving sound) il they give not a distinction in the tones (i.e., notes) how," (Sc.? what Is piped o« harped— i. e., what tune is played on the pipe or harp 8. Translate, "For if also:" an additional step iu the argument, uncertain sound—having no definite nieauing: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other
fectly. Cf. a similar contrast to tlie " perfect man," " the measure of the stature of the fulness of Christ" (Kptiesians i, 11-13). that Avhich is in part—fragmentai y and isolated. 11. Whe»» . . . a chiM—(Ch. 8. 1 ; 11. 20.) I spake —alluding to " tongues." understood—or, "had the sentiments of." Alluding to " prophecy." I tl\mifi,M— Greek, "reasoned" or "judged;" alluding to "knowledge." tvhcn I became ... I put away—rather, "now that I am become a man, I have done away with the things of the child." I'i. now— in our present state, see—an appropriate expression, in connection with the "prophets" or seers (1 Samuel 9.9). throiigU a glass i. e., in a mirror; the reflection seeming to the ej-e to be behind tlie mii ror, so that we see it Ihrough the mirror. Ani-ient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim minor (such as ancient mirrors were), compared with the perfect idea we haveof it by seeing itself directly, darkly lit... in enif/ma. As a "mirror" coiive.vs an image to the eye, so an " enigma" to the ear. But neither " eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) " the things which Goil hath prepared for them that love Him" (ch. 2. 9). St. Paul alludes to Numbers 12.
6, "not in dark speeches;" LXX., " not in enigma-i." Corapared v/ith the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not In enigmas." But compared with the intuitiveand direct visi(m of God hereafter, even the revealed woid now is
•'a dark discourse," or a shadowing forth l>i/ enigma of God's reflected likeness. Cf. 2 Peter 1. l.'l, where the
* light" or candle in a dark place stands in contrast with the "day"' dawning. God's word is called a glass or mirror also in 2 Corintliians 3. IS. then — "when that which is perfect is come" (v. 10). face to faee—imt merely "mouth to mouth" (Numbers 12. 8). Genesis 32. 30 was a type (John 1.50, 51.) know . . . known—rather as Greek, "fully know . . . fullg known." Now we are known by, rather than know, God (ch. 8. 3; Galatians -1. 9). 13. And ixo-w—tramlate, "But now." "In this present state.'' Hendek-son.] Or, "now" does not express time, but apposition, as in ch. 5. 11, "the case being so" [Gitoxius]; whereas il is the case that the three gifts, "prophecy," tongues," and "knowledge" (cited as specimens of the whole class of gifts) "fail" (<;. 8), tJtere abide v)ermanently only these three—faith, hope, charity. In one sense faith and 7i<7)e shall be done away, faith being superseded b.v Bight, and liope by actual fruition (Romans 8. 21 ; 2 Corinthians 5. 7); and charity, or love, alone never faileth fu. 8).
Bnt in ahother sense, "faith and hope," as well as "charity," AniDE; viz., after the extraordinary gifts have ceased ; for those three are necessary and sujjleienl for salvrttion at all times, whereas the extraordinary gifts are not Ht all so; cf. the use of "abUle," ch. 3. U. Chnri/y, or love, iH connected specially with the Holy Spirit, who is the bOEid of ths loving union between the brethren (Ilomaas
IVte True and Proper End 1 CORINTHIANS XIV. of Prophecy and Tonques.
evolution. 9. So . . . ye—who have life; as opposed to " thin>i;s without life" (t>. 7). by tlie tongue—tlie language wliich ye speak in. ye sliall siieak—ye will be speaking Into tlie air, i. e., in vain (ch. 9. 26). 10. it may be—t. e., perliaps, speaking by conjecture. "It may chance" (ch.
speak "ten thousand words in an unknown tongue.' ao. Brethren—an appellation calculated to conelllatt their favourable reception of his exiioi talion. childmu In understanding—as preference of gifts abused to nonedification would make you (cf. ch. 3. 1; Matthew 10. 16; Romans 10.19; Epliesians 4. 14). The Oreek for " understanding" expresses the will of one's »]m-il, Romans 8. 6 (It is not found elsewhere); as the "heart ' is the will of the "soul." The same Oreek is used for "minded" iu RomansS.S. men—full-grown. Reehildlike, notchildish. 31. In the law-as the whole Old Testament is called, being all of it the law of God. Cf. the citation of the Psalms as the "law," John 10. S4. Here the quoUition is from Isaiah 28. 11, 12, where God virtually saith of Israel, This people hear me not, though I speak to them iu the languagewhich they are familiarwith ; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to me; which St. Paul thus applies. Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Gkotius]; they who speak In foreign tongues are like "children" jnst "weaned from the milk" (Isaiah 28.9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Isaiah 28. 14), or as babbling drunkards (Acts 2. 13), or madmen (v. 21). 83. Thus from Isaiah it appears, reasons St. Paul, tliat "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles witli him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiali's day, reject thesign and the accompanying message. Cf. "yet . . . will they not hear me," v. 21. "Sign" is often used for a condemnatory sign (Ezekiel 4. 3, 4 ; Matthew 12. 39-42). Since they will not understand, they shall not understand, prophesying . . not for them that believe not, but . . . believe i. e., prophesying has no eftect on them that are radically and obstinately like Israel (Isaiah 28. 11, 12), unbelievers, but on them that are either In receptivity or in fact believers;
15. 31). so many—as may be enumerated by investigators of such matters. Cf. "so much," used generally for a definite number left undefined. Acts 5. 8; also 2 Samuel
12.8. kinds of voices—kinds of articulate speech, -wlthottt signification without articulate voice (i. e., distinct raeaui ng). jVone is without its own voice, or mode of speech, distinct from the rest. 11. Tlierefore—seeing that none is without meaning, a barbarian a foreigner (Acts 28. 2). Not in the depreciatory sense as the term is now used, but one xpeaking a foreign language. 13. zealous—emulously desirous, splvii iial gifts— lit., "spirits ;" i. e., emanations from the one .Sjiirit. seek tikat ye may excel to translate, "Seek them, that ye may abound in them to the edifying," &c. 13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when po-aying)
strive that he may interpret." [Alfokd.] This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (v. It). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the Church" (v. 12). li. spirit —my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be " unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Epliesians 4.
23; Hebrews 4. 12. 15. What is it tlieni—What is my determination thereupon? and—rather as Oreek, " but:" 1 will not only pray with my spirit, which (v. 14) might leave the understanding unedified, BU'T witli the understanding also. [AI.FORD and Ellicott.] pray ^vitli tlie understanding also—and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself uni^erstood by others). A prescient warning, mutatis mutandis, against the Roman and Greelt practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use. 16. Elae . . . tiiou—He changes from the first person, as ho had just expressed his own resolution, "/ will pray with the understanding," whatever "thou" doest. bless —the highest kind of prayer, ovcupiedi tUe room of the unlearned—one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person." say Amen—Prayer is not a vicarious duty done l)y others for us; as in Rome's liturgies and masses. We must Join with the leader of the prayers and praises ot the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (Deuteronomy 27. 15-2(i; Neheuiiah 8. G) and Christian primitive cliurclies. [Justin Makt., Apol. 2. 97.] 17. glvest thanks—The prayers of the synagogue were called "eulogies," because to each prayer was Joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving
it makes believers of those not wiltuUy unl)elievers (v. 24, 25; Romans 10. 17), and spiritually nourishes those that already believe. 33. whole . . . all . . . tougnes—The more there are assembled, and the more thatspeak in unknown tongues, the more will the impression be conveyed to strangers " coming in " from curiosity (" unbelievers "), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen ;" and that " the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between twodeaf men beforea deafjudge.celebrated in the Greek epigram." [Gbotius.] unlearned—having some degree of faith, but not gifts. [Bengki..] 34. all— one by one {v. 31). prophesy—speak the truth by the Spirit inti^lligiijly, and not in uniiilflligible tongues, one —"any one." Here singular ; implying that this eUect,
viz., conviction by all, would be protlueed on any one whatsoever, who might liappen to enter. In v. '£i the plural is used ; " unlearned or unbelievers ;
' implying that however many there might be, notone wouhl profit by tlie tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengtheu oiieanollier in unbelief; Individualsare more easily won. [Bengkl..] convinced—convicted in conscienv-e; said of the "one that believetli not " (John l(i. 8, 9). Judged—his secret cliaractcr is opened out. " Is searched into." [Al.- fokd.] .Said of the "one unlearned" (of. ch. 2. 15). 35. And tlius—Omitted in llie oldest MS.S. and versions, secrets of his heart made manifest—He sees liis own inner character opened out by the sword of the Spirit (Hebrews
of thanks. This illustrates Colossians 4.2; 1 Thessalo-
iiians 5. 17, 18. So the Kaddisch and Keduscha, the synagogue formulie of "hallowing" the Divine " name" and of prayer for tlie "coining of God's kingdom," answer to the Church's Lord's Prayer, repeated ofleii and made the foundation on which the other prayers are built. [TKKrui.LiAN, de Oratione.] 18. tongues—The oldest MSS. have I lie singular, "in a tongue [foreign]." 13. I had rather— The Greek verb more literally expresses this
4. 12; James 1. 2.'i), the word of 0<h1, in the hand of him who propliesieth. Cf. the same ellecl iirodiiced on Nebuchadnezwir, Daniel 2. 30, end of the verse, Iti, 47. No argumeat
nieaiiliig, " I WISH to speak five woiils witli my understanding (rather) than ten thousand words in an unknown tongue:" even the two thousandth part of ten thousand. The Oreek for "I would ralher," would be a ditferent verb. St. Paul would not wish at all to 290
Is stronger for the truth of religion than itsniaiiilestation of men to tlHimselves in their true character. Henoa hearers even now often think tlie preacher must have aimed his sermon parti<'ularly at them, and so—convlotM\ at last, judged, and maulfested to himself. Cf. the ettoot
Rules for the Exercise of Gifts, 1 CORINTHIANS XV. Proofs of Christ's Resurrettwn.
on the woman of Samaria produced by Jesus' unfolding
species, spiritual—the genus : spiritually endowed. The followers of Apollos prided themselves as "spiritual" (ch.
of her ciiaracler to herself, John 4. 19, 29. and report—to hisfrieudsat home, as the woman of Samaria did. Rather, as the Greek is, " He will worsliip God, announcing," i. e., openly avowing then and tliere, "that God is in you of a truth," and by implication that the God wlio is in you
3. 1-3; cf. Galatians 6. 1). Here one capable of discerning spirits is specially meant, tilings tliat I write . . . commandments of tike Lord—a direct assertion of inspiration. St. Paul's words as an apostle are Christ's words. St. Paul appeals not merely to one or two, but to a body of men, for tlie reality of three facts about which no body of men could possibly be mistaken. (1.) That his liaving converted them was not due to mere eloquence, but to the "demonstration of tlie Spirit and of power;" (2.) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3.) that among these miraculous
Is of a trutli the God.
Rules for the exercise of Gifts in the Congregation, ao. How l8 It then i—ratlier, " Wlial then is the true rule to be observed as to tlie use of gifts?" Cf. v.
15, where the same Greek occurs, a doctrine—to impart and stt forth to the congregation, a psalm—extemporary, inspired by the Spirit, as that of Mary, Zecliariah, Simeon, and Anna (Luke I. and 2). a tongue ...» revelation The oldest MSS. transpose the order: "revelation . . . tongue;" "interpretation" properly following "tongue"
gilts was one which eiuibled the "prophet" or "spiritual person" to decide whether St. Paul's Epistle was Scripture or not. He could not have written so, unless the facts were nutoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses. [Hinds on Inspiration.] 38. if any man be ignornnt — wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them, let flint be ignor.ant— I leave liiin to liis ignoiance: it will be at his own peril ; I leel it waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much. 39. covet — earnestly desire. Stronger than "forbid not:" marking how much higher he esteemed "prophecy" than " tongues." 40. Let, <fec. The oldest MSS. read, "But let," &c. Tliis verse is connected with V. 39, " But (whilst desiring prophecy, and not forbidding tongues) let all things be done decently," &c. "Church government is the best security for Christian liberty." [J. Newton.] (Cf. v. 23, 20-33.)
(V, 13). Ijet all tilings be done unto edifying—The gene-
ral rule under whicli this particular case falls ; an answer to the question at tlie beginning of this verse. Each is bound to obey the ordinances of his Churcli not adverse to Scripture. See Article XXXIV, Cliurch of England Prayer Book. 27. let it be by two—at each time, in one assembly; not more than two or tliree might speak with tongues at each meeting, by course—in turns, let one Interpret—one who has the gift of interpreting tongues ; and not more than one. 28. let him—tlie speaker in unknown tongues, spealt to Itiinsclf, and to God—(cf. v. 2, 4)—privately and not in the hearing of others. 29. Two or three—at one meeting (lie does not add " at the most," as in V. 27, lest he should seem to "quencli prophesy) ngs," the most edifying of gilts;, and these "one by one," in turns (11.27, " by course," and w. 31). St. Paul gives here similar rules to the prophets, as previously to tliose speaking iu unknown tongues, judge—by their power of "discerning spirits" (ch. 12. 10), whether the person prophesying was realljspeaking under the influence of the Spirit
(cf. ell. 12.3; 1 John 4. 1-3). 30; If any thing—translate,
"iiiti if any thing." one tliat sittetli by—a hearer, let the first liold Ills peace—let him wlio heretofore spoke, and wiio caine to the assembly furnished with a previous ordi)iaiy (in those times) revelation from God (v. 2o), give pia^e to him who a t the assembly is moved to propliesy by a sudden revelation from the .Spirit. 31. For ye may —ratliei', " For ye can [if ye will] all prophesy one by one," giving way to one another. The " for" justi lies the precept (V. 30), "let the first hold his peace." 32. And—Following up tlie assertion in v. 31, " Ye can (if ye will) prophesy one by one," t. e., restrain yourselves Iroin speaking
Ver. 1-58. The Resurrkction Proved against thk Deniers of it at Corinth. Christ's resurrection rests on the evidence of many eye-witnesses, including .St. Paul liimself, and is the great fact preaclied as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and tlie-consequence of the latter will be, that Christian preaching and faith are vain. 1. Moreover—"Now." [Alford and Ellicott.] I declare— (i7., "I make known :" it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them " not having the knowledge of God" (v. 31). Cf. Galatians
all together; "and the spirits of the prophets," i. e., their own spirits, acted on by the Holy Spirit, are notso hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they qloue sliould be heard uttering communications from God. 33. In all the churches of the saints God is a God of peace; letHimnotamo)igyou be supposed
1.11. wlierein ye stand — wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing. 2. ye are saved— rather, "ye are being saved." if ye keep in memory witat I preaclied unto you—Able critics, BengeI/,
to be a God of confusion. [Alfoud.] Cf. the same arguniont, ch. 11. 16. Lachmann, &o., put a full stop at " peace," and connect the following words thus : " As in
&c., prefer connecting the words thus, "I declare unto you the Gospel (v. 1) in what words I preached it unto you." St. Paul reminds tliem, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, " if ye hold it fast." I prefer arranging as English Version, " By which ye are saved,
all churches of the saints, let your women keep silence in your churches." 34. (1 Timothy 2. 11, 12.) For women to speak In public would be an act of independence, as if they were not subject to their husbands (cf. ch. 11. 3 ; Ephesians 5.22; Titus 2. .5; 1 Peter .3.1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Ephesians 5. 21, 22, 24). tlie law—a term applied to the whole Old Testament ; here, Genesis .3. 10. 35. Anticipation of an objection. Women may say, " But if we do not understand some thing, may we not 'ask' a question publicly so as to ' learn 7' Nay, replies St. Paul,
if ye hold fast (in memory and personal appropriation) with what speech I preaclied it unto you." unless—which
Is impossible, your faith is vain, in restingon Christ's resurrection as an objective reality. 3. I delivered unto you—A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Acts
8. 37). llrst of all—hV., "among the foremost points" (Hebrews fi. 2). The atonement Is, in St. Paul's view, of primary importance, wlilcii I ... received — from Christ Himself by special revelation (cf. ch. II. 23). dleil for our sins—t. e., to atone for them : /or taking away our sin*
if you want information, 'ask' not in public, but 'at home;' ask not other men, but 'your own particular (so the Grec'A;) husbands.'" shame—indecorous. 36. Wixat! —Greek, "Or." Are you about to obey me? Or, if .you
Bfit up your Judgment above that of other churches. I wish to know, do j'ou pretend that your Church is the
(1 John .3.5; cf. Galathms 1.4): "gave Himself for our sins" (Isaiah 53. ,5; 2 Corinthians 5. 15; Titus 2. 14). The " for" here does not, as in some passages, imply vicarious substitution, but " In behalf of" (Hebrews 5. 3 ; 1 Peter ^ 291
first Church from which the gospel word came, that yuu should give the law to all others? Or are you the
fcjly persons unto whom It has come? 3T. prophet—the
1 CORIXXniAKS XV.
Proves the Xecessity Ours.
Pail/, by Christ's Resurrection,
24). It docs not, however, mean merely "on account of," which is expressed liy a dilt'erent Greek word (Romans 4.
The oldest MSS. omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity witli His will, yet "grace " so preponderated in the work, that His own co-operation is regarded as nothing, and grace as virtually the sole agent. (Cf. ch. 3.9; Matthew
2.5), {tlioush in ICnglisli Veraion translated similarly "for"), according to tlic Scriptures—wliich "cannot be broken."
St. Paul puts the testimony of Scripture above that of those who saw the Lord alter His resurrection. [Bengel.] So our Lord quotes Isaiah 53. 12, in Luke 22. 37; cf. Psalm
10. 20; 2 Corinthians 6. 1; Philippians 2. 12, 13.) 11. whether It were I or they-(the apostles) who " laboured more abundantly " (v. 10) in preaching, such was the substance of our preaching, viz., the truths stated In v. 3, 4. 13. if—Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, liow is it ttiat some of you deny that which is a necessary consequence of Christ's resurrection, viz., the general resurrection? some—Gentile reasoners (Acts 17.
22. 15, &C. ; Daniel 9. 20. 4. burled . . . rose again — His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Matthew 27.
52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Acts 2. 26-28). [Bengel.] rose again— Greek, "hath risen:" the state thus begun, and its consequences, still continue. 5. seen of Cephas—Peter (Luke 24. 34). tl»e Twelve-The round number for " the Eleven" (Luke 21. 33,
32; 26.8) who would not believe it, because tliey did not see "how" it could be (v. 35, 36). 13. If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, wliich is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good eitiier of Him : His resurrecliou and theirs are inseparably joined (cf. v. 20-22; John 14. 19). 1*. your faith . . . vain—(u. 11.) The Greek for " vain " here is, empty, unreal: in v. 17, on the other hand, it is, withoutuse, frustrated. The principal argument of the first preachers in support of Christianity, was th.at God had raised Christ from the dead (Acts 1.22; 2.32; 4. 10, Si ; 13.37; Romans
30): "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Acts 1. 22, 23). Some of the oldest MSS. and versions read, " the Eleven :" but the best on the whole, "the Twelve." G. live Imndred—This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when his most solemn and public appearance, according to His special promise, was vouchsafed (Matthew 26.32 ; 28.7, 10, 10). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alfoud's tlieory of Jerusalem being the scene, is Improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after his crucifixion there. The number of disciples (Acts
1. 4). If this fact were false, the faith built on it must be false too. 15. testilied of God i. e., concerniug God. The rendering of others is, "against God" [Vulgate, Estics, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonour of God. English Version is probably better. If so be—as they assert. It is not right to tell untrue stories, though they are told, and seem for the glory of God (Job 13. 7). 10. The repetition implies the unanswerable force of the argument. 17. vain—Ye are, by the very fact (supposing the case to be as the skeptics maiutained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our jaslificatioii (Romans 4. 25): "saved by his life" (Romans 5. 10). IS. fallen asleep in Christ—in communion with Christ as His members. "In Christ's case the term used is death, to assure us of tlie reality of His sulTering; in our cime, sleep, to give us consolation: In His case. His resurrection having actually taken place, St. Paul sli rinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falUtuj uxleep" [Photius, Qucestiones Amphilochice,
1. 15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number (Romans 16. 7) : they are said to be " among the apostles" (vi'ho all were witnesses of the resurrection, Acts 1.
22). remain under this present—and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimonj'. fallen asleep—in the sure hope of atvaking at the resurrection (Acts 7. 60). 7. seen of Jatties—the L' as, the brother of our Lord (Galatians 1. 19). The Gospel according to the Hel)rews, quoted by Jeuome (Caialoc/us Serip'orain JScclesiaiticorutn, p. 170 D.), records that "James swore he would not eat bread from the liour tliat he drank the cup of the Lord, till he should see Him rising again from the dead." all tiic apostles—the term here includes many others besides "the Twelve" already enumerated (r. 5) : perhaps tlie seventy disciples (Luke
10). [Chky.Sostom.] 8. one born out of due time Greek, " the one abortively born :" tlie aljortion in the family of the apostles. As a child bora before the due time is imny, and though born alive, yet not of tlie proper size, and scarcely worthy of the name of nnm, .so "I am the leaxl of the apostles," scarcely "meet to be called an apostle ;" a supernumerary taken into tlie college of ai)ostles out of regular conise, not le<l to Christ l)y long instruction, like a natural birth, but by a sadden power, as those prematurely born. [GitoTius.] Cf. the similar image from child-birth, and by the same spiritual power, the resurrection of Christ (1 Peter 1.3). "Begotten, again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referre<l to. 9. lenibt—The name, "Paiilus," in Latin, means least. I peraecutcil tlie Clmrch—Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin. 10. by . . . grnce . . . and His grace—The repetition implies the proiiiluence which God's (/race had in his mind, as the Sole cause of his nuirvellous conversion and suliscquent labours. Tliougli "not meet to bo calleil an apostle," ^race has given hlra, in Christ, the nu-etness needed for the office. Trunstate as the Greek, " His grace which was (showed) toiccH'd.s me." what I ain—occupying the honourable oHice of an apostle. Contrast with this theselfBuflicient prayer of another Pharisee (I^uke IS. II). but I laboured—by God's grace (Phlllppiaus 2. 16). t lian they all—than any of (he apostles (i'. 7). grace of God . . . With mo—cf. " the Loi d working unlh them" (.Mark 16. 20).
rj7J. perished—tlieir souls are lost; they are in misery in the unseen world. 19. If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied, viz., be<u\use, whilst others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope ; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Clirist, without wliich His death would be of no avail to us (Ephesiaiis 1. 19, '20; 1 Peter 1. 3). The heathen are " without hope" (Epliesians 2. 12; 1 Thessalonians 4. 13). We slioulil be even worse, for we should be also without present enjoyment (ch. 4. 9). ao. mow—as the case really
is. and becoiae—Omitted in the oldest MSS. the flrstfr«ii<s—the earnest or pledge, that the whole resurrection harvest will follow, so (hat our faith is not vain, nor our hope Umilcd lo this life. The time of writing this Kpistle was probably about the Passover (ch. 5.7); the day after the Passover sabbath was that for oll'erlng the
Jirst-fruits (L('viticus 23. 10, II), aiul the same was the day of Christ's resurrection : wluuice appears the appropriateness of the image, m. by man . . . by man—The (irstfrnits are of the same nature as the rest of the harvest ; so Christ, the bi ini^er of lite, is of the same nature as the race of men to whom he luiiigs it; just as ,\ilam, the brinijer of death, was of the same nature as the meu on wiioiu lie
Tlce Ol der of oar Eesurreciion. 1 CORINTHIANS XV. Chrinl^s Eaemieg under His Feet.
ftrouglit It. 23. in Adam Jill—In jnion of nature with Ailam, as repre.sentnti ve head of iniiiikind in tht ir fall. In Clirlst . . . all—In union of nature willi Christ, the representative liead of mankind in th<'ir recovery. Tlie
gels, or kings ami angelic principalities (Ephesians 1. 21). ti5. must—because Scripture foretells it. till—there will be no further need of His mediatorial kingdom, its object having been realized, enemies under l»is feet—i,Luke 19, 27 ; Ephesians 1. 22.) ao. sliall be— Greek, " is done away with" (Revelation 20. 14 ; cf. 1. 18). It is to believers especially this applies (y. 5.5-57) ; even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brougiit in death! So they
life brought in by Christ is co-extensivp Willi tlie deatli brought in by Adam. ^3. Bni «-acl> in liis own o«dc>-
rather, rareA: ; llie Greek is not in the absuacl, but con-
crete* image from troops, " eacli in liis own regiment."
1 hough all shall i-ise again, let not any think all shall be saved; nay, eacli sliall liave his proper place, Christ first (Colossians 1. 18), and after Him the godly who die in Christ (1 Thessaloniaus 4. IG), in a separate band ironi tlie ungodly, and then " tlie end," i. e., the resurrection of the
sliall be destroyed (rendered utterly powerless) in the same order (v. 56; Hebrews 2. 14; Revelation 19. 20; 20, 10,
14). ti7, all things—including death (cf. Ephesians 1, 22; Philippians 3. 21 ; Hebrews 2. 8; 1 Peter 3. 22). It is said, "halh put," for what God has said is the .same as If it were already done, so sure is it. St. Paul here quotes the 8th Psalm in proof of his previous declaration, " For (it ia written), 'lie hath put all things under his feet.' " under his feet—as His footstool (Psalm 110. 1). In perfect and lasting subjection, when he—viz., God, who by His .Spirit inspired the Psalmist. 28. Son . . . himself. . . subject —not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom sliall merge in the Father's, with whom He is one; not that there is thus any derogation froni His honour; for the Father Himself wills " that all should honour the Son, as thej' honour the P'ather" (Jolin 5. 22, 23; Hebrews 1. 6). God ... all in all-a.s Christ is all in all (Colossians 3. 11; cf. Zechariah 14. 9). Then, and not till then, " all things," without the least infringement of the Divine prerogative, shall be subject to tlie Son, and the .Son subordinate to the Father, whilst co-equally sharing his glory. Contrast Psalm 10.
rest of the dead. Cliristiau churclies, ministers, and individuals, seem about to be judged first "at His coming" (Matthew 25.1-30); then "all the nations" (Matthew 25.
31-16). Christ's own flock sliall share His glory "at His coming," which is not to be confounded Willi "the end," or general judgment (Revelation 2U. 4-ti, 11-1.3). Tiie latter
is not in tlii.s chajiter specially discussed, but only the
first resurrection, viz., that of the .saints: not even the judgment of Christian hollow professors (JIatlliew 25. 1-
30) at His coming, is handled, but only the glory of them "thi^tare Clirlst's," who alone in the higliest sense "obtain t^e resurrection from the dead " (Luke H. 11; 20. Sj,
36; Plulippians 3. 11, see note). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the geneny judgment. The ground of the universal resurrection is the union of all maukind in nature with Christ, their representative Head, who lias done away with death, by His own deatli in their stead : the ground of the resurrection of believers is not merely
this, but their personal union with Him as tJieir "Life" (Colossians 3. 4), effected cau.iaiivcli/ by the Holy Spirit, and instrumentally by faith as the subjaeiive, and by ordinances as the objective nieans. 24. Then—alter that: next in the succession of " orders " or " ranks." t!»e tnd— the general resurrection, and final judgment and consummation (JIatI hew 25. 4()). delivered ««p . . . kingdoiu to
4 ; 14. 1. Even the saints do not fully realize God as their "all" (Psalm 73.25) now, through desiring it; then each
sliall feel, God is all to me. 29. Else—if tliere be no resurrection, what shall they do I—How wretched is their lot! they . . . which are baptized for the dead—third person; a class distinct from that in wliicli the apostle places himself, " we" (v. .30) ; first person. Alford thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus St. Paul, without giving the least sanction to the practice, uses an ad Tiowinem argument from it against its practicers, some of whom, though using it, denied the resurrection : "What a*ccount can they give of their practice; why are tliey at the trouble of it, if the dead rise not?" [.So Jesus used an ad hominem argument, Matthew
. . . Fatlier—(Cf. John 13. 3.) .Seeming at variance witli Daniel 7.14, "His dominion is an eucrla.iliiig dominion which shall not pass airtty." Really, His giving up of tiie
merfiatoj't'ai kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in hai'inony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom Itself; God shall tlien come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Colossians 1. 20). The glorjof God is the final end of Christ's mediatorial
12. 27.] But if so, it is strange there is no direct censure of
it. Some Marcionites adopted tlie practice at a later period, probably from taking this passage, as Alfokd does
but, generally, it was unknown in the Church. Bengei. translates, "over (immediately upon) the dead," i. e., who will be gathered to the dead immediately after baptism.
ofllce (Philippians 2. 10, 11). His co-equality with the Father is independent of the latter, and i)rior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne
Cf. Job 17. 1, "the graves are ready for nie." The price they get for their trouble is, that they should be gathered to the dead for ever (u. 13, 16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Matthew 20. 22, 23), which St. Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them"
of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Revelation 22. 3; cf. 3. 21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Cf. Zephaniah 3. 9; Zecihariah 11. 9; .lohn 17.
(so the oldest M.SS. read the last words, instead of " for the dead")? 30. we— apostles (v. 9; ch. 4. 9). A gradation from those who could only for a little time enjoy this life
21-24. The oldest MS.S. for "shall have delivered up," read, "rfeiiuereZ/t up," which suits the sense better. It is " when He shall have put down all rule," that " He dclivci-- e<A up the kingdom to tlie Father." 8liall li.ive put down all rule—The effect produced during the millenary reign of Himself and His saints (Psalm 110. 1; 8. 6; 2. 6-9), to which passages fit. Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (cf. Revelation 2.
(i. e., those baptized at the pointof death), to us, who could enjoy it longer, if we had not renounced the world for Christ. [Bengei,.] 31. by your rejoicing—6)/ the glorying which I have concerning you, as the fruit of my labours in the Lord. .Some of the earliest MSS. and fathers read "our," with the same sense. Bbngel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts re-
26,27). Meanwhile, He "rules In the midst of His enemies'' (Psalm 110.2). He Is styled "the King'' wlien He takes His great power (Matthew 25. 31; Revelation 11. 15,
Joieing or glorying (ch. 4. 8; 2 Corinthians 4. 12, 15; Ephesians 3. 13; Philippians 1. 20). But the words, "which I have," favour the explanation— ' <Ae rejotom.(7 rvhich I hav« over you.' Many of the oldest MSS. and Vulgate insert 293
17). The Greek for "put down" is, "done away loith," or "brought to naught." "All" must be subject to Ilim, ThetUer openly-opposed powers, as Satan and His an-
The Danger of Evil Communications 1 CORINTHIANS XY. In what Manner we shall Rise.
"brethren" Iiere. I die dolly—This oii^'lit to stand flist In the sentence, us il is so put prominently lorward in the Greek. I am day by day in siglit of deatii, expose<l to it, and expecting it (2 Corinthians 4. 11, 12; 1. 8, 0; 11. 28). 3:4. Punctuate thus: "If after the manner of men I have fought with beasts at Epiiesus, what advantagetti it me?
body. It will be a body, but a spiritual, not a natural, body. 36. fool—with all thy boasted philosophy (Psalm U. 1). tlint whlcli thou—"Thou," emphatieal: appeal to the objector's own experience: "The seed which thou thyself sowest." St. Paul, in this verse and v. 42, answers the question v. Xy, "How;" and in v. 37-11 and 43, the question, "With what kind of body?'' He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening/, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of
If the dead rise not, let us eat and drinlt," &c. [Bengel.]
l( " merely as a man" (with the mere human hope of tlie present life; not with the Christian's liope of tlie resurrection ; answering to " If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Epiiesus, had termed his countrymen " wild beasts" 400 years before. So Epiraenides called the Cretians (Titus 1. 12). St Paul wag still at Ephesus (ch. 16. 8), and there his life was daily in danger (ch. i. 9; cf. 2 Corinthians 1. 8). Though the tumult (Acts 19. 29, 30) had not. yet taken plaee (for
its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to
tlie life which we have from Adam ; nay. He permits the law to take its course on our fleshly nature ; but He brings from Himself newspiritual and heavenly life out of death
(v. 37). 37. not tliat body that shall be—A body beau-
after it he' set out immediately for Macedonia), this Epis-
tiful and no longer a "bare grain." [Bengel.] No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one. [Grotius.] There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, whilst the germ remains tlie same. Every such germ ("seed," v. 38) "shall have its own body," and be Instantly recognized, just as ea«h plant now is known from the seed that was sown (see jS^ote, ch. 6. 13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, whicli is the ground of the regeneration of the many who believe (John 1'2. 24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Matthew 19.28; Philippians 3.21). Cf. "planted," &c., Romans 6.5. 38. as It liath pleased him—at creation, when He gave <o e«c/i of
tle was written evidently just before il, when the storm was gathering, "many adversaries" (ch. 16. 9) were already menacing him. wliat advanSagetJx it me T —seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, <tc. let
lis eat, etc.—Quoted from LXX. (Isaiah 22. I'!), where the prophet describes the reckless self-indulgence of thedespisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. St. l-'aul imitates the language of such skeptics, to reprove both their theory and piactice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too." [South.] 33. evil coiumunicatSons corrupt good manners—a current saying, forming averse
in Menander, the comic poet, who probably took it from Euripides (Socrates, HUtoria EcclesUuiltca, 3. 16). "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been, that the resurrection is merely spiritual, that Bin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all. good not only good-natured, hat pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians. 34. AwakeH?., "out, of
tlie (kinds of) seeds (so the Greek is for " to every seed") a body of its own (Genesis 1. 11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases ///m, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown. 39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light In the sun, moon, and stars, respectively, flesh—animal organism. [Dk Wette.] He implies by the word that our resurrection bodies shal' be in some sense really flesh, not mere phantoms of air [EsTius.] So some of the oldest creeds expressed it, "1 believe in the resurrection of the flesh." Cf. as to Jesus' own resurrection body, Luke 21. 39 ; John 20. 27 ; to which ours s/iall be made like, and therefore shall be flesh, but not of animal organism (Pliilippiaiis 3. 21) and liable to corruption. But i'. 50 below implies, it is not "flesh and blood" In the animal sense we now understand them; for these "shall not inherit the kingdom of God." not the same—not flesh of the same nature and excellency. As the kiiuls of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however ditfering from one another, are still bodies. All this is toillustrate thedifll'erence of the new celestial body from its terrestrial seed, whilst retaining a substantial identity, beasts—quadrupeds, another of flshcg . , . another of btrds—Most of the oldest MSS. read thus, "another fi.esii of birds . . . another offishes:" the order of nature. 40. celestial bodies—Not the sun, moon, and stars, which are first Introduced v. 41, but t>ie bodies of angels, as distinguished from the bodies of earthly creatures, the glory of the celestial—(Luke 9. '26). glor^ of . . . terrestrial—(.Matthew 6. '28, 29; 1 Peter 1.24). 41. one glory of , . . sun . . . another . , . of , . , moon— The analogy Is not to prove dlU'erent degrees of glory among the blessed (whether this may be, or not, indircctt;/ hinted al), but this: As the various fountains of liyht.
the sleep" of carnal intoxication into whieii ye are thrown by the influence of these skeptics (y. 32; Joel 1.5). to Kigliteousness—in contrast with "sin'' in this verse, and corrupt manners, v. 33. sin not—do n'ot give yourselves up to sinful pleasures. Tlie Greek expresses a continued state of abstinence from sin. Thus, St. Paul implies that they who live in sinful pleasures readily persuade themselves of what they wisli,riz., that there is to be no resurrection, gome—the same as in v. 12. have not the knowledge of God and so know not His power in the resurrection (Matthew 22. 29). Stronger than "are ignorant of God." An habitual ignorance : wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (cf. John 7. 17 ; 1 Peter 2. 15). to your gliame—that you Corinthian Christians, who boast of your knoivleii r/e, Hhould have among you, and maintain Intercourse with, those so practically ignorant of God, as to deny the resurrection. 35. How— It is folly to deny a fact of KEVEi>ATioN, becausB we do not know the " hou\" feome measure God's power by their petty i utelligence, and won't admit, even on His assurance, anything which they cannot explain. E/.ekiel's answer of faith to the question is the truly wise one (Enekiel V. 3). So Jesus argues not on principles of philosophy, but wholly from "the power of (Jod," as declared by tlie Word of God (Matthew 19. 26; Mark 10. 27; 12. 2.!; Luke IS. 27). tome— The dead are said to depart, or to be deceased : those rising again to cojde. The objector could not unilerstaiul how the dead are to rise, and with what kind of a body they are to come. Is It to be the same body? If so, how is
this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can llie perBonal Identity be preserved? .St. Paul answers. In one
BC'iise it will be the same body, in another, a distinct 294
The Believer's Resurrection, 1 CORINTHIANS XV. and the Manner of it.
MSS. and versions, from heaven—(John 3. 13, 31.) Humanity in Christ Is generic. In Him man is impersonated in his true ideal as God originally designed him. COirlst is the representative man, the federal head of redeemed man. 48. As is the earthy—uiz., Adam, tiiey . . . that are earthy—All Adam's posterity in their natural state (John 3. 6,7). the heavenly—Christ, they . . . that are heavenly—His people in their regenerate state (Philippians 3. 20, 21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies. 49. as Greek, "even as" (see Genesis 5. 3). we shall also bear— or wear as a garment. [Bejjgel.J The oldest MSS. and versions read, " We must also bear," or " let us also bear." It implies the Divine appointment (cf. "must," v. 53) and faith assenting to it. An exhortation, and yet implying a promise (so Romans 8. 29). The conformity to the image of the lieavenly Representative man is to be begun here in our souls, in part, and sliall be perfected at *he resurrection in both bodies and souls. 50. (See Notes, v. 37, 39.) "Flesh and blood" of the same animal and corruptible nature as our present (v. 44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the deatli of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to tlie world, as the necessary condition to his regeneration here and hereafter (John 3. 6 ; Galatians 2. 20). As the being born of tfie flesh constitutes a child of Adam, so the being bom of the
which is soslrallar In its aspect and properties, differ (the sun from tlie moou, and the moon from the stars ; and even one star from another star, though all seem so much alike); so there is notliing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Cf. the same simile, appropriate especially in tlie clear Eastern skies (Daniel 12.
3; Matthew 13. 43). Also that of seed in the same parable (Matthew 13. 24 ; Galatians 6. 7, 8). 4a. soM'ii—Following np tlie image of seed. A delightful word instead of burial. In corruption liable to corruption : corruptible : not merely B prey when dead to corruption ; as the contrast shows, "raised in iucorruption," t. e., not liable to corruption, in-
corrux>tible. 43. In dishonour—answering to "our vile body" (Philippiaus 3. 21) ; lit., " our body of humiliation :"
liable to various humiliations of disease, injury, and decay at last, in glory—the garment of incorruption (v.
42, 43) like His glorious body (Philippians 4. 21), wliicli we shall put on (w. 49, 53; 2 Corinthians 5.2-1). in weakness — liable to inflrniities (2 Corinthians 13. 4). in power—answering to a "spiritual body" (v. 44; cf. Luke
1. 17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Isaiali 33. 24; Revelation
21.4). 44. a natural body lit., "an animal body," a body moulded in its organism of " flesh and blood" (v. 50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Romans 8. 11), but meanwhile in the
i)od»/ the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate, spiritual body—a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Luke 20. 35, 30), but to the higlier and spiritual,
iSpirit constitutes a cliild of God. cannot—Not merely is the change of body possible, but it is necessary. Tlie spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [Bengel] of mere animal flesh and blood (Galatians
life (cf. oh. 2. 14 ; 1 Thessalonians 5. 23). there is, Ac—The oldest MSS. read, "If there is a natural (or animal-sotded) body, there is also a spiritual body." It is no more won-
1.16). The resurrection body will be still a body though spiritual, and substantially retaining the personal Identity; as is proved by Luke 24. 39; John 20. 27, compared with Philippians 3.21. the kingdom of God—which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, thougli it is the way to, incorruption (v. 36, 52, 53). 51. Behold—Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed, you—emphatical in Greek ; I &\\o-w (Oreek, "tell," viz., by the word of the Lord, 1 Thessalonians 4. 15) YOU, who think you have so much knowledge, "a mystery" (cf. Romans 11. 25) which your reason could never have discovered. Many of the old MSS. and fathers read, " We shall all sleep, but we shall not all be clianged ;" but this is plainly a corrupt reading, inconsistent with 1 Thessalonians 4. 15, 17, and with the apostle's argument here, which is that a cTuxnge is necessary {v. 5,3), English Version is supported by some of the oldest MSS. and fatliers. The Greek is lit., " We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous cfiange will, in tlie case of "tlie quick," stand as equivalent to death, appointed to all men (Hebrews 9. 27); of this Enoch and Elijah are types and forerunners. The " we" implies that Christians In that age and every successive age since and hereafter were designed to stand waiting, as if Clirist might come again in their time, and as If they might be found among "the quick." 5i4. the last trump—at the sounding of the trumpet on the last day [Vatablus] (Matthew 21.31; 1 Thessalonians 4. 16). Or the Spirit by St. Paul hints that