Part 24
14. I am assured by the Lord Jesus - Perhaps by a particular Revelation. That there is nothing - Neither flesh nor herbs. Unclean of itself - Unlawful under the gospel.
15. If thy brother is grieved - That is, wounded, led into sin. Destroy not him for whom Christ died - So we see, he for whom Christ died may be destroyed. With thy meat - Do not value thy meat more than Christ valued his life.
16. Let not then your good and lawful liberty be evil spoken of - By being offensive to others. 17. For the kingdom of God - That is, true religion, does not consist in external observances. But in righteousness - The image of God stamped on the heart; the love of God and man, accompanied with the peace that passeth all understanding, and joy in the Holy Ghost.
18. In these - Righteousness, peace, and joy. Men - Wise and good men.
19. Peace and edification are closely joined. Practical divinity tends equally to peace and to edification. Controversial divinity less directly tends to edification, although sometimes, as they of old, we cannot build without it, Neh. iv, 17.
20. The work of God - Which he builds in the soul by faith, and in the church by concord. It is evil to that man who eateth with offense - So as to offend another thereby.
21. Thy brother stumbleth - By imitating thee against his conscience, contrary to righteousness. Or is offended - At what thou doest to the loss of his peace. Or made weak - Hesitating between imitation and abhorrence, to the loss of that joy in the Lord which was his strength.
22. Hast thou faith - That all things are pure? Have it to thyself before God - In circumstances like these, keep it to thyself, and do not offend others by it. Happy is he that condemneth not himself - By an improper use of even innocent things! and happy he who is free from a doubting conscience! He that has this may allow the thing, yet condemn himself for it.
23. Because it is not of faith - He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin - Whatever a man does without a full persuasion of its lawfulness, it is sin to him.
1. We who are strong - Of a clearer judgment, and free from these scruples. And not to please ourselves - Without any regard to others.
2. For his good - This is a general word: edification is one species of good. 3. But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Psalm lxix, 9
4. Aforetime - In the Old Testament. That we through patience and consolation of the scriptures may have hope - That through the consolation which God gives us by these, we may have patience and a joyful hope.
5. According to the power of Christ Jesus. 6. That ye - Both Jews and gentiles, believing with one mind, and confessing with one mouth. 7. Receive ye one another - Weak and strong, with mutual love. 8. Now I say - The apostle here shows how Christ received us. Christ Jesus-Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered. Was a servant - Of his Father. Of the circumcision - For the salvation of the circumcised, the Jews. For the truth of God - To manifest the truth and fidelity of God.
9. As it is written - In the eighteenth psalm, here the gentiles and Jews are spoken of as joining in the worship of the God of Israel. Psalm xviii, 49
10. Deut. xxxii, 43. 11. Psalm cxvii, 1. 12. There shall be the root of Jesse - That kings and the Messiah should spring from his house, was promised to Jesse before it was to David. In him shall the gentiles hope - Who before had been "without hope," Eph. ii, 12. Isaiah xi, 10
13. Now the God of hope - A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.
14. There are several conclusions of this Epistle. The first begins at this verse; the second, chap. xvi, 1; the third, chap. xvi, 17; the fourth, chap. xvi, 21; and the fifth, chap. xvi, 25; Ye are full of goodness - By being created anew. And filled with all knowledge - By long experience of the things of God. To admonish - To instruct and confirm.
15. Because of the grace - That is, because I am an apostle of the gentiles. 16. The offering up of the gentiles - As living sacrifices. 17. I have whereof to glory through Jesus Christ - All my glorying is in and through him. 18. By word - By the power of the Spirit. By deed - Namely, through "mighty signs and wonders."
20. Not where Christ had been named - These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it. Lest I should only build upon another man's foundation - The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry
21. Isaiah lii, 15. 22. Therefore I have been long hindered from coming to you - Among whom Christ had been named.
23. Having no longer place in these parts - Where Christ has now been preached in every city. 24. Into Spain - Where the gospel had not yet been preached. If first I may be somewhat satisfied with your company - How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his. Somewhat satisfied - Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.
26. The poor of the saints that are in Jerusalem - It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Acts xi, 28, 29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.
27. It hath pleased them; and they are their debtors - That is, they are bound to it, in justice as well as mercy. Spiritual things - By the preaching of the gospel. Carnal things - Things needful for the body.
28. When I have sealed to them this fruit - When I have safely delivered to them, as under seal, this fruit of their brethren's love. I will go by you into Spain - Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.
30. I beseech you by the love of the Spirit - That is, by the love which is the genuine fruit of the Spirit. To strive together with me in your prayers - He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire
the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.
31. That I may be delivered - He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced "to depart, and to be with Christ." And that my service may be acceptable - In spite of all their prejudices; to the end the Jewish and gentile believers may be knit together in tender love.
32. That I may come to you - This refers to the former, With joy - To the latter, part of the preceding verse.
1. I commend unto you Phebe - The bearer of this letter. A servant - The Greek word is a deaconness. Of the church in Cenchrea - In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
2. In the Lord - That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
4. Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger. But likewise all the churches of the gentiles - Even that at Rome, for preserving so valuable a life.
5. Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, ver. 23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.
7. Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.
9. Our fellowlabourer - Mine and Timothy's, verse 21. 11. Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
12. Salute Tryphena and Tryphosa - Probably they were two sisters. 13. Salute Rufus - Perhaps the same that is mentioned, Mark xv, 21. And his mother and mine - This expression may only denote the tender care which Rufus's mother had taken of him.
14. Salute Asyncritus, Phlegon, &c. - He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
15. Salute all the saints - Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his. But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
16. Salute one another with an holy kiss - Termed by St. Peter, "the kiss of love," 1 Pet. v, 14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.
17. Mark them who cause divisions - Such there were, therefore, at Rome also. Avoid them - Avoid all unnecessary intercourse with them.
18. By good words - Concerning themselves, making great promises. And fair speeches - Concerning you, praising and flattering you. The harmless - Who, doing no ill themselves, are not upon their guard against them that do.
19. But I would have you - Not only obedient, but discreet also. Wise with regard to that which is good - As knowing in this as possible. And simple with regard to that which is evil - As ignorant of this as possible.
20. And the God of peace - The Author and Lover of it, giving a blessing to your discretion. Shall bruise Satan under your feet - Shall defeat all the artifices of that sower of tares, and unite you more and more together in love.
21. Timotheus my fellowlabourer - Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.
22. I Tertius, who wrote this epistle, salute you - Tertius, who wrote what the apostle dictated, inserted this, either by St. Paul's exhortation or ready permission. Caius - The Corinthian, 1 Cor. i, 14. My host, and of the whole church - Who probably met for some time in his house.
23. The chamberlain of the city - Of Corinth. 25. Now to him who is able - The last words of this epistle exactly answer the first, chapter i, 1-v, chap. i, 1-v, in particular, concerning the power of God, the gospel, Jesus Christ, the scriptures, the obedience of faith, all nations. To establish you - Both Jews and gentiles. According to my gospel, and the preaching of Jesus Christ - That is, according to the tenor of the gospel of Jesus Christ, which I preach. According to the Revelation of the mystery - Of the calling of the gentiles, which, as plainly as it was foretold in the Prophets, was still hid from many even of the believing Jews.
26. According to the commandment - The foundation of the apostolical office. Of the eternal God - A more proper epithet could not be. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity. Made known to all nations - Not barely that they might know, but enjoy it also, through obeying the faith.
27. To the only wise God - Whose manifold wisdom is known in the church through the gospel, Eph. iii, 10. "To him who is able," and, to the wise God," are joined, as 1 Cor. i, 24, where Christ
is styled "the wisdom of God," and "the power of God." To him be glory through Christ Jesus for ever - And let every believer say, Amen!
NOTES ON ST. PAUL'S FIRST EPISTLE TO THE CORINTHIANS
CORINTH was a city of Achaia, situate on the isthmus which joins Peloponnesus, now called the Morea, to the rest of Greece. Being so advantageously situated for trade, the inhabitants of it abounded in riches, which, by too natural a consequence, led them into luxury, lewdness, and all manner of vice. Yet even here St. Paul planted a numerous church, chiefly of heathen converts; to whom, about three years after he had left Corinth, he wrote this epistle from Ephesus; as well to correct various disorders of which they were guilty, as to answer some questions which they bad proposed to him. The Epistle consists of: The inscription Chap. i. 1-3
I. The treatise itself, in which is,
1. An exhortation to concord, beating down all glorying in the flesh, 4iv.21 2. A reproof, 1. For not excommunicating the incestuous person, v. 1-13 2. For going to law before heathen Judges, vi. 1-11 3. A dissuasive from fornication, 12-20 4. An answer to the questions they had proposed concerning marriage, vii. 1, 10, 25, 36, 39 5. Concerning things sacrificed to idols, viii. 1ix. 1 6. Concerning the veiling of women, 2-16 7. Concerning the Lord's supper, 17-34 8. Concerning spiritual gifts, xii. xiii. xiv 9. Concerning the resurrection, xv. 1-58 10. Concerning the collection for the poor, the coming of himself, of Timothy, of Apollos, the sum of all, xvi, 1, 5, 10, 12, 13, 14 II. The conclusion, 15, 17, 19-24
1st CORINTHIANS
1. Paul, called to be an apostle - There is great propriety in every clause of the salutation, particularly in this, as there were some in the church of Corinth who called the authority of his mission in question. Through the will of God - Called "the commandment of God," 1 Tim. i, 1 This was to the churches the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, Gal. i, 1; by the mention of the will of God, the merit of Paul, chap. xv, 8, &c. And Sosthenes - A Corinthian, St. Paul's companion in travel.
It was both humility and prudence in the apostle, thus to join his name with his own, in an epistle wherein he was to reprove so many irregularities. Sosthenes the brother - Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother.
2. To the church of God which is in Corinth - St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other churches he uses a more solemn address. Sanctified through Jesus Christ - And so undoubtedly they were in general, notwithstanding some exceptions. Called - Of Jesus Christ, Rom. i, 6 And - As the fruit of that calling made holy. With all that in every place - Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of our Lord Jesus Christ - This plainly implies that all Christians pray to Christ, as well as to the Father through him.
4. Always - Whenever I mention you to God in prayer. 5. In all utterance and knowledge - Of divine things. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and I make way for the reproofs which follow.
6. The testimony of Christ - The gospel. Was confirmed among you - By these gifts attending it. They knew they had received these by the hand of Paul: and this consideration was highly proper, to revive in them their former reverence and affection for their spiritual father.
7. Waiting - With earnest desire. For the glorious Revelation of our Lord Jesus Christ - A sure mark of a true or false Christian, to long for, or dread, this Revelation.
8. Who will also - if you faithfully apply to him. Confirm you to the end. In the day of Christ - Now it is our day, wherein we are to work out our salvation; then it will be eminently the day of Christ, and of his glory in the saints.
9. God is faithful - To all his promises; and therefore "to him that hath shall be given." By whom ye are called - A pledge of his willingness to save you unto the uttermost.
10. Now I exhort you - Ye have faith and hope; secure love also. By the endearing name of our Lord Jesus Christ - lnfinitely preferable to all the human names in which ye glory. That ye all speak the same thing - They now spoke different things, ver. 12 And that there be no schisms among you - No alienation of affection from each other. Is this word ever taken in any other sense in scripture? But that ye be joined in the same mind - Affections, desires. And judgment - Touching all the grand truths of the gospel.
11. It hath been declared to me by them of the family of Chloe - Whom some suppose to have been the wife of Stephanas, and the mother of Fortunatus and Achaicus. By these three the Corinthians had sent their letter to St. Paul, chap. xvi, 17. That there are contentions - A word equivalent with schisms in the preceding verse.
12. Now this I say - That is, what I mean is this: there are various parties among you, who set themselves, one against an other, in behalf of the several teachers they admire. And I of Christ - They spoke well, if they had not on this pretense despised their teachers, chap. iv, 8 Perhaps they valued themselves on having heard Christ preach in his own person.
13. Is Christ divided - Are not all the members still under one head? Was not he alone crucified for you all; and were ye not all baptized in his name? The glory of Christ then is not to be divided between him and his servants; neither is the unity of the body to be torn asunder, seeing Christ is one still.
14. I thank God - (A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the synagogue, and Caius.
15. Lest any should say that I had baptized in my own name - In order to attach them to myself. 16. I know not - That is, it does not at present occur to my memory, that I baptized any other. 17. For God did not send me to baptize - That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, Matt. xxviii, 19 But to preach the gospel - So the apostle slides into his general proposition: but not with wisdom of speech - With the artificial ornaments of discourse, invented by human wisdom. Lest the cross of Christ should be made of none effect - The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins upon the cross." But this effect might have been imputed to another cause, had he come with that wisdom of speech which they admired.
18. To them that perish - By obstinately rejecting the only name whereby they can be saved. But to us who are saved - Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.
19. For it is written - And the words are remarkably applicable to this great event. Isaiah xxix, 14 20. Where is the wise? &c. - The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents. Hath not God made foolish the wisdom of this world - That is, shown it to be very foolishness. Isaiah xxxiii, 18
21. For since in the wisdom of God - According to his wise disposals, leaving them to make the trial. The world - Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.
22. For whereas the Jews demand of the apostles, as they did of their Lord, more signs still, after all they have seen already; and the Greeks, or gentiles, seek wisdom - The depths of philosophy, and the charms of eloquence.
23. We go on to preach, in a plain and historical, not rhetorical or philosophical, manner, Christ crucified, to the Jews a stumblingblock - Just opposite to the "signs" they demand. And to the Greeks foolishness - A silly tale, just opposite to the wisdom they seek.
24. But to them that are called - And obey the heavenly calling. Christ - With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.
25. Because the foolishness of God - The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.
26. Behold your calling - What manner of men they are whom God calls. That not many wise men after the flesh - In the account of the world. Not many mighty - Men of power and authority.
28. Things that are not - The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them. The things that are - In high esteem.
29. That no flesh - A fit appellation. Flesh is fair, but withering as grass. May glory before God - In God we ought to glory.
30. Of him - Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant. Righteousness - The sole ground of our justification, who were before under the wrath and curse of God. Sanctification - A principle of universal holiness, whereas before we were altogether dead in sin. And redemption - That is, complete deliverance from all evil, and eternal bliss both of soul and body.
31. Let him glory in the Lord - Not in himself, not in the flesh, not in the world. Jer. ix, 23, 24
1. And I accordingly came to you, not with loftiness of speech or of wisdom - I did not affect either deep wisdom or eloquence. Declaring the testimony of God - What God gave me to testify concerning his Son.
2. I determined not to know anything - To wave all my other knowledge, and not to preach anything, save Jesus Christ, and him crucified - That is, what he did, suffered, taught. A part is put for the whole.
3. And I was with you - At my first entrance. In weakness - Of body, 2 Cor. xii, 7 And in fear - Lest I should offend any. And in much trembling - The emotion of my mind affecting my very body.
4. And my speech in private, as well as my public preaching, was not with the persuasive words of human wisdom, such as the wise men of the world use; but with the demonstration of the Spirit and of power - With that powerful kind of demonstration, which flows from the Holy Spirit; which works on the conscience with the most convincing light, and the most persuasive evidence.
5. That your faith might not be built on the wisdom or power of man, but on the wisdom and power of God.
6. Yet we speak wisdom - Yea, the truest and most excellent wisdom. Among the perfect - Adult, experienced Christians. By wisdom here he seems to mean, not the whole Christian doctrine, but the most sublime and abstruse parts of it. But not the wisdom admired and taught by the men of this world, nor of the rulers of this world, Jewish or heathen, that come to nought - Both they and their wisdom, and the world itself.
7. But we speak the mysterious wisdom of God, which was hidden for many ages from all the world, and is still hidden even from "babes in Christ;" much more from all unbelievers. Which God ordained before the world - So far is this from coming to nought, like worldly wisdom. For our glory - Arising from the glory of our Lord, and then to be revealed when all worldly glory vanishes.
8. Had they known it - That wisdom. They would not have crucified - Punished as a slave. The Lord of glory - The giving Christ this august title, peculiar to the great Jehovah, plainly shows him to be the supreme God. In like manner the Father is styled, "the Father of glory," Eph. i, 17; and the Holy Ghost, "the Spirit of glory," 1 Pet. iv, 14. The application of this title to all the three, shows that the Father, Son, and Holy Ghost are "the God of glory;" as the only true God is called, Psalm xxix, 3, and Acts vii, 2.
9. But this ignorance of theirs fulfils what is written concerning the blessings of the Messiah's kingdom. No natural man hath either seen, heard, or known, the things which God hath prepared, saith the prophet, for them that love him. Isaiah lxiv, 4
10. But God hath revealed - Yea, and "freely given," ver. 12. Them to us - Even inconceivable peace, and joy unspeakable. By his Spirit - Who intimately and fully knows them. For the Spirit searcheth even the deep things of God - Be they ever so hidden and mysterious; the depths both of his nature and his kingdom.
11. For what man knoweth the things of a man - All the inmost recesses of his mind; although men are all of one nature, and so may the more easily know one another. So the things of God knoweth no one but the Spirit - Who, consequently, is God.
12. Now we have received, not the spirit of the world - This spirit is not properly received; for the men of the world always had it. But Christians receive the Spirit of God, which before they had not.
13. Which also we speak - As well as know. In words taught by the Holy Spirit - Such are all the words of scripture. How high a regard ought we, then, to retain for them! Explaining spiritual things by spiritual words; or, adapting spiritual words to spiritual things - Being taught of the Spirit to express the things of the Spirit.
14. But the natural man - That is, every man who hath not the Spirit; who has no other way of obtaining knowledge, but by his senses and natural understanding. Receiveth not - Does not understand or conceive. The things of the Spirit - The things revealed by the Spirit of God, whether relating to his nature or his kingdom. For they are foolishness to him - He is so far from understanding, that he utterly despises, them Neither can he know them - As he has not the will, so neither has he the power. Because they are spiritually discerned - They can only be discerned by the aid of that Spirit, and by those spiritual senses, which he has not.
15. But the spiritual man - He that hath the Spirit. Discerneth all the things of God whereof we have been speaking. Yet he himself is discerned by no man - No natural men. They neither understand what he is, nor what he says.
16. Who - What natural man. We - Spiritual men; apostles in particular. Have - Know, understand. The mind of Christ - Concerning the whole plan of gospel salvation. Isaiah xl, 13
1. And I, brethren - He spoke before, ver. 1, of his entrance, now of his progress, among them. Could not speak to you as unto spiritual - Adult, experienced Christians. But as unto men who were still in great measure carnal, as unto babes in Christ - Still weak in grace, though eminent in gifts, chap. i, 5.
2. I fed you, as babes, with milk - The first and plainest truths of the gospel. So should every preacher suit his doctrine to his hearers.
3. For while there is among you emulation in your hearts, strife in your words, and actual divisions, are ye not carnal, and walk according to men - As mere men; not as Christians, according to God.
4. I am of Apollos - St. Paul named himself and Apollos, to show that he would condemn any division among them, even though it were in favour of himself, or the dearest friend he had in the world. Are ye not carnal - For the Spirit of God allows no party zeal.
5. Ministers - Or servants. By whom ye believed, as the Lord, the Master of those servants, gave to every man.
7. God that giveth the increase - Is all in all: without him neither planting nor watering avails. 8. But he that planteth and he that watereth are one - Which is another argument against division. Though their labours are different. they are all employed in one general work, - the saving souls. Hence he takes occasion to speak of the reward of them that labour faithfully, and the awful account to be given by all. Every man shall receive his own peculiar reward according to his own peculiar labour - Not according to his success; but he who labours much, though with small success, shall have a great reward. Has not all this reasoning the same force still? The ministers are still surely instruments in God's hand, and depend as entirely as ever on his blessing, to give the increase to their labours. Without this, they are nothing: with it, their part is so small, that they hardly deserve to be mentioned. May their hearts and hands be more united; and, retaining a due sense of the honour God doeth them in employing them, may they faithfully labour, not as for themselves, but for the great Proprietor of all, till the day come when he will reward them in full proportion to their fidelity and diligence!
9. For we are all fellowlabourers - God's labourers, and fellowlabourers with each other. Ye are God's husbandry - This is the sum of what went before: it is a comprehensive word, taking in both a field, a garden, and a vineyard. Ye are God's building - This is the sum of what follows.
10. According to the grace of God given to me - This he premises, lest he should seem to ascribe it to himself. Let every one take heed how he buildeth thereon - That all his doctrines may be consistent with the foundation.
11. For other foundation - On which the whole church: and all its doctrines, duties, and blessings may be built. Can no man lay than what is laid - In the counsels of divine wisdom, in the promises and prophecies of the Old Testament, in the preaching of the apostles, St. Paul in particular. Which is Jesus Christ - Who, in his person and offices, is the firm, immovable Rock of Ages, every way sufficient to bear all the weight that God himself, or the sinner, when he believes, can lay upon him.
12. If any one build gold, silver, costly stones - Three sorts of materials which will bear the fire; true and solid doctrines. Wood, hay, stubble - Three which will not bear the fire. Such are all doctrines, ceremonies, and forms of human invention; all but the substantial, vital truths of Christianity.
13. The time is coming when every one's work shall be made manifest: for the day of the Lord, that great and final day, shall declare it - To all the world. For it is revealed - What faith beholds as so certain and so near is spoken of as already present. By fire; yea, the fire shall try every one's work, of what sort it is - The strict process of that day will try every man's doctrines, whether they come up to the scripture standard or not. Here is a plain allusion to the flaming light and consuming heat of the general conflagration. But the expression, when applied to the trying of doctrines, and consuming those that are wrong, is evidently figurative; because no material fire can have such an effect on what is of a moral nature. And therefore it is added, he who builds wood, hay, or stubble, shall be saved as through the fire - Or, as narrowly as a man escapes through the fire, when his house is all in flames about him. This text, then, is so far from establishing the Romanish purgatory,
that it utterly overthrows it. For the fire here mentioned does not exist till the day of judgment: therefore, if this be the fire of purgatory, it follows that purgatory does not exist before the day of judgment.
14. He shall receive a reward - A peculiar degree of glory. Some degree even the other will receive, seeing he held the foundation; though through ignorance he built thereon what would not abide the fire.
15. He shall suffer loss - The loss of that peculiar degree of glory. 16. Ye - All Christians. Are the temple of God - The most noble kind of building, ver. 9. 17. If any man destroy the temple of God - Destroy a real Christian, by schisms, or doctrines fundamentally wrong. Him shall God destroy - He shall not be saved at all; not even as through the fire."
18. Let him become a fool in this world - Such as the world accounts so. That he may become wise - In God's account.
19. For all the boasted wisdom of the world is mere foolishness in the sight of God. He taketh the wise in their own craftiness - Not only while they think they are acting wisely, but by their very wisdom, which itself is their snare, and the occasion of their destruction. Job v, 13.
20. That they are but vain - Empty, foolish; they and all their thoughts. Psalm xciv, 11. 21. Therefore - Upon the whole. Let none glory in men - So as to divide into parties on their account. For all things are yours - and we in particular. We are not your lords, but rather your servants.
22. Whether Paul or Apollos, or Cephas - We are all equally yours, to serve you for Christ's sake. Or the world - This leap from Peter to the world greatly enlarges the thought, and argues a kind of impatience of enumerating the rest. Peter and every one in the whole world, however excellent in gifts, or grace, or office, are also your servants for Christ's sake. Or life, or death - These, with all their various circumstances, are disposed as will be most for your advantage. Or things present - On earth. Or things to come - In heaven. Contend, therefore, no more about these little things; but be ye united in love, as ye are in blessings.
23. And ye are Christ's - His property, his subjects. his members. And Christ is God's - As Mediator, he refers all his services to his Father's glory.
1. Let a man account us, as servants of Christ - The original word properly signifies such servants as laboured at the oar in rowing vessels; and, accordingly, intimates the pains which every faithful minister takes in his Lord's work. O God, where are these ministers to be found? Lord, thou knowest. And stewards of the mysteries of God - Dispenseth of the mysterious truths of the gospel.
3. Yea, I judge not myself - My final state is not to be determined by my own judgment. 4. I am not conscious to myself of anything evil; yet am I not hereby justified - I depend not on this, as a sufficient justification of myself in God's account. But he that judgeth me is the Lord - By his sentence I am to stand or fall.
5. Therefore judge nothing before the time - Appointed for judging all men. Until the Lord come, who, in order to pass a righteous judgment, which otherwise would be impossible, will both
bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of action, the principles and intentions of every heart. And then shall every one - Every faithful steward, have praise of God.
6. These things - Mentioned, chap. i, 10, &c. I have by a very obvious figure transferred to myself and Apollos - And Cephas, instead of naming those particular preachers at Corinth, to whom ye are so fondly attached. That ye may learn by us - From what has been said concerning us, who, however eminent we are, are mere instruments in God's hand. Not to think of any man above what is here written - Or above what scripture warrants. chap. iii, 7
7. Who maketh thee to differ - Either in gifts or graces. As if thou hadst not received it - As if thou hadst it originally from thyself.
8. Now ye are full - The Corinthians abounded with spiritual gifts; and so did the apostles: but the apostles, by continual want and sufferings, were kept from selfcomplacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves; and they were like children who, being raised in the world, disregard their poor parents. Now ye are full, says the apostle, in a beautiful gradation, ye are rich, ye have reigned as kings - A proverbial expression, denoting the most splendid and plentiful circumstances. Without any thought of us. And I would ye did reign - In the best sense: I would ye had attained the height of holiness. That we might reign with you - Having no more sorrow on your account, but sharing in your happiness.
9. God hath set forth us last, as appointed to death - Alluding to the Roman custom of bringing forth those persons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.
10. We are fools, in the account of the world, for Christ's sake, but ye are wise in Christ - Though ye are Christians, ye think yourselves wise; and ye have found means to make the world think you so too. We are weak - In presence, in infirmities, in sufferings. But ye are strong - In just opposite circumstances.
11. And are naked - Who can imagine a more glorious triumph of the truth, than that which is gained in these circumstances when St. Paul, with an impediment in his speech, and a person rather contemptible than graceful, appeared in a mean, perhaps tattered, dress before persons of the highest distinction, and yet commanded such attention. and made such deep impressions upon them!
12. We bless-suffer it-intreat - We do not return revilings, persecution, defamation; nothing but blessing.
13. We are made as the filth of the world, and offscouring of all things - Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.
14. I do not write these things to shame you, but as my beloved children I warn you - It is with admirable prudence and sweetness the apostle adds this, to prevent any unkind construction of his words.
15. I have begotten you - This excludes not only Apollos, his successor, but also Silas and Timothy, his companions; and the relation between a spiritual father and his children brings with it an inexpressible nearness and affection.
16. Be ye followers of me - In that spirit and behaviour which I have so largely declared.
17. My beloved son - Elsewhere he styles him "brother," 2 Cor. i, 1; but here paternal affection takes place. As I teach - No less by example than precept.
18. Now some are puffed up - St. Paul saw, by a divine light, the thoughts which would arise in their hearts. As if I would not come - Because I send Timothy.
19. I will know - He here shows his fatherly authority Not the big, empty speech of these vain boasters, but how much of the power of God attends them.
20. For the kingdom of God - Real religion, does not consist in words, but in the power of God ruling the heart.
21. With a rod - That is, with severity.
1. Fornication - The original word implies criminal conversation of any kind whatever. His father's wife - While his father was alive.
2. Are ye puffed up? Should ye not rather have mourned - Have solemnly humbled yourselves, and at that time of solemn mourning have expelled that notorious sinner from your communion?
3. I verily, as present in spirit - Having a full (it seems, a miraculous) view of the whole fact. Have already, as if I were actually present, judged him who hath so scandalously done this.
4. And my spirit - Present with you. With the power of the Lord Jesus Christ - To confirm my sentence.
5. To deliver such an one - This was the highest degree of punishment in the Christian church; and we may observe, the passing this sentence was the act of the apostle, not of the Corinthians. To Satan - Who was usually permitted, in such cases, to inflict pain or sickness on the offender. For the destruction - Though slowly and gradually. Of the flesh - Unless prevented by speedy repentance.
6. Your glorying - Either in your gifts or prosperity, at such a time as this, is not good. Know ye not that a little leaven - One sin, or one sinner. Leaveneth the whole lump - Diffuses guilt and infection through the whole congregation.
7. Purge out therefore the old leaven - Both of sinners and of sin. That ye may be a new lump, as ye are unleavened - That is, that being unleavened ye may be a new lump, holy unto the Lord. For our passover is slain for us - The Jewish passover, about the time of which this epistle was wrote, ver. 11, was only a type of this. What exquisite skill both here and everywhere conducts the zeal of the inspired writer! How surprising a transition is here, and yet how perfectly natural! The apostle, speaking of the incestuous criminal, slides into his darling topic, - crucified saviour. Who would have expected it on such an occasion. Yet, when it is thus brought in, who does not see and admire both the propriety of the subject, and the delicacy of its introduction?
8. Therefore let us keep the feast - Let us feed on him by faith. Here is a plain allusion to the Lord's supper, which was instituted in the room of the passover. Not with the old leaven - Of heathenism or Judaism. Malignity is stubbornness in evil. Sincerity and truth seem to be put here for the whole of true, inward religion.
9. I wrote to you in a former epistle - And, doubtless, both St. Paul and the other apostles wrote many things which are not extant now. Not to converse - Familiarly; not to contract any intimacy or acquaintance with them, more than is absolutely necessary.
10. But I did not mean that you should altogether refrain from conversing with heathens, though they are guilty in some of these respects. Covetous, rapacious, idolaters - Sinners against themselves, their neighbour, God. For then ye must go out of the world - Then all civil commerce must cease. So that going out of the world, which some account a perfection, St. Paul accounts an utter absurdity.
11. Who is named a brother - That is, a Christian; especially if a member of the same congregation. Rapacious - Guilty of oppression, extortion, or any open injustice. No, not to eat with him - Which is the lowest degree of familiarity.
12. I speak of Christians only. For what have I to do to judge heathens? But ye, as well as I, judge those of your own community.
13. Them that are without God will judge - The passing sentence on these he hath reserved to himself. And ye will take away that wicked person - This properly belongs to you.
1. The unjust - The heathens. A Christian could expect no justice from these. The saints - Who might easily decide these smaller differences in a private and friendly manner.
2. Know ye not - This expression occurs six times in this single chapter, and that with a peculiar force; for the Corinthians knew and gloried in it, but they did not practice. That the saints - After having been judged themselves. Shall judge the world - Shall be assessors with Christ in the judgment wherein he shall condemn all the wicked, as well angels as men, Matt. xix, 28 Rev. xx, 4.
4. Them who are of no esteem in the church - That is, heathens, who, as such, could be in no esteem with the Christians.
5. Is there not one among you, who are such admirers of wisdom, that is wise enough to decide such causes?
7. Indeed there is a fault, that ye quarrel with each other at all, whether ye go to law or no. Why do ye not rather suffer wrong - All men cannot or will not receive this saying. Many aim only at this, "I will neither do wrong, nor suffer it." These are honest heathens, but no Christians.
8. Nay, ye do wrong - Openly. And defraud - Privately. O how powerfully did the mystery of iniquity already work!
9. Idolatry is here placed between fornication and adultery, because they generally accompanied it. Nor the effeminate - Who live in an easy, indolent way; taking up no cross, enduring no hardship. But how is this? These good-natured, harmless people are ranked with idolaters and sodomites! We may learn hence, that we are never secure from the greatest sins, till we guard against those which are thought the least; nor, indeed, till we think no sin is little, since every one is a step toward hell.
11. And such were some of you: but ye are washed - From those gross abominations; nay, and ye are inwardly sanctified; not before, but in consequence of, your being justified in the name - That is, by the merits, of the Lord Jesus, through which your sins are forgiven. And by the Spirit of our God - By whom ye are thus washed and sanctified.
12. All things - Which are lawful for you. Are lawful for me, but all things are not always expedient - Particularly when anything would offend my weak brother; or when it would enslave my own soul. For though all things are lawful for me, yet I will not be brought under the power of any - So as to be uneasy when I abstain from it; for, if so, then I am under the power of it.
13. As if he had said, I speak this chiefly with regard to meats; (and would to God all Christians would consider it!) particularly with regard to those offered to idols, and those forbidden in the Mosaic law. These, I grant, are all indifferent, and have their use, though it is only for a time: then meats, and the organs which receive them, will together moulder into dust. But the case is quite otherwise with fornication. This is not indifferent, but at all times evil. For the body is for the Lord - Designed only for his service. And the Lord, in an important sense, for the body - Being the saviour of this, as well as of the soul; in proof of which God hath already raised him from the dead.
16. Gen. ii, 24. 17. But he that is joined to the Lord - By faith. Is one spirit with him - And shall he make himself one flesh with an harlot?
18. Flee fornication - All unlawful commerce with women, with speed, with abhorrence, with all your might. Every sin that a man commits against his neighbour terminates upon an object out of himself, and does not so immediately pollute his body, though it does his soul. But he that committeth fornication, sinneth against his own body - Pollutes, dishonours, and degrades it to a level with brute beasts.
19. And even your body is not, strictly speaking, your own even this is the temple of the Holy Ghost - Dedicated to him, and inhabited by him. What the apostle calls elsewhere "the temple of God," chap. iii, 16, 17, and "the temple of the living God," 2 Cor. vi, 16, he here styles the temple of the Holy Ghost; plainly showing that the Holy Ghost is the living God.
20. Glorify God with your body, and your spirit - Yield your bodies and all their members, as well as your souls and all their faculties, as instruments of righteousness to God. Devote and employ all ye have, and all ye are, entirely, unreservedly, and for ever, to his glory.
1. It is good for a man - Who is master of himself. Not to touch a women - That is, not to marry. So great and many are the advantages of a single life.
2. Yet, when it is needful, in order to avoid fornication, let every man have his own wife. His own - For Christianity allows no polygamy.
3. Let not married persons fancy that there is any perfection in living with each other, as if they were unmarried. The debt - This ancient reading seems far more natural than the common one.
4. The wife-the husband - Let no one forget this, on pretense of greater purity. 5. Unless it be by consent for a time - That on those special and solemn occasions ye may entirely give yourselves up to the exercises of devotion. Lest - If ye should long remain separate. Satan tempt you - To unclean thoughts, if not actions too.
6. But I say this - Concerning your separating for a time and coming together again. Perhaps he refers also to ver. 2.
7. For I would that all men were herein even as I - I would that all believers who are now unmarried would remain "eunuchs for the kingdom of heaven's sake" St. Paul, having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself. But every one hath his proper gift from God - According to our Lord's declaration, "All men cannot receive this saying, save they," the happy few, to whom it is given," Matt. xix, 11.
8. It is good for them if they remain even as I - That St. Paul was then single is certain and from Acts vii, 58, compared with the following parts of the history, it seems probable that he always was so. It does not appear that this declaration, any more than ver. 1, hath any reference at all to a state of persecution.
10. Not I - Only. But the Lord - Christ; by his express command, Matt. v, 32. 11. But if she depart - Contrary to this express prohibition. And let not the husband put away his wife - Except for the cause of adultery.
12. To the rest - Who are married to unbelievers. Speak I - By Revelation from God, though our Lord hath not left any commandment concerning it. Let him not put her away - The Jews, indeed, were obliged of old to put away their idolatrous wives, Ezra x, 3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism.
14. For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
15. A brother or a sister - A Christian man or woman. Is not enslaved - is at full liberty. In such cases: but God hath called us to peace - To live peaceably with them, if it be possible.
17. But as God hath distributed - The various stations of life, and various relations, to every one, let him take care to discharge his duty therein. The gospel disannuls none of these. And thus I ordain in all the churches - As a point of the highest concern.
19. Circumcision is nothing, and uncircumcision is nothing - Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God; "faith working by love."
20. In the calling - The outward state. Wherein he is - When God calls him. Let him not seek to change this, without a clear direction from Providence.
21. Care not for it - Do not anxiously seek liberty. But if thou canst be free, use it rather - Embrace the opportunity.
22. Is the Lord's freeman - Is free in this respect. The Greek word implies one that was a slave, but now is free. Is the bondman of Christ - Not free in this respect; not at liberty to do his own will.
23. Ye are bought with a price - Ye belong to God; therefore, where it can be avoided, do not become the bondslaves of men - Which may expose you to many temptations.
24. Therein abide with God - Doing all things as unto God, and as in his immediate presence. They who thus abide with God preserve an holy indifference with regard to outward things.
25. Now concerning virgins - Of either sex. I have no commandment from the Lord - By a particular Revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference, - sometimes they had a particular Revelation, and a special commandment; at other times they wrote from the divine light which abode with them, the standing treasure of the Spirit of God. And this, also, was not their private opinion, but a divine rule of faith and practice. As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.
26, 27. This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.
28. Such will have trouble in the flesh - Many outward troubles. But I spare you - I speak as little and as tenderly as possible.
29. But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.
30. And they that weep, as if they wept not - "Though sorrowful, yet always rejoicing." They that rejoice, as if they rejoiced not - Tempering their joy with godly fear. They that buy, as if they possessed not - Knowing themselves to be only stewards, not proprietors.
31. And they that use this world, as not abusing it - Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.
32. Now I would have you - For this flying moment. Without carefulness - Without any incumbrance of your thoughts. The unmarried man - If he understand and use the advantage he enjoys-Careth only for the things of the Lord, how he may please the Lord.
33. But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family.
34. There is a difference also between a wife and a virgin - Whether the church be under persecution or not. The unmarried woman - If she know and use her privilege. Careth only for the things of the Lord - All her time, care, and thoughts center in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?
35. Not that I may cast a snare upon you - Who are not able to receive this saying. But for your profit - Who are able. That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke x, 39. Without distraction - Without having the mind drawn any way from its center; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.
36. But if any parent think he should otherwise act indecently - Unbecoming his character. Toward his virgin daughter, if she be above age, (or of full age,) and need so require, ver. 9, let them marry - Her suitor and she.
37. Having no necessity - Where there is no such need. But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.
38. Doeth better - If there be no necessity. 39. Only in the Lord - That is, only if Christians marry Christians: a standing direction, and one of the utmost importance.
40. I also - As well as any of you. Have the Spirit of God - Teaching me all things This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, chap. ii, 16, xiv, 37, and the other. 2 Cor. xiii, 3. Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See chap. x, 12.
1. Now concerning the next question you proposed. All of us have knowledge - A gentle reproof of their self-conceit. Knowledge without love always puffeth up. Love alone edifies - Builds us up in holiness.
2. If any man think he knoweth any thing - Aright, unless so far he is taught by God. He knoweth nothing yet as he ought to know - Seeing there is no true knowledge without divine love.
3. He is known - That is, approved, by him. Psalm i, 6. 4. We know that an idol is nothing - A mere nominal God, having no divinity, virtue, or power. 5. For though there be that are called gods - By the heathens both celestial, (as they style them,) terrestrial, and infernal deities.
6. Yet to us - Christians. There is but one God - This is exclusive, not of the One Lord, as if he were an inferior deity; but only of the idols to which the One God is opposed. From whom are all things - By creation, providence, and grace. And we for him - The end of all we are, have, and do. And one Lord - Equally the object of divine worship. By whom are all things - Created, sustained, and governed. And we by him - Have access to the Father, and all spiritual blessings.
7. Some eat, with consciousness of the idol - That is, fancying it is something, and that it makes the meat unlawful to be eaten. And their conscience, being weak - Not rightly informed. Is defiled - contracts guilt by doing it.
8. But meat commendeth us not to God - Neither by eating, nor by refraining from it. Eating and not eating are in themselves things merely indifferent.
10. For if any one see thee who hast knowledge - Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing-sitting down to an entertainment in an idol temple. The heathens frequently made entertainments in their temples, on what hath been sacrificed to their idols. Will not the conscience of him that is weak - Scrupulous. Be encouraged - By thy example. To eat - Though with a doubting conscience.
11. And through thy knowledge shall the weak brother perish, for whom Christ died? - And for whom thou wilt not lose a meal's meat, so far from dying for him! We see, Christ died even for them that perish.
12. Ye sin against Christ - Whose members they are. 13. If meat - Of any kind. Who will follow this example? What preacher or private Christian will abstain from any thing lawful in itself, when it offends a weak brother?
1. Am I not free? am I not an apostle? - That is, Have not I the liberty of a common Christian? yea, that of an apostle? He vindicates his apostleship, chap. ix, 1-iii, his apostolical liberty, chap. ix, 4-19. Have I not seen Jesus Christ? - Without this he could not have been one of those first grand witnesses. Are not ye my work in the Lord - A full evidence that God hath sent me? And yet some, it seems, objected to his being an apostle, because he had not asserted his privilege in demanding and receiving such maintenance from the churches as was due to that office.
2. Ye are the seal of my apostleship - Who have received not only faith by my mouth, but all the gifts of the Spirit by my hands.
3. My answer to them who examine me - Concerning my apostleship. Is this - Which I have now given.
4. Have we not power - I and my fellowlabourers. To eat and to drink - At the expense of those among whom we labour.
5. Have we not power to lead about with us a sister, a wife - And to demand sustenance for her also? As well as the other apostles - Who therefore, it is plain, did this. And Peter - Hence we learn,
1. That St. Peter continued to live with his wife after he became an apostle: 2. That he had no rights as an apostle which were not common to St. Paul. 6. To forbear working - With our hands. 8. Do I speak as a man - Barely on the authority of human reason? Does not God also say, in effect, the same thing? The ox that treadeth out the corn - This was the custom in Judea, and many eastern nations. In several of them it is retained still. And at this day, horses tread out the corn in some parts of Germany.
9. Doth God - In this direction. Take care for oxen - Only? Hath he not a farther meaning? And so undoubtedly he hath in all the other Mosaic laws of this kind.
10. He who ploweth ought to plow in hope - Of reaping. This seems to be a proverbial expression. And he that thresheth in hope - Ought not to be disappointed, ought to eat the fruit of his labours. And ought they who labour in God's husbandry. Deut. xxv, 4
11. Is it a great matter if we shall reap as much of your carnal things - As is needful for our sustenance? Do you give us things of greater value than those you receive from us?
12. If others - Whether true or false apostles. Partake of this power - Have a right to be maintained. Do not we rather - On account of our having laboured so much more? Lest we should give any hindrance to the gospel - By giving an occasion of cavil or reproach.
14. Matt. x, 10 15. It were better for me to die than - To give occasion to them that seek occasion against me, 2 Cor. xi, 12. 17. Willingly - He seems to mean, without receiving anything. St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, and yet have received a maintenance from the Corinthians. But if he had received anything from them, he would have termed it preaching unwillingly. And so, in the next verse, another might have used that power without abusing it. But his own using it at all, he would have termed abusing it. A dispensation is intrusted to me - Therefore I dare not refrain.
18. What then is my reward - That circumstance in my conduct for which I expect a peculiar reward from my great Master? That I abuse not - Make not an unseasonable use of my power which I have in preaching the gospel.
19. I made myself the servant of all - I acted with as self-denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. Where is the preacher of the gospel who treads in the same steps?