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

I. The inscription, C. i. 1-3

II. The treatise itself, in which is,

1. An exhortation to concord, beating down all

glorying in the flesh, 4-C. iv. 21

2. A reproof,

1. For not excommunicating the incestuous

person, C. v. 1-12

2. For going to law before heathen judges, C. vi. 1-11

3. A dissuasive from fornication, 12-20

4. An answer to the questions they had proposed

concerning marriage, C. vii. 1, 10, 25, 36, 39

5. Concerning things sacrificed to idols, C. viii. 1-C. ix. 1

6. Concerning the veiling of women, 2-16

7. Concerning the Lord's supper, 17-34

8. Concerning spiritual gifts, C. xii. xiii. xiv

9. Concerning the resurrection, C. xv. 1-58

10.Concerning the collection for the poor,

the coming of himself, of Timothy, of Apollos,

the sum of all, C. xvi, 1, 5, 10, 12, 13, 14

II. The conclusion, 15, 17, 19-24

Verse 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," # 1Tim 1:1 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 1:1; by the mention of

the will of God, the merit of Paul, # 1Cor 15:8, &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.

Verse 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 1:6

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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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, # 1Co 1:12

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, # 1Cor 16:17.

That there are contentions-A word equivalent with schisms

in the preceding verse.

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 pretence

despised their teachers, # 1Cor 4:8 Perhaps they valued

themselves on having heard Christ preach in his own person.

Verse 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.

Verse 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.

Verse 15. Lest any should say that I had baptized in my own

name-In order to attach them to myself.

Verse 16. I know not-That is, it does not at present occur to

my memory, that I baptized any other.

Verse 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 28:19

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.

Verse 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.

Verse 19. For it is written-And the words are remarkably

applicable to this great event.

# Isaiah 29:14

Verse 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 33:18

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 29. That no flesh-A fit appellation. Flesh is fair, but

withering as grass. May glory before God-In God we ought to

glory.

Verse 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.

Verse 31. Let him glory in the Lord-Not in himself, not in the

flesh, not in the world.

# Jer 9:23,24

Verse 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.

Verse 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.

Verse 3. And I was with you-At my first entrance. In weakness

-Of body, # 2Cor 12:7

And in fear-Lest I should offend any. And in much trembling

-The emotion of my mind affecting my very body.

Verse 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.

Verse 5. That your faith might not be built on the wisdom or

power of man, but on the wisdom and power of God.

Verse 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.

Verse 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.

Verse 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 1:17; and the

Holy Ghost, "the Spirit of glory," # 1Pet 4:14. 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, # Psa 29:3, and # Acts 7:2.

Verse 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 64:4

Verse 10. But God hath revealed-Yea, and "freely given,"

# 1Co 2:12.

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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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 40:13

Verse 1. And I, brethren-He spoke before,

# 1Cor 2:1, 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, # 1Cor 1:5.

Verse 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.

Verse 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.

Verse 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.

Verse 5. Ministers-Or servants. By whom ye believed, as the

Lord, the Master of those servants, gave to every man.

Verse 7. God that giveth the increase-Is all in all: without

him neither planting nor watering avails.

Verse 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!

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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 Romish

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.

Verse 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.

Verse 15. He shall suffer loss-The loss of that peculiar

degree of glory.

Verse 16. Ye-All Christians. Are the temple of God-The most

noble kind of building, # 1Cor 3:9.

Verse 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."

Verse 18. Let him become a fool in this world-Such as the

world accounts so. That he may become wise-In God's account.

Verse 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 5:13.

Verse 20. That they are but vain-Empty, foolish; they and all

their thoughts.

# Psalm 94:11.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 3. Yea, I judge not myself-My final state is not to be

determined by my own judgment.

Verse 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.

Verse 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.

Verse 6. These things-Mentioned,

# 1Cor 1:10, &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.

# 1Cor 3:7

Verse 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.

Verse 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 self-

complacency. 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.

Verse 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.

Verse 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.

Verse 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!

Verse 12. We bless-suffer it-intreat-We do not return

revilings, persecution, defamation; nothing but blessing.

Verse 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.

Verse 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.

Verse 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.

Verse 16. Be ye followers of me-In that spirit and behaviour

which I have so largely declared.

Verse 17. My beloved son-Elsewhere he styles him "brother,"

# 2Cor 1:1;

but here paternal affection takes place. As I teach

-No less by example than precept.

Verse 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.

Verse 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.

Verse 20. For the kingdom of God-Real religion, does not

consist in words, but in the power of God ruling the heart.

Verse 21. With a rod-That is, with severity.

Verse 1. Fornication-The original word implies criminal

conversation of any kind whatever. His father's wife-While

his father was alive.

Verse 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?

Verse 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.

Verse 4. And my spirit-Present with you. With the power of

the Lord Jesus Christ-To confirm my sentence.

Verse 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.

Verse 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.

Verse 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,

# 1Cor 5:11, 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?

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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 practise.

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 19:28 # Rev 20:4.

Verse 4. Them who are of no esteem in the church-That is,

heathens, who, as such, could be in no esteem with the Christians.

Verse 5. Is there not one among you, who are such admirers of

wisdom, that is wise enough to decide such causes?

Verse 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.

Verse 8. Nay, ye do wrong-Openly. And defraud-Privately.

O how powerfully did the mystery of iniquity already work!

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 16. # Gen 2:24.

Verse 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?

Verse 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.

Verse 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," # 1Cor 3:16,17, and

"the temple of the living God," # 2Cor 6:16,

he here styles the temple of the Holy Ghost; plainly

showing that the Holy Ghost is the living God.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 4. The wife-the husband-Let no one forget this, on

pretence of greater purity.

Verse 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.

Verse 6. But I say this-Concerning your separating for a time

and coming together again. Perhaps he refers also to # 1Co 7:2.

Verse 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 19:11.

Verse 8. It is good for them if they remain even as I-That

St. Paul was then single is certain and from # Acts 7:58,

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 # 1Co 7:1, hath any reference at

all to a state of persecution.

Verse 10. Not I-Only. But the Lord-Christ; by his express

command, # Matt 5:32.

Verse 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.

Verse 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 10:3; 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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."

Verse 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.

Verse 21. Care not for it-Do not anxiously seek liberty. But

if thou canst be free, use it rather-Embrace the opportunity.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verses 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.

27. See note ... "1Co 7:26".

Verse 28. Such will have trouble in the flesh-Many outward

troubles. But I spare you-I speak as little and as tenderly

as possible.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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 centre 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?

Verse 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 10:39.

Without distraction-Without having the mind drawn any way from

its centre; from its close attention to God; by any person, or

thing, or care, or incumbrance whatsoever.

Verse 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,

# 1Co 7:9,

let them marry-Her suitor and she.

Verse 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.

Verse 38. Doeth better-If there be no necessity.

Verse 39. Only in the Lord-That is, only if Christians

marry Christians: a standing direction, and one of the

utmost importance.

Verse 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, # 1Co 2:16, 14:37, and the

other. # 2Co 13:3. Indeed, it may be doubted whether the word

here and elsewhere translated think, does not always imply

the fullest and strongest assurance. See # 1Cor 10:12.

Verse 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.

Verse 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.

Verse 3. He is known-That is, approved, by him.

# Psalm 1:6.

Verse 4. We know that an idol is nothing-A mere nominal god,

having no divinity, virtue, or power.

Verse 5. For though there be that are called gods-By the

heathens both celestial, (as they style them,) terrestrial,

and infernal deities.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 12. Ye sin against Christ-Whose members they are.

Verse 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?

Verse 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, # 1Co 9:1-3: his

apostolical liberty, # 1Co 9:4-19.

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.

Verse 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.

Verse 3. My answer to them who examine me-Concerning my

apostleship. Is this-Which I have now given.

Verse 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.

Verse 6. To forbear working-With our hands.

Verse 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.

Verse 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.

Verse 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 25:4

Verse 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?

Verse 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 hinderance to the gospel-By giving an occasion of

cavil or reproach.

Verse 14. # Matt 10:10

Verse 15. It were better for me to die than-To give occasion

to them that seek occasion against me, # 2Cor 11:12.

Verse 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.

Verse 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.

Verse 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?

Verse 20. To the Jews I became as a Jew-Conforming myself in

all things to their manner of thinking and living, so far as;

I could with innocence. To them that are under the law-Who

apprehend themselves to be still bound by the Mosaic law. As

under the law-Observing it myself, while I am among them. Not

that he declared this to be necessary, or refused to converse

with those who did not observe it. This was the very thing

which he condemned in St. Peter, # Gal 2:14.

Verse 21. To them that are without the law-The heathens. As

without the law-Neglecting its ceremonies. Being not without

the law to God-But as much as ever under its moral precepts.

Under the law to Christ-And in this sense all Christians will

be under the law for ever.

Verse 22. I became as weak-As if I had been scrupulous too.

I became all things to all men-Accommodating myself to all,

so far as I could consistent with truth and sincerity.

Verse 24. Know ye not that-In those famous games which are

kept at the isthmus, near your city. They who run in the foot

race all run, though but one receiveth the prize-How much

greater encouragement have you to run; since ye may all

receive the prize of your high calling!

Verse 25. And every one that there contendeth is temperate in

all things-To an almost incredible degree; using the most

rigorous self denial in food, sleep, and every other sensual

indulgence. A corruptible crown-A garland of leaves, which

must soon wither. The moderns only have discovered that it is

"legal" to do all this and more for an eternal crown than they

did for a corruptible!

Verse 26. I so run, not as uncertainly-I look straight to the

goal; I run straight toward it. I cast away every weight,

regard not any that stand by. I fight not as one that beateth

the air-This is a proverbial expression for a man's missing

his blow, and spending his strength, not on his enemy, but on

empty air.

Verse 27. But I keep under my body-By all kinds of self

denial. And bring it into subjection-To my spirit and to

God. The words are strongly figurative, and signify the

mortification of the body of sin, "by an allusion to the

natural bodies of those who were bruised or subdued in combat.

Lest by any means after having preached-The Greek word means,

after having discharged the office of an herald, (still

carrying on the allusion,) whose office it was to proclaim the

conditions, and to display the prizes. I myself should become

a reprobate-Disapproved by the Judge, and so falling short of

the prize. This single text may give us a just notion of the

scriptural doctrine of election and reprobation; and clearly

shows us, that particular persons are not in holy writ

represented as elected absolutely and unconditionally to

eternal life, or predestinated absolutely and unconditionally

to eternal death; but that believers in general are elected to

enjoy the Christian privileges on earth; which if they abuse,

those very elect persons will become reprobate. St. Paul was

certainly an elect person, if ever there was one; and yet he

declares it was possible he himself might become a reprobate.

Nay, he actually would have become such, if he had not thus

kept his body under, even though he had been so long an elect

person, a Christian, and an apostle.

Verse 1. Now-That ye may not become reprobates, consider how

highly favoured your fathers were, who were God's elect and

peculiar people, and nevertheless were rejected by him. They

were all under the cloud-That eminent token of God's gracious

presence, which screened them from the heat of the sun by day,

and gave them light by night. And all passed through the sea

-God opening a way through the midst of the waters.

# Exod 13:21 # Exod 14:22

Verse 2. And were all, as it were, baptized unto Moses

-initiated into the religion which he taught them. In the

cloud and in the sea-Perhaps sprinkled here and there with

drops of water from the sea or the cloud, by which baptism

might be the more evidently signified.

3. And all ate the same manna, termed spiritual meat,

as it was typical,

1. Of Christ and his spiritual benefits:

2. Of the sacred bread which we eat at his table.

# Exod 16:15.

Verse 4. And all drank the same spiritual drink-Typical of

Christ, and of that cup which we drink. For they drank out of

the spiritual or mysterious rock, the wonderful streams of

which followed them in their several journeyings, for many

years, through the wilderness. And that rock was a manifest

type of Christ-The Rock of Eternity, from whom his people

derive those streams of blessings which follow them through

all this wilderness.

# Exod 17:6.

Verse 5. Yet-Although they had so many tokens of the divine

presence. They were overthrown-With the most terrible marks

of his displeasure.

Verse 6. Now these things were our examples-Showing what we

are to expect if, enjoying the like benefits, we commit the

like sins. The benefits are set down in the same order as by

Moses in Exodus; the sins and punishments in a different

order; evil desire first, as being the foundation of all;

next, idolatry, # 1Co 10:7,14; then fornication, which usually

accompanied it, # 1Co 10:8; the tempting and murmuring against

God, in the following verses. As they desired-Flesh, in

contempt of manna.

# Num 11:4

Verse 7. Neither be ye idolaters-And so, "neither murmur ye,"

# 1Co 10:10. The other cautions are given in the first person;

but these in the second. And with what exquisite propriety does

he vary the person! It would have been improper to say,

Neither let us be idolaters; for he was himself in no danger

of idolatry; nor probably of murmuring against Christ, or the

divine providence. To play-That is, to dance, in honour of

their idol.

# Exod 32:6.

Verse 8. And fell in one day three and twenty thousand-Beside

the princes who were afterwards hanged, and those whom the

judges slew so that there died in all four and twenty

thousand.

# Num 25:1,9.

Verse 9. Neither let us tempt Christ-By our unbelief. St.

Paul enumerates five benefits, # 1Co 10:1-4; of which the

fourth and fifth were closely connected together; and five

sins, the fourth and fifth of which were likewise closely

connected. In speaking of the fifth benefit, he expressly

mentions Christ; and in speaking of the fourth sin, he shows

it was committed against Christ. As some of them tempted him

-This sin of the people was peculiarly against Christ; for

when they had so long drank of that rock, yet they murmured

for want of water.

# Num 21:4, &c

Verse 10. The destroyer-The destroying angel.

# Num 14:1,36

Verse 11. On whom the ends of the ages are come-The expression

has great force. All things meet together, and come to a

crisis, under the last, the gospel, dispensation; both

benefits and dangers, punishments and rewards. It remains,

that Christ come as an avenger and judge. And even these ends

include various periods, succeeding each other.

Verse 12. The common translation runs, Let him that thinketh

he standeth; but the word translated thinketh, most certainly

strengthens, rather than weakens, the sense.

Verse 13. Common to man-Or, as the Greek word imports,

proportioned to human strength. God is faithful-In giving the

help which he hath promised. And he will with the temptation

-Provide for your deliverance.

Verse 14. Flee from idolatry-And from all approaches to it.

Verse 16. The cup which we bless-By setting it apart to a

sacred use, and solemnly invoking the blessing of God upon it.

Is it not the communion of the blood of Christ-The means of

our partaking of those invaluable benefits, which are the

purchase of the blood of Christ. The communion of the body of

Christ-The means of our partaking of those benefits which were

purchased by the body of Christ-offered for us.

Verse 17. For it is this communion which makes us all one. We

being many are yet, as it were, but different parts of one and

the same broken bread, which we receive to unite us in one body.

Verse 18. Consider Israel after the flesh-Christians are the

spiritual "Israel of God." Are not they who eat of the

sacrifices partakers of the altar-Is not this an act of

communion with that God to whom they are offered? And is not

the case the same with those who eat of the sacrifices which

have been offered to idols?

Verse 19. What say I then-Do I in saying this allow that an

idol is anything divine? I aver, on the contrary, that what

the heathens sacrifice, they sacrifice to devils. Such in

reality are the gods of the heathens; and with such only can

you hold communion in those sacrifices.

Verse 21. Ye cannot drink the cup of the Lord, and the cup of

devils-You cannot have communion with both.

Verse 22. Do we provoke the Lord to jealousy-By thus caressing

his rivals? Are we stronger than he-Are we able to resist, or

to bear his wrath?

Verse 23. Supposing this were lawful in itself, yet it is not

expedient, it is not edifying to my neighbour.

Verse 24. His own only, but another's welfare also.

Verse 25. The apostle now applies this principle to the point

in question. Asking no questions-Whether it has been

sacrificed or not.

Verse 26. For God, who is the Creator, Proprietor, and

Disposer of the earth and all that is therein, hath given the

produce of it to the children of men, to be used without

scruple.

# Psalm 24:1

Verse 28. For his sake that showed thee, and for conscience'

sake-That is, for the sake of his weak conscience, lest it

should be wounded.

Verse 29. Conscience I say, not thy own-I speak of his

conscience, not thine. For why is my liberty judged by

another's conscience-Another's conscience is not the standard

of mine, nor is another's persuasion the measure of my

liberty.

Verse 30. If I by grace am a partaker-If I thankfully use the

common blessings of God.

Verse 31. Therefore-To close the present point with a

general rule, applicable not only in this, but in all

cases, Whatsoever ye do-In all things whatsoever, whether

of a religious or civil nature, in all the common, as well

as sacred, actions of life, keep the glory of God in view,

and steadily pursue in all this one end of your being, the

planting or advancing the vital knowledge and love of God,

first in your own soul, then in all mankind.

Verse 32. Give no offence-If, and as far as, it is possible.

33. Even as I, as much as lieth in me, please all men.

Verse 2. I praise you-The greater part of you.

Verse 3. I would have you know-He does not seem to have given

them any order before concerning this. The head of every man

-Particularly every believer. Is Christ, and the head of

Christ is God-Christ, as he is Mediator, acts in all things

subordinately to his Father. But we can no more infer that

they are not of the same divine nature, because God is said to

be the head of Christ, than that man and woman are not of the

same human nature, because the man is said to be the head of

the woman.

Verse 4. Every man praying or prophesying-Speaking by the

immediate power of God. With his head-And face. Covered

-Either with a veil or with long hair. Dishonoureth his

head-St. Paul seems to mean, As in these eastern nations

veiling the head is a badge of subjection, so a man who

prays or prophesies with a veil on his head, reflects a

dishonour on Christ, whose representative he is.

Verse 5. But every woman-Who, under an immediate impulse of

the Spirit, (for then only was a woman suffered to speak in

the church,) prays or prophesies without a veil on her face,

as it were disclaims subjection, and reflects dishonour on

man, her head. For it is the same, in effect, as if she cut

her hair short, and wore it in the distinguishing form of the

men. In those ages, men wore their hair exceeding short, as

appears from the ancient statues and pictures.

Verse 6. Therefore if a woman is not covered-If she will

throw off the badge of subjection, let her appear with her

hair cut like a man's. But if it be shameful far a woman

to appear thus in public, especially in a religious

assembly, let her, for the same reason, keep on her veil.

Verse 7. A man indeed ought not to veil his head, because

he is the image of God-In the dominion he bears over the

creation, representing the supreme dominion of God, which is

his glory. But the woman is only matter of glory to the man,

who has a becoming dominion over her. Therefore she ought not

to appear, but with her head veiled, as a tacit acknowledgment

of it.

Verse 8. The man is not-In the first production of nature.

Verse 10. For this cause also a woman ought to be veiled in

the public assemblies, because of the angels-Who attend there,

and before whom they should be careful not to do anything

indecent or irregular.

Verse 11. Nevertheless in the Lord Jesus, there is neither

male nor female-Neither is excluded; neither is preferred

before the other in his kingdom.

Verse 12. And as the woman was at first taken out of the man,

so also the man is now, in the ordinary course of nature, by

the woman; but all things are of God-The man, the woman, and

their dependence on each other.

Verse 13. Judge of yourselves-For what need of more arguments

if so plain a case? Is it decent for a woman to pray to God

-The Most High, with that bold and undaunted air which she

must have, when, contrary to universal custom, she appears in

public with her head uncovered?

Verse 14. For a man to have long hair, carefully adjusted, is

such a mark of effeminacy as is a disgrace to him.

Verse 15. Given her-Originally, before the arts of dress were

in being.

Verse 16. We have no such custom here, nor any of the other

churches of God-The several churches that were in the

apostles' time had different customs in things that were

not essential; and that under one and the same apostle, as

circumstances, in different places, made it convenient. And

in all things merely indifferent the custom of each place was

of sufficient weight to determine prudent and peaceable men.

Yet even this cannot overrule a scrupulous conscience, which

really doubts whether the thing be indifferent or no. But

those who are referred to here by the apostle were

contentious, not conscientious, persons.

Verse 18. In the church-In the public assembly. I hear there

are schisms among you; and I partly believe it-That is, I

believe it of some of you. It is plain that by schisms is

not meant any separation from the church, but uncharitable

divisions in it; for the Corinthians continued to be one

church; and, notwithstanding all their strife and contention,

there was no separation of any one party from the rest, with

regard to external communion. And it is in the same sense

that the word is used, # 1Co 1:10; # 1Co 12:25; which are the

only places in the New Testament, beside this, where church

schisms are mentioned. Therefore, the indulging any temper

contrary to this tender care of each other is the true

scriptural schism. This is, therefore, a quite different thing

from that orderly separation from corrupt churches which later

ages have stigmatized as schisms; and have made a pretence for

the vilest cruelties, oppressions, and murders, that have

troubled the Christian world. Both heresies and schisms are

here mentioned in very near the same sense; unless by schisms

be meant, rather, those inward animosities which occasion

heresies; that is, outward divisions or parties: so that

whilst one said, "I am of Paul," another, "I am of Apollos,"

this implied both schism and heresy. So wonderfully have

later ages distorted the words heresy and schism from their

scriptural meaning. Heresy is not, in all the Bible, taken

for "an error in fundamentals," or in anything else; nor

schism, for any separation made from the outward communion of

others. Therefore, both heresy and schism, in the modern sense

of the words, are sins that the scripture knows nothing of;

but were invented merely to deprive mankind of the benefit of

private judgment, and liberty of conscience.

Verse 19. There must be heresies-Divisions. Among you-In the

ordinary course of things; and God permits them, that it may

appear who among you are, and who are not, upright of heart.

Verse 20. Therefore-That is, in consequence of those schisms.

It is not eating the Lord's supper-That solemn memorial of his

death; but quite another thing.

Verse 21. For in eating what ye call the Lord's supper,

instead of all partaking of one bread, each person brings his

own supper, and eats it without staying for the rest. And

hereby the poor, who cannot provide for themselves, have

nothing; while the rich eat and drink to the full just as

the heathens use to do at the feasts on their sacrifices.

Verse 22. Have ye not houses to eat and drink your common

meals in? or do ye despise the church of God-Of which the

poor are both the larger and the better part. Do ye act

thus in designed contempt of them?

Verse 23. I received-By an immediate revelation.

Verse 24. This is my body, which is broken for you-That is,

this broken bread is the sign of my body, which is even now

to be pierced and wounded for your iniquities. Take then,

and eat of, this bread, in an humble, thankful, obediential

remembrance of my dying love; of the extremity of my

sufferings on your behalf, of the blessings I have thereby

procured for you, and of the obligations to love and duty

which I have by all this laid upon you.

Verse 25. After supper-Therefore ye ought not to confound this

with a common meal. Do this in remembrance of me-The ancient

sacrifices were in remembrance of sin: this sacrifice, once

offered, is still represented in remembrance of the remission

of sins.

Verse 26. Ye show forth the Lord's death-Ye proclaim, as it

were, and openly avow it to God, and to all the world. Till

he come-In glory.

Verse 27. Whosoever shall eat this bread unworthily-That is,

in an unworthy, irreverent manner; without regarding either

Him that appointed it, or the design of its appointment.

Shall be guilty of profaning that which represents the body

and blood of the Lord.

Verse 28. But let a man examine himself-Whether he know the

nature and the design of the institution, and whether it be

his own desire and purpose throughly to comply therewith.

V. 29. For he that eateth and drinketh so unworthily as those

Corinthians did, eateth and drinketh judgment to himself-Temporal

judgments of various kinds, # 1Cor 11:30.

Not distinguishing the sacred tokens of the Lord's body-From his

common food.

Verse 30. For this cause-Which they had not observed. Many

sleep-In death.

Verse 31. If we would judge ourselves-As to our knowledge, and

the design with which we approach the Lord's table. We should

not be thus judged-That is, punished by God.

Verse 32. When we are thus judged, it is with this merciful

design, that we may not be finally condemned with the world.

Verse 33. The rest-The other circumstances relating to the

Lord's supper.

Verse 1. Now concerning spiritual gifts-The abundance of these

in the churches of Greece strongly refuted the idle learning of

the Greek philosophers. But the Corinthians did not use them

wisely, which occasioned St. Paul's writing concerning them.

He describes,

1. The unity of the body, # 1Cor 12:1-27:

2. The variety of members and offices, # 1Cor 12:27-30:

3. The way of exercising gifts rightly, namely, by love,

# 1Cor 12:31, # 1Cor 13:1. throughout: and adds,

4. A comparison of several gifts with each other, in the

# 1Cor 14:1. fourteenth chapter.

Verse 2. Ye were heathens-Therefore, whatever gifts ye have

received, it is from the free grace of God. Carried away-By

a blind credulity. After dumb idols-The blind to the dumb;

idols of wood and stone, unable to speak themselves, and much

more to open your mouths, as God has done. As ye were led-By

the subtlety of your priests.

Verse 3. Therefore-Since the heathen idols cannot speak

themselves, much less give spiritual gifts to others, these

must necessarily be among Christians only. As no one speaking

by the Spirit of God calleth Jesus accursed-That is, as none

who does this, (which all the Jews and heathens did,) speaketh

by the Spirit of God-Is actuated by that Spirit, so as to

speak with tongues, heal diseases, or cast out devils. So no

one can say, Jesus is the Lord-None can receive him as such;

for, in the scripture language, to say, or to believe, implies

an experimental assurance. But by the Holy Ghost-The sum is,

None have the Holy Spirit but Christians: all Christians have

this Spirit.

Verse 4. There are diversities of gifts, but the same Spirit

-Divers streams, but all from one fountain. This verse speaks

of the Holy Ghost, the next of Christ, the sixth of God the

Father. The apostle treats of the Spirit, # 1Cor 12:7, &c.;

of Christ, # 1Cor 12:12, &c.; of God, # 1Cor 12:28, &c.

Verse 5. Administrations-Offices. But the same Lord appoints

them all.

Verse 6. Operations-Effects produced. This word is of a

larger extent than either of the former. But it is the same

God who worketh all these effects in all the persons concerned.

Verse 7. The manifestation-The gift whereby the Spirit

manifests itself. Is given to each-For the profit of the

whole body.

Verse 8. The word of wisdom-A power of understanding and

explaining the manifold wisdom of God in the grand scheme of

gospel salvation. The word of knowledge-Perhaps an

extraordinary ability to understand and explain the Old

Testament types and prophecies.

Verse 9. Faith may here mean an extraordinary trust in God

under the most difficult or dangerous circumstances. The

gift of healing need not be wholly confined to the healing

diseases with a word or a touch. It may exert itself also,

though in a lower degree, where natural remedies are applied;

and it may often be this, not superior skill, which makes some

physicians more successful than others. And thus it may be

with regard to other gifts likewise. As, after the golden

shields were lost, the king of Judah put brazen in their

place, so, after the pure gifts were lost, the power of God

exerts itself in a more covert manner, under human studies and

helps; and that the more plentifully, according as there is

the more room given for it.

Verse 10. The working of other miracles. Prophecy-Foretelling

things to come. The discerning-Whether men be of an upright

spirit or no; whether they have natural or supernatural gifts

for offices in the church; and whether they who profess to

speak by inspiration speak from a divine, a natural, or a

diabolical spirit.

Verse 11. As he willeth-The Greek word does not so much imply

arbitrary pleasure, as a determination founded on wise counsel.

Verse 12. So is Christ-That is, the body of Christ, the church.

Verse 13. For by that one Spirit, which we received in baptism,

we are all united in one body. Whether Jews or gentiles-Who

are at the greatest distance from each other by nature.

Whether slaves or freemen-Who are at the greatest distance by

law and custom. We have all drank of one Spirit-In that cup,

received by faith, we all imbibed one Spirit, who first

inspired, and still preserves, the life of God in our souls.

Verse 15. The foot is elegantly introduced as speaking of the

hand; the ear, of the eye; each, of a part that has some

resemblance to it. So among men each is apt to compare

himself with those whose gifts some way resemble his own,

rather than with those who are at a distance, either above

or beneath him. Is it therefore not of the body-Is the

inference good? Perhaps the foot may represent private

Christians; the hand, officers in the church; the eye,

teachers; the ear, hearers.

Verse 16. The ear-A less noble part. The eye-The most noble.

Verse 18. As it hath pleased him-With the most exquisite

wisdom and goodness.

Verse 20. But one body-And it is a necessary consequence of

this unity, that the several members need one another.

Verse 21. Nor the head-The highest part of all. To the

foot-The very lowest.

Verse 22. The members which appear to be weaker-Being of a

more delicate and tender structure; perhaps the brains and

bowels, or the veins, arteries, and other minute channels in

the body.

Verse 23. We surround with more abundant honour-By so

carefully covering them. More abundant comeliness-By the

help of dress.

Verse 24. Giving more abundant honour to that which lacked-As

being cared for and served by the noblest parts.

Verse 27. Now ye-Corinthians. Are the body and members of

Christ-part of them, I mean, not the whole body.

Verse 28. First apostles-Who plant the gospel in the heathen

nations. Secondly prophets-Who either foretel things to come,

or speak by extra-ordinary inspiration, for the edification

of the church. Thirdly teachers-Who precede even those that

work miracles. Under prophets and teachers are comprised

evangelists and pastors, # Eph 4:11.

Helps, governments-It does not appear that these mean distinct

offices: rather, any persons might be called helps, from a

peculiar dexterity in helping the distressed; and governments,

from a peculiar talent for governing or presiding in assemblies.

Verse 31. Ye covet earnestly the best gifts-And they are worth

your pursuit, though but few of you can attain them. But there

is a far more excellent gift than all these; and one which all

may, yea, must attain or perish.

CHAP. XIII. The necessity of love is shown, # 1Co 13:1-3.

The nature and properties, # 1Co 13:4-7.

The duration of it, # 1Co 13:8-13

Verse 1. Though I speak with all the tongues-Which are upon

earth, and with the eloquence of an angel. And have not

love-The love of God, and of all mankind for his sake, I am no

better before God than the sounding instruments of brass, used

in the worship of some of the heathen gods. Or a tinkling

cymbal-This was made of two pieces of hollow brass, which,

being struck together, made a tinkling, but very little

variety of sound.

Verse 2. And though I have the gift of prophecy-Of foretelling

future events. And understand all the mysteries-Both of God's

word and providence. And all knowledge-Of things divine and

human, that ever any mortal attained to. And though I have

the highest degree of miracle working faith, and have not this

love, I am nothing.

Verse 3. And though I-Deliberately, piece by piece. Give all

my goods to feed the poor, yea, though I deliver up my body to

be burned-Rather than I would renounce my religion. And have

not the love-Hereafter described. It profiteth me nothing

-Without this, whatever I speak, whatever I have, whatever I

know, whatever I do, whatever I suffer, is nothing.

Verse 4. The love of God, and of our neighbour for God's sake,

is patient toward, all men. It, suffers all the weakness,

ignorance, errors, and infirmities of the children of God;

all the malice and wickedness of the children of the world:

and all this, not only for a time, but to the end. And in

every step toward overcoming evil with good, it is kind, soft,

mild, benign. It inspires the sufferer at once with the most

amiable sweetness, and the most fervent and tender affection.

Love acteth not rashly-Does not hastily condemn any one; never

passes a severe sentence on a slight or sudden view of things.

Nor does it ever act or behave in a violent, headstrong, or

precipitate manner. Is not puffed up-Yea, humbles the soul to

the dust.

Verse 5. It doth not behave indecently-Is not rude, or

willingly offensive, to any. It renders to all their due

-Suitable to time, person, and all other circumstances.

Seeketh not her own-Ease, pleasure, honour, or temporal

advantage. Nay, sometimes the lover of mankind seeketh not,

in some sense, even his own spiritual advantage; does not

think of himself, so long as a zeal for the glory of God and

the souls of men swallows him up. But, though he is all

on fire for these ends, yet he is not provoked to sharpness

or unkindness toward any one. Outward provocations indeed will

frequently occur; but he triumphs over all. Love thinketh no

evil-Indeed it cannot but see and hear evil things, and know

that they are so; but it does not willingly think evil of any;

neither infer evil where it does not appear. It tears up, root

and branch, all imagining of what we have not proof. It casts

out all jealousies, all evil surmises, all readiness to

believe evil.

Verse 6. Rejoiceth not in iniquity-Yea, weeps at either the

sin or folly of even an enemy; takes no pleasure in hearing or

in repeating it, but desires it may be forgotten for ever. But

rejoiceth in the truth-Bringing forth its proper fruit,

holiness of heart and life. Good in general is its glory and

joy, wherever diffused in all the world.

Verse 7. Love covereth all things-Whatever evil the lover of

mankind sees, hears, or knows of any one, he mentions it to

none; it never goes out of his lips, unless where absolute

duty constrains to speak. Believeth all things-Puts the most

favourable construction on everything, and is ever ready to

believe whatever may tend to the advantage of any one

character. And when it can no longer believe well, it hopes

whatever may excuse or extenuate the fault which cannot be

denied. Where it cannot even excuse, it hopes God will at

length give repentance unto life. Meantime it endureth all

things-Whatever the injustice, the malice, the cruelty of men

can inflict. He can not only do, but likewise suffer, all

things, through Christ who strengtheneth him.

Verse 8. Love never faileth-It accompanies to, and adorns us

in, eternity; it prepares us for, and constitutes, heaven. But

whether there be prophecies, they shall fail-When all things

are fulfilled, and God is all in all. Whether there be

tongues, they shall cease-One language shall prevail among all

the inhabitants of heaven, and the low and imperfect languages

of earth be forgotten. The knowledge likewise which we now so

eagerly pursue, shall then vanish away-As starlight is lost in

that of the midday sun, so our present knowledge in the light

of eternity.

Verse 9. For we know in part, and we prophesy in part-The

wisest of men have here but short, narrow, imperfect

conceptions, even of the things round about them, and much

more of the deep things of God. And even the prophecies

which men deliver from God are far from taking in the whole

of future events, or of that wisdom and knowledge of God

which is treasured up in the scripture revelation.

Verse 10. But when that which is perfect is come-At death and

in the last day. That which is in part shall vanish away-Both

that poor, low, imperfect, glimmering light, which is all the

knowledge we now can attain to; and these slow and unsatisfactory

methods of attaining, as well as of imparting it to others.

Verse 11. In our present state we are mere infants in point of

knowledge, compared to what we shall be hereafter. I put away

childish things-Of my own accord, willingly, without trouble.

Verse 12. Now we see-Even the things that surround us. But

by means of a glass-Or mirror, which reflects only their

imperfect forms, in a dim, faint, obscure manner; so that

our thoughts about them are puzzling and intricate, and

everything is a kind of riddle to us. But then-We shall see,

not a faint reflection, but the objects themselves. Face to

face-Distinctly. Now I know in part-Even when God himself

reveals things to me, great part of them is still kept under

the veil. But then I shall know even as also I am known-In a

clear, full, comprehensive manner; in some measure like God,

who penetrates the centre of every object, and sees at one

glance through my soul and all things.

Verse 13. Faith, hope, love-Are the sum of perfection on

earth; love alone is the sum of perfection in heaven.

Verse 1. Follow after love-With zeal, vigour, courage,

patience; else you can neither attain nor keep it. And-In

their place, as subservient to this. Desire spiritual gifts;

but especially that ye may prophesy-The word here does not

mean foretelling things to come; but rather opening and

applying the scripture.

Verse 2. He that speaketh in an unknown tongue speaks, in

effect, not to men, but to God-Who alone understands him.

Verse 4. Edifieth himself-Only, on the most favourable

supposition. The church-The whole congregation.

Verse 5. Greater-That is, more useful. By this alone are

we to estimate all our gifts and talents.

Verse 6. Revelation-Of some gospel mystery. Knowledge

-Explaining the ancient types and prophecies. Prophecy

-Foretelling some future event. Doctrine-To regulate your

tempers and lives. Perhaps this may be the sense of these

obscure words.

Verse 7. How shall it be known what is piped or harped

-What music can be made, or what end answered?

Verse 8. Who will prepare himself for the battle-Unless he

understand what the trumpet sounds? suppose a retreat or a

march.

Verse 9. Unless ye utter by the tongue-Which is miraculously

given you. Words easy to be understood-By your hearers. Ye

will speak to the air-A proverbial expression. Will utterly

lose your labour.

Verse 11. I shall be a barbarian to him-Shall seem to talk

unintelligible gibberish.

Verse 13. That he may be able to interpret-Which was a

distinct gift.

Verse 14. If I pray in an unknown tongue-The apostle, as

he did at # 1Cor 14:6, transfers it to himself.

My spirit prayeth-By the power of the Spirit I understand

the words myself. But my understanding is unfruitful-The

knowledge I have is no benefit to others.

Verse 15. I will pray with the spirit, but I will pray with

the understanding also-I will use my own understanding, as

well as the power of the Spirit. I will not act so absurdly,

as to utter in a congregation what can edify none but myself.

Verse 16. Otherwise how shall he that filleth the place of

a private person-That is, any private hearer. Say Amen

-Assenting and confirming your words, as it was even then

usual for the whole congregation to do.

Verse 19. With my understanding-In a rational manner; so as

not only to understand myself, but to be understood by others.

Verse 20. Be not children in understanding-This is an admirable

stroke of true oratory! to bring down the height of their

spirits, by representing that wherein they prided themselves

most, as mere folly and childishness. In wickedness be ye

infants-Have all the innocence of that tender age. But in

understanding be ye grown men-Knowing religion was not designed

to destroy any of our natural faculties, but to exalt and

improve them, our reason in particular.

Verse 21. It is written in the Law-The word here, as frequently,

means the Old Testament. In foreign tongues will I speak to

this people-And so he did. He spake terribly to them by the

Babylonians, when they had set at nought what he had spoken by

the prophets, who used their own language. These words received

a farther accomplishment on the day of pentecost.

# Isaiah 28:11.

Verse 22. Tongues are intended for a sign to unbelievers-To

engage their attention, and convince them the message is of

God. Whereas prophecy is not so much for unbelievers, as for

the confirmation of them that already believe.

Verse 23. Yet-Sometimes prophecy is of more use, even to

unbelievers, than speaking with tongues. For instance: If

the whole church be met together-On some extraordinary

occasion. It is probable, in so large a city, they ordinarily

met in several places. And there come in ignorant persons-Men

of learning might have understood the tongues in which they

spoke. It is observable, St. Paul says here, ignorant persons

or unbelievers; but in the next verse, an unbeliever or an

ignorant person. Several bad men met together hinder each

other by evil discourse. Single persons are more easily gained.

Verse 24. He is convicted by all-who speak in their turns, and

speak to the heart of the hearers. He is judged by all-Every

one says something to which his conscience bears witness.

Verse 25. The secrets of his heart are made manifest-Laid

open, clearly described; in a manner which to him is most

astonishing and utterly unaccountable. How many instances of

it are seen at this day! So does God still point his word.

Verse 26. What a thing is it, brethren-This was another

disorder among them. Every one hath a psalm-That is, at the

same time one begins to sing a psalm; another to deliver a

doctrine; another to speak in an unknown tongue; another to

declare what has been revealed to him; another to interpret

what the former is speaking; every one probably gathering a

little company about him, just as they did in the schools of

the philosophers. Let all be done to edification-So as to

profit the hearers.

Verse 27. By two or three at most-Let not above two or three

speak at one meeting. And that by course-That is, one after

another. And let one interpret-Either himself, # 1Cor 14:13;

or, if he have not the gift, some other, into the vulgar tongue.

It seems, the gift of tongues was an instantaneous knowledge

of a tongue till then unknown, which he that received it could

afterwards speak when he thought fit, without any new miracle.

Verse 28. Let him speak-That tongue, if he find it profitable

to himself in his private devotions.

Verse 29. Let two or three of the prophets-Not more, at one

meeting. Speak-One after another, expounding the scripture.

Verse 31. All-Who have that gift. That all may learn-Both

by speaking and by hearing.

Verse 32. For the spirits of the prophets are subject to the

prophets-But what enthusiast considers this? The impulses of

the Holy Spirit, even in men really inspired, so suit

themselves to their rational faculties, as not to divest them

of the government of themselves, like the heathen priests

under their diabolical possession. Evil spirits threw their

prophets into such ungovernable ecstasies, as forced them to

speak and act like madmen. But the Spirit of God left his

prophets the clear use of their judgment, when, and how long,

it was fit for them to speak, and never hurried them into any

improprieties either as to the matter, manner, or time of

their speaking.

Verse 34. Let your women be silent in the churches-Unless

they are under an extraordinary impulse of the Spirit.

For, in other cases, it is not permitted them to speak

-By way of teaching in public assemblies. But to be in

subjection-To the man whose proper office it is to lead

and to instruct the congregation.

# Gen 3:16.

Verse 35. And even if they desire to learn anything-Still they

are not to speak in public, but to ask their own husbands at

home-That is the place, and those the persons to inquire of.

36. Are ye of Corinth either the first or the only Christians?

If not, conform herein to the custom of all the churches.

Verse 37. Or spiritual-Endowed with any extraordinary gift of

the Spirit. Let him-Prove it, by acknowledging that I now

write by the Spirit.

Verse 38. Let him be ignorant-Be it at his own peril.

Verse 39. Therefore-To sum up the whole.

Verse 40. Decently-By every individual. In order

-By the whole church.

Verse 2. Ye are saved, if ye hold fast-Your salvation is

begun, and will be perfected, if ye continue in the faith.

Unless ye have believed in vain-Unless indeed your faith

was only a delusion.

Verse 3. I received-From Christ himself. It was not a fiction

of my own. # Isaiah 53:8,9.

Verse 4. According to the scriptures-He proves it first from

scripture, then from the testimony of a cloud of witnesses.

# Psalm 16:10.

Verse 5. By the twelve-This was their standing appellation;

but their full number was not then present.

Verse 6. Above five hundred-Probably in Galilee. A glorious

and incontestable proof! The greater part remain-Alive.

Verse 7. Then by all the apostles-The twelve were mentioned

# 1Cor 15:5. This title here, therefore, seems to include the

seventy; if not all those, likewise, whom God afterwards sent

to plant the gospel in heathen nations.

Verse 8. An untimely birth-It was impossible to abase himself

more than he does by this single appellation. As an abortion

is not worthy the name of a man, so he affirms himself to be

not worthy the name of an apostle.

Verse 9. I persecuted the church-True believers are humbled

all their lives, even for the sins they committed before they

believed.

Verse 10. I laboured more than they all-That is, more than any

of them, from a deep sense of the peculiar love God had shown

me. Yet, to speak more properly, it is not I, but the grace

of God that is with me-This it is which at first qualified me

for the work, and still excites me to zeal and diligence in it.

Verse 11. Whether I or they, so we preach-All of us speak the

same thing.

Verse 12. How say some-Who probably had been heathen

philosophers.

Verse 13. If there be no resurrection-If it be a thing flatly

impossible.

Verse 14. Then is our preaching-From a commission supposed

to be given after the resurrection. Vain-Without any real

foundation.

Verse 15. If the dead rise not-If the very notion of a

resurrection be, as they say, absurd and impossible.

Verse 17. Ye are still in your sins-That is, under the guilt

of them. So that there needed something more than reformation,

(which was plainly wrought,) in order to their being delivered

from the guilt of sin even that atonement, the sufficiency of

which God attested by raising our great Surety from the grave.

Verse 18. They who sleep in Christ-Who have died for him, or

believing in him. Are perished-Have lost their life and being

together.

Verse 19. If in this life only we have hope-If we look for

nothing beyond the grave. But if we have a divine evidence of

things not seen, if we have "a hope full of immortality," if

we now taste of "the powers of the world to come," and see

"the crown that fadeth not away," then, notwithstanding" all

our present trials, we are more happy than all men.

Verse 20. But now-St. Paul declares that Christians "have

hope," not "in this life only." His proof of the resurrection

lies in a narrow compass, # 1Cor 15:12-19. Almost all the rest

of the chapter is taken up in illustrating, vindicating, and

applying it. The proof is short, but solid and convincing,

that which arose from Christ's resurrection. Now this not only

proved a resurrection possible, but, as it proved him to be a

divine teacher, proved the certainty of a general resurrection,

which he so expressly taught. The first fruit of them that

slept-The earnest, pledge, and insurance of their resurrection

who slept in him: even of all the righteous. It is of the

resurrection of these, and these only, that the apostle speaks

throughout the chapter.

Verse 22. As through Adam all, even the righteous, die, so

through Christ all these shall be made alive-He does not say,

"shall revive," (as naturally as they die,) but shall be made

alive, by a power not their own.

Verse 23. Afterward-The whole harvest. At the same time the

wicked shall rise also. But they are not here taken into the

account.

Verse 24. Then-After the resurrection and the general

judgment. Cometh the end-Of the world; the grand period of

all those wonderful scenes that have appeared for so many

succeeding generations. When he shall have delivered up

the kingdom to the Father, and he (the Father) shall have

abolished all adverse rule, authority, and power-Not that the

Father will then begin to reign without the Son, nor will the

Son then cease to reign. For the divine reign both of the

Father and Son is from everlasting to everlasting. But this is

spoken of the Son's mediatorial kingdom, which will then be

delivered up, and of the immediate kingdom or reign of the

Father, which will then commence. Till then the Son transacts

the business which the Father hath given him, for those who

are his, and by them as well as by the angels, with the

Father, and against their enemies. So far as the Father gave

the kingdom to the Son, the Son shall deliver it up to the

Father, # John 13:3. Nor does the Father cease to reign,

when he gives it to the Son; neither the Son, when he delivers

it to the Father: but the glory which he had before the world

began, # John 17:5; Heb 1:8, will remain even after this

is delivered up. Nor will he cease to be a king even in his

human nature, # Luke 1:33. If the citizens of the new

Jerusalem" shall reign for ever," # Rev 22:5, how much

more shall he?

Verse 25. He must reign-Because so it is written. Till he

-the Father hath put all his enemies under his feet.

# Psa 110:1.

Verse 26. The last enemy that is destroyed is death-Namely,

after Satan, # Heb 2:14, and sin, # 1Cor 15:56, are

destroyed. In the same order they prevailed. Satan brought in

sin, and sin brought forth death. And Christ, when he of old

engaged with these enemies, first conquered Satan, then sin,

in his death; and, lastly, death, in his resurrection. In the

same order he delivers all the faithful from them, yea, and

destroys these enemies themselves. Death he so destroys that

it shall be no more; sin and Satan, so that they shall no more

hurt his people.

Verse 27. Under him-Under the Son.

# Psalm 8:6,7

Verse 28. The Son also shall be subject-Shall deliver up the

mediatorial kingdom. That the three-one God may be all in

all-All things, (consequently all persons,) without any

interruption, without the intervention of any creature,

without the opposition of any enemy, shall be subordinate to

God. All shall say, "My God, and my all." This is the end.

Even an inspired apostle can see nothing beyond this.

Verse 29. Who are baptized for the dead-Perhaps baptized in

hope of blessings to be received after they are numbered with

the dead. Or, "baptized in the room of the dead"-Of them that

are just fallen in the cause of Christ: like soldiers who

advance in the room of their companions that fell just before

their face.

Verse 30. Why are we-The apostles. Also in danger every

hour-It is plain we can expect no amends in this life.

Verse 31. I protest by your rejoicing, which I have-Which love

makes my own. I die daily-I am daily in the very jaws of

death. Beside that I live, as it were, in a daily martyrdom.

Verse 32. If to speak after the manner of men-That is, to use

a proverbial phrase, expressive of the most imminent danger

I have fought with wild beasts at Ephesus-With the savage fury

of a lawless multitude, # Acts 19:29, &c. This seems to have

been but just before. Let as eat, &c.-We might, on that

supposition, as well say, with the Epicureans, Let us make

the best of this short life, seeing we have no other portion.

Verse 33. Be not deceived-By such pernicious counsels as this.

Evil communications corrupt good manners-He opposes to the

Epicurean saying, a well-known verse of the poet Menander.

Evil communications-Discourse contrary to faith, hope, or

love, naturally tends to destroy all holiness.

Verse 34. Awake-An exclamation full of apostolical majesty.

Shake off your lethargy! To righteousness-Which flows from

the true knowledge of God, and implies that your whole soul

be broad awake. And sin not-That is, and ye will not sin

Sin supposes drowsiness of soul.

There is need to press this. For some among you have not the

knowledge of God-With all their boasted knowledge, they are

totally ignorant of what it most concerns them to know. I

speak this to your shame-For nothing is more shameful, than

sleepy ignorance of God, and of the word and works of God; in

these especially, considering the advantages they had enjoyed.

Verse 35. But some one possibly will say, How are the dead

raised up, after their whole frame is dissolved? And with

what kind of bodies do they come again, after these are

mouldered into dust?

Verse 36. To the inquiry concerning the manner of rising, and

the quality of the bodies that rise, the Apostle answers first

by a similitude, # 1Cor 15:36-42, and then plainly and directly,

# 1Cor 15:42,43.

That which thou sowest, is not quickened into new life and

verdure, except it die-Undergo a dissolution of its parts, a

change analogous to death. Thus St. Paul inverts the objection;

as if he had said, Death is so far from hindering life, that it

necessarily goes before it.

Verse 37. Thou sowest not the body that shall be-Produced from

the seed committed to the ground, but a bare, naked grain,

widely different from that which will afterward rise out of

the earth.

Verse 38. But God-Not thou, O man, not the grain itself,

giveth it a body as it hath pleased him, from the time he

distinguished the various Species of beings; and to each of

the seeds, not only of the fruits, but animals also, (to which

the Apostle rises in the following verse,) its own body; not

only peculiar to that species, but proper to that individual,

and arising out of the substance of that very grain.

Verse 39. All flesh-As if he had said, Even earthy bodies

differ from earthy, and heavenly bodies from heavenly. What

wonder then, if heavenly bodies differ from earthy? or the

bodies which rise from those that lay in the grave?

Verse 40. There are also heavenly bodies-As the sun, moon, and

stars; and there are earthy-as vegetables and animals. But the

brightest lustre which the latter can have is widely different

from that of the former.

Verse 41. Yea, and the heavenly bodies themselves differ from

each other.

Verse 42. So also is the resurrection of the dead-So great is

the difference between the body which fell, and that which

rises. It is sown-A beautiful word; committed, as seed, to

the ground. In corruption-Just ready to putrefy, and, by

various degrees of corruption and decay, to return to the dust

from whence it came. It is raised in incorruption-Utterly

incapable of either dissolution or decay.

Verse 43. It is sown in dishonour-Shocking to those who

loved it best, human nature in disgrace! It is raised in

glory-Clothed with robes of light, fit for those whom the

King of heaven delights to honour. It is sown in weakness

-Deprived even of that feeble strength which it once enjoyed.

It is raised in power-Endued with vigour, strength, and

activity, such as we cannot now conceive.

Verse 44. It is sown in this world a merely animal body

-Maintained by food, sleep, and air, like the bodies of brutes:

but it is raised of a more refined contexture, needing none of

these animal refreshments, and endued with qualities of a

spiritual nature, like the angels of God.

Verse 45. The first Adam was made a living soul-God gave

him such life as other animals enjoy: but the last Adam,

Christ, is a quickening spirit-As he hath life in himself,

so he quickeneth whom he will; giving a more refined life

to their very bodies at the resurrection.

# Gen 2:7

Verse 47. The first man was from the earth, earthy; the

second man is the Lord from heaven-The first man, being from

the earth, is subject to corruption and dissolution, like the

earth from which he came. The second man-St. Paul could not

so well say, "Is from heaven, heavenly:" because, though man

owes it to the earth that he is earthy, yet the Lord does not

owe his glory to heaven. He himself made the heavens, and

by descending from thence showed himself to us as the Lord.

Christ was not the second man in order of time; but in this

respect, that as Adam was a public person, who acted in the

stead of all mankind, so was Christ. As Adam was the first

general representative of men, Christ was the second and the

last. And what they severally did, terminated not in

themselves, but affected all whom they represented.

Verse 48. They that are earthy-Who continue without any

higher principle. They that are heavenly-Who receive a

divine principle from heaven.

49. The image of the heavenly-Holiness and glory.

Verse 50. But first we must be entirely changed; for such

flesh and blood as we are clothed with now, cannot enter

into that kingdom which is wholly spiritual: neither doth

this corruptible body inherit that incorruptible kingdom.

Verse 51. A mystery-A truth hitherto unknown; and not yet

fully known to any of the sons of men. We-Christians. The

Apostle considers them all as one, in their succeeding

generations. Shall not all die-Suffer a separation of soul

and body. But we shall all-Who do not die, be changed-So

that this animal body shall become spiritual.

Verse 52. In a moment-Amazing work of omnipotence! And cannot

the same power now change us into saints in a moment? The

trumpet shall sound-To awaken all that sleep in the dust of

the earth.

Verse 54. Death is swallowed up in victory-That is, totally

conquered, abolished for ever.

Verse 55. O death, where is thy sting?-Which once was full of

hellish poison. O hades, the receptacle of separate souls,

where is thy victory-Thou art now robbed of all thy spoils;

all thy captives are set at liberty. Hades literally means

the invisible world, and relates to the soul; death, to the

body. The Greek words are found in the Septuagint translation

of # Hosea 13:14.

# Isaiah 25:8

Verse 56. The sting of death is sin-Without which it could

have no power. But this sting none can resist by his own

strength. And the strength of sin is the law-As is largely

declared, # Rom 7:7, &c.

Verse 57. But thanks be to God, who hath given us the

victory-Over sin, death, and hades.

Verse 58. Be ye steadfast-In yourselves. Unmovable-By others;

continually increasing in the work of faith and labour of love.

Knowing your labour is not in vain in the Lord-Whatever ye do

for his sake shall have its full reward in that day.

Let us also endeavour, by cultivating holiness in all its

branches, to maintain this hope in its full energy; longing for

that glorious day, when, in the utmost extent of the expression,

death shall be swallowed up for ever, and millions of voices,

after the long silence of the grave, shall burst out at once

into that triumphant song, O death, where is thy sting?

O hades, where is thy victory?

Verse 1. The saints-A more solemn and a more affecting word,

than if he had said, the poor.

Verse 2. Let every one-Not the rich only: let him also that

hath little, gladly give of that little. According as he hath

been prospered-Increasing his alms as God increases his

substance. According to this lowest rule of Christian

prudence, if a man when he has or gains one pound give a tenth

to God, when he has or gains an hundred he will give the tenth

of this also. And yet I show unto you a more excellent way.

He that hath ears to hear, let him hear. Stint yourself to

no proportion at all. But lend to God all you can.

4. They shall go with me-To remove any possible suspicion.

5. I pass through Macedonia-I purpose going that way.

7. I will not see you now-Not till I have been in Macedonia.

8. I will stay at Ephesus-Where he was at this time.

Verse 9. A great door-As to the number of hearers. And

effectual-As to the effects wrought upon them. And there are

many adversaries-As there must always be where Satan's kingdom

shakes. This was another reason for his staying there.

Verse 10. Without fear-Of any one's despising him for his

youth. For he worketh the work of the Lord-The true ground of

reverence to pastors. Those who do so, none ought to despise.

11. I look for him with the brethren-That accompany him.

Verse 12. I besought him much-To come to you. With the

brethren-Who were then going to Corinth. Yet he was by no

means willing to come now-Perhaps lest his coming should

increase the divisions among them.

Verse 13. To conclude. Watch ye-Against all your seen and

unseen enemies. Stand fast in the faith-Seeing and trusting

him that is invisible. Acquit yourselves like men-With courage

and patience. Be strong-To do and suffer all his will.

Verse 15. The first fruits of Achaia-The first converts in

that province.

Verse 16. That ye also-In your turn. Submit to such-So

repaying their free service. And to every one that worketh

with us and laboureth-That labours in the gospel either with

or without a fellow-labourer.

Verse 17. I rejoice at the coming of Stephanas, and

Fortunatus, and Achaiacus-Who were now returned to Corinth

but the joy which their arrival had occasioned remained still

in his heart. They have supplied what was wanting on your

part-They have performed the offices of love, which you could

not, by reason of your absence.

Verse 18. For they have refreshed my spirit and yours-Inasmuch

as you share in my comfort. Such therefore acknowledge-With

suitable love and respect.

Verse 19. Aquila and Priscilla had formerly made some abode

at Corinth, and there St. Paul's acquaintance with them began,

# Acts 18:1,2.

Verse 21. With my own hand-What precedes having been wrote by

an amanuensis.

Verse 22. If any man love not the Lord Jesus Christ-If any be

an enemy to his person, offices, doctrines, or commands. Let

him be Anathema. Maran-atha-Anathema signifies a thing devoted

to destruction. It seems to have been customary with the Jews

of that age, when they had pronounced any man an Anathema, to

add the Syriac expression, Maran-atha, that is, "The Lord

cometh;" namely, to execute vengeance upon him. This weighty

sentence the apostle chose to write with his own hand; and to

insert it between his salutation and solemn benediction, that

it might be the more attentively regarded.

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