IN ancient times, the city of Corinth was celebrated throughout the world for its wealth and magnificence, and also for its extraordinary wickedness. In the days of the apostles, however, its wealth and grandeur had greatly declined, while its excessive corruption was, perhaps, as is usual in the old age of vice, more hopeless than ever. The city was in this condition when the apostle Paul reached it in his travels, and commenced the public preaching of the gospel there, under the circumstances recorded Acts 18:1-18.

      The church, thus established, afterwards fell, it seems, into a state of considerable disorder. This ought not, in fact, to be considered strange; for it is a great mistake to suppose that Christianity will effect the sudden and entire delivery of the soul from the excesses of sin. Previous habits of outward virtue have a vast influence on the consistency and steadiness of subsequent piety; and they who have been saved from the greatest lengths of depravity, should feel that they are in the greatest danger of relapse. It has, accordingly, always been found extremely difficult to maintain a high standard of moral excellence in a church which has been raised from, and is still surrounded by, a general corruption in the community. The church at Corinth fell into such a state as to occasion the apostle great solicitude and pain. They wrote to him, it seems, stating some of the difficulties under which they were laboring. Of others he heard by report, (1:11. 5:1,) and this Epistle is the message of admonition, reproof, and solemn warning, which the case required.

      When the intelligence which called for this Epistle reached Paul, he was about two hundred miles from Corinth, across the Egean Sea, at Ephesus. This appears from various circumstantial allusions contained in the Epistle itself, which will be noticed as they occur in the text. He was then intending to remain there some time longer, as he states in this Epistle, (16:8;) but he was driven away by the sudden excitement which arose through the means of Demetrius, and the manufacturers of shrines for Diana, as recorded Acts 19:23-41. On leaving Ephesus, Paul went to Macedonia, w here he met Titus on his return from Corinth, who informed him of the favorable effect which this Epistle had [362] produced. It was on the receipt of this intelligence from Titus, that the Second Epistle was written to the Corinthian church, as will be more fully explained in the introduction prefixed to it.

      The subjects of this Epistle, as might have been expected from the preceding, statement of facts, are, first, the evils and disorders which Paul had learned were prevailing in the church at Corinth and, secondly, the various points on which they had asked his opinion in the letter which they had written to him. The first part extends to the commencement of the seventh chapter, and the second occupies most of the remainder of the book. There seems to be an allusion, in 5:9, to a previous letter which Paul had written; but no other information, in respect to any such work, has come down to us from ancient times.

      1. And Sosthenes. In Acts 18:12-17, an account is given of an attempt made by the Jews at Corinth to induce the Roman deputy to inflict punishment upon Paul for the offence of preaching Christianity; which attempt not only failed, but a reaction was produced in Paul's favor, so strong that the populace arose and took summary vengeance upon those who had made the attempt,--publicly beating a ruler of the synagogue, named Sosthenes, whom they appear to have regarded as the leader and representative of the hostility against Paul. It would seem that this Sosthenes afterwards became a Christian, and was now the apostle's friend and companion. His prominent position as ruler of the synagogue at Corinth, and the personal influence which would naturally be connected with it, were very probably the reason why his name was joined with that of the apostle in this communication. From the fact that the name is so joined, we may draw an important inference in respect to the nature of the authority which Paul assumed over the church at Corinth in this letter of reproof, viz., that it was personal, not official; an authority which he exercised in virtue of his character and station, and not that of ecclesiastical jurisdiction, over the church, in a technical sense. For it is only in the former case that the joining of any other name, however highly esteemed, with, his own, could be admissible at all. It would be a great addition to the strength of friendly reproofs and warnings, one entitled by his character and position to offer them, while it would be plainly irregular in a document intended to announce the decisions and directions of art official superior.

      2. Called to be saints; that is, made so by the spontaneous grace of God.--With all, &c. This clause is connected with the word called. It does not mean that the Epistle was addressed to all other followers of Christ, but that they are all called to be saints. The intention of the apostle seems to be, to remind the Corinthian Christians, at the outset, that they, as well as all others, every where, who are looking to Jesus for salvation, were chosen and called by the Spirit of God, and transformed into the new image by his power.--Both theirs and ours, both their Lord and ours. These expressions, representing the whole community as one extended brotherhood, are evidently an appropriate introduction to an Epistle addressed to a church [363] which was to be reproved for its internal dissensions.

      5. Enriched by him; by Jesus Christ.--In all utterance, and in all knowledge; that is, in all the inward and outward traits and manifestations of piety.

      6. The testimony of Christ; the evidence of the gospel of Christ.--Confirmed in you; made clear and convincing to your minds.

      7. So that ye come behind in; are deficient in. No church had been more highly favored in respect to its spiritual blessings.

      8. Confirm you unto the end; keep you unto the end. Having begun the work, he will carry it on, and make your salvation sure.--In the day of our Lord Jesus Christ; when he shall come to judge the world.

      9. God is faithful; that is, to complete what he begins, as had been promised in the preceding verse.

      10. Speak the same thing; be harmonious.

      11. Chloe; probably, a Christian matron residing at Corinth.

      12. Apollos. He was a very able advocate of Christianity, who preached in Corinth soon after Paul left that place. (Acts 18:24-19:1.)--Cephas; one of the names by which Peter was designated. (John. 1:42.) There is no reason, perhaps, to suppose that there were defined parties in the Corinthian church under these names, this language being probably intended only to express the general prevalence of a spirit of dissension arising out of the various personal preferences of individuals.

      13. The meaning seems to be, Can you divide your one master, Christ, so as to make of him many masters, to lead you in separate divisions?--or Will you leave your Savior, and place yourselves under mere human leaders?

      14. Crispus. He is mentioned, in Acts 18:8, as a distinguished convert Gaius was another prominent member of the Corinthian church, mentioned in Rom. 16:23, as the one with whom Paul lodged.

      16. Household; family.--I know [364] not, &c.; that is, I do not recollect. When he mentioned Crispus and Gaius in the 14th verse, he seems to have supposed that they were all, though the case of the family of Stephanas afterwards occurred to him. This circumstance, as well as his not being entirely sure that there might not have been even one or two other cases, shows that the nature of the inspiration of the sacred writers was such that it did not interfere with or suspend the ordinary operations of the mind. Its province was to direct and to guide, not to supersede, the natural faculties.

      17. Wisdom of words; the power of eloquence and philosophy.--Lest the cross of Christ, &c.; lest he should tease to depend upon the simple presentation of the great fact that a Savior had died for sinners.

      18. The preaching of the cross; the preaching of the death of Christ upon the cross, as a sacrifice for sin.--Is to them that perish, foolishness; that is, it seems so to them.

      19. Isa. 29:14.

      20. Where is the wise? where is the scribe? What have these philosophers and learned men accomplished towards the moral improvement of mankind?

      21. By wisdom; by their own wisdom.

      22. A sign; some portentous prodigy as evidence of the Messiahship of Christ.--The Greeks seek wisdom; they are interested in nothing but acutely-defined schemes of philosophy.

      25. The foolishness of God; that which appears to men, to be foolishness.

      26. Your calling; that is, the nature of the Christian calling, in respect to the condition of the subjects of it, as specified below.--After the flesh; in the estimation of mankind.

      28. Things which are not; which are of no consideration. [365]

      30. Of him are ye in Christ Jesus; that is, your being in Christ is the work of God, and glory of it is to be given to him, and not to any human instrument.

      1. When I came to you; meaning when he first, went, to Corinth, and commenced preaching the gospel there, as related Acts 18:1-10.

      3. The anxiety which Paul suffered on his first visit to Corinth is alluded to in the account in the Acts. (18:9, 10.)

      4. In demonstration of the Spirit, and of power; that is, with power and energy imparted by the influences of the Holy Spirit.

      6. The meaning is, that, though he had presented only the simplest elements of Christianity to the people of Corinth, in, first planting the gospel among them, still there were higher truths revealed which he was accustomed to present to those who had made more advanced attainments in religious knowledge.--Nor of the princes of this world; that is, not the wisdom held in estimation by the princes of this world. By the princes of this world may, very probably, be intended the leading influences and authorities by which the sentiment of the world is governed.

      7. In a mystery; in the gospel, which was kept a mystery, that is, which remained unknown for many ages.--Unto our glory; to our advantage and honor, who are permitted to enjoin its blessings.

      8. Known it; that is, the gospel,--the truth that Jesus was the Messiah, the Savior of men.

      9. Eye hath not seen, nor ear heard, &c.; that is, the natural faculties of man have not discovered them.--The things which God hath prepared; the plan of redemption from sin, of which the apostle had been speaking above. [366]

      12. Spirit of the world; worldly wisdom.

      14. Receiveth not; comprehendeth not.

      15. Judgeth all things; understandeth all things, that is, all spiritual truths.--Is judged of no man; his character and motives are not appreciated or understood by mankind in general.

      16. Who? what natural man?--Instruct him; instruct the spiritual man.--The mind of Christ; the revealed will of Christ.

      2. With milk; with merely the elementary principles of Christianity.

      5. Ministers; servants, subordinate instruments.

      6. It will be seen by the account in Acts 18:24, 27, 28, that Apollos commenced his ministry in Corinth, after Paul had left it.

      8. Are one; they have one end and aim.

      9. Ye are God's husbandry; that is, although Paul and Apollos had been employed as laborers in the field, [367] it was upon God that they had really to depend for their spiritual life and growth.

      12. Gold, silver, &c. In other words, whatever materials he may incorporate in the Christian edifice, whether valuable and permanent, or destructible and worthless, the true character of his work would be revealed in a future day.

      13. Revealed by fire; tried and exposed by the terrible scrutiny of the great day.

      15. Yet so as by fire; with difficulty,--as one escapes from a burning building.

      18. Let him become a fool; let him abandon all his dependence upon his worldly wisdom, and seek wisdom from above, with meekness and docility.

      19. It is written; Job 5:13.

      20. Ps. 94:11.

      21. Let no man glory in men. The apostle thus bringing his train of remark to a conclusion which bears directly upon the great cause of their dissensions,--their excessive personal predilections for the various individuals who had been the instruments of bringing them the gospel.

      23. Ye are Christ's; that is, ye do not belong to Paul and to Apollos, &c., as one in might suppose from your undue and inordinate interest in such human leaders; ye are Christ's.--And Christ is God's; you owe, therefore, no spiritual allegiance to any but to Christ and to God.

      1. So account of us, &c.; regard us not as masters and leaders of different sects, but simply as the servants of Christ.--Stewards of the mysteries. Stewards are person intrusted with a charge. The apostles were stewards of the mysteries of God, inasmuch as they were intrusted with the charge of divine truth, which had been a [368] mastery, having been, till then, withheld from mankind.

      4. Know nothing; am conscious of nothing, that is, or no want of faithfulness and integrity. This meaning the connection of the passage seems to require.

      5. The counsels of the hearts; their secret characters and designs.--Praise of God; if deserved. The meaning is, that God will then pronounce a just sentence upon every man, according to his true character, as it shall then appear.

      6. I have in a figure transferred to myself, and to Apollos. The meaning is, that he had spoken particularly of himself and of Apollos in his remarks upon the manner in which they ought to regard their religious teachers, (3:21-4:5); but he intended the instructions which he had given to be of general application.--In us; as examples.

      8. Now ye are full,&c.; in your own ideas and estimation--I would to God ye did reign; in reality and truth; that is, that their spiritual condition was as elevated and prosperous as they imagined. In this and the verses which follow, (8-13,) the apostle contrasts the condition of spiritual ease and satisfaction which some of the vain and self-conceited teachers of the Corinthian church appeared to enjoy, with the toils and hardships, and the humble self-denial, which characterized the lives of the true and devoted servants of Jesus.

      10. We are fools; are willing to be so esteemed.--Ye are wise; esteem yourselves wise.

      15. 1 have begotten you. Paul first preached the gospel in Corinth, and [369] founded the church there, as has already been explained.

      16. Wherefore; on account of the peculiar relation which he sustained to the church as its spiritual father. We observe that the apostle does not rest his claim to be heard on his holding over them any official supremacy.--Be ye followers of me; that is, in attending to and obeying these instructions.

      17. Timotheus. The first account of Timothy is given in Acts 16:1-3. He had been at Corinth with Paul on his first visit there. (18:5.) When this letter was, written, he was at Ephesus with Paul, as appears from the account in Acts 19:21, 22, whence it is stated that Paul sent him forward to Macedonia, with directions, probably, as is here implied, to go on to Corinth. Still, as appears from another expression in this Epistle, (16:10,) it was not quite certain that he would reach Corinth.

      18. Puffed up; with pride and self-importance, assuming an undue influence and authority.

      20. In word; in professions and pretences. The sense is, that the religion of Christ is not to be established by empty boastings, but by that spiritual power which God alone confers.

      21. With a rod; with severe reproof.

      1. That there is fornication; that is, a case of fornication.--His father's wife; his step-mother. Such a marriage was universally considered, even among the heathen nations, as criminal.

      4. And my spirit; I being with you in spirit, exercising the power with which Christ has invested me.

      5. To deliver such a one unto Satan for the destruction of the flesh. Some suppose that this expression refers to a miraculous power with which the apostles were invested, and which Paul here intended to authorize the Corinthian church, to employ, for the punishment of this criminal, by subjecting him to bodily disease and suffering, through the agency of Satan, in judgment for his sin. Others suppose that the phrase delivering him to Satan, is a figurative expression, meaning his excommunication from the church, which would be removing him from the kingdom of Christ, into [370] the visible kingdom of Satan; and that by the destruction of the flesh, is meant the subduing and eradicating of those fleshly lusts, which had causeD him to sin.

      6. Your glorying; your self-complacency, and satisfaction with your condition, while such a sin remains unpunished.--Leaven. The Jews, in keeping the passover, were required to use only unleavened bread, the better to commemorate the haste and confusion in which they left Egypt, and which prevented the preparation of bread in the usual manner. From the very nature of leaven, tending, as it does, so strongly to disseminate itself, it was necessary to avoid admitting the smallest quantity into the mixture from which the bread was to be prepared. Hence leaven, as a prohibited thing which had a powerful tendency to spread from small beginnings until it pervaded the whole mass, became an apt emblem of sin, and is often so made use of by many of the sacred writers.

      7. As ye are unleavened; required to be unleavened, that is, pure.--Christ our passover. It was only at the time of the passover that the Jews were required to abstain from the use of leaven. The sacrifice of Christ is therefore represented as a passover, to compete the figure.

      9. In an epistle; apparently referring to, some former Epistle, now lost.

      10. Yet not altogether, &c. The sense is, that he did not mean to cut them off from all communication with vicious men, who were of this world,--that is, who were not of the church,--and whose vices, of course, did not compromise the purity and character of the church; but only, as is explained in the next verse, from every such one, who is called a brother; that is, who, being joined with them in name, would bring upon them the reproach of his sins. Thus it seems that special precautions are necessary to avoid countenancing the sins of those, who make pretensions to piety.

      11. No,not to eat. By thus refusing all intercourse with him, they were to show the world that they utterly, disavowed and reprobated his doings. In those times, there Was no other mode by which so distinct and effectual a disavowal could be made.

      12. Without; without the church.

      13. That wicked person; viz., the person of whom he had been speaking in the former part of the chapter. What is said in 2 Cor. 2:5-10 is generally considered as referring to this case; and, if so, it shows that the discipline here enjoined was successful in bringing the sinner to repentance and reformation. [371]

      1. The unjust; heathen tribunals.--The saints; Christian tribunals.

      2. Shall judge the world. There are various allusions in the sacred writings founded upon the idea that, when Christ should appear upon the earth to establish his final kingdom, his people should be elevated to stations of trust and responsibility, and associated with him in the administration of his government.(Comp. Matt. 19:28. 2 Tim. 2:12. Rev. 3:21.)

      3. That we shall judge angels; a still stronger expression than the preceding, in regard to, the future advancement of the faithful, servants of Christ.

      4. Set them to judge who are least esteemed. The apostle proposes this not seriously, but speaks it, as he says in the next verse, to their shame, that is, to show, in a clear light, how absurd was the course which they had pursued.

      12, 13. These verses are somewhat obscure. Paul evidently here passes to another subject, and the language used is generally considered as a sort of dialogue with one disposed to defend himself in his transgressions. Thus, all things are lawful for me, says the objector; to which Paul replies, that, admitting this, all things are not expedient. And so with the other clauses. This explanation, however, does not seem to be entirely satisfactory.

      13. The body is not for fornication; the body is not formed to be given up to the dominion of its propensities and passions, but to be devoted to the Lord Jesus. [372]

      16. Two, saith he, &c. This was originally spoken of the union between the husband and wife, (Gen. 2:24,) but is here applied to a different case.

      18. Is without the body; is not a sin directly against his own body.

      1. The apostle now proceeds to consider the subjects on which the Corinthian church had asked his instructions in their letter to him. The first is the question of marriage. In very early times, a disposition manifested itself in the church to make a virtue of celibacy.--It is good; it is in itself very well. This seems to have been said in concession to those who argued for celibacy, as in what follows he enjoins the married state on all. (v. 2.)

      3. The meaning of the passage is, that they are not to nullify the marriage tie by living in separation.

      5. Defraud ye not, &c,; that is, in respect to the obligations of the marriage state.--For your incontinency, to your incontinency, that is, to lead you into sin.

      6. By permission, and not of commandment; that is, he does not absolutely require marriage in all cases. Those who desired to marry were at perfect liberty to do so; they were not to be forbidden. The antithesis is in v. 10, where he says that, if any were already married, they were absolutely required to continue in that state.

      7. Even as I myself; that is, single. (See 1 Cor. 9:5.) The preference which Paul seems to express here for a single life, in the cases of those for whom such a life was safe, has been made by the Roman Catholic church the ostensible foundation of the rule by which they enjoin celibacy in the clergy. History, however, shows that the real ground on which that practice is sustained, is that, by such a system, [373] a body of men is perpetuated in the various countries over which that church extends, who, being bound to the social community by few ties, are the more effective and subservient as instruments of ecclesiastical power. Unmarried priests are like unmarried soldiers, which every military commander prefers.

      12. That believeth not; who is not a Christian.

      14. Now are they holy; that is, the children of the church are holy, being brought within its pale by being of Christian parentage on either side.

      15. Is not under bondage. The meaning seems to be that the Christian is not bound in such cases, that is, in those mentioned above (v. 12-14,) to sunder the domestic tie, but may live in peace with an unbelieving partner.

      17. Hath distributed to every man; hath given him his lot.

      18. Let him not become uncircumcised; let him remain a Jew. It was a great question in the early church, whether a Gentile convert must embrace Judaism as well as Christianity. A council was held at Jerusalem on this question, as described in Acts 15.

      21. Care not for it; be not unhappy and depressed on account of it, that is, on account of your condition of bondage.--Use it rather; seek it, prefer it. Freedom in is better if you have opportunity to acquire it. [374]

      23. Be not ye the servants of men; a general caution addressed to all, against too great subserviency to human authority, suggested by the subject which the apostle had been discussing.

      26. The present distress; time of distress, that is, of impending persecution and calamity. This expression indicates that the inclination of the apostle's mind towards a preference for celibacy, manifest in this chapter, had reference to the circumstances of danger and persecution peculiar to those times.--So to be; to be single.

      28. Shall have trouble. Marriage would obviously increase the distress and suffering in a time of persecution.--I spare you; I wish to save you as far as possible from the sufferings to which you will be exposed.

      32. Without carefulness; free from the anxious cares which, in such times as those, must attend the charge of a family.

      35. Not that I may cast a snare upon you; expose you to temptation by constraining you to live unmarried.

      36. That he behaveth himself uncomely toward his virgin; his virgin daughter; that is, that he wrongs her by putting a constraint upon her inclinations to enter into the marriage state. The general sense of the passage (36-38) is, that, if the father find the affections of a daughter so [375] fixed, that to prohibit her marriage would be an injury to her, it is proper to allow the marriage to take place; though it would be better for her, in such a time of persecution and trial, if she would consent to remain single.

      39. Only in the Lord; only to one who is a Christian. The Christian widow was not to marry a heathen idolater. It has sometimes been maintained that this direction forbids a Christian female, at the present day, to marry any one not truly pious; but this is a very wide extension of its meaning. As, in all Christian lands, and among all forms of communion, the young females who give evidence of sincere piety, far outnumber those of the other sex, and that from the influence of causes permanent and universal, the doctrine that they must not marry beyond the limit above prescribed, necessarily consigns a very large proportion of the females of the church, probably more than half, to celibacy. And as the human race is equally divided between the sexes, the celibacy of any number of Christian females must necessarily occasion the celibacy of an equal number of the other sex. It is easy to see, therefore, that such a rule, besides not being here enjoined, would greatly impede the extension and establishment of Christianity in the world. In fact, one of the most powerful means of its extension is the influence of a pious mother upon her children, in cases where her efforts are not aided by the coöperation of the father.

      40. If she so abide; abide unmarried.

      1. The apostle here proceeds to consider another of the subjects which the Corinthian Christians had brought to his notice in their letter to him. Among the heathen nations in those days, animals were offered in sacrifice, to idols, and then, after some part of the flesh had been consumed by fire, the remainder was restored to the owner for use as food, and sent to the markets for sale; or feasts in honor of the false deity were prepared from it, in or near the temple. Now, many of the Jews supposed that if they ate food which had been thus offered to idols, even ignorantly, they were partakers of the sin of idolatry. This was an excessive and unnecessary scrupulousness; for one is not responsible for any accidental connection he may have, in such a case, with any wicked system or practice, unless his acts exert a direct and appreciable influence in encouraging or sustaining it. Hence the direction given in 1 Cor. 10:25. On the other hand, the Gentile converts sometimes went to the other extreme, and because they knew, as they expressed it, that an idol was nothing, they seem to have often done what greatly offended the consciences of their Jewish brethren. Hence such directions as 8:9-13 and 10:28. This subject was often the occasion of discussion and difficulty in the early church, (Acts 15:20. Rom. 14:) and it is always settled on this admirable principle, viz., that very little intrinsic importance is to be attached to such outward and ceremonial transactions, but that still every one is to regulate his conduct, in respect to them, so as carefully to guard against doing any violence to the feelings, or even to the prejudices, of [376] a Christian brother.--Have knowledge; think we have knowledge, as is shown to be the meaning by what follows.--Knowledge puffeth up; vain confidence in our opinions does so.--Charity; love, a feeling of kindness and good-will.

      3. Is known of him; is made to know, that is, is taught by him.

      5. Gods many, and lords many; that is, in the mythology of the heathen nations.

      6. By whom; by whose agency. As the great Mediator, Jesus Christ is here, as elsewhere, represented as the vicegerent of God, sitting at his right hand, and administering his moral and providential government.

      7. That knowledge. Here the word knowledge is used in its ordinary sense, and not as in the first verse.--With conscience of the idol; with conscientious feelings in respect to the idol.

      8. Meat; food.

      10. Which hast knowledge; whose mind is enlightened in regard to the moral indifference of the act.--Be imboldened to eat, &c.; and thus led to sin by doing what he supposes to be wrong.

      1. The subject here changes, this chapter consisting of the apostle's vindication of himself, and of the elevation and disinterestedness of his motives, against certain aspersions which, it would seem, (v. 3,) had been cast upon him by some persons at Corinth [377]

      2. Are ye; the church at Corinth having been founded through his ministry.

      3. That do examine me; that call in question my conduct.

      4. To eat and to drink; that is, at the charge of the church.

      5. The brethren of the Lord. They are mentioned as disciples in Acts 1:14.--Cephas; Peter.

      6. Working; laboring for their support, as Paul was accustomed to do. (Acts 18:3. 20:34.)

      8. As a man; on my own human authority.

      9. It is written; in Deut. 25:4. This was the ancient mode of threshing or separating grain from the ear.--Doth God take care for oxen? and not for men?

      11. Reap your carnal things; receive from you the necessary supplies for our temporal wants.

      13. They which minister, &c.; the priests. Provision was made for the support of the priests out of the offerings from the temple.

      15. My glorying; my claim to disinterestedness of motive in my ministry.

      17. A dispensation of the gospel; a commission to preach the gospel.--Is committed unto me; remaining with me; that is, the obligation still [378] rests upon me. I cannot be released from it.

      18. Abuse not my power. Had he exercised his right to claim a support, it might have been an injury to the progress of the gospel.

      20. I became as a Jew; I conformed to their customs and ideas.

      21. To them that are without law; the Gentiles.--As without law; not urging upon them Jewish ideas and usages.--Not without law to God; that is, he did not mean by his being without law, that he was absolved from the moral obligation of the law of God.

      24. Such athletic games as are here referred to were very often celebrated in the Grecian cities.

      25. For the mastery; for the victory in these games.--Is temperate, &c.; in his preparatory training.--A corruptible crown; transitory and perishable honor.

      1. Under the cloud; under the guidance of the cloud. (Ex. 13:21, 22.)--Passed through the sea; Ex. 14:21, 22.

      2. Baptized unto Moses, &c., brought into a state of organization and subordination to Moses. The gathering of the great multitude of the children of Israel under the protection of the pillar of cloud, and the conducting of them in safety through the sea, at the outset of their journey might be regarded like baptism, as the initiatory ceremony, by which they were united together into one body under one common head, and became bound by common obligations.

      3. Spiritual meat; spiritual food; that is, they all enjoyed the same high spiritual privileges, although, as it is stated in the verses below, they greatly misimproved them. [379]

      4. That spiritual Rock. The religious advantages which they enjoyed, and which are here said to have been communicated to them by Christ, are compared to drinking from the rock, in allusion to the miraculous manner by which they were liberally supplied with water at Horeb. (Ex. 17:4-6.)

      7. The people sat down, &c. This was on the occasion of the worship of the golden calf at the time of the giving of the law. (Ex. 32:6.)

      8. This verse refers to transactions recorded in Num. 25:1-5. The number mentioned in the original account, (v. 9,) as destroyed in consequence of the sin, is twenty-four thousand. Many ingenious modes of accounting for this difference have been proposed; but, as it is a difference not at all affecting the point which the apostle had in view, it seems to be of no greater importance than the other verbal diversities between the quotations in the New Testament and the originals in the Old. The evangelists and the apostles never attempt, when they quote, to transcribe the words; the give the substance from memory. It would have been very inconvenient and difficult to have referred always to the passages intended, on account of the forms of the manuscripts in use in those days, and the nature of the character; and the Holy Spirit never interposes, with miraculous aid, to accomplish what would have been of no real advantage; for the substance of the quotation is all that is required.

      10. Num. 14:2-4. 16:1-3.

      11. The ends of the world; the last dispensation, the reign of the Messiah, as distinguished from the patriarchal dispensation, which was the first, and the Mosaic, which was the second; that of the gospel being the third and last of the series.

      16. This passage (16-18) seems to be intended to warn the Christian professor against any participation in the idolatrous services and worship prevailing around them. The sense is, We are not to partake of the idol entertainments and revellings; the feasts which we enjoy are of a different kind. [380]

      18. Partakers of the altar; of the sacrifice, and the worship which the sacrifice represents. So it would be with them if they were to frequent the idol temples, and join in the carousals practised there.

      20. To devils; to beings of the most corrupt and abandoned characters. This designation very justly applies to the most prominent deities of the Greek mythology.

      22. Do we provoke? shall we provoke?

      23. All things, &c. The sense is, Many things are lawful which are not expedient, &c. This is intended to apply to those acts, which, while they do not imply any guilty participation in idol worship, might have that appearance, and so ought to be avoided. Examples are given below.

      25. In the shambles; in the market. The meaning is, It is not necessary for you to inquire whether the meat which you purchase has been offered to idols. You purchase it simply as food which God has provided.

      27. To a feast; to a private entertainment.--Asking no question; that is, in respect to the origin of the food provided, with a view to ascertain whether any of it had been offered to idols.

      29. For why is my liberty judged, &c. This is to show why the duty of abstaining, in such cases, is not on account of one's own conscience, but out of regard to that of, the other, as is stated in the preceding verse; for, so far as the individual himself is concerned, his conduct, in a moral point of view, depends, in such a case as this, upon his own views of right. This clause and the following verse show, tool that the scrupulous brother has no right to complain, and condemn the other, even if he does not comply, with his wishes. Thus there is a double safeguard against contention and ill-will. On the one hand, the [381] enlightened are required to yield to the conscientious scruples of the weak; and, on the other, if they do not, the latter are taught that they have no right to insist upon and exact such conformity.

      1. Two subjects are considered in this chapter, both of which, it would appear, had been referred to the apostle in the letter from the Corinthian church. The first (v. 3-16) relates to the demeanor of females in the meetings of the church, and the second (v. 17-34) to the mode of celebrating the Lord's supper.

      4. Dishonoreth his head; his lord; inasmuch as, according, to the customs of society then prevailing, for a man to be covered in the presence of a superior was a mark of disrespect.

      5. Dishonoreth her head; that is, man; for it was required, in a similar manner, by the customs of society, that woman should be veiled in public, in token of modesty and subordination.

      6. Let her also be shorn; that is, she may as well be shorn. Being shorn was a badge of deep disgrace.

      7. The meaning is, that the retiring and modest demeanor, appropriate to the character and station of woman, is not required of man.

      8. That is, the woman was created as secondary and auxiliary to man.

      10. This passage is generally considered as unexplained. The researches of interpreters throw no light upon it whatever.

      11. Without the woman; independent of her. They are intended to be joined in mutual dependence and support. [382]

      14. Is a shame unto him; being a mark of effeminacy.

      16. Seem to be contentious; is not satisfied with the considerations above presented, but still resists.--We have no such custom, &c.; that is, the settled practice of the churches forbids that a woman should appear in public, in the bold and open manner which is proper for man. The principle established by the apostle may be generally stated thus,--that when woman appears before the assemblies of Christians as a speaker at all, she must do it in a modest and unassuming manner, suited to her subordinate position, and according to the forms prescribed by the established usages of society.

      17. Not for the better; in such a manner that no good results.

      18. And I partly believe it. This disposition of the apostle to abate something from the evil of the reports which he heard against his brethren, is an example to us all. Instead of reluctantly admitting, such evidence, and believing only a part, men generally believe a little more than is told them.

      20. When ye come together; in your religious assemblies.--This is not, &c.; is not honestly and truly.

      21. Every one taketh, &c.; that is, in disorder and confusion.--Is drunken. Some persons, unwilling to admit that intoxicating drink was used by the early Christians at the Lord's supper, understand this expression to mean is surfeited. Others, however, contend that there is no sufficient ground for deviating from the proper signification of the original term, which is well represented by the English phrase as it stands. Still we are not to suppose that absolute intoxication is intended. It is strange that the solemn ceremony of the Lord's supper should be perverted so soon to any such excesses; but the temptation to such a sin was probably greatly increased among these converts, by the idolatrous revellings which prevailed around them, and to which they had themselves, perhaps, been accustomed. [383]

      27. Unworthily; in an unworthy manner; that is, in the irreverent and disorderly manner condemned above.--Guilty of the body and blood, &c.; guilty of treating them with profane disrespect.

      29. Not discerning the Lord's body; not discerning the spiritual character and import of the ceremony; that is, he makes no distinction between the Lord's supper and an ordinary festival.

      30. Weak and sickly; in their spiritual condition.--Sleep; are in a state of spiritual slumber; so this expression is used in other places. (See 1 Thess. 5:6.) Many commentators understand this language to refer to bodily diseases and death, sent among these offenders in judgment for their sins.

      31. If we would judge ourselves; examine ourselves, and correct what is wrong.--Be judged; be condemned and punished by God.

      2, 3. The connection of these verses with each other is not very clear. The meaning would seem to be,--"You know that you were carried away by vain illusions when you were under the influence of the pretended inspiration of the pagan priests and oracles. You can be assured now that none but those who acknowledge Christ, can really speak by the Spirit of God."

      4. The same Spirit; it is from the same Holy Spirit that they come.

      5. Administrations; arrangements and measures of service and worship.

      6. Operations; works. We are not, probably, to attempt to draw any nice distinctions of meaning between these several clauses. The general idea is, that the Christian church ought not to be rent by unholy divisions; for though, in the details of the functions which it exercises, there is much diversity, still there is but one Father, one Lord Jesus Christ, and one Holy [384] Spirit, on which all centre and depend.

      7. To profit withal; for his benefit, and for that of his brethren.

      8. The word of wisdom; a wise and prudent mind or character.

      10. The working of miracles; that is, miraculous power in general; one form of such power having been specified before.--Discerning of spirits. This expression seems to refer to a power of discerning the designs and motives of men, which the apostles sometimes exercised. (Acts 5:1-10. 13:9-11.)--Tongues; languages.

      11. All these worketh, &c. The meaning is, that one and the self-same Spirit worketh all these; that is, it produces them.

      12. Members; limbs and organs.--Christ; the body of Christ; that is, the church.

      13. Baptized; initiated,--baptism being the ceremony of initiation.

      22. More feeble; more delicate.--Are necessary. The words much more, at the commencement of the verse, are to be connected with the word necessary. The more delicate vital organs are more necessary than the others.

      23. We bestow more abundant honor, by the clothing with which we adorn and cover them. [385]

      25. No schism; no division.

      27. In particular; individually.

      28. Prophets; preachers.--Helps; offices of assistance and coöperation.--Governments; offices of direction.

      29. Are all, &c.; can all be.

      31. And yet show I unto you, &c.; I will show unto you; that is, I will proceed to point out what is better than these gifts, viz., the grace of charity, as explained in the following chapter.

      1. Charity; true Christian love.

      2. All knowledge; all religious knowledge.--So that I could remove mountains, referring, perhaps, to our Savior's declaration. Matt. 17:20.

      3. And have not charity; honest kindness of feeling. The goods might be bestowed in ostentation and parade.

      4. Suffereth long; is patient and forbearing.--Vaunteth not itself; is not boastful.--Is not puffed up; with vanity and self-conceit.

      5. Unseemly; in a manner deserving of reproach.--Thinketh no evil, is not jealous and suspicious.

      6. Rejoiceth not in iniquity; does not take a malignant pleasure in the faults and sins of others.

      7. Believeth all things; is trustful; putting always the best construction upon the motives and conduct of others.

      8. Charity never faileth; it is a steady and permanent principle which shall endure forever.--It shall vanish away; that is, its importance and [386] value, and the prominence which its possessor now derives from it, shall disappear. This must necessarily be, as is shown in the two following verses.

      9. In part; imperfectly.

      10. Shall be done away; that is, the uncertain and imperfect attainments made in this life will be superseded by clear and certain knowledge.

      11. Childish things; childish ideas. The knowledge which he prized in childhood, was found of little value when he reached mature years.

      12. Even as also I am known; thoroughly, perfectly; and of course all present attainments in knowledge on which men now pride themselves so much, will be superseded and become worthless.

      13. And now abideth, &c.; are permanent. The idea is, that the only spiritual gifts which are of permanent and lasting value, axe those moral graces which adorn the inward character.

      1. Follow after charity; earnestly seek the attainment of it.--Prophesy. Prophesying in the New Testament, means public preaching under the immediate influence of divine impulse and illumination.

      2. No man understandeth him. It would appear, from the statements in this chapter, that those upon whom were conferred the miraculous power of speaking in languages not their own, were accustomed to pervert the trust by making a parade of it, where no useful end could result, as a means of self-glorification. Why such a miraculous power should be bestowed in cases where its exercise would not seem to be needed, and why so special a mark and token of divine inspiration should be granted and continued to men who were habitually guilty of a perversion of it, which one would suppose would bring all the evidences of divine authentication into discredit are mysteries which we cannot solve.

      4. Edifieth himself; edifieth no one but himself.

      6. By revelation, or by knowledge, &c. The specific meaning of these expressions is not understood. The general idea is, that it would be of no avail for him to speak unless what he should say was made intelligible. [387]

      7. Things without life; such as the instruments mentioned below.

      8. An uncertain sound; one confused and unmeaning. The various sounds of the trumpet have an established meaning understood in armies, so that the instrument serves the purpose of communicating orders,--its notes being of such a character that they rise above the uproar of voices and the din of battle.

      10. Voices; languages.

      11. A barbarian; a foreigner.

      12. That ye may excel to the edifying, &c.; that ye may excel in such gifts as shall promote the edifying, &c.

      14. Is unfruitful; in respect to any beneficial effect upon others.

      16. He that occupieth the room of, &c.; is in the condition of, &c.

      21. In the law; in the Old Testament Scriptures. (Isa. 28:11, 12.) The meaning of the passage, in its place, is, that God would punish his disobedient and unbelieving people by bringing upon them the hostile incursions of barbarian tribes, whose language was unknown.

      22. For a sign, not to them that believe, &c. The meaning is, that foreign tongues are spoken of in the passage quoted above, as a token and symbol of God's displeasure against the disobedient and unbelieving, which the apostle adduces as a consideration calculated to diminish the undue interest which the Corinthian Christians [388] had manifested in the exercise of this gift, and to lead them to regard prophesying as more appropriate religious exercise for a church of believers.

      24. Convinced of all--judged of all; that is, he is reached and influenced by what they say.

      26. Every one of you hath, &c.; that is, you severally have various gifts and attainments. Use them in such a manner as will conduce to the edifying of the church.

      27. By two, &c.; that is, only by two or three at any one meeting.

      29. The other; the rest. --Judge; attend.

      32. The meaning of the verse is, that they who speak are not under an irresistible influence, but may speak or refrain from speaking, as they please.

      34, 35. In ch. 11, Paul seems to tolerate the practice of females' taking a part in the religious services of public assemblies, under certain restrictions, which he there prescribes. In this passage, however, the prohibition of such a practice seems to be absolute and unequivocal.

      36. The meaning is, that the church of Corinth was not the original parent church, and therefore not authorized to introduce new and unapproved usages.

      38. Be ignorant; still refuses to acknowledge my authority. [389]

      5. Of Cephas; Peter. (Luke 24:12, 34.) Jesus appeared to other individuals at this time; but, being probably not known to the Corinthians, they are not referred to.

      6. Of--five hundred brethren at once. This was most probably in Galilee, where Jesus repeatedly met his disciples after his resurrection. This particular interview however, is not recorded by the evangelists.--Remain unto this present; are still living.

      8. Of me also. This was when Paul was on his journey to, Damascus. (Acts 9:3-6.)--Born out of due time. Paul thus represents his late call to be a disciple of the Savior, and his being the last one to whom Jesus appeared, as a mark of unworthiness.

      10. But I labored, &c.; that is, this grace was effectual in leading me to labor.

      11. So we preach; so we testify, namely, that Jesus did actually arise from the dead.

      14. Vain; not to be believed or depended upon; for they had unequivocally declared that they had been witnesses of his resurrection.--And your faith, &c.; that is, all ground of your confidence in the gospel is taken away.

      17. Ye are yet in your sins; for all [390] your hopes of pardon rest on the truth of the gospel; and of the evidence of this truth, the doctrine of the resurrection of Christ is the foundation.

      18. In Christ; in spiritual union with him, trusting to his salvation.

      19. Most miserable; being exposed to the severest trials and persecutions in this life, and, if hope in Christ is to be abandoned, without any prospect of happiness in another.

      20. The first-fruits. Jesus Christ was the first who arose to immortality. Others, as Lazarus, (John 11:) the son of the woman of Shunem, (2 Kings 4:32-37,) and of the widow of Nain, (Luke 7:12-15,) were only restored to this mortal life, and therefore were not cases of resurrection in the sense of this chapter.

      21. By man; by Adam, through his first transgression.

      22. In Adam; through Adam.--In Christ; through Christ.--Shall all be made alive; shall be raised from the dead.

      28. Shall the Son--be subject unto him; that is, he shall deliver up the kingdom unto him, as stated in v. 24, meaning the mediatorial kingdom established for the accomplishment of human redemption. When the object is effected, the special commission intrusted to the Son will expire.

      29. Baptized for the dead. This expression has been a source of great perplexity, and has given rise to a great many conjectural explanations, from which it is difficult to select one less unsatisfactory than the rest. Some suppose the meaning to be, baptized in hope of resurrection from the dead.

      30. Jeopardy every hour; in such constant exposure to suffering.

      31. Your rejoicing; rejoicing on account of you.--I die daily; I am daily environed by extreme sufferings and alarms.

      32. Fought with beasts. In ancient times, men were often required to fight with ferocious beasts, in a large [391] theatre, partly, as a punishment for crimes, and partly for the amusement of the populace. The form of expression does not render it certain that Paul had literally been put to this trial. The word beasts may refer to violent human enemies.--Let us eat and drink; that is, if there be no future state, we may as well enjoy life as it passes.

      33. Evil communications, &c. This passage is a quotation from a Greek poet.

      36. Is not quickened; does not grow.--Except it die. The main body of the seed decays, and becomes food for the small germ which shoots from it.

      37. That body that shall be; that is, the plant itself, with its foliage and fructification.--But bare grain,--mere grain; that is, the seed only. The meaning is, that, in the same manner, the body which rises will be of a very different nature from that which is committed to the ground.

      38. To every seed his own body. Each seed gives origin to its own proper plant.

      39-41. The meaning is, that this great and obvious variety among the works of God should enlarge our conceptions of the greatness of the change to be expected in the resurrection.

      42-44. These statements of the apostle coincide fully with obvious philosophical considerations to forbid our harboring narrow views in our conceptions of the resurrection, in respect to the physical resemblance and identity of the body that shall rise, compared with that which is deposited in the ground. That stratum of animal and vegetable mould which covers the earth, and out of which all generations of men, of animals, and of plants, are successively formed, has an average of only a few inches in depth, and it remains from age to age the same. The animal and vegetable bodies which come from it, after their brief period of organized existence, return to it a gain, and are resolved once more to the original elements out of which they were formed,--elements which are soon reconstructed into new combinations. Hence there is no accumulation of the deposits of death and decay. In the oldest countries [392] on the globe, where two hundred generations of men, and five hundred of domestic animals, have lived, died, and been dissolved, there is no accumulation. Even the materials of those bodies of the dead which are deposited, by mourning survivors, deep below the surface, or in tombs, are not preserved. They are gradually resolved into gaseous constituents, which rise through the intervening obstructions, and regain the soil and the atmosphere, thus entering again into that vast storehouse of materials, from which the whole face of nature receives its perpetual renovation. Thus the bodies of men and of animals, the trees and the fruits, the flowers and the foliage, now enjoying life upon the earth's surface, are composed of the same materials with those of the generation contemporary with Abraham. All this teaches us not to form gross and carnal ideas of the resurrection; and it gives great force and emphasis to the apostle's declarations, "It is sown a natural body, it is raised a spiritual body;" and in v. 50, "Flesh and blood cannot inherit the kingdom of God."

      45. The original of that part of the verse which is quoted, is found Gen. 2:7. The antithesis consists in the distinction intended between the words living and quickening; the former meaning here life-receiving, the latter life-giving.

      48. As is the earthy; that is, as is Adam, the source and origin of the earthly, physical nature of man.--The heavenly; Christ, as designated in the preceding verse.

      50. Flesh and blood cannot inherit, &c. See v. 42-44.

      51. Sleep; die.

      52. We; we, who shall then be alive.

      54. That is written. Expressions similar to those here used occur in Hos. 13:14.

      56. Is the law. It is the law, which, by its denunciations and penalties, makes the consequences of sin so terrible. [393]

      1. The collection. There are various allusions to this contribution collected before Paul's last journey to Jerusalem, in the history and in the writings of Paul. See Rom. 15:25, 26. 2 Cor. 9:1, 2. Acts 24:17. It is interesting to observe that, when it was arranged, at Jerusalem, that Paul should devote his labors to the Gentile world, Peter charged him to remember the poor at Jerusalem. (Gal. 2:10.) This charge Paul seems not to have forgotten.

      2. No gatherings; no collections.

      4. If it be meet; if it be desirable.

      5. Macedonia. Macedonia was north of the Egean Sea. Paul had intended to have visited Achaia first, and then to have passed on to Macedonia. (2 Cor. 1:15, 16.) But he afterwards concluded to visit Macedonia first. It will be seen by the map that neither province was on the direct route to the other.

      8. I will tarry at Ephesus, &c. This design appears to have been frustrated by the disturbances created by Demetrius and his fellow-craftsmen. The expression, however, indicates strongly that Paul was at Ephesus when he wrote the Epistle.

      10. Timotheus; Ch. 4: 17, 18.

      11. Despise him; on account of his youth. (1 Tim. 4:12.)

      13. Quit you like men; act like men.

      15. Stephanas is mentioned in 1:16. [394]

      17. Of the coming, &c. These individuals appear to have been the bearers of the letter to Paul, heretofore often referred to.

      19. Asia; a particular province of Asia Minor, so called. (1 Pet. 1:1.) Ephesus was its metropolis.--Aquila and Priscilla; Acts 18:2, 3.

      21. Paul's Epistles were generally written by means of an amanuensis. Writing, in those days, was much more laborious than now, and was frequently performed through the intervention of one professionally skilled in the manual operation.

      22. Anathema, Maran-atha. The former is a word of Greek, and the latter one of Hebrew origin. The literal meaning is, Let him be accursed, The Lord is coming.

      The first epistle, &c. This statement, like the others similar to it, appended to some of the other Epistles, is universally admitted to have been added without authority, in later times. In this instance, it is obviously incorrect, being inconsistent with allusions contained in the Epistle itself. [395]

[AINT 362-395]