CHAP. IX.

(K) Ver. 1-27. Paul claims the rights of a Christian minister and an apostle. The questions proposed in the opening of this chapter clearly show on what grounds St. Paul rested his claim to be an apostle, and more especially to the Corinthians, who had been chiefly called by his minis try, and collected into a Christian church. At the same time he states the privileges to which, as a minister and an apostle, he was particularly entitled-1. His right, as a preacher of the gospel, to live on the gospel which he preached: this, however, he waved, and chose rather to work with his own hands at tent-making, than to be an expense to his converts or a burden to the church. (See 2 Thess. iii. 8, 9.) 2. His right to marry; for so we understand his "leading about a sister, a wife," like Peter, who, on all hands, is allowed to have been a married man. (See Matt. viii. 14.)

The same principle which led St. Paul to sacrifice his privileges and personal comforts to the great cause of the Saviour, led him also, in other cases, to accommodate himself to the prejudices of both Jews and Gentiles, so far as he conscientiously could, in order to gain them to the gospel; as he says in ver. 22, "I am made all things to all men, that, by all means, I might win some."

He was aware (says Mr. Robert Hall) that contentions about practices and opinions, comparatively insignificant, were generally the most vehemently and uncharitably carried on by men who are the most cold and indifferent in the defence of truths of the most awful moment. In flexible in himself in every thing which was of vital importance, yet accommodating

in trivial matters, about which men of narrow views pertinaciously contend, he shaped the course of his usefulness to the winding current of life, and to the flexure of circumstances; and was ever on the watch to see how, by giving way in things indifferent, he might gain men to the great cause which he lived only to promote."

In the latter part of this chapter St. Paul explains the grounds and motives of his conduct in some beautiful allusions to the gymnastic exercises of the Greeks and the Olympic games. First, in reference to the stadium, or foot race, in which, though many ran, one only, namely, the foremost of them, was crowned. So he ran-and exhorts the Corinthians also to run, that they might gain the prize. He then observes, that to all who contended in these games, whether in running or combating, it was absolutely necessary that they should practice temperance; and this he recommends as equally necessary in order to run the Christian course, or fight the good fight of faith; in both which we contend, not for a fading and corruptible garland, but for a crown of immortal glory. In this contest the apostle farther remarks, that he ran "not unobserved by the judge" who is to award the prize; and he fought not as one that heats the air, merely vapouring without an antagonist; but he boxed (alluding to the same games) "bruised, and mortified his flesh," in order to keep his body in subjection to the interests of his soul-Lest having, as a herald (says he), proclaimed the gospel to others, I should myself be disapproved, and rejected by that judge who alone distributes the re, wards of immortality.'

Ver. 27. 1 keep under my body.-Doddr. "I mortify my body." The original term properly signilies to strike on the face, as boxers did. Doddr.

Lest when I have preached-Doddr. " served as a herald; Mackn. "proclaimed" to othersI myself should be a castaway: Doddr. "I myself should be disapproved," namely, by the judge. Mackn." Lest I myself should be not approved.”

CHAP. X. Ver. 1. All our fathers,&c.-Pauls peaks

of himself and Jewish brethren.-Under the cloud, &c.-If water baptism is here alluded to, as many think, it does not seem to imply immersion, for it was the Egyptian army that was immersed; but it is not unlikely, that in the cloud passing over them to guard their rear (which it did effectually, by involving their enemies in rain and darkness), it might distil upon the Israelites a mist, or gentle rain, while at the same time their garments were sprinkled with the ocean's spray.

2 And were all baptized unto Moses in the cloud and in the sea;

3 And did all eat the same spiritual meat;

4 And did all drink the same spiritual drink for they drank of that spiritual Rock that followed them: and that Rock was Christ.

5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

11 Now all these things happened unto them for ensamples: and they

[Christian church.

are written for our admonition, upon whom the ends of the world are come.

12 Wherefore let him that thinketh he standeth take heed lest he fall.

13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may b able to bear it.

y be

14 Wherefore, my dearly beloved, flee from idolatry.

15 I speak as to wise men; judge ye what I say.

16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

17 For we being many are one bread, and one body for we are all partakers of that one bread.

18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing?

20 But I say, that the things which the Gentiles sacrifice, they sacrifice to

Ver. 3. Spiritual-i. e. typical, or figurative meat. Ver. 4. That followed them.-Margin, "we with them." Dr. Wall calculated that this water, which was a stream, or river, from the rock of Horeb, running in a descent, might attend upon Israel in their perigrinations for 37 years, till they came to Ezion Gaber, a sea-port, where it might run into the ocean. See Numb. xxxiii. 36.

Ver. 5. God was not well pleased-Because they murmured and repined through unbelief. Compare Heb. iii. 16, 17.

Ver. 6. Our examples.-Marg. and Doddridge, "figures;" or, more literally, "types."

Ver. 7. Neither be ye idolaters.-See Exod. xxxii. 4-6.-Rose up to play-i. e. to dance. See Exod. xxxii. 19.

Ver. 8. Neither let us commit fornication.-Numb. XXV. 1-9.

Ver. 9. Neither let us tempt Christ.-This is said on the conviction that the Lord, who inhabited the Shechinah, or cloud of glory, was none other than the Messiah. John i. 14.-Destroyed of (or by) serpents. Numb. xxi 6.

Ver. 10. Destroyed of the destroyer-i. e. death. See Numb. xiv. 29.

Ver. 11. Ensamples.-Old English for "examples." Marg. and Doddr." figures," or more literally, types.Ends of the world.-Gr. "of the ages;"

elsewhere called the last times, the last days, &c. See Heb. 1, 2.

Ver. 12. Him that thinketh-or is confidenthe standeth-" firmly fixed in the divine favour," says Mackn. See Note on chap. vii. 4".

Ver. 13. Such as is common to man-Marg. "Such as is moderate;" i. e. according to Doddridge, such as is proportionable to human strength.

Ver. 15. What I say-i. e. What I am about to say, as in next verse.

Ver. 16. The bread-Mackn. "The loafwhich we break.-So it (artos) is rendered, Matt.

xvi. 9.

Ver. 17. One body-i, e. mystically.

Ver. 18. Behold.-Doddr." Consider." &c. partakers of the altar-i. e. participators in the atonement, and in the worship. So by eating of these idolatrous sacrifices you participate in the idolatry.

Ver. 20. Sacrifice to devils-Gr. "to demons.” Elsner has proved at large (says Doddr.) from incontestible authorities, that the demons were coastdered as present at these sacrifices, and as taking part with the worshippers in the common feast; by which (as Maimonides expresses it) friendship, brotherhood, and familiarity, were contracted between them, because all ate at one table, and sat at one board,"

devils, and not to God: and I would not that ye should have fellowship with devils.

21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

22 Do we provoke the Lord to jealousy? are we stronger than he?

23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify

not,

24 Let no man seek his own, but every man another's wealth.

25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

[the Lord's table.

asking no question for conscience sake.

28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:

29 Conscience, I say, not thine own, but of the other; for why is my liberty judged of another man's conscience?

30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?

31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the

CHAP. X.

33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. (L)

(L) Ver. 1-33. The Jewish institutions being types of ours, the punishments inflicted on their abuse should operate as warnings to us Christians.-In the first place, their passing through the Red Sea initiated them into the religion of Moses in a manner similar to that in which Christians are introduced into the Church by baptism. Thus the feeding of Israel, by manna from heaven, our Lord himself represents as figurative of his doctrine and precepts (John vi. 51, &c.); while the water from the rock, which followed them to a considerable distance through the wilderness, typified also the grace which flows from Christ, who is the rock of our salvation. (John iv. 10, &c.)

As these merciful supplies of temporal food represented the blessings of the new dispensation, so the impious and ungrateful behaviour of Israel but too justly re

presented the improper and unbelieving conduct of many nominal Christians and hypocritical professors. The history of Israel is, therefore, but too justly figurative or typical of the New Testament Church, which consists not of true Israelites only, but also of many who have nothing but the name, and who, therefore, when tribulation or persecution ariseth, because of the word, are offended and apostatize, even because, as our Lord tells us, they have no root (of piety) in themselves. (Matt. xiii. 20.) "Wherefore (saith Paul) let him that thinketh," and is confident "that he standeth" firm, "take heed lest he fall." The Scriptures, while they encourage believers with promises of persevering grace, no less earnestly caution us against presumption and neglect. The whole work of God is carried on by means of his own appointment.

Ver. 21. The cup-the table of devils.-Greek, "demons," throughout this and the verse preceding. Our opinion of the existence of demons, or evil spirits, and their power over mankind has been already given in various parts of the Gospels, and their connexion with the interests of idolatry will hardly be disputed.

Ver. 23. All things are lawful.-See chap. vi. 12. Ver. 24. Another's wealth.-Doddr." Welfare;" the old English term "weal" seems more exact and

St. Paul now returns to the subject of

[as he followed Christ.

2 Now I praise you, brethren, that ye remember me in all things, and

also am of Christ.

them to you.

idolatry, and cautions his beloved Corinthians against being drawn into it, as was Israel in the instances he had recited; and we are much inclined to believe that the great temptation which drew Israel into idolatry was the same with which the people of Corinth were now tempted, viz. luxury and conviviality; they were invited to feast in the idol temples, the natural consequence of which would be uniting in the music and dancing which followed, and these would as naturally lead to that licentiousness, for which these heathen temples were so much frequented.

The apostle now adverts to the solemnities of the Lord's Supper, as a farther guard to them against partaking of the idol-feasts. This was indeed the common temptation of the heathen world; but there was an easy and an obvious way of escape, in keeping aloof from the heathen temples; and here is a strong argument to induce them so to do. In the Christian sacrament they held communion with the Saviour: they spiritually ate his flesh and drank his blood. But what communion hath Christ with Belial?" or with any of the idols of the heathen world? It is true, indeed, Christians consider their lifeless images as mere masses of wood or stone; but since the heathen themselves supposed them to be inhabited by demons or devils (as our translators call them), and therefore worshipped them, to unite with them in any part of their devotions was to hold communion with them and with their gods; but, says he, "I would not that ye should have fellowship with demons."

That

would be to provoke the Almighty to jea lousy, as the idolatrous Jews did; and they might expect the like awful consequences as befel them. To attempt this would be to "provoke the Lord to jealousy," as they did, which would be as imprudent as it was criminal; for who can contend with him?

Dr. Macknight here remarks-"With respect to the questions whether the meats sacrificed to idols, which were offered in the markets, might be eaten by Christians,

and whether they might eat of those meats in the houses of the heathens, when set before them as a common, and not as a religious meal, the apostle observed, first, that although, under the gospel, all meats were lawful, all meats were not expedient for every person; and even where they are expedient, the eating of them may not extend to the edification of others (ver. 23). Secondly, that in the use of meats, one ought to study not his own advantage only, but the advantage of his neighbour also. (ver. 24.) And having laid down these principles, he desired the Corinthians to eat whatever was sold in the shambles, without inquiring whether it had been sacrificed to idols or not; because they knew that idols have no dominion over the world, but that the earth is the Lord's,' and all that it contains (ver. 25, 26). And if a heathen invited them to his house, and they inclined to go, they were to eat whatever was set before them, asking no questions for conscience sake; because, by no reasonable construction could that action be considered as a worshipping of idols, even though the meat they were going to eat had been sacrificed to an idol. (ver. 27.) But if, on such an occasion, either a Heathen, or a Jew, or a weak Christian, should say to them, this is meat sacrificed to an idol, they were to abstain from it on account of the weak conscience of him who showed it; because, by show ing it, he declared that he considered the eating of that meat as a partaking in the worship of the idol to whom it had been offered. (ver. 28.) If thou reply, Seeing God has allowed me to eat all kinds of meat, why should I be blamed for eating any particular meat, for which I give God thanks?' (ver. 29, 30) my answer is, for the very reason that, by the free gift of God, all his good creatures are bestowed on thee, thou art bound in eating and drinking, as in all thy actions, to consult the glory of God, who has commanded thee, even in indifferent actions, to consult what may be good for the edification of others. (ver. 31.)”

CHAP. XI. Ver. 1. Be ye followers of me.— Doddr. and Mackn., Boothroyd and Townsend, attach this verse to the preceding chapter.

Ver, 2. Keep the ordinances.--Doddr, "charges;"

Marg. "traditions;" which word here means the doctrines of Christ and his apostles, whether delivered by preaching, or in writing; but doctrines or precepts delivered from hand to hand, for a sac

Women not to]

5 But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head for that is even all one as if she were shaven.

6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

8 For the man is not of the woman; but the woman of the man.

9 Neither was the man created for the woman; but the woman for the

man.

10 For this cause ought the woman to have power on her head because of the angels.

11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

[prophecy uncovered.

12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

13 Judge in yourselves: is it comely. that a woman pray unto God uncovered?

14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

15 But if a woman have long hair, it is a glory to her for her hair is given her for a covering.

16 But if any man seem to be contentious, we have no such custom, neither the churches of God.

17 Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the

worse.

18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

19 For there must be also heresies among you, that they which are approved may be made manifest among you.

20 When ye come together therefore into one place, this is not to eat the Lord's supper.

Upon these grounds St. Paul exhorts the Corinthians not so to use their Christian liberty as to give occasion of stumbling to either Jews or Greeks. This was the apostle's

own method; and, in the first verse of the following chapter, he exhorts them in this instance to follow him, even as he had followed his divine Master.

cession of ages, before they were committed_to writing, as were those of the Pharisees and the Pa. pists, can command neither obedience nor respect. Ver. 4. Every man ... haring his head coveredMackn. "Having a veil upon his head." This seems to be the sense of the passage, though not literally so expressed. It is probable that the Pharisees had introduced the custom of men wearing veils, in imitation of the heathen; it had a tendency, however, to confound the distinct character of the sexes, and is therefore here reprobated. See Dr. Gill. Ver. 5. But every woman, &c.—Of the very high antiquity of veils for females, see our Note on Gen. xx. 16.

Ver. 6. Shorn or shaven.-The first word, as distinguished from the second, means to have the hair cut close, or cropped. Macknight says, the Jews and ancient Germans need to punish adulteresses by shaving their heads.

Ver. 8. Man is not of the woman.-See Gen. ii. 21-23.

Ver. 10. Power on her head-Meaning a reil, as intimating her being under coverture, or subject to the power of her husband. So Margin.

Ibid. Because of the angels.-This is very perplexing. 1. Some say, human angels; i. e. the angels of the churches (Rev. i. 20). But if the thing were itself indecent, it must surely be as indecorons before laymen as before the clergy. 2. Others say, evil angels, demons, who are no doubt often present in our churches; but there seems no reverence due to them, nor reason in the precept so understood. 3. Hammond, Doddridge, &c. interpret it of holy angels, who certainly attend our assemblies, and demand respect. See Heb. i. 14; 1 Peter i. 12.

Ver. 14. If a man have long hair.-In the East, the men wear their hair very short, and the women very long. Long hair in the men is a mark of effeminacy. Harmer's Observ. vol. ii. p. 398. Ver. 15. A covering.-Marg. "a veil." Ver. 18. Divisions.-Marg," schisms." Ver. 20. This is not to eat, &c.—Marg. "Yecan