<hi type="bold">29. this I say--</hi>A summing up of the whole, wherein he draws the practical inference from what precedes (<reference osisRef="1Cor.15.50">1Co 15:50</reference>).

<hi type="bold">the time--</hi>the season (so the Greek) of this present dispensation up to the coming of the Lord (<reference osisRef="Rom.13.11">Ro 13:11</reference>). He uses the Greek expression which the Lord used in <reference osisRef="Luke.21.8">Lu 21:8</reference>; <reference osisRef="Mark.13.33">Mr 13:33</reference>.

<hi type="bold">short--</hi>literally, "contracted."

<hi type="bold">it remaineth--</hi>The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, Cyprian and Vulgate support English Version.

<hi type="bold">as though they had none--</hi>We ought to consider nothing as our own in real or permanent possession.

29. this I say-- A summing up of the whole, wherein he draws the practical inference from what precedes (1Co 15:50). the time-- the season (so the Greek) of this present dispensation up to the coming of the Lord (Ro 13:11). He uses the Greek expression which the Lord used in Lu 21:8; Mr 13:33. short-- literally, "contracted." it remaineth-- The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, Cyprian and Vulgate support English Version. as though they had none-- We ought to consider nothing as our own in real or permanent possession.


<hi type="bold">30. they that weep ... wept not--</hi>(Compare <reference osisRef="2Cor.6.10">2Co 6:10</reference>).

<hi type="bold">they that buy ... possessed not--</hi>(Compare <reference osisRef="Isa.24.1">Is 24:1</reference>, 2). Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that "they bought, they sold," &c., as men whose all was in this world (<reference osisRef="Luke.17.28">Lu 17:28</reference>). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (<reference osisRef="Heb.10.34">He 10:34</reference>).

30. they that weep... wept not-- (Compare 2Co 6:10). they that buy... possessed not-- (Compare Is 24:1, 2). Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that "they bought, they sold," &c., as men whose all was in this world (Lu 17:28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (He 10:34).


<hi type="bold">31. not abusing it--</hi>not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much perverting, as using it to the full [Bengel]. We are to use it, "not to take our fill" of its pursuits as our chief aim (compare <reference osisRef="Luke.10.40-Luke.10.42">Lu 10:40-42</reference>). As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires.

<hi type="bold">fashion--</hi>the present fleeting form. Compare <reference osisRef="Ps.39.6">Psa 39:6</reference>, "vain show"; <reference osisRef="Ps.73.20">Psa 73:20</reference>, "a dream"; <reference osisRef="Jas.4.14">Jas 4:14</reference>, "a vapor."

<hi type="bold">passeth away--</hi>not merely shall pass away, but is now actually passing away. The image is drawn from a shifting scene in a play represented on the stage (<reference osisRef="1John.2.17">1Jo 2:17</reference>). Paul inculcates not so much the outward denial of earthly things, as the inward spirit whereby the married and the rich, as well as the unmarried and the poor, would be ready to sacrifice all for Christ's sake.

31. not abusing it-- not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much perverting, as using it to the full [Bengel]. We are to use it, "not to take our fill" of its pursuits as our chief aim (compare Lu 10:40-42). As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires. fashion-- the present fleeting form. Compare Psa 39:6, "vain show"; Psa 73:20, "a dream"; Jas 4:14, "a vapor." passeth away-- not merely shall pass away, but is now actually passing away. The image is drawn from a shifting scene in a play represented on the stage (1Jo 2:17). Paul inculcates not so much the outward denial of earthly things, as the inward spirit whereby the married and the rich, as well as the unmarried and the poor, would be ready to sacrifice all for Christ's sake.


<hi type="bold">32. without carefulness--</hi>I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek).

<hi type="bold">careth--</hi>if he uses aright the advantages of his condition.

32. without carefulness-- I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek). careth-- if he uses aright the advantages of his condition.


<hi type="bold">34. difference also--</hi>Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.

34. difference also-- Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.


<hi type="bold">35. for your own profit--</hi>not to display my apostolic authority.

<hi type="bold">not ... cast a snare upon you--</hi>image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.

<hi type="bold">comely--</hi>befitting under present circumstances.

<hi type="bold">attend upon--</hi>literally, "assiduously wait on"; sitting down to the duty. Compare <reference osisRef="Luke.10.39">Lu 10:39</reference>, Mary; <reference osisRef="Luke.2.37">Lu 2:37</reference>, "Anna ... a widow, who departed not from the temple, but served God with fastings and prayers night and day" (<reference osisRef="1Tim.5.5">1Ti 5:5</reference>).

<hi type="bold">distraction--</hi>the same Greek as "cumbered" (<reference osisRef="Luke.10.40">Lu 10:40</reference>, Martha).

35. for your own profit-- not to display my apostolic authority. not... cast a snare upon you-- image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin. comely-- befitting under present circumstances. attend upon-- literally, "assiduously wait on"; sitting down to the duty. Compare Lu 10:39, Mary; Lu 2:37, "Anna... a widow, who departed not from the temple, but served God with fastings and prayers night and day" (1Ti 5:5). distraction-- the same Greek as "cumbered" (Lu 10:40, Martha).


<hi type="bold">36. behaveth ... uncomely--</hi>is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman.

<hi type="bold">need so require--</hi>if the exigencies of the case require it; namely, regard to the feelings and welfare of his daughter. Opposed to "having no necessity" (<reference osisRef="1Cor.7.37">1Co 7:37</reference>).

<hi type="bold">let them marry--</hi>the daughter and her suitor.

36. behaveth... uncomely-- is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman. need so require-- if the exigencies of the case require it; namely, regard to the feelings and welfare of his daughter. Opposed to "having no necessity" (1Co 7:37). let them marry-- the daughter and her suitor.


<hi type="bold">37. steadfast--</hi>not to be turned from his purpose by the obloquy of the world.

<hi type="bold">having no necessity--</hi>arising from the natural inclinations of the daughter.

<hi type="bold">power over his ... will--</hi>when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish.

<hi type="bold">decreed--</hi>determined.

37. steadfast-- not to be turned from his purpose by the obloquy of the world. having no necessity-- arising from the natural inclinations of the daughter. power over his... will-- when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish. decreed-- determined.


<hi type="bold">38. her--</hi>The oldest manuscripts have "his own virgin daughter."

<hi type="bold">but--</hi>The oldest manuscripts have "and."

38. her-- The oldest manuscripts have "his own virgin daughter." but-- The oldest manuscripts have "and."


<hi type="bold">39. bound by the law--</hi>The oldest manuscripts omit "by the law."

<hi type="bold">only in the Lord--</hi>Let her marry only a Christian (<reference osisRef="2Cor.6.14">2Co 6:14</reference>).

39. bound by the law-- The oldest manuscripts omit "by the law." only in the Lord-- Let her marry only a Christian (2Co 6:14).


<hi type="bold">40. happier--</hi>(<reference osisRef="1Cor.7.1">1Co 7:1</reference>, 28, 34, 35).

<hi type="bold">I think also--</hi>"I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in <reference osisRef="1Cor.7.25">1Co 7:25</reference>, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (<reference osisRef="John.5.39">Joh 5:39</reference>). <chapter eID="1Cor.7"/>

40. happier-- (1Co 7:1, 28, 34, 35). I think also-- "I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in 1Co 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (Joh 5:39).


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="1Cor.8.1-1Cor.8.13">1Co 8:1-13</reference>. On Partaking of Meats Offered to Idols.

1. Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare <reference osisRef="1Cor.7.1">1Co 7:1</reference>) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (<reference osisRef="Num.25.2">Nu 25:2</reference>; <reference osisRef="Ps.106.28">Psa 106:28</reference>). The apostles forbade it in their decree issued from Jerusalem (Ac 15:1-29; 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.

<hi type="bold">we know that we all have knowledge--</hi>The Corinthians doubtless had referred to their "knowledge" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, "We are aware that we all have [speaking generally, and so far as Christian theory goes; for in <reference osisRef="1Cor.8.7">1Co 8:7</reference> he speaks of some who practically have not] this knowledge."

<hi type="bold">Knowledge puffeth up--</hi>when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, <reference osisRef="1Cor.8.4">1Co 8:4</reference>. "As concerning [touching] therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [Bengel], (<reference osisRef="1Cor.10.23">1Co 10:23</reference>; <reference osisRef="Rom.14.15">Ro 14:15</reference>).

<hi type="bold">edifieth--</hi>tends to build up the spiritual temple (<reference osisRef="1Cor.3.9">1Co 3:9</reference>; <reference osisRef="1Cor.6.19">6:19</reference>).

CHAPTER 8 1Co 8:1-13. On Partaking of Meats Offered to Idols. 1. Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Nu 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Ac 15:1-29; 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority. we know that we all have knowledge-- The Corinthians doubtless had referred to their "knowledge" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, "We are aware that we all have [speaking generally, and so far as Christian theory goes; for in 1Co 8:7 he speaks of some who practically have not] this knowledge." Knowledge puffeth up-- when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, 1Co 8:4. "As concerning [touching] therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [Bengel], (1Co 10:23; Ro 14:15). edifieth-- tends to build up the spiritual temple (1Co 3:9; 6:19).


<hi type="bold">2. And--</hi>omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge.

<hi type="bold">knoweth--</hi>The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of "we know" or are aware (<reference osisRef="1Cor.8.1">1Co 8:1</reference>) means.

<hi type="bold">as he ought to know--</hi>experimentally and in the way of "love."

2. And-- omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge. knoweth-- The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of "we know" or are aware (1Co 8:1) means. as he ought to know-- experimentally and in the way of "love."


<hi type="bold">3. love God--</hi>the source of love to our neighbor (<reference osisRef="1John.4.11">1Jo 4:11</reference>, 12, 20; <reference osisRef="1John.5.2">5:2</reference>).

<hi type="bold">the same--</hi>literally, "this man"; he who loves, not he who "thinks that he knows," not having "charity" or love (<reference osisRef="1Cor.8.1">1Co 8:1</reference>, <reference osisRef="2Cor.8.2">2</reference>).

<hi type="bold">is known of him--</hi>is known with the knowledge of approval and is acknowledged by God as His (<reference osisRef="Ps.1.6">Psa 1:6</reference>; <reference osisRef="Gal.4.9">Ga 4:9</reference>; <reference osisRef="2Tim.2.19">2Ti 2:19</reference>). Contrast, "I never knew you" (<reference osisRef="Matt.7.23">Mt 7:23</reference>). To love God is to know God; and he who thus knows God has been first known by God (compare <reference osisRef="1Cor.13.12">1Co 13:12</reference>; <reference osisRef="1Pet.1.2">1Pe 1:2</reference>).

3. love God-- the source of love to our neighbor (1Jo 4:11, 12, 20; 5:2). the same-- literally, "this man"; he who loves, not he who "thinks that he knows," not having "charity" or love (1Co 8:1, 2). is known of him-- is known with the knowledge of approval and is acknowledged by God as His (Psa 1:6; Ga 4:9; 2Ti 2:19). Contrast, "I never knew you" (Mt 7:23). To love God is to know God; and he who thus knows God has been first known by God (compare 1Co 13:12; 1Pe 1:2).


<hi type="bold">4. As concerning, &c.--</hi>resuming the subject begun in <reference osisRef="1Cor.8.1">1Co 8:1</reference>, "As touching," &c.

<hi type="bold">idol is nothing--</hi>has no true being at all, the god it represents is not a living reality. This does not contradict <reference osisRef="1Cor.10.20">1Co 10:20</reference>, which states that they who worship idols, worship devils; for here it is the Gods believed by the worshippers to be represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers.

<hi type="bold">none other God--</hi>The oldest manuscripts omit the word "other"; which gives a clearer sense.

4. As concerning, &c.-- resuming the subject begun in 1Co 8:1, "As touching," &c. idol is nothing-- has no true being at all, the god it represents is not a living reality. This does not contradict 1Co 10:20, which states that they who worship idols, worship devils; for here it is the Gods believed by the worshippers to be represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers. none other God-- The oldest manuscripts omit the word "other"; which gives a clearer sense.


5. "For even supposing there are (exist) gods so called (<reference osisRef="2Thess.2.4">2Th 2:4</reference>), whether in heaven (as the sun, moon, and stars) or in earth (as deified kings, beasts, &c.), as there be (a recognized fact, <reference osisRef="Deut.10.17">De 10:17</reference>; <reference osisRef="Ps.135.5">Psa 135:5</reference>; <reference osisRef="Ps.136.2">136:2</reference>) gods many and lords many." Angels and men in authority are termed gods in Scripture, as exercising a divinely delegated power under God (compare <reference osisRef="Exod.22.9">Ex 22:9</reference>, with <reference osisRef="Exod.22.28">Ex 22:28</reference>; <reference osisRef="Ps.82.1">Psa 82:1</reference>, <reference osisRef="Ps.82.6">6</reference>; <reference osisRef="John.10.34">Joh 10:34</reference>, <reference osisRef="John.10.35">35</reference>).

5. "For even supposing there are (exist) gods so called (2Th 2:4), whether in heaven (as the sun, moon, and stars) or in earth (as deified kings, beasts, &c.), as there be (a recognized fact, De 10:17; Psa 135:5; 136:2) gods many and lords many." Angels and men in authority are termed gods in Scripture, as exercising a divinely delegated power under God (compare Ex 22:9, with Ex 22:28; Psa 82:1, 6; Joh 10:34, 35).


<hi type="bold">6. to us--</hi>believers.

<hi type="bold">of whom--</hi>from whom as Creator all things derive their existence.

<hi type="bold">we in him--</hi>rather, "we for Him," or "unto Him." God the Father is the end for whom and for whose glory believers live. In <reference osisRef="Col.1.16">Col 1:16</reference> all things are said to be created (not only "by" Christ, but also) "for Him" (Christ). So entirely are the Father and Son one (compare <reference osisRef="Rom.11.36">Ro 11:36</reference>; <reference osisRef="Heb.2.10">He 2:10</reference>).

<hi type="bold">one Lord--</hi>contrasted with the "many lords" of heathendom (<reference osisRef="1Cor.8.5">1Co 8:5</reference>).

<hi type="bold">by whom--</hi>(<reference osisRef="John.1.3">Joh 1:3</reference>; <reference osisRef="Heb.1.2">He 1:2</reference>).

<hi type="bold">we by him--</hi>as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (<reference osisRef="Col.1.20">Col 1:20</reference>; <reference osisRef="Rev.21.5">Re 21:5</reference>). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.

6. to us-- believers. of whom-- from whom as Creator all things derive their existence. we in him-- rather, "we for Him," or "unto Him." God the Father is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (Christ). So entirely are the Father and Son one (compare Ro 11:36; He 2:10). one Lord-- contrasted with the "many lords" of heathendom (1Co 8:5). by whom-- (Joh 1:3; He 1:2). we by him-- as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col 1:20; Re 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.


<hi type="bold">7. Howbeit--</hi>Though to us who "have knowledge" (<reference osisRef="1Cor.8.1">1Co 8:1</reference>, <reference osisRef="1Cor.8.4-1Cor.8.6">4-6</reference>) all meats are indifferent, yet "this knowledge is not in all" in the same degree as we have it. Paul had admitted to the Corinthians that "we all have knowledge" (<reference osisRef="1Cor.8.1">1Co 8:1</reference>), that is, so far as Christian theory goes; but practically some have it not in the same degree.

<hi type="bold">with conscience--</hi>an ancient reading; but other very old manuscripts read "association" or "habit." In either reading the meaning is: Some Gentile Christians, whether from old association of ideas or misdirected conscience, when they ate such meats, ate them with some feeling as if the idol were something real (<reference osisRef="1Cor.8.4">1Co 8:4</reference>), and had changed the meats by the fact of the consecration into something either holy or else polluted.

<hi type="bold">unto this hour--</hi>after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian "knowledge."

<hi type="bold">their conscience ... is defiled--</hi>by their eating it "as a thing offered to idols." If they ate it unconscious at the time that it had been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, namely, that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience (compare <reference osisRef="Rom.14.15-Rom.14.23">Ro 14:15-23</reference>). It was on the ground of Christian expediency, not to cause a stumbling-block to "weak" brethren, that the Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed (<reference osisRef="Acts.15.1-Acts.15.29">Ac 15:1-29</reference>). Hence he here vindicates it against the Corinthian asserters of an inexpedient liberty.

7. Howbeit-- Though to us who "have knowledge" (1Co 8:1, 4-6) all meats are indifferent, yet "this knowledge is not in all" in the same degree as we have it. Paul had admitted to the Corinthians that "we all have knowledge" (1Co 8:1), that is, so far as Christian theory goes; but practically some have it not in the same degree. with conscience-- an ancient reading; but other very old manuscripts read "association" or "habit." In either reading the meaning is: Some Gentile Christians, whether from old association of ideas or misdirected conscience, when they ate such meats, ate them with some feeling as if the idol were something real (1Co 8:4), and had changed the meats by the fact of the consecration into something either holy or else polluted. unto this hour-- after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian "knowledge." their conscience... is defiled-- by their eating it "as a thing offered to idols." If they ate it unconscious at the time that it had been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, namely, that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience (compare Ro 14:15-23). It was on the ground of Christian expediency, not to cause a stumbling-block to "weak" brethren, that the Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed (Ac 15:1-29). Hence he here vindicates it against the Corinthian asserters of an inexpedient liberty.


8. Other old manuscripts read, "Neither if we do not eat, are we the better: neither if we eat are we the worse": the language of the eaters who justified their eating thus [Lachmann]. In English Version Paul admits that "meat neither presents [so the Greek for 'commendeth'] us as commended nor as disapproved before God": it does not affect our standing before God (<reference osisRef="Rom.14.6">Ro 14:6</reference>).

8. Other old manuscripts read, "Neither if we do not eat, are we the better: neither if we eat are we the worse": the language of the eaters who justified their eating thus [Lachmann]. In English Version Paul admits that "meat neither presents [so the Greek for 'commendeth'] us as commended nor as disapproved before God": it does not affect our standing before God (Ro 14:6).


<hi type="bold">9. this liberty of yours--</hi>the watchword for lax Corinthians. The very indifference of meats, which I concede, is the reason why ye should "take heed" not to tempt weak brethren to act against their conscience (which constitutes sin, <reference osisRef="Rom.14.22">Ro 14:22</reference>, <reference osisRef="Rom.14.23">23</reference>).

9. this liberty of yours-- the watchword for lax Corinthians. The very indifference of meats, which I concede, is the reason why ye should "take heed" not to tempt weak brethren to act against their conscience (which constitutes sin, Ro 14:22, 23).


<hi type="bold">10. if any man--</hi>being weak.

<hi type="bold">which hast knowledge--</hi>The very knowledge which thou pridest thyself on (<reference osisRef="1Cor.8.1">1Co 8:1</reference>), will lead the weak after thy example to do that against his conscience, which thou doest without any scruple of conscience; namely, to eat meats offered to idols.

<hi type="bold">conscience of him which is weak--</hi>rather, "His conscience, seeing he is weak" [Alford and others].

<hi type="bold">emboldened--</hi>literally, "built up." You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience.

10. if any man-- being weak. which hast knowledge-- The very knowledge which thou pridest thyself on (1Co 8:1), will lead the weak after thy example to do that against his conscience, which thou doest without any scruple of conscience; namely, to eat meats offered to idols. conscience of him which is weak-- rather, "His conscience, seeing he is weak" [Alford and others]. emboldened-- literally, "built up." You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience.


<hi type="bold">11. shall ... perish--</hi>The oldest manuscripts read "perisheth." A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [Bengel] (<reference osisRef="Rom.14.23">Ro 14:23</reference>).

<hi type="bold">for whom Christ died--</hi>and for whose sake we too ought to be willing to die (<reference osisRef="1John.3.16">1Jo 3:16</reference>). And yet professing Christians at Corinth virtually tempted their brethren to their damnation, so far were they from sacrificing aught for their salvation. Note here, that it is no argument against the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man: the character of God as at once just and loving is vindicated even in the case of the lost for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shall be the most awful ingredient in their cup that they might have been saved but would not: Christ died to redeem even them.

11. shall... perish-- The oldest manuscripts read "perisheth." A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [Bengel] (Ro 14:23). for whom Christ died-- and for whose sake we too ought to be willing to die (1Jo 3:16). And yet professing Christians at Corinth virtually tempted their brethren to their damnation, so far were they from sacrificing aught for their salvation. Note here, that it is no argument against the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man: the character of God as at once just and loving is vindicated even in the case of the lost for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shall be the most awful ingredient in their cup that they might have been saved but would not: Christ died to redeem even them.


<hi type="bold">12. wound their weak conscience--</hi>literally, "smite their conscience, being (as yet) in a weak state." It aggravates the cruelty of the act that it is committed on the weak, just as if one were to strike an invalid.

<hi type="bold">against Christ--</hi>on account of the sympathy between Christ and His members (<reference osisRef="Matt.25.40">Mt 25:40</reference>; <reference osisRef="Acts.9.4">Ac 9:4</reference>, <reference osisRef="Acts.9.5">5</reference>).

12. wound their weak conscience-- literally, "smite their conscience, being (as yet) in a weak state." It aggravates the cruelty of the act that it is committed on the weak, just as if one were to strike an invalid. against Christ-- on account of the sympathy between Christ and His members (Mt 25:40; Ac 9:4, 5).


<hi type="bold">13. meat--</hi>Old English for "food" in general.

<hi type="bold">make ... to offend--</hi>Greek, "is a stumbling-block to."

<hi type="bold">no flesh--</hi>In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother. <chapter eID="1Cor.8"/>

13. meat-- Old English for "food" in general. make... to offend-- Greek, "is a stumbling-block to." no flesh-- In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother.


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="1Cor.9.1-1Cor.9.27">1Co 9:1-27</reference>. He Confirms His Teaching as to Not Putting a Stumbling-block in a Brother's Way (<reference osisRef="1Cor.8.13">1Co 8:13</reference>) BY His Own Example in Not Using His Undoubted Rights as an Apostle, so as to Win Men to Christ.

<hi type="bold">1. Am I not an apostle? am I not free?--</hi>The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to <reference osisRef="1Cor.8.9">1Co 8:9</reference>, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty.

<hi type="bold">have I not seen Jesus--</hi>corporeally, not in a mere vision: compare <reference osisRef="1Cor.15.8">1Co 15:8</reference>, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In <reference osisRef="Acts.9.7">Ac 9:7</reference>, <reference osisRef="Acts.9.17">17</reference> the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (<reference osisRef="Acts.22.17">Ac 22:17</reference>) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (<reference osisRef="Acts.1.22">Ac 1:22</reference>). The best manuscripts omit "Christ."

<hi type="bold">ye my work in the Lord--</hi>Your conversion is His workmanship (<reference osisRef="Eph.2.10">Ep 2:10</reference>) through my instrumentality: the "seal of mine apostleship" (<reference osisRef="1Cor.9.2">1Co 9:2</reference>).

CHAPTER 9 1Co 9:1-27. He Confirms His Teaching as to Not Putting a Stumbling-block in a Brother's Way (1Co 8:13) BY His Own Example in Not Using His Undoubted Rights as an Apostle, so as to Win Men to Christ. 1. Am I not an apostle? am I not free?-- The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 8:9, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty. have I not seen Jesus-- corporeally, not in a mere vision: compare 1Co 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Ac 9:7, 17 the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (Ac 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Ac 1:22). The best manuscripts omit "Christ." ye my work in the Lord-- Your conversion is His workmanship (Ep 2:10) through my instrumentality: the "seal of mine apostleship" (1Co 9:2).


<hi type="bold">2. yet doubtless--</hi>yet at least I am such to you.

<hi type="bold">seal of mine apostleship--</hi>Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," <reference osisRef="Rom.15.18">Ro 15:18</reference>, <reference osisRef="Rom.15.19">19</reference>; <reference osisRef="2Cor.12.12">2Co 12:12</reference>), and your gifts conferred by me (<reference osisRef="1Cor.1.7">1Co 1:7</reference>), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (<reference osisRef="John.3.33">Joh 3:33</reference>; <reference osisRef="Rom.4.11">Ro 4:11</reference>).

2. yet doubtless-- yet at least I am such to you. seal of mine apostleship-- Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Ro 15:18, 19; 2Co 12:12), and your gifts conferred by me (1Co 1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Joh 3:33; Ro 4:11).


<hi type="bold">3. to them that ... examine me--</hi>that is, who call in question mine apostleship.

<hi type="bold">is this--</hi>namely, that you are the seal of mine apostleship.

3. to them that... examine me-- that is, who call in question mine apostleship. is this-- namely, that you are the seal of mine apostleship.


<hi type="bold">4. Have we not power--</hi>Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (<reference osisRef="1Cor.8.9">1Co 8:9</reference>). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c.

<hi type="bold">eat and drink--</hi>without laboring with our hands (<reference osisRef="1Cor.9.11">1Co 9:11</reference>, 13, 14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (<reference osisRef="2Cor.12.13-2Cor.12.16">2Co 12:13-16</reference>).

4. Have we not power-- Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Co 8:9). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c. eat and drink-- without laboring with our hands (1Co 9:11, 13, 14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2Co 12:13-16).


<hi type="bold">5. lead about a sister, a wife--</hi>that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (<reference osisRef="1Cor.7.26">1Co 7:26</reference>, 32, 35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (<reference osisRef="1Cor.8.9">1Co 8:9</reference>, Margin; <reference osisRef="1Cor.8.10-1Cor.8.13">1Co 8:10-13</reference>).

<hi type="bold">as other apostles--</hi>implying that some of them had availed themselves of the power which they all had, of marrying. We know from <reference osisRef="Matt.8.14">Mt 8:14</reference>, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. Clement of Alexandria [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare Eusebius [Eccleiastical History, 3.30].

<hi type="bold">brethren of the Lord--</hi>held in especial esteem on account of their relationship to Jesus (<reference osisRef="Acts.1.14">Ac 1:14</reference>; <reference osisRef="Gal.1.9">Ga 1:9</reference>). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford makes them literally brothers of Jesus by Joseph and Mary.

<hi type="bold">Cephas--</hi>probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (<reference osisRef="1Cor.1.12">1Co 1:12</reference>; <reference osisRef="1Cor.3.22">3:22</reference>).

5. lead about a sister, a wife-- that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (1Co 7:26, 32, 35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (1Co 8:9, Margin; 1Co 8:10-13). as other apostles-- implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mt 8:14, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. Clement of Alexandria [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare Eusebius [Eccleiastical History, 3.30]. brethren of the Lord-- held in especial esteem on account of their relationship to Jesus (Ac 1:14; Ga 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford makes them literally brothers of Jesus by Joseph and Mary. Cephas-- probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (1Co 1:12; 3:22).


<hi type="bold">6. Barnabas--</hi>long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (<reference osisRef="Acts.18.3">Ac 18:3</reference>; <reference osisRef="Acts.20.34">20:34</reference>; <reference osisRef="1Thess.2.9">1Th 2:9</reference>; <reference osisRef="2Thess.3.8">2Th 3:8</reference>).

6. Barnabas-- long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (Ac 18:3; 20:34; 1Th 2:9; 2Th 3:8).


7. The minister is spiritually a soldier (<reference osisRef="2Tim.2.3">2Ti 2:3</reference>), a vine-dresser (<reference osisRef="1Cor.3.6-1Cor.3.8">1Co 3:6-8</reference>; <reference osisRef="Song.1.6">So 1:6</reference>), and a shepherd (<reference osisRef="1Pet.5.2">1Pe 5:2</reference>, <reference osisRef="1Pet.5.4">4</reference>).

<hi type="bold">of the fruit--</hi>The oldest manuscripts omit "of."

7. The minister is spiritually a soldier (2Ti 2:3), a vine-dresser (1Co 3:6-8; So 1:6), and a shepherd (1Pe 5:2, 4). of the fruit-- The oldest manuscripts omit "of."


<hi type="bold">8. as a man--</hi>I speak thus not merely according to human judgment, but with the sanction of the divine law also.

8. as a man-- I speak thus not merely according to human judgment, but with the sanction of the divine law also.


<hi type="bold">9. ox ... treadeth ... corn--</hi>(<reference osisRef="Deut.25.4">De 25:4</reference>). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare <reference osisRef="Mic.4.13">Mi 4:13</reference>).

<hi type="bold">Doth God ... care for oxen?--</hi>rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (<reference osisRef="Ps.36.6">Psa 36:6</reference>; <reference osisRef="Matt.10.29">Mt 10:29</reference>), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.

9. ox... treadeth... corn-- (De 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Mi 4:13). Doth God... care for oxen?-- rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Psa 36:6; Mt 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.


<hi type="bold">10. altogether--</hi>Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, "mainly" or "especially," instead of altogether.

<hi type="bold">that--</hi>"meaning that" [Alford]; literally, "because."

<hi type="bold">should plough--</hi>ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration.

<hi type="bold">he that thresheth in hope should be partaker of his hope--</hi>The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare <reference osisRef="1Cor.3.6">1Co 3:6</reference>, <reference osisRef="1Cor.3.9">9</reference>); "he that thresheth," the minister who tends a church already planted.

10. altogether-- Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, "mainly" or "especially," instead of altogether. that-- "meaning that" [Alford]; literally, "because." should plough-- ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration. he that thresheth in hope should be partaker of his hope-- The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare 1Co 3:6, 9); "he that thresheth," the minister who tends a church already planted.


<hi type="bold">11. we ... we--</hi>emphatical in the Greek. We, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").

11. we... we-- emphatical in the Greek. We, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").


<hi type="bold">12. others--</hi>whether true apostles (<reference osisRef="1Cor.9.5">1Co 9:5</reference>) or false ones (<reference osisRef="2Cor.11.20">2Co 11:20</reference>).

<hi type="bold">we rather--</hi>considering our greater labors for you (<reference osisRef="2Cor.11.23">2Co 11:23</reference>).

<hi type="bold">suffer all things--</hi>without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in <reference osisRef="1Cor.13.7">1Co 13:7</reference>.

<hi type="bold">lest we ... hinder ... gospel--</hi>not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (<reference osisRef="2Tim.2.4">2Ti 2:4</reference>).

12. others-- whether true apostles (1Co 9:5) or false ones (2Co 11:20). we rather-- considering our greater labors for you (2Co 11:23). suffer all things-- without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in 1Co 13:7. lest we... hinder... gospel-- not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (2Ti 2:4).


<hi type="bold">13. minister about holy things--</hi>the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices.

<hi type="bold">partakers with the altar--</hi>a part of the victims going to the service of the altar, and the rest being shared by the priests (<reference osisRef="Lev.7.6">Le 7:6</reference>; <reference osisRef="Num.18.6">Nu 18:6</reference>, &c.; <reference osisRef="Deut.18.1">De 18:1</reference>, &c.).

13. minister about holy things-- the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices. partakers with the altar-- a part of the victims going to the service of the altar, and the rest being shared by the priests (Le 7:6; Nu 18:6, &c.; De 18:1, &c.).


<hi type="bold">14. Even so--</hi>The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6].

<hi type="bold">preach ... gospel--</hi>plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (<reference osisRef="1Cor.9.13">1Co 9:13</reference>). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to <reference osisRef="1Cor.9.13">1Co 9:13</reference>. Note the same Lord Christ "ordains" the ordinances in the Old and in the New Testaments (<reference osisRef="Matt.10.10">Mt 10:10</reference>; <reference osisRef="Luke.10.7">Lu 10:7</reference>).

14. Even so-- The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6]. preach... gospel-- plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co 9:13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1Co 9:13. Note the same Lord Christ "ordains" the ordinances in the Old and in the New Testaments (Mt 10:10; Lu 10:7).


15. Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support.

<hi type="bold">I have used none of these things--</hi>none of these "powers" or rights which I might have used (<reference osisRef="1Cor.9.4-1Cor.6.12">1Co 9:4-6, 12</reference>).

<hi type="bold">neither--</hi>rather, "Yet I have not written."

<hi type="bold">so done unto me--</hi>literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (<reference osisRef="1Cor.9.7">1Co 9:7</reference>, <reference osisRef="1Cor.10.13">10, 13</reference>).

<hi type="bold">make my glorying void--</hi>deprive me of my privilege of preaching the Gospel without remuneration (<reference osisRef="2Cor.11.7-2Cor.11.10">2Co 11:7-10</reference>). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (<reference osisRef="2Cor.12.17">2Co 12:17</reference>, <reference osisRef="2Cor.12.18">18</reference>), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (<reference osisRef="Gen.14.22">Ge 14:22</reference>, <reference osisRef="Gen.14.23">23</reference>).

15. Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support. I have used none of these things-- none of these "powers" or rights which I might have used (1Co 9:4-6, 12). neither-- rather, "Yet I have not written." so done unto me-- literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Co 9:7, 10, 13). make my glorying void-- deprive me of my privilege of preaching the Gospel without remuneration (2Co 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2Co 12:17, 18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Ge 14:22, 23).


<hi type="bold">16. though I preach ... I have nothing to glory of--</hi>that is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare <reference osisRef="Jer.20.9">Jr 20:9</reference>, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching without charge (<reference osisRef="1Cor.9.18">1Co 9:18</reference>): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.

16. though I preach... I have nothing to glory of-- that is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare Jr 20:9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching without charge (1Co 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.


17. Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (<reference osisRef="Acts.9.15">Ac 9:15</reference>; <reference osisRef="Acts.22.15">22:15</reference>; <reference osisRef="Acts.26.16">26:16</reference>); not of my own natural will, but by the constraining grace of God; (<reference osisRef="Rom.9.16">Ro 9:16</reference>; <reference osisRef="1Tim.1.13-1Tim.1.16">1Ti 1:13-16</reference>), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to do," <reference osisRef="Luke.17.10">Lu 17:10</reference>, but incur the "woe," <reference osisRef="1Cor.9.16">1Co 9:16</reference>, if I fail in it).

17. Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (Ac 9:15; 22:15; 26:16); not of my own natural will, but by the constraining grace of God; (Ro 9:16; 1Ti 1:13-16), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to do," Lu 17:10, but incur the "woe," 1Co 9:16, if I fail in it).


<hi type="bold">18. What is my reward?--</hi>The answer is in <reference osisRef="1Cor.9.19">1Co 9:19</reference>; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more."

<hi type="bold">of Christ--</hi>The oldest manuscripts and versions omit these words.

<hi type="bold">abuse--</hi>rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (<reference osisRef="1Cor.9.19">1Co 9:19</reference>). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.

18. What is my reward?-- The answer is in 1Co 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more." of Christ-- The oldest manuscripts and versions omit these words. abuse-- rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Co 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.


<hi type="bold">19. free from all men--</hi>that is, from the power of all men.

<hi type="bold">gain the more--</hi>that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (<reference osisRef="1Thess.2.19">1Th 2:19</reference>, 20); he therefore repeats it frequently (<reference osisRef="1Cor.9.20-1Cor.9.22">1Co 9:20-22</reference>).

19. free from all men-- that is, from the power of all men. gain the more-- that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19, 20); he therefore repeats it frequently (1Co 9:20-22).


<hi type="bold">20. I became as a Jew--</hi>in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare <reference osisRef="Acts.16.3">Ac 16:3</reference>; <reference osisRef="Acts.21.20-Acts.21.26">21:20-26</reference>); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness.

<hi type="bold">to them that are under the law, as under the law--</hi>in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."

20. I became as a Jew-- in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Ac 16:3; 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness. to them that are under the law, as under the law-- in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."


<hi type="bold">21. To them ... without law--</hi>that is, without revealed law: the heathen (compare <reference osisRef="Rom.2.12">Ro 2:12</reference> with <reference osisRef="1Cor.9.15">1Co 9:15</reference>).

<hi type="bold">as without law--</hi>not urging on them the ceremonies and "works of the law," but "the hearing of faith" (<reference osisRef="Gal.3.2">Ga 3:2</reference>). Also discoursing in their own manner, as at Athens, with arguments from their own poets (<reference osisRef="Acts.17.28">Ac 17:28</reference>).

<hi type="bold">being not without law to God--</hi>"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in <reference osisRef="1Cor.9.20">1Co 9:20</reference>) to Christ"; but uses the milder term, "in ... law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (<reference osisRef="Gal.3.13">Ga 3:13</reference>, <reference osisRef="Gal.3.24">24</reference>), but to Him, as the members to the Head (<reference osisRef="1Cor.7.22">1Co 7:22</reference>; <reference osisRef="Rom.8.1-Rom.8.4">Ro 8:1-4</reference>; <reference osisRef="1Pet.2.16">1Pe 2:16</reference>). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), <reference osisRef="Rom.7.4-Rom.7.6">Ro 7:4-6</reference>. To Christ, as man's Head, the Father has properly delegated His authority (<reference osisRef="John.5.22">Joh 5:22</reference>, <reference osisRef="John.5.27">27</reference>); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (<reference osisRef="Gal.6.2">Ga 6:2</reference>; compare <reference osisRef="Gal.5.13">Ga 5:13</reference>).

21. To them... without law-- that is, without revealed law: the heathen (compare Ro 2:12 with 1Co 9:15). as without law-- not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Ga 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Ac 17:28). being not without law to God-- "While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in 1Co 9:20) to Christ"; but uses the milder term, "in... law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Ga 3:13, 24), but to Him, as the members to the Head (1Co 7:22; Ro 8:1-4; 1Pe 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Ro 7:4-6. To Christ, as man's Head, the Father has properly delegated His authority (Joh 5:22, 27); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (Ga 6:2; compare Ga 5:13).


<hi type="bold">22. gain the weak--</hi>that is, establish, instead of being a stumbling-block to inexperienced Christians (<reference osisRef="1Cor.8.7">1Co 8:7</reference>) <reference osisRef="Rom.14.1">Ro 14:1</reference>, "Weak in the faith." Alford thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (<reference osisRef="Rom.5.6">Ro 5:6</reference>). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.

<hi type="bold">by all means ... some--</hi>The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

22. gain the weak-- that is, establish, instead of being a stumbling-block to inexperienced Christians (1Co 8:7) Ro 14:1, "Weak in the faith." Alford thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Ro 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won. by all means... some-- The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.


<hi type="bold">23. partaker thereof--</hi>Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.

23. partaker thereof-- Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.


<hi type="bold">24. Know ye not--</hi>The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness.

<hi type="bold">in a race--</hi>Greek, "in a race course."

<hi type="bold">all ... one--</hi>Although we knew that one alone could be saved, still it Would be well worth our while to run [Bengel]. Even in the Christian race not "all" who enter on the race win (<reference osisRef="1Cor.10.1-1Cor.10.5">1Co 10:1-5</reference>).

<hi type="bold">So run, that ye may obtain--</hi>said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (<reference osisRef="2Tim.2.5">2Ti 2:5</reference>; compare <reference osisRef="1Tim.4.7">1Ti 4:7</reference>, <reference osisRef="1Tim.4.8">8</reference>). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (<reference osisRef="1Cor.9.25">1Co 9:25</reference>). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (<reference osisRef="Matt.10.22">Mt 10:22</reference>; <reference osisRef="Matt.24.13">24:13</reference>; <reference osisRef="Rev.2.10">Re 2:10</reference>). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.

24. Know ye not-- The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness. in a race-- Greek, "in a race course." all... one-- Although we knew that one alone could be saved, still it Would be well worth our while to run [Bengel]. Even in the Christian race not "all" who enter on the race win (1Co 10:1-5). So run, that ye may obtain-- said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (2Ti 2:5; compare 1Ti 4:7, 8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; 24:13; Re 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.


<hi type="bold">25. striveth--</hi>in wrestling: a still more severe contest than the foot race.

<hi type="bold">is temperate--</hi>So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (<reference osisRef="1Cor.9.18">1Co 9:18</reference>, <reference osisRef="1Cor.9.19">19</reference>).

<hi type="bold">corruptible--</hi>soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.

<hi type="bold">incorruptible--</hi>(<reference osisRef="1Pet.1.4">1Pe 1:4</reference>; <reference osisRef="1Cor.5.4">5:4</reference>; <reference osisRef="Rev.2.10">Re 2:10</reference>). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.

25. striveth-- in wrestling: a still more severe contest than the foot race. is temperate-- So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18, 19). corruptible-- soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium. incorruptible-- (1Pe 1:4; 5:4; Re 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.


<hi type="bold">26. I--</hi>Paul returns to his main subject, his own self-denial, and his motive in it.

<hi type="bold">run, not as uncertainly--</hi>not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (<reference osisRef="Heb.12.1">He 12:1</reference>, <reference osisRef="2Cor.12.2">2</reference>), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [Bengel].

<hi type="bold">not as one that beateth the air--</hi>instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare <reference osisRef="1Cor.14.9">1Co 14:9</reference>), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.

26. I-- Paul returns to his main subject, his own self-denial, and his motive in it. run, not as uncertainly-- not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (He 12:1, 2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [Bengel]. not as one that beateth the air-- instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1Co 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.


<hi type="bold">27. keep under--</hi>literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," <reference osisRef="Rom.8.13">Ro 8:13</reference>; also <reference osisRef="1Pet.2.11">1Pe 2:11</reference>. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work.

<hi type="bold">my body--</hi>the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [Estius] (<reference osisRef="Gal.5.17">Ga 5:17</reference>). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (<reference osisRef="Col.2.23">Col 2:23</reference>). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master.

<hi type="bold">bring it into subjection--</hi>or bondage, as a slave or servant led away captive; so the Greek.

<hi type="bold">preached--</hi>literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.

<hi type="bold">a castaway--</hi>failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," <reference osisRef="Jer.6.30">Jr 6:30</reference>; <reference osisRef="2Cor.13.6">2Co 13:6</reference>. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty. <chapter eID="1Cor.9"/>

27. keep under-- literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Ro 8:13; also 1Pe 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work. my body-- the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [Estius] (Ga 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master. bring it into subjection-- or bondage, as a slave or servant led away captive; so the Greek. preached-- literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games. a castaway-- failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jr 6:30; 2Co 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="1Cor.10.1-1Cor.10.33">1Co 10:1-33</reference>. Danger of Fellowship with Idolatry Illustrated in the History of Israel: Such Fellowship Incompatible with Fellowship in the Lord's Supper. Even Lawful Things Are to Be Forborne, so as Not to Hurt Weak Brethren.

<hi type="bold">1. Moreover--</hi>The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.

<hi type="bold">ignorant--</hi>with all your boasted "knowledge."

<hi type="bold">our fathers--</hi>The Jewish Church stands in the relation of parent to the Christian Church.

<hi type="bold">all--</hi>Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (<reference osisRef="Ps.105.37">Psa 105:37</reference>) [Bengel]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (<reference osisRef="1Cor.10.1-1Cor.10.4">1Co 10:1-4</reference>). Five times, correspondingly, they sinned (<reference osisRef="1Cor.10.6-1Cor.10.10">1Co 10:6-10</reference>). In contrast to the "all" stands "many (rather, 'the most') of them" (<reference osisRef="1Cor.10.5">1Co 10:5</reference>). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (<reference osisRef="1Cor.9.24">1Co 9:24</reference>), "They which run in a race, run all, but one receiveth the prize."

<hi type="bold">under the cloud--</hi>were continually under the defense of the pillar of cloud, the symbol of the divine presence (<reference osisRef="Exod.13.21">Ex 13:21</reference>, <reference osisRef="Exod.13.22">22</reference>; <reference osisRef="Ps.105.39">Psa 105:39</reference>; compare <reference osisRef="Isa.4.5">Is 4:5</reference>).

<hi type="bold">passed through the sea--</hi>by God's miraculous interposition for them (<reference osisRef="Exod.14.29">Ex 14:29</reference>).

CHAPTER 10 1Co 10:1-33. Danger of Fellowship with Idolatry Illustrated in the History of Israel: Such Fellowship Incompatible with Fellowship in the Lord's Supper. Even Lawful Things Are to Be Forborne, so as Not to Hurt Weak Brethren. 1. Moreover-- The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it. ignorant-- with all your boasted "knowledge." our fathers-- The Jewish Church stands in the relation of parent to the Christian Church. all-- Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Psa 105:37) [Bengel]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (1Co 10:1-4). Five times, correspondingly, they sinned (1Co 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (1Co 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Co 9:24), "They which run in a race, run all, but one receiveth the prize." under the cloud-- were continually under the defense of the pillar of cloud, the symbol of the divine presence (Ex 13:21, 22; Psa 105:39; compare Is 4:5). passed through the sea-- by God's miraculous interposition for them (Ex 14:29).


<hi type="bold">2. And--</hi>"And so" [Bengel].

<hi type="bold">baptized unto Moses--</hi>the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (<reference osisRef="John.1.17">Joh 1:17</reference>; <reference osisRef="Heb.3.5">He 3:5</reference>, <reference osisRef="Heb.3.6">6</reference>). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (<reference osisRef="Exod.14.31">Ex 14:31</reference>). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (<reference osisRef="John.3.5">Joh 3:5</reference>; <reference osisRef="Acts.10.44-Acts.10.47">Ac 10:44-47</reference>). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.

2. And-- "And so" [Bengel]. baptized unto Moses-- the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh 1:17; He 3:5, 6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (Ex 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (Joh 3:5; Ac 10:44-47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.


<hi type="bold">3. same spiritual meat--</hi>As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare <reference osisRef="1Cor.10.17">1Co 10:17</reference>). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [Grotius and Alford] <reference osisRef="Gal.4.29">Ga 4:29</reference>, "born after the Spirit," that is, supernaturally. <reference osisRef="Ps.78.24">Psa 78:24</reference>, "corn of heaven" (<reference osisRef="Ps.105.40">Psa 105:40</reference>). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (<reference osisRef="John.6.32">Joh 6:32</reference>). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare <reference osisRef="Heb.4.2">He 4:2</reference>).

3. same spiritual meat-- As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Co 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [Grotius and Alford] Ga 4:29, "born after the Spirit," that is, supernaturally. Psa 78:24, "corn of heaven" (Psa 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Joh 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare He 4:2).


<hi type="bold">4. drink--</hi>(<reference osisRef="Exod.17.6">Ex 17:6</reference>). In <reference osisRef="Num.20.8">Nu 20:8</reference>, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called.

<hi type="bold">spiritual Rock that followed them--</hi>rather, "accompanied them." Not the literal rock (or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on <reference osisRef="Num.20.2">Nu 20:2</reference>) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare <reference osisRef="Deut.9.21">De 9:21</reference>). But Christ, the "Spiritual Rock" (<reference osisRef="Ps.78.20">Psa 78:20</reference>, <reference osisRef="Ps.78.35">35</reference>; <reference osisRef="Deut.32.4">De 32:4</reference>, <reference osisRef="Deut.15.18">15, 18</reference>, 30, 31, 37; <reference osisRef="Isa.28.16">Is 28:16</reference>; <reference osisRef="1Pet.2.6">1Pe 2:6</reference>), accompanied them (<reference osisRef="Exod.33.15">Ex 33:15</reference>). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (<reference osisRef="Exod.14.19">Ex 14:19</reference>). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (<reference osisRef="Exod.15.24">Ex 15:24</reference>, <reference osisRef="Exod.15.25">25</reference>; <reference osisRef="Exod.17.6">17:6</reference>; <reference osisRef="Num.20.8">Nu 20:8</reference>); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare <reference osisRef="John.4.13">Joh 4:13</reference>, <reference osisRef="John.4.14">14</reference>; see on <reference osisRef="1Cor.10.3">1Co 10:3</reference>).

4. drink-- (Ex 17:6). In Nu 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called. spiritual Rock that followed them-- rather, "accompanied them." Not the literal rock (or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on Nu 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare De 9:21). But Christ, the "Spiritual Rock" (Psa 78:20, 35; De 32:4, 15, 18, 30, 31, 37; Is 28:16; 1Pe 2:6), accompanied them (Ex 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (Ex 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Ex 15:24, 25; 17:6; Nu 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13, 14; see on 1Co 10:3).


<hi type="bold">5. But--</hi>though they had so many tokens of God's presence.

<hi type="bold">many of them--</hi>rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.

<hi type="bold">not--</hi>in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c.

<hi type="bold">God--</hi>whose judgment alone is valid.

<hi type="bold">for--</hi>the event showed, they had not pleased God.

<hi type="bold">overthrown--</hi>literally, "strewn in heaps."

<hi type="bold">in the wilderness--</hi>far from the land of promise.

5. But-- though they had so many tokens of God's presence. many of them-- rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation. not-- in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c. God-- whose judgment alone is valid. for-- the event showed, they had not pleased God. overthrown-- literally, "strewn in heaps." in the wilderness-- far from the land of promise.


<hi type="bold">6. were--</hi>Greek, "came to pass as."

<hi type="bold">our examples--</hi>samples to us of what will befall us, if we also with all our privileges walk carelessly.

<hi type="bold">lust--</hi>the fountain of all the four other offenses enumerated, and therefore put first (<reference osisRef="Jas.1.14">Jas 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>; compare <reference osisRef="Ps.106.14">Psa 106:14</reference>). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (<reference osisRef="Num.11.4">Nu 11:4</reference>, <reference osisRef="Num.33.34">33, 34</reference>). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.

6. were-- Greek, "came to pass as." our examples-- samples to us of what will befall us, if we also with all our privileges walk carelessly. lust-- the fountain of all the four other offenses enumerated, and therefore put first (Jas 1:14, 15; compare Psa 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (Nu 11:4, 33, 34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.


<hi type="bold">7. idolaters--</hi>A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (<reference osisRef="1Cor.8.10">1Co 8:10</reference>, <reference osisRef="1Cor.8.11">11</reference>; <reference osisRef="1Cor.10.14">10:14</reference>, 20, 21; <reference osisRef="Exod.32.6">Ex 32:6</reference>). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at <reference osisRef="1Cor.10.16">1Co 10:16</reference>.

<hi type="bold">some--</hi>The multitude follow the lead of some bad men.

<hi type="bold">play--</hi>with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," <reference osisRef="Acts.7.41">Ac 7:41</reference>).

7. idolaters-- A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (1Co 8:10, 11; 10:14, 20, 21; Ex 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at 1Co 10:16. some-- The multitude follow the lead of some bad men. play-- with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Ac 7:41).