Qualifications of those who 1. CORINTHIANS. rate in all things. Now they do it to obtain a corruptible crown; but we 9 an incorruptible. 26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: q2 Tim. 4.8 James 1. 12. 1 Pet. 1.4.& 5.4. Rev 2. 10. & 3.11 --r 2 Tim. 2.5. obtain. Be as much in earnest to get to heaven as the others are to gain their prize: and, although only one of them can win, all of you may obtain. 25. Is temperate in all things.] All those who contended in these exercises, went through a long state and series of painful preparations. To this exact discipline Epictetus refers, cap. 35. Θελεις Ολυμπία νικησαι ; Δει σ' ευτάκτειν, αναγ. κοτροφειν, απέχεσθαι πεμμάτων, γυμνάζεσθαι προς ανάγκην εν ωρα τεταγμένη, εν καυμάτι, εν ψύχει με ψυχουν πινειν, μη οι νον, ως έτυχεν απλώς ως ιατρο, παραδεδώκεται σε αυτόν το επισάτη είτα εις τον αγώνα παρερχεσθαι κ. τ. λ. “Do you wish to gain the prize at the Olympic games -Consider the requisite preparations, and the consequences: You must observe a strict regimen; must live on food which you dislike; you must abstain from all delicacies; inust exercise yourself at the necessary and prescribed times both in heat and in cold; you inust drink nothing cooling; take no wine as formerly in a word, you must put yourself under the directions of a pugilist, as you would under those of a physician; and afterward enter the lists. Here you may get your arm broken, your foot put out of joint, be obliged to swallow mouthfuls of dust, to receive many stripes; and, after all, be conquered." Thus we find, that these suffered much hardships m order to conquer; and yet were uncertain of the victory. Horace speaks of it in nearly the same way Qui studet optatam cursu contingere metam, Abstinuit Venere et Baccho.-De Arte Poet. ver. 412. All arts must try, and every toil sustain ; Th' extremes of heat and cold must often prove; Francis. These quotations show the propriety of the apostle's words: Every man that striveth for the mastery, wаνта EYKраTEVETAL, is temperate, or continent, in all things. They do it to obtain a corruptible crown] The crown won by the victor in the Olympian games, was made of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. These were all corruptible, for they began to wither as soon as they were separated from the trees, or plucked out of the earth. In opposition to these, the apostle says, he contended for an incorruptible crown; the heavenly inheritance. He sought not worldly honour; but that honour which comes from God. 26. 1 therefore so run, not as uncertainly] In the footcourse in those games, how many soever ran, only one could have the prize, however strenuously they might exert theinselves; therefore all ran uncertainly; but it was widely dif ferent in the Christian course; if every one ran as he ought, each would receive the prize. The word adnes which we translate uncertainly, hus other meanings. 1. It signifies ignorantly; I do not run like one ignorant of what be is about; or of the laws of the course: I know that there is an eternal life: I know the way that leads to it; and I know and feel the power of it. 2. It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve: the apostle knew that the eyes of all were fixed upon him-1. His false brethren waited for his halting-2. The persecuting Jews and Gen. tiles longed for his downfall-3. The church of Christ looked on him with anxiety-4. And he acted in all things as under the inmediate eye of God. Not as one that beateth the air] Kypke observes that there are three ways in which persons were said aɛpa depɛir, to beat the air. 1. When in practising for the combat, they threw their arms and legs about in different ways, thus practising the attitudes of offence and defence. This was termed aktapaxia, fighting with a shadow. To this Virgil alludes when representing Dures swinging his arms about, when he rose to challenge a competitor in the boring match: Talis prima Dares caput altum in prælia tollit, En. v. ver. 375. Thus, glorying in his strength, in open view PITT. 2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place; and which the others were obliged to exert themselves to prevent as much as if they had been really intend. ?; and, by these means, some dexteous pugilists vanquiszed their adversaries by mere fatigue, without giving thein a single blow. 3. Pugilists were said to seat the air when having to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and some contended in the Isthmian games, 27 But I keep under my body, and bring it into subjec tion: lest that by any means, when I have preached to others I myself should be a cast-away. a Rom.8.13. Col.3.5.-- Rom.6.15,19.—uer.6. ). 21-or 13 5,6, times overturning himself, in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told. Eneid, v verse 426, &c. and which will give us a proper view of the subject to which the apostle alludes:-viz. boxing at the Esthmian games. Constitit in digitos extemplo arrectus uterque, Brachinque ad superas interritus extulit auras. Abduzêre retro longè capita ardua ab ictu; Immiscentque manus manibus, pugnamque lacessunt. Пle, [Dares) pedum melior motu, fretusque juventà; Hic [Entellus) membris et mole valens; sed tarda tremenħ Genua labant, vastos quatit æger anhelitus artus. Multa viri nequicquam inter se vulnèra jactant, Multa cavo lateri ingeminant, et pectore vasto Dant sonitus; erratque aures et tempora cireum Creba manus; duro crepitant sub vulnere male. Stat gravis Entellus, nisuque immotus eodem, Corpore tela modò atque oculis vigilantibus exit. Ille, velut celsam oppugnat qui molibus urbem, Aut montana sedet circum castella sub armis; Nunc hos, nunc illos aditus, omnemque pererrat Arte locum, et variis assultibus irritus urget. Ostendit dextram insurgens Entellus, et altè Extulit: ille ictum venientem à vertice veloz Pravidit, celerique elapsus corpore cessit, Entellus VIRES IN VENTUM EFFUDIT; et ultro Ipse gravis, grariturque ad terram pondere vasto Concidit: ut quondam cava concidit, aut Erymantho, Aut Ida in magnâ, radicibus eruta pinus.Consurgùnt studiis Teucri et Trinacria pubes; It clamor calo; primusque accurrit Acestes, Equævumque ab humo miserans attollit amicum. At non tardatus casu, neque territus heros, Acrior ad pugnam redit, ac vim suscitat ira: Tum pudor incendit vires, et conscia virtus ; Præcipitemque Daren ardens agit æquore toto; Nunc dextra ingeminans ictus, nunc ille sinistră Nec mora, nec requies: quâm multa grandine nimbs Culminibus crepitant; sic densis ictibus heros Creber utraque monu pulsat versatque Dareta. Both on the tiptoe stand, at full extent: Their arms aloft, their bodies inly bent; Their heads from aiming blows, they bear afar, With clashing gauntlets then provoke the war. One [Dares] on his youth and pliant limbs relies One [Entellus) on his sinews, and his giant size. The last is stiff with age, his motions slow; He heaves for breath, he staggers to and fro.Yet equal in success, they ward, they strike; Their ways are different, but their art alike. Before, behind, the blows are dealt; around Their hollow sides the rattling thumps resound. A storm of strokes well meant, with fury flies, And errs about their temples, ears, and eyes: Nor always errs; for oft the gauntlet draws A sweeping stroke along the crackling jaws. Hoary with age, Entellus stands his ground; But with his warping body wards the wound: His head and watchful eye keep even pace, While Dares traverses, and shifts his place; And like a captain who beleaguers round Some strong built castle on a rising ground; Views all th' approaches, with observing eyes, This and that other part, in vain he tries; And more on industry than force relies. With hands on high, Entellus threats the foe: But Dares watch'd the motion from below, And slipp'd aside, and shunn'd the long descending blow, Entellus wastes his forces on the wind; And thus deluded of the stroke designed, Headlong and heavy fell; his ample breast, And weighty limbs, his ancient mother press'd. So falls a hollow pine, that long had stood On Ida's height, or Erymanthus' wood.Dauntless he rose, and to the fight returned. With shame his cheeks, his eyes with fury burn'd: Disdain and conscious virtue fir'd his breast, And with redoubled force, his foe he press'd; He lays on loads with either hand amain, And headlong drives the Trojan o'er the plain, Nor stops, nor stays; nor rest nor breath allows; But storms of strokes descend about his brows; A rattling tempest, and a hail of blows. To such a combat as this the apostle most manifestly allodes and in the above description, the reader will see the full force and meaning of the words, so fight I, not as one that beateth the air; I have a real and a deadly foe; and as I fight not only for my honour but for my life, I aim every blow well, and de execution with each. CHAPTER IX.. No man, who had not seen such a fight, could have given such a description as that above: and we may fairly presume that when Virgil was in Greece, he saw such a contest at the Isthmian games; and therefore was enabled to paint from nature. Homer has the same image of missing the foe, and beating the air, when describing Achilles attempting to kill Hector; who by his agility and skill, (Poeticè by Apollo,) eluded the blow:- Τρις μεν επειτ' επορουσε ποδάρκης διος Αχιλλεύς Εγχεί χαλκείω, τρις δ' ηερα τυψε βαθείαν ILIAD, lib. XX. ver. 445. Thrice struck Pelides with indignant heart, Thrice, in impassive air, he plunged the dart. 27. But I keep under my body, &c.] This is an allusion not only to borers, but also to wrestlers in the same games; as we may learn from the word vontato, which signifies to hit in the eyes; and dovλaywy, which signifies to trip, and give the antagonist a fall, and then keep him down when he was down; and, having obliged him to acknowledge himself conquered, make him a slave. The apostle considers his body as an enemy with which he must contend; he must mortify it by self-denial, abstinence, and severe labour; it must be the slace of his soul, and not the soul the slave of the body; which, in all unregenerate men, is the case. Lest-having preached to others] The word knpugas which we translate having preached, refers to the office of the Knov, or herald at these gaines, whose business it was to proclaim the conditions of the games, display the prizes, exhort the combatants, excite the emulation of those who were to contend, declare the terms of each contest, pronounce the names of the victors, and put the crown on their heads. See my observations on this office in the notes at the end of Matt. ill. Should be a cast-away.] The word adoxtuos, signifies such person as the Spaßevrai, or judges of the games, reject as not having deserved the prize. So Paul himself might be rejected by the Great Judge; and, to prevent this, he run, he contended, he denied himself, and brought his body into subjec. tion to his spirit, and had his spirit governed by the Spirit of God. Had this heavenly man lived in our days, he would, by a certain class of people, have been deemed a legalist; a people who widely differ from the practice of the apostle; for they are conformed to the world, and they feed themselves without fear. On the various subjects in this chapter I have already spoken in great detail; not, indeed, all that might be said, but as much as is necessary. A few general observations will serve to recapitulate and impress what has been already said. 1. St. Paul contends that a preacher of the Gospel has a right to his support: and he has proved this from the law, from the Gospel, and from the common sense and consent of men. If a man who does not labour, takes his maintenance from the church of God, it is not only a domestic theft, but a sacrilege. He that gives up his time to this labour, has a right to the support of himself and family: he who takes more than is sufficient for this purpose, is a covetous hireling. He who does nothing for the cause of God and religion, and yet obliges the church to support him, and minister to his idleness, irregularities, luxury, avarice, and ambition, is a monster, for whom human language has not yet got a name. 2. Those who refuse the labourer his hire, are condemned by God and by good men. How liberal are many to public places of amusement, or to some popular charity, where their names are sure to be published abroad; while the man who watches over their souls, is fed with the most parsimonious hand! Will not God abate this pride, and reprove this hardheartedness? 3. As the husbandman ploughs and sows in hope, and the God of Providence makes him a partaker of his hope; let the upright preachers of God's word take example and encouragement by him. Let them labour in hope; God will not permit them to spend their strength for nought. Though much of their seed, through the fault of the bad ground, may be unfruitful; yet some will spring up unto eternal life. 4. St. Paul became all things to all men, that he might gain all. This was not the effect of a fickle or man-pleasing disposition; no man was ever of a more firm or decided character than St. Paul: but, whenever he could, with a good conscience, yield so as to please his neighbour, for his good to edification, he did so; and his yielding disposition was a proof of the Ereatness of his soul. The unyielding and obstinate mind, Is always a little mind: a want of true greatness always produces obstinacy and peevishness. Such a person as St. Paul is a blessing wherever he goes: on the contrary, the obstinate hoggish man, is either a general curse, or a general cross: and if a preacher of the Gospel, his is a burthensome ministry. Reader, let me ask thee a question: If there be no gentleness in thy manners, is there any in thy heart? If there be little of Christ without, can there be much of Christ within? 5. A few general observations on the Grecian games may serve to recapitulate the subject in the four last verses. the preceding chapter. 1. The Isthmian games were celebrated among the Corinthians; and therefore the apostle addresses them, ver. 24. KNOW ye not, &c. 2. Of the five games there used, the apostle speaks only of three, RUNNING, ver. 23. they which run in a race; and ver. 26. I therefore so run, not as uncertainly. WRESTLING, ver. BOXING, ver. 26, 27. so fight I, not as one that beateth the air; 25. every man that striveth; o aywviousvos, he who wrestleth. OUTO TUKTEVO, 80 fist I, so I hit; but I keep my body under, Vomiagw, I hit in the eye, I make the face black and blue. 3. He who won the race by running, was to observe the laws of racing; keeping within the white line, which marked out the path or compass in which they ran; and he was also to outrun the rest, and to come first to the goal: otherwise, he ran uncertainly, ver. 24, 26, and was adokipos, one to whom the prize could not be judged by the judges of the 4. The athletic combatants, or wrestlers, observed a set games. diet; see the quotation from Epictetus, under ver. 25. And this was a regimen both for quantity and quality; and they carefully abstained from all things that might render them less able for the combat: whence the apostle says they were temperate in all things, ver. 25. 5. No person who was not of respectable family and connexions was permitted to be a competitor at the Olympic games. St. Chrysostom, in whose time these games were still celebrated, assures us that no man was suffered to enter the lists, who was either a servant or a slate, ovders aywrige. ται δουλος, ουδεις σρατεύεται οικέτης And if any such was found who had got himself inserted on the military list, Αλλ' εαν άλω δουλος, ων, μετα τιμωρίας εκβάλλεται του των his name was erased, and he was expelled and punished. sparirov Kuraλoyov. To prevent any person of bad charac ter from entering the lists at the Olympic games, the kerux, or herald, was accustomed to proclaim aloud in the theatre, when the combatant was brought forth, Mn TIS TOUTOU Kатηуо. ρει; ωςε αυτόν αποσκευασαμενον της δουλείας την υποψίαν ου ros ELS TOUS ayvas spẞnat: Who can accuse this man? For which he gives this reason?" that being free from all suspicion of being in a state of slavery, (and elsewhere he says of being a thief, or of corrupt morals,) he might enter the lists with credit." Chrysost. Homil. in Inscript. Altaris, &c. vol. iii. pag. 59. Edit. Benedict. 6. The boxers used to prepare themselves by a sort of Kitack, when no adversary was before them. This was termed opaxia, or going through all their postures of defence and atbeating the air, ver. 26. but when such came to the combat, they endeavoured to blind their adversaries by hitting them in the eye, which is the meaning of variatet, as we have seen under ver. 27. 7. The rewards of all these exercises were only a crown made of the leaves of some plant, or the bough of some tree, the olive, bay, laurel, parsley, &c. called here by the apostle 40aprov, eTepavov, a corruptible, withering and fading crown, while he and his fellow Christians expected a crown incor8. On the subject of the possibility of St. Paul becoming a ruptible and immortal, and that could not fade away. cast-away, much has been said in contradiction to his own words: HE most absolutely states the possibility of the case: and who has a right to call this in question? The ancient Greek commentators, as Whithy has remarked, have made a good use of the apostle's saying, Eide Havλos Touro dedoLKEV, TOTaurovs didatas, Ti av EiTotuer nuets; "If Paul, so great this, what cause have we to fear lest this should befall us!" a man, one who had preached and laboured so much, dreaded 9. On the necessity of being workers together with God, in order to avoid apostacy, Clemens Alexandrinus has some useful observations in his Stromata, lib. vii. pag. 448. Edit. Oberthur-s de, says he, o tarpos vystav rapexeraι Tois σvνεργουσι προς ύγειαν, ουτως και ο Θεός την αιδίον σωτηρίαν τους gives health to those who co-operate with him in their cure; UVEрyover Oos yvwOI TE Kαι EURрayɛtav. "As a physician so God also gives eternal salvation to them who are workers together with him in knowledge and a godly life." "Therefore," says he, "it is well said among the Greeks, that when a certain wrestler, who had long inured his body to manly exercise, was going to the Olympic games, as he was passing by the statue of Jupiter, he offered up this prayer, Et navra, s Ζεν, δεοντως μοι τα προς τον αγώνα παρεσκευαςαι, απόδος με pov dikais Thy Vinny spot O Jupiter, if I have performed every thing as I ought, in reference to this contest, grant me the victory!"-May we not feel something of this spirit in seeking the kingdom of God? And can any thing of this kind be supposed to derogate from the glory of Christ? St. Paul himself says, if a man contend for the mastery, yet is he not be wiser than the apostle, and say, that we may gain the crowned except he strive lawfully. Shall we pretend to 127 crown, though we neither fight the good fight, nor finish the of Gospel ordinances, Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the Gospel; particularly their pass ang through the Red sea, and being overshadowed with the miraculous cloud, 1,2. The manna with which they were jed,3. And rock out of which they drank, 4. The punishments inflicted on them for their disobedience, are warnings to us, 5 We should not lust as they did, 6. Nor commit idolatry, 7. Nor fornication as they did; in consequence of which twenty three thousand of them were destroyed, 8. Nor tempt Christ as they did, 9. Nor murmur, 10. All these transgressions, and their punishments, are recorded as warnings to us, that we may not fall away from the grace of God, 11, 12. God never suffers any to be tempted above their strength, 13. Idolatry must be detested, 14. And the sacrament of the Lord's Supper properly considered and taken, that God may not be provoked to punish us, 15-22. There are some things which may be legally done which are not expedient; and we should endeavour so to act as to edify each other, 23, 24. 74 question concerning eating things offered to idols, considered and finally settled, 25-30. We should do all things to the glory of God, avoid whatsoever might be the means of stumbling another, and seek the profit of others in spiritual mat ters, rather than our own gratification, 31-33. [A. M. 4060. A. D. 56. A. U. C. 809. An. Imp. Neronis Cæs. 3.] were overthrown in the wilderness. should not lust after evil things, as h they also lusted. to play. 81 Neither let us commit fornication, as some of them com- e Or, went with them. Deu.9.21. Paa 1f41.-Num. 14 29,2,3.& 6.04,65. Pia these deserts to the present day; and that the Greek verb 106.26. Heb.3.17. Jude 5.-g Gr. our figures.-h Num. 11.4, 31, 34. Poa 106 14i Ver. 14-k Exod.32.6.-1 Ch.6.18. K.2.11.-in Neub.25.19. Psa. 105,29 axoλove, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty-eight stations, for only so many are mentioned. See Alschech in legem, fol. 236. And see Schoettgen. Pearce is the best; yet it does appear that the apostle does not speak about the rock itself; but of him whom it repreNow, though of all the senses already given, that of Bishop sented, namely, Christ: this was the rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said ver. 9. that they tempted Christ, and were destroyed of serpents. these persons were under the cloud-ALL passed through the 5. They were overthrown in the wilderness] And yet ALL spiritual drink, for they were made partakers of the spiritusea-ALL were baptized into Moses in the cloud, and in the al rock CHRIST. Nothing can be a more decisive proof than sea-ALL ate the same spiritual meat-ALL drank the same this, that people who have every outward ordinance, and are made partakers of the grace of our Lord Jesus, may so abuse their privileges and grieve the Spirit of God, as to fall from their state of grace, and perish everlastingly. Let those who are continually asserting that this is impossible, beware lest they themselves, if in a state of grace, become not, through their overmuch security, proofs in point of the possibility of ending in the flesh, though they began in the spirit.-Reader, remember who said, Ye shall not surely die; and remember the mischiefs produced by a belief of his doctrine. God inflicted on them, furnish us with evidences of what God will inflict upon us, if we sin after the similitude of those 6. These things were our examples] The punishments which transgressors. that the apostle refers here to the history in Num. xi. 4, &c. We should not lust after evil things] It is most evident give us flesh to eat. Into the same spirit the Corinthians had most evidently fallen; they lusted after the flesh in the idol and the mixed multitude fell a lusting, and said, Who shall feasts, and therefore frequented them to the great scandal of Chris ianity. The apostle shows them that their sin was of the same nature as that of the murmuring rebellious Israelites, natural branches, there was no likelihood that he should spare them. whom God so severely punished; and if he did not spare the king of the idolatrous feasts, as being real acts of idolatry; because those who offered the flesh to their gods, considered 7. Neither be ye idolaters] The apostle considered partathem as feeding invisibly with them, on the flesh thus offered; and that every one that partook of the feast, was a real parti cipator with the god to whom the flesh or animal had been offered in sacrifice. See ver. 21. The spiritual rock that followed them] There is some diff. culty in this verse. How could the rock follow them? it does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said, that rock here is put by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The. The proper victim was prepared and set apart. 2. It was ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, &c. &c. and that when they came to encamp, the waters formed themselves into cisterns, their staves in rivulets to the different tribes and families; and pools, and that the rulers of the people guided them by and this is the sense they give to Num. xxi. 16. Spring up, O well, &c. See the place in Schoettgen. Others contend that by the rock following them, we are to understand their having carried of its waters with them, on their journeyings.-This we know is a common custom in 128 Jews generally explain this word, as implying idolatrous acts only-I have considered it as implying acts of impurity with Rose up to play] See the note on Exod. xxxii. 6. which idolatrous acts were often accompanied. It also means those dances which were practised in honour of their gods. That this is one meaning of the verb waiger, Kypke has largely proved. The whole idolatrous process was as follows slain, and its blood poured out at the altar of the deity. 3. The flesh was dressed, and the priests and offerers feasted on it, and thus endeavoured to establish a communion between themselves and the object of their worship. 4. After eating dances. The people sat down to eat and to drink, and rose up they had idola'rous dances in honour of their god: and, 5. As might be expected, impure mixtures, in consequence of those to play; and it is in reference to this issue of idolatrous feasts and dancings, that the apostle immediately subjoins, Neither let us commit FORNICATION, &C.. 8. Fell in one day three and twenty thousand] In Num xxv. 9 the number is 24,000; and, allowing this to be the genuine reading, and none of the Hebrew MSS, exhibit any various reading in the place, Moses and the apostle may be thus reconciled: in Num. xxv. 4. God commands Moses to take all the heads (the rulers) of the people, and hang them up before the Lord against the sun; these possibly amounted to 1,000; and those who fell by the plague were 23,000, so that the whole amounted to 24,000. Instead of cixooirpsis xehtades, 23,000, two MSS. with the latter Syriac and the Armenian, have sixоoireσoapes xidiades, 24,000; but this anthority is too slender to establish a various reading, which recedes so much from the received text. I think this discordance may be best accounted for, by supposing, as above, that Phineas and his companions, might have slain 1,000 men, who were heads of the people, and chief in this idolatry, and that the plague sent from the Lord destroyed 23,000 more; so an equal number to the whole tribe of Levi perished in one day who were just 23,000. See Nuin. xxvi. 62. and see Lightfoot. an ensample to us. 14 Wherefore, my dearly beloved, flee from idolatry. 17 For, we being many, are one bread, and one body; for 18 Behold Israel after the flesh bare not they which eat of the sacrifices partakers of the altar? 19 What say I then? i that the idol is any thing, or that which is offered in sacrifice to idols is any thing? 20 But I say, that the things which the Gentiles & sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 1 Ch 1.9.-y Psa. 15.3 2 Pet.2.9. Jer. 29.11.- Ver 7. Cor 6. 17. 1 John 5. 21-h Ch. L-e Mar, 16G 7, 2 4. Ata 241, 46, Ch. 11 26, 4.- Rom. 1:.5 Ch.12.27--f Rom 4.12 Gal.6.16 Re u.4 1 & 3, 5.1 Cor.11, 18-h Lev. 3.3.& 7.15.-1 Ch.8.4. -k Lev. 17.7. De 32.17. Psa. 1057 Rev 9.20. words as referring to the end of the Jewish dispensation, and the commencement of the Christian; which is the last dispensation which God will vouchsafe to man in the state of probation. 12. Let him that thinketh he standeth) 'O dokwv ɛsavai : Let him who most confidently standeth; him who has the fullest conviction in his own conscience, that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown, that the verb doke, which we render to seem, to think, to sup pose, is used by the best Greek writers not to lessen or weaken the sense, but to render it stronger, and more emphatic. See the note on Luke viii. 18. In a state of probation, every thing may change; while we are in this life, we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God, and continues in the obedience of faith. He that ceases to do so, will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall: not only partially, but finally 9. Neither let us tempt Christ] 1 have already supposed, in the note on ver. 4. that Christ is intended by the Spiritual Rock that followed them; and that it was He, not the rock, that did follow or accompany the Israelites in the wilderness. This was the Angel of God's presence who was with the church in the wilderness, to whom our fathers would not ohey, as St. Stephen says, Acts vii. 39, and 40. Instead of Xpisov, Christ; several MSS. and a few Versions, have Kupio, the Lord, and some few Ocov, God. But though some respectable MSS. have the Lord, instead of Christ; yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called Ye-those endured by the Israelites: they might have been easily hovah, in the Old Testament, is called Christ in the New. By tempting Christ, is meant disbelieving the providence and goodness of God; and presuming to prescribe to Him how he should send them the necessary supplies; and of what kind they should be, &c. 13. But such as is common to man] Av@portivos Chry sostom has properly translated this word avfloczivos, TOUTESI cous, Boaxes, coperpos, that is, small, short, moderate. Your temptations or trials have been but trifling, in comparison of resisted and overcome: besides, God will not suffer you to be tried above the strength he gives you; but, as the trial comes, he will provide you with sufficient strength to resist it: as the trial comes in, he will make your way out. The words are very remarkable, ποιήσει συν τον πειρασμό και την εκβασιν, "he will, with the temptation, make the deliverance, or way out." Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortifica he may rest assured that there is a way out, as there was a ray in; and that the trial shall never be above the strength that God shall give him to bear it. 10. Neither murmur ye] How the Israelites murmured because of the manna, which their souls despised as a light bread, something incapable of affording thein nourishment, &c. and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God hadtion. Should an upright soul get into difficulties and straits, failed: and how they were destroyed by serpents, and by the destroyer or plague, inay be seen at large in the texts referred to in the margin, on this and the preceding verses. It ap pears, from what the apostle says here, that the Corinthians were murmuring against God and his apostle, for prohibiting them from partaking of the idolatrous feasts; just as the Israelftes did in the wilderness, in reference to a similar subject. See the history of Phineas with Ziuri and Cosbi, and the rebellion of Corah and his company, &c. Destroyed of the Destroyer. The Jews suppose that God employed destroying angels to punish those rebellious Israel ites; they were fire in number, and one of them they call Meshachith, the destroyer; which appears to be another name for Samael, the angel of death; to whose innence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God. 11. Upon whom the ends of the world are come] Ta reλn For allwww. The end of the times included within the whole duration of the Mosaic economy. For, although the word toy, means in its primary sense, endless being, or duration; yet in its accommodated sense, it is applied to any round or duration, that is complete in itself. And here it evidently means the whole duration of the Mosaic economy. "Thus therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things which were transacted in the beginning of the Jewish ages, are written for an example to you, upon whom the ends of those ages are come; and the begin ning is like to the end; and the end to the beginning. Both was forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers. That, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation." The phrase po soph yomia, the end of days, says the Targum of Jerusalem, Gen. iii. 15. mean ND Nobrow beyomoi demalca Mashicha, in the days of the king Messiah. We are to consider the apostle's 14. Wherefore flee from idolatry.] This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection. 15. I speak as to wise men] The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world; and can do nothing for you, and nothing against you. 16. The cup of blessing] The apostle speaks here of the eucharist, which he illustrates by the nano cos habaracuh, cup of blessing, over which thanks were expressed at the conclusion of the pass-over. See this largely explained at the conclusion of the notes on Matt. xxvi. and in my Discourse upon the Eucharist, 8vo. 2d edit. 1814. The communion of the blood of Christ] We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fel lowship with him; as those who partake of an ido. feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader; as the subject is too voluminous to be inserted here. 17. For, we being many, are one bread] The original would be better translated thus: because there is one bread or loaf, we, who are many, are one body. As only one loaf was used at the pass-over, and those who partook of it were considered to be one religious body; so we, who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us, to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this, of which it was the type. 21 Ye cannot drink the cup of the Lord, and the cup of 22 Do we provoke the Lord to jealousy? are we stronger than he ? 23 P All things are lawful for me, but all things are not ex- 25 Whatsoever is sold in the shambles, that eat, asking no 26 For, the earth is the Lord's, and the fulness thereof. 12 Cor. 6, 15, 16-m Deu 32.28 -n De: 32.21 - Ezek 22 14-p Ch 6.12-q Rom. 18. Behold Israel after the flesh] The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavours. 1. All who join together in celebrating the Lord's supper, and are par takers of that one bread, give proof by this that they are Christians, and have fellowship with Christ. 2. All the Is raelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship. 19. What say I then? A Jewish phrase for I conclude; and bis is his conclusion, that although an idol is nothing, has neither power nor influence; nor are things offered to idols any thing the worse for being thus offered: yet, as the things sacrificed by the Gentiles are sacrificed to demons, and not to God, those who partake of them have fellowship with demons; those who profess Christianity, cannot have fellow, ship both with Christ and the devil. 21. Ye cannot drink the cup of the Lord] It is in vain that you, who frequent these idol festivals, profess the religion of Christ, and commemorate his death and passion in the Holy Eucharist; for you cannot have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honour of their gods, is sufficiently clear, from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The following from Virgil, En. viii. ver. 179-273. is proof in point. Tum lecti juvenes certatim aræque sacerdos And with deep draughts invoke our common god. Are we stronger than he?] As he has threatened to punish such transgressors, and will infallibly do it, can we resist his Omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance. 23. All things are lawful for me] I may lawfully eat all kinds of food; but all are not expedient, ov ravтa ovμpeper It would not be becoming in me to eat of all; because I should, by this, offend and grieve many weak minds. See the notes on chap. vi. 12, &c. 24. Let no man seek his own, &c.] Let none, for his private gratification or emolument, disturb the peace or injure the soul of another.-Let every man live, not for himself, but for every part of the great huinan family with which he is sur rounded. 25. Whatsoever is sold in the shambles, that eat] The case to which the apostle refers is simply this: it was customary to bring the flesh of the animal to market, the blood of which had been poured out in sacrifice to an idol; or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol; a second part was dressed and eaten by the sacrificer: and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids; because this was one part of the religious worship, which was paid to the idol; it was sitting down as guests at his table, in token that they were in fellowship with him. 130 table and that of demons. unto idols, eat not, " for his sake that showed it, and for con- W 29 Conscience, I say, not thine own, but of the other: for do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gen- mine own profit, but the profit of many, that they may be of the Lord's Supper, which was the communion of the body observes, that the Jews were vexed with innumerable seruples in their feasts, as to the eating of the thing, as well as to Asking no question for conscience sake] Dr. Lightfoot the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to inquire whether they were tithed according to custom 1 they were profane? whether they were clean, or touched with some pollution, &c. And concerning flesh set on the table, they whether they were consecrated by the Truma? or whether were to inquire whether it was of that which had been offer ed to idols? whether it were the flesh of an animal that had been torn by wild beasts ? or, of that which had been strangled, or not killed according to the canons? &c. &c. All which doubts the liberty of the Gospel abolished as to one's fence be cast before another man's weak or scrupulous conscience." own conscience, with this proviso, that no scandal or of Jewish converts in view, and not the Gentiles. The latter were not troubled with such extraordinary scrupulousness. From this, it is evident, that the apostle had the case of the earth and its fulness, all animals, plants, and vegetables; 26. For the earth is the Lord's] And because God made the there can be nothing in it or them, impure, or unholy; because all are the creatures of God. 27. If any bid you to a feast] The apostle means any common meal, not an idol festival: for to such no Christian could lawfully go. Whatsoever is set before you, eat] Do not act as the Jewa generally do, torturing both themselves and others, with ques tions, such as those mentioned on ver. 25. 28. This is offered in sacrifice unto idols] While they were not apprised of this circumstance, they night lawfully eat: but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak fice to an idol might be eaten innocently at any private table; conscience, who pointed out the circumstance.-For the apos tle still takes for granted, that even the flesh offered in sacrias in that case they were no longer in danger of being partakers with devils, as this was no idol festival. This whole clause, which appears also in ver. 26. is wanting here science, &c.] Though in the case of flesh offered to idols, and can be laid down in reference to the above particulars, there is one maxim, of which no Christian must lose sight: that, 31. Whether therefore ye eat, or drink] As no general rule whether he eats or drinks of this, or the other kind of aliments, to God. This is a sufficient rule to regulate every man's con science and practice in all indifferent things, where there are or whatever else he may do, he must do it so as to bring glory no express commands or prohibitions. |