Notes on the Old and New Testaments

§ 1. The Situation of Corinth, and the Character of its Inhabitants,

Corinth was properly a small dynasty, or territory in Greece, bounded on the east by the gulf of Saron; on the south by the kingdom of Argos; on the west by Sicyon; and on the north by the kingdom of Megaris, and upper part of the isthmus and bay of Corinth, the latter of which is now called the Golfo de Lepanto, or the gulf of Lepanto. This tract, or region, not large in size, possessed a few rich plains, but was in general uneven, and the soil of an indif ferent quality. The city of Corinth was the capital of this region. It stood near the middle of the isthmus, which in the narrowest part was about six miles wide, though somewhat wider where Corinth stood. Here was the natural carrying place, or portage from the Ionian sea on the west, to the ^gean on the east. Many efforts were made by the Greeks, and afterwards by the Romans, to effect a communication between the -^gean and Adriatic seas by cul> tmg across this isthmus; and traces still remain of these attempts. Means were even contrived for transporting vessels across. This isthmus was also particularly important as it was the key of the Peloponnesus, and attempts were often made to fortify it. The city had two harbours, — Lechaeum on the gulf of Corinth, or sea of Crissa on the west, to which it was joined by a double wall, twelve stadia, or about a mile and a half in length; and Cenchrea on the sea of Saron on the east, distant about seventy stadia, or nearly nine miles. It was b, situation therefore peculiarly favourable for commerce, and highly important in the defence of Greece.

The city is said to have been founded by Sisyphus, long before the siege of Troy, and was then called Ephyra. The time when it was founded is, however, unknown. The name Corinth, was supposed to have been given to it from Corinthus, who, by different authors, is said to have been the son of Jupiter, oi^ of Marathon, or of Pelops, who is said to have rebuilt and adorned the city.

The city of Corinth was built at the foot of a high hill, on the top of which stood a citadel. This hill, which stood on the south of the city, was its defence in that quarter, as its sides were extremely steep. On the three other sides it was protected by strong and lofty ramparts. The circumference of the city proper was about forty stadia, or five miles. Its situation gave it great commercial advantages. As the whole of that region was mountainous and rather barren, and as the situation gave the city extraordinary commercial advantages, the inhabitants early turned their attention to commerce, and amassed great wealth. This fact was, to no inconsiderable extent, the foundation of the luxury, effeminacy, and vices for which the city afterwards became so much distinguished.

The merchandise of Italy, Sicily, and the western nations, was landed at Lechaeum on the west; and that of the islands of the ^gean sea, of Asia Minor, and of the Phoenicians, and other oriental nations, at Cenchrea on the east. The city of Corinth thus became the mart of Asia and Europe; covered the sea with its ships, and formed a navy to protect its commerce. It was distinguished by build- ing galleys and ships of a new and improved form; and its naval force procured it respect from other nations. Its population and its wealth was thus increased by the influx of foreigners. It became a city rather distinguished by its wealth, and naval force, and commerce, than by its military achievements, though it produced a few of the most valiant and distinguished leaders in the armies of Greece.

Its population was increased and its character somewhat formed from another circumstance. In the neighbourhood of the city the Isthmian games were celebrated, which attracted so much attention, and which drew so many strangers from distant parts of the world. To those games, the apostle Paul not infrequently refers, when recommending Christian energy and activity. See note, 1 Cor. ix. 24. 26, 27. Comp. Heb. xii. 1.

From these causes, the city of Corinth became eminent among all ancient cities for wealth, and luxury, and dissipation. It was the mart of the world. Wealth flowed into it from all quarters. Luxury, amusement, and dissipation, were the natural consequents, until it became the most gay and dissolute city of its times, — the Paris of antiquity.

There was another cause which contributed to its character of dissoluteness and corruption. I refer to its religion. The principal deity worshipped in the city was Venus; as Diana was the principal deity worshipped at Ephesus; Minerva at Athens, &c. Ancient cities were devoted usually to some particular god or goddess, and were supposed to be under their peculiar protection. See note, Acts xiv. 13. Corinth was devoted, or dedicated thus to the goddess of love, or licentious passion; and the effect may be easily conceived. The temple of Venus was erected on the north side or slope of the Acrocorinthus, a mountain about half a mile in height on the south of the city, and from the summit of which a magnificent prospect opened on the north to Parnassus and Helicon, to the eastward the island of -^gina and the citadel of Athens, and to the west the rich and beautiful plains of Sicyon. This mountain was covered with temples and splendid houses; but was especially devoted to Venus, and was the place of her worship. Her shrine appeared above those of the other gods; and it was enjoined by law, that one thousand beautiful females should oflSciate as courtesans, or public prostitutes, before the altar of the goddess of love. In a time of public calamity and imminent danger, these women attended at the sacrifices, and walked with the other citizens singing sacred hymns. When Xerxes invaded Greece, recourse was had to their intercession to avert the impending calamity. They were supported chiefly by foreigners; and from the avails of their vice a copious revenue was derived to the city. Individuals, in order to ensure success in their undertakings, vowed to present to Venus a certain number of courtesans, which they obtained by sending to distant countries. Foreign merchants were attracted in this way to Corinth; and in a few days would be stripped of all their property. It thus became a proverb, " It is not for every one to go to Corinth," — {hv TntvrU avSg^c iU Ko'g/vS-ov {(tt/v o ttkuv;.) The effect of this on the morals of the city can be easily understood. It became the most gay, dissipated, corrupt, and ultimately the most effeminate and feeble portion of Greece. It is necessary to make these statements because they go to show the exceeding grace of God in collecting a church in such a city, the power of the gospel in overcoming the strongest and most polluted passions of our nature; and because no small part of the irregularities which arose in the church at Corinth, and which gave the apostle occasion to write this epistle, were produced by this prevailing licentiousness of the people; and by the fact, that gross and licentious passions had received the countenance of law and the patronage of public opinion. See ch. v. vii. See article Lais in the Biographical Dictionaries

Though Corinth was thus dissipated and licentious in its character, yet it was also distinguished for its refinement and learning. Every part of literature was cultivated there, so that before its destruction by the Romans, Cicero Tpro lege Man. cap. v.) scrupled not to call it totius Graecae lumen — the light of all Greece.

Corinth was, of course, exposed to all the changes and disasters which occurred to the other cities of Greece. After a variety of revolutions in its government, which it is not necessary here to repeat, it was taken by the Roman consul L. Mummius, 147 years before Christ. The riches which were found in the city were immense. During the conflagration, it is said that all the metals which were there were melted and run together, and formed that valuable compound which was so much celebrated as Corinthian brass. Others, however, with more probability, say that the Corinthian artists were accustomed to form a metal, by a mixture of brass with small quantities of gold and silver, which was so brilHant as to cause the extraordinary estimate in which this metal was held. Corinth, however, was again rebuilt. In the time of Julius Cesar, it was colonized by his order, and soon again resumed something of its former magnificence. By the Romans the whole of Greece was divided into two provinces, Macedonia and Achaia. Of the latter, Corinth was the capital; and this was its condition when it was visited by Paul. With its ancient splendour, it also soon relapsed into its former dissipation and licentiousness; and when Paul visited it, it was perhaps as dissolute as at any former period of its history. The subsequent history of Corinth it is not necessary to trace. On the division of the Roman empire, it fell, of course, to the eastern empire, and when this was overthrown by the Turks, it came into their hands, and it remained under their dominion until the recent revolution in Greece. It still retains its ancient name; but with nothing of its ancient grandeur. A single temple, itself dismantled, it is said, is all that remains, except the ruins, to mark the site of one of the most splendid cities of antiquity. For the authorities for these statements, see Travels of Anacharsis, vol. iii. pp. 369 — 388; Edin. Ency. art. Corinth; Lempriere's Classical Dictionary, and Bayle's Dictionary, art. Corinth.

§ 2. The Establishment of the Church at Corinth. '

The apostle Paul first visited Corinth about A. D. 52. (Lardner.) See Acts xviii. 1. He was then on his way from Macedonia to Jerusalem. He had passed some time at Athens, where he had preached the gospel, but not with such success as to warrant him to remain, or to organize a church. See Notes on Acts xvii. He was alone at Athens, having expected to have been joined there by Silas and Timothy, but in that he was disappointed. Acts xvii. 15. Comp. xviii. 5. He came to Corinth alone, but found Aquila and Priscilla there who had lately come from Rome, and with them he waited the a^ival of Silas and Timothy. When they arrived, Paul entered on the great work\of preaching the gospel in that splendid and dissipated city, first to the Jews, and when it was rejected by them, then to the Greeks. Acts xviii. 5, 6. His feelings when he engaged in this work, he has himself stated in 1 Cor. xvi. 2 — 5. (See note on that place.) His embarrassments and discouragements were met by. a gracious promise of the Lord that he would be with him, and would not leave him; and that it was his purpose to collect a church there. See Note on Acts xviii. 9, 10. la the city, Paul remained eighteen months, (Actsxviii.il,) preaching without molestation, until he was opposed by the Jews under Sosthenes their leader, and brought before Gallio. When Gallio refused to hear the cause, and Paul waa discharged, it is said, that he remained there yet " a good while," (Acts xviii, 18,) and then sailed into Syria.

Of the size of the church that was first organized there, and of the general character of the converts, we have no other knowledge than that which is contained in the epistle. There is reason to think that Sosthenes, who was the principal agent of the Jews in arraigning Paul hefore Gallio, was converted, (seo 1 Cor. i. 1,) and perhaps some other persons of distinction; but it is evident that the church was chiefly composed of those who were in the more humble walks of life See Notes on 1 Cor. i. 26 — 29. It was a signal illustration of the grace of God, and the power of the gospel, that a church was organized in that city of gayety, fashion, luxury, and licentiousness; and it shows that the gospel ia adapted to meet and overcome all forms of wickedness, and to subdue all classes of jcople to itself. If a church was established in the gay and dissolute capital of Achaia, then there is not now a city on earth so gay and so profligate that the same gospel may not meet its corruptions, and subdue it to the cross of Christ. Paul subsequently visited Corinth about A. D. 58, or six years after the establishment of the church there. He passed the winter in Greece — doubtless in Corinth and its neighbourhood, on his journey from Macedonia to Jerusalem, the fifth time in which he visited the latter city. During this stay at Corinth, he wrote the epistle to the Romans. See the Introduction to the Epistle to the Romans,

§ 3. The Time and Place of Writing the First Epistle to the Corinthians.

It has been uniformly supposed that this epistle was written at Ephesus. The circumstances which are mentioned incidentally in the epistle itself, place this beyond a doubt. The epistle purports to have been written, not like that to the Romans, without having been at the place to which it was written, but after Paul had been at Corinth. " I, brethren, when I came unto you, came not with excellency of speech," &c. ch. ii. 1. It also purports to have been written when he was about to make another visit to that church. Ch. iv. 19, " But I will come to you shortly, if the Lord will." Ch. xvi. 5, " Now I v^'ill come to you when I pass through Macedonia, for I do pass through Macedonia." Now the history in the Acts of the Apostles informs us, that Paul did in fact visit Achaia, and doubtless Corinth twice. See Acts xviii. 1, &c. and xx. 1 — 3. The same history also informs us that it was from Ephesus that Paul went into Greece; and as the epistle purports to have been written a short time before that journey, it follows, to be consistent with the history, that the epistle must have been written while he was at Ephesus. The narrative in the Acts also informs us, that Paul had passed two years in Ephesus before he set out on his second journey into Greece.

With this supposition, all the circumstances relating to the place where the apostle then was which are mentioned in this epistle agree. " If after the manner of men, I ha-ve fought with beasts at Ephesus, what advantagelh it me, if the dead rise not?" ch. xv. 32. It is true, as Dr. Paley remarks, (Mora; Paulinae,) tliat the apostle might say this wherever he was; but it was much more natural, and much more to the purpose to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates. " The churches of Asia salute you," ch. xvi. 19. It is evident from this, that Paul was near those churches, and that he had intercourse with them. But Asia, throughout the Acts of the Apostles, and in the epistles of Paul, docs not mean commonly the whole of Asia, nor the whole of Asia Minor, but a district in the interior of Asia Minor, of which Ephesus was the capital. See Note, Acts ii. 9, also Acts vi. 9, xvi. 6, XX. 16. " Aquila and Priscilla salute you," ch. xvi. 19. Aquila and Priscilla were at Ephesus during the time in which I shall endeavour to show this epistle was written, Acts xviii. 26. It is evident, if this were bo, that the epistle was written at Ephesus. •' But I will tarry at Ephesus xmtil Pentecost,** ch xvi. 8. This is almost an express declaration that he was at Ephesus when the epistle was written. " A great and effectual door is opened to me, and there are many adversaries," ch. xvi. 9. How well this agrees with the history, may be seen by comparing it with the account in Acts, when Paul was at Ephesus. Acts xix. 20, " So mightily grew the word of God and prevailed." That there were " many adversaries," may be seen from the account of the same period in Acts xix. 9, " But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples." Comp. Acts xix. 23 — ^11. From these circumstances, it is put beyond controversy, that the epistle was written from Ephesus. These circumstantial, and undesigned coincidences, between a letter written by Paul and an independent history by Luke, is one of those strong evidences so common in genuine writings, which go to show that neither is a forgery. An impostor in forging a history like that of the Acts, and then writing an epistle, would not have thought of these coincidences, or introduced them in the manner in which they occur here. It is perfectly manifest that the notes of the time, and place, and circumstances in the history, and in the epistle, were not introduced to correspond with each other, but have every appearance of genuineness and truth. See Paley's HorsB Paulinae, on this epistle.

The circumstances which have been referred to in regard to the place where this epistle was written, serve also to fix the date of its composition. It is evident, from ch. xvi. 8, that Paul purposed to tarry at Ephesus until Pentecost. But this must have been written and sent away before the ciot which was raised by Demetrius (Acts xix. 23 — 41), for immediately after that Paul left Ephesus and went to Macedonia. Acts xx. 1, 2. The reason why Paul purposed to remain in Ephesus until Pentecost, was, the success which he had met with in preaching the gospel. Ch. xvi. 9. But after the riot excited by Demetrius, this hope was in a measure defeated, and he soon left the city. These circumstances serve to fix the time when this epistle was written to the interval which elapsed between what is recorded in Acts xix. 22 and 23. This occurred about A. D. 56 or 57. Pearson and Mill place the date in the year 57; Lardner, in the spring of the year 56.

It has never been doubted that Paul was the author of this epistle. It bears his name; has internal evidence of having been written by him, and is ascribed to him by the unanimous voice of antiquity. It has been made a question, however, whether this was the Jirst letter which Paul wrote to them; or whether he had previously written an epistle to them which is now lost. This inquiry has been caused by what Paul says in 1 Cor. v. 9, " I wrote unto you in an epistle," &c. Whether he there refers to another epistle, which he wrote to them before this, and which they had disregarded; or whether to the previous chapters of this epistle; or whether to a letter to some other church which they had been expected to read, has been made a question. This question will be considered in the note on that verse.

§ 4. The Occasion on which this Epistle was tvritten.

It is evident that this epistle was written in reply to one which had been addressed by the church at Corinth to Paul; 1 Cor. vii. 1, " Now concerning the things whereof ye wrote unto me," &c. That letter had been sent to Paul while at Ephesus by the hands of Stephanas, and Fortunatus, and Achaicus, who had come to consult with him respecting the state of the church at Corinth. 1 Cor. xvi. 17, 18. In addition to this, Paul had heard various reports of certain disorders which had been introduced into the church at Corinth, and which required bit« attention and correction. Those disorders, it seems, as wvi natural, had nut been mentioned in the letter which they sent to him, but he had heard of them incidentally by some members of the family of Chloe. 1 Cor. i. 11. They pertained to the following subjects. (1.) The divisions which had arisen in the church by the popularity of a teacher who had excited great disturbance. (1 Cor. i. 12, 13.) Probably this teacher was a Jew by birth, and not improbably of the sect of the Sadducees (2 Cor. xi. 22), and his teaching might have been the occasion why in the epistle Paul entered so largely into the proof of the doctrine of the resurrection from the dead. 1 Cor. xv. (2.) The Corinthians, like all other Greeks, were greatly in danger of being deluded, and carried away by a subtle philosophy, and by a dazzling eloquence, and it is not improbable that the false teacher there had taken advantage of this, and made it the occasion of eicUing parties, and of creating a prejudice against Paul, and of undervaluing his authority because he had made no pretensions to these endowments. It was of importance, therefore, for Paul to show the true nature and value of their philosophy, and the spirit which should prevail in receiving the gospel. Ch. i. 18 — 31. ii. iii. (3.) Paul's authority had been called in question as an apostle, and not improbably by the false teacher, or teachers, that had caused the parties which had been originated there. It became necessary, therefore, for him to vindicate his authority, and show by what right he had acted in organizing the church, and in the directions which he had given for its discipline and purity. Ch. iv. ix. (4.) A case of incest had occurred in the church which had not been made the subject of discipline. Ch. v. This case was a flagrant violation of the gospel; and yet it is not improbable that it had been palliated, or vindicated by the false teachers; and it is certain that it excited no shame in the church itself. Such cases were not regarded by the dissolute Corinthians as criminal. In a city dedicated to Venus, the crimes of licentiousness had been openly indulged, and this was one of the sins to which they were particularly exposed. It became necessary, therefore, for Paul to exert his apostolic authority, and to remove the offender in this case from the communion of the church, and to make him an example of the severity of Christian discipline. (5.) The Corinthians had evinced a litigious spirit, a fondness for going to law, and for bringing their causes before heathen tribunals, to the great scandal of religion, instead of endeavouring to settle their difficulties among themselves. Of this the apostle had been informed, and this called also for his authoritative interposition, ch. vi. 1 — 8. (6.) Erroneous views and practices had arisen, perhaps, under the influence of the false teachers, on the subject of temperance, chastity, &c. To the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians from their former habits, and from the customs of their countrymen, were particularly exposed. Those vices had been judged harmless, and had been freely indulged in, and it is not improbable that the views of the apostle had been ridiculed as unnecessarily stern, and severe, and rigid. It became necessary, therefore, to correct their views, and to state the true nature of the Christian requirements. Ch. vi, 8 — 20. (7.) The apostle having thus discussed those things of which he had incidentally heard, proceeds to notice particularly the things respecting which they had consulted him by letter. Those were, (a.) Marriage, and the duties in regard to it in their circumstances, ch. vii. (b.) The eating of things offered to idols, ch. viii. In order to enforce his views of what he had said on the duty of abstaining from the use of certain food, if it was the occasion of giving offence, he shows them (ch, ix.) that it was the great principle on which he had acted in his ministry; that he was not imposing on them any thing which he did not observe himself; that though he had full authority as an apostle to insist on a support in preaching, yet for the sake of peace, and the prosperity of the church, he had voluntarily relinquished his rights, and endeavoured by all means to save some. Ch. ix. By this example, he seeks to persuade them to n. course of life as far as possible from a life of gluttony, and fornication, and selfindulgence, and to assure them that although they had been highly favoured, as the Jews had been also, yet like them, they might also fall, ch. x. 1 — 12. These principles he illustrates by a reference to their joining in feasts, and celebrations with idols, and the dangers to which they would subject themselves by so doing; and concludes that it would be proper in those circumstances wholly to abstain from partaking of the meat offered in sacrifice to idols if it were known to be such. This was to be done on the principle that no offence was to be given. And thus the second question referred to him was disposed of, ch. x. 13 — 33. In connexion with this, and as an illustration of the principle on which he acted, and on which he wishes them to act, that of promoting mutual edification, and avoiding offence, he refers (ch. xi.) to two other subjects, the one, the proper relation of the woman to the man, and the general duty of her being in subjection to him, (ch. xi. 1 — 16;) and the other, a far more important matter, the proper mode of celebrating the Lord's supper, ch. xi. 17 — 34. He had been led to speak of this, probably, by the discussion to which he had been invited on the subject of their feast&, and the discussion of that subject naturally Hd to the consideration of the much more important subject of their mode of celebrating the Lord's supper. That had been greatly abused to purposes of riot, and disorder, and abuse, which had grown directly out of their former views and habits in public festivals. Those views and habits they had transferred to the celebration of the eucharist. Tt became necessary, therefore, for the apostle to correct those views, to state the true design of the ordinance, to show the consequences of an improper mode of celebration, and to endeavour to reform them in their mode of observing it, ch. xi. 17 — 34. (c.) Another subject which had probably been submitted to him in the letter was, the nature of spiritual gifts; the design of the power of speaking with tongues, and the proper order to be observed in the church on this subject. These powers seem to have been imparted to the Corinthians in a remarkable degree; and like most other things had been abused to the promotion of strife, and ambition; to pride in their possession, and to irregularity and disorder in their public assemblies. This whole subject the apostle discusses, (ch. xii. xiiL xiv.) He states the design of imparting this gift; the use which should be made of it in the church, the necessity of due subordination in all the members and officers; and in a chapter unequalled in beauty in any language, (ch. xiii.) shows the inferiority of the highest of these endowments to a kind, catholic spirit — to the prevalence of charity, and thus endeavours to allay all contentions and strifes for ascendency, by the prevalence of the spirit of love. In connexion with this (ch. xiv.) he reproves the abuses which had ariser* on this subject, as he had done on others, and seeks to repress all disorders. (8.) A very important subject, the apostle reserved to the close of the epistle — the resurrection of the dead. (ch. xv.) Why he chose to discuss it in this place, is not known. It is quite probable that he had not been consulted on this subject in the letter which had been sent to him. It is evident, however, that erroneous opinions had been entertained on the subject, and probably inculcated by the religious teachers at Corinth. The philosophic minds of the Greeks we know were much disposed to deride this doctrine (Acts xvii. 32), and in the Corinthian church it had been either called in question, or greatly perverted, ch. XV. 12. That the same body would be raised up had been denied, and the doctrine that came to be believed was, probably, simply that there would be a future state, and that the only resurrection was the resurrection of the soul from sin, and that this was past. Comp. 2 Tim. ii. 18. This subject the apostle had not before taken up, probably because he had not been consulted on it, and because it would find a more appropriate place after he had reproved their disorders, and answered their questions. After all those discussions, after cxannn ing all the opinions and practices that prevailed among them, it was proper to place the great argument for the truth of the religion which they all professed on a permanent foundation, and to close the epistle by reminding them, and vroving to them that the religion which they professed, and which they had so much abused, was from heaven. The proof of this was the resurrection of the Saviour from the dead. It was indispensable to hold that in its obvious sense, and holding that, the truth of their own resurrection was demonstrated, and the error of those who denied it was apparent. (9.) Having finished this demonstration, the apostle closes the epistle (ch. xvi.) with some miscellaneous directions and salutations.

§ 5. Divisions of the Epistle.

The divisions of this epistle, as of the other books of the Bible, into chapters and verses, is arbitrary, and often not happily made. See the Introduction to the Notes on the Gospels. Various divisions of the epistle have been proposed in order to preAit a proper analysis to the mind. The division which is submitted here is one that arises from the previous statement of the scope and design of the epistle, and will furnish the basis of my analysis. According to this view, the body of this epistle may be divided into three parts, viz. —

I. The discussion of irregularities and abuses prevailing in the church at Corinth, of which the apostle had incidentally learned by report, ch. i. — vi. II. The discussion of various subjects which had been submitted to him in a letter from the church, and of points which grew out of those inquiries, ch. vii. — xiv. III. The discussion of the great doctrine of the resurrection of Christ — the foundation of the hope of man — and the demonstration arising from that that the Christian religion is true, and the hopes of Christians well founded, ch. xv. (See the " Analysis" prefixed to the Notes.)

§ 6. The Messengers by whom this Epistle ivas sent to the Church at Corinthy and its success.

It is evident that Paul felt the deepest solicitude in regard to the state of things in the church at Corinth. Apparently as soon as he had heard of their irregularities and disorders through the members of the family of Chloe (ch. i. ii.), he had sent Timothy to them, if possible, to repress the growing dissensions and irregularities. 1 Cor. iv. 17. In the mean time the church at Corinth wrote to him to ascertain his views on certain matters submitted to him (1 Cor. vii. 1), and the reception of this letter gave him occasion to enter at length into the subject of their disorders and difficulties. Yet he wrote the letter under the deepest solicitude about the manner of its reception, and its effect on the church, 2 Cor. ii. 4, " For out of much affliction and anguish of heart I wrote unto you with many tears," &c. Paul had another object in view which was dear to his heart, and which he was labouring with all diligence to promote, which was the collection which he proposed to take up for the poor and afflicted saints at Jerusalem. See Notes, Rom. xv. 25, 26. This object he wished to press at this time on the church at Corinth. 1 Cor. xvi. 1—4. In order, therefore, to ensure the success of his letter, and to faciUtate the collection, he sent Titus with the letter to the church at Corinth, with instructions to have the collection ready. 2 Cor. vii. 7, 8. 13. 15. This collection, Titus was requested to finish. 2 Cor. viii. 6. With Titus, Paul sent another brother, perhaps a member of the church at Ephesus (2 Cor. xii. 18), a man whose praise, Paul says, was in all the churches, and who had been already designated by the churches to bear the coatribution to Jerusalem. 2 Cor. viii. 18, 19. By turning to Acts xxi. 29, we find it incidentally mentioned that " Trophimus an Ephesian" was with Paul in Jerusalem, and undoubtedly this was the person here designated. This is one of ihe undesigned coincidences between Paul's epistle and the Acts of the Apostles, of which Dr. Paley has made so much use in his Horae Paulinee in proving the genuineness of these writings. Paul did not deem it necessary or prudent for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul (1 Cor. vii. 1) had been brought to him by Stephanas, Fortunatus, and Achaicus (1 Cor. xvi. 17), and it is probable that they accompanied Titu* and the other brother with him who bore Paul's reply to their inquiries.

The success of this letter was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the church. The whole church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform. 2 Cor. vii. 9 — 11. The authority of the apostle was recognised, and his epistle read with fear and trembling. 2 Cor. vii. 15. The act of discipline which he had required on the incestuous person was inflicted by the whole church. 2 Cor. ii. 6. The collection which he had desired (1 Cor. xvi. 1 — 4), and in regard to which he had boasted of their liberality to others, and expressed the utmost confidence that it would be liberal (2 Cor. ix. 2, 3), was taken up agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind. 2 Cor. vii. 13, 14. Of the success of his letter, however, and of their disposition to take up the collection, Paul was not apprized until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of things in the church at Corinth. 2 Cor. vii. 4 — 7. 13. Never was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successfuJ way.

§ 7. General Character and Structure of the Epistle.

The general style and character of this epistle is the same as in the otner "writings of Paul. See Introduction to the Epistle to the Romans. It evinces the same strong and manly style of argument and language, the same structure of sentences, the same rapidity of conception, the same overpowering force of language and thought, and the same characteristics of temper and spirit in the author. The main difference between the style and manner of this epistle, and the other epistles of Paul, arises from the scope and design of the argument. la the epistle to the Romans, his object led him to pursue a close and connected train of argumentation. In this, a large portion of the epistle is occupied with reproof, and it gives occasion for calling into view at once the authority of an apostle, and the spirit and manner in which reproof is to be administered. The reader of this epistle cannot but be struck with the fact, that it was no part of Paul's character to show indulgence to sin; that he had no design to flatter: that be neither " cloaked nor concealed transgression;" that in the most open, tirm, and manly manner possible, it was his purpose to rebuke them for their disorders, and to repress their growing irregularities. At the same time, however, there is full opportunity for the display of tenderness, kindness, love, charity, and for Christian instruction — an opportuntty for pouring forth the deepest feelings of the human heart — an opportunity which Paul never allowed to escape ur. improved. Amidst all the severity of reproof, there is the love of friendship; amidst the rebukes of an apostle, the entreaties and tears of a father. And we here contemplate Paul, not merely as the profound reasoner, not simply as a man of high intellectual endowments, but as evincing the feelings of the man, and the sympathies of the Christian.

Perhaps there is less difficulty in understanding this epistle than the epistle to the Romans. A few passages indeed have perplexed all commentators, and are to this day not understood. See ch. v. 9; xi. IC; xv. 29. But the general meaning of the epistle has been much less the subject of difference of interpretation. 1 he reasons have probably been the following. (1.) The subjects here ' are more numerous, and the discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated. (2.) The subjects themselves are far less abstruse and profound than those introduced into the epistle to the Romans. There is, therefore, less liability to misconception. (3.) The epistle has never been made the subject of theological warfare. No system of theology has been built on it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character, and there has been, therefore, less room for contention in regard to its meaning. (4.) No false and unfounded theories of philosophy have been attached to this epistle, as have been to the epistle to the Romans. Its simple sense, therefore, has been more obvious, and no small part of the difficulties in the interpretation of that epistle are wanting in this. (5.) The apostle's design has somewhat varied his style. There are fewer complicated sentences, and fewer parentheses, less that is abrupt and broken, and elliptical, less that is rapid, mighty, and overpowering in argument. We see the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. The xvth chapter, however, for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and overpowering eloquence, is probably unsurpassed by any other part of the writings of Paul, and unequalled by any other composition. (6.) It may be added, that there is less in this epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the epistle to the Romans. One great difficulty in interpreting that epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his sovereign, require the submission of the understanding and the heart to God's high claims, and throw down every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this epistle led him less to dwell on those topics than in the epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this epistle are proportionably fewer than in the epistle to the Romans.

The same spirit, however, which is requisite in understanding the epistle to the Romans, is demanded here. In all Paul's epistles, as in all the Bible, a spirit of candour, humility, prayer, and industry is required. The knowledge of God's truth is to be acquired only by toil, and candid investigation. The mind that is filled with prejudice is rarely enhghtened. The proud, unhunibled spirit seldom receives benefit from reading the Bible, or any other book. He acquires the most complete, and the most profound knowledge of the doctrines of Paul, and of the Book of God in general, who comes to the work of interpretation with the most humble heart; and the deepest sense of his dependence in the aid of that Spirit by whom originally the Bible was inspired. For " the meek will he guide in judgment, and the meek will he teach his way." Ps. xxv. 9.

lAUL, called * to he an apostle of Jesus Christ through the will of God, and Sosthenes * our brother,

2 Unto the church of God

1. Paul, called to he an apostle. See Notes, Rom. i. 1. 1 Through the will of God. Not by human appointment, or authority, but in accordance with the will of God, and his command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship. Acts ix. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority. Comp. Gal. i. 11, 12. 1 Cor. ix. 1—6. 2 Cor. xi. 22—33; xii. 1 — 12. There was a special reason why he commerced this epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the epistle, from some particular expressions (2 Cor.x. 8 — 10); and from the fact that he is at so much pains throughout the two epistles to establish his divine commission, t And Sosthenes. Sosthenes is mentioned in Acts xviii. 17, as " the chief ruler of the synagogue " at Corinth. He is there said to have been beaten by the Greeks before the judgment seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city. See Note on this place. It is evident that at that tim,e he was not a Christian. When he wasconveited, or why he left Corinth and was now with Paul at Ephesus, ia unknown. Why Paul associated him with himself in writing this epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it. (1.) He was accustomed to employ an amanuensis or scribe in writing his epistles, and the amanuensis frequently expressed his concurrence or approbation in what the apostle had indicted. See Note, Rom. xvi. 22. Comp. Col. iv. 18. " The salutation by the hand of Paul," 2 Thess. iii. 17. 1 Cor. xvi. 21. It is possible that Sosthenes might have been employed by Paul for this purpose. (2.) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; ana the others expressing their concurrence. 2 Cor. i. 1. Thus in Gal. i. 1, " aU the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia. Phil, i. 1. Col. i. 1. 1 Thess. i. 1. (3.) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest, and it is not improbable that he had been conspicious as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be briug-

which is at Corinth, " to them * that are sanctified *= in Christ Jesus, called •* to he saints, with

ing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected towards him. 2. Unto the church of God which is at Corinth. For an account of the time and manner in which the church was established in Corinth, see the Introduction, and Notes on Acts xviii. 1 — 17. The church is called " the church of God," because it has been founded by his agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; though there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a church of God. t '^'o them that arc sanctified. To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separated from the mass of heathens around them, and devoted to God and his cause. Though the word used here (iyicLo-fAim^) has this idea of separation from the mass around them, yet it is separation on account of their being in fact and not in profession merely, different from others, and truly devoted to God. See Note, Rom. i. 7. 1 In Christ Jesus. That is, by (iv) the agency of Christ. It was by his authority, his power, and his spirit, that they had been separated from the mass of heathens around them, and devoted to God. Comp. John xvii. 19. 1 Called to be saints. The word saints does not differ materially from the word sanctified in the former part of the verse. It means those who are separated from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became

all that in every place call * upon the name of Jesus Christ our Lord, both theirs and ours:

such because they were called to be such. The idea in the former part of the verse is, that this was done " by Christ Jesus;" here he says that it was because they were called to this privilege. He doubtless means to say that it was not by any native tendency in themselves to hoUness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated. Comp. ver. 9. See 2 Tim. i. 9. " Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," &c. 1 Pet. i. 15. Note, Rom. i. 6, 7; viii. 28. Eph. iv. 1. 1 Tim. vi. 12. 1 Pet. ii. 9. t With all, &c. This expression shows (1.) That Paal had the same feelings of attachment to all Christians in every place; and (2.) That he expected that this epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places. Comp. 1 Thess. v. 27. " I charge you by the Lord that this epistle be read unto all the holy brethren." Col. iv. 16. "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans." It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read. — The ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to sect. His heart was full of love, and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit. t Call upon the

3 Grace " be unto you, and peace from God our Father, and/ro?n the Lord Jesus Christ.

4 I thank * my God always

name of Jesus Christ. To call upon the name of any person, in Scripture language, is to call on the person himself. Comp. Notes on Acts iii. 6, iv. 12. The expression ' to call upon the name ' (tTruxhcu/u.ivoig'), to invoke the name, implies worship, and prayer; and proves, (1.) That the Lord Jesus is an object of worship; and (2.) That one characteristic of the early Christians, by which they were known and distintirhguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, see Note on Acts vii. 59; and that the early Christians called on Christ by prayer, and were distinguished by that, see the Note on Acts vii. 59, and compare Note, Acts i. 24, also Acts ii. 21; ix. 13; xxii. 16. 2 Tim. ii. 22. 1 Both theirs and ours. The Lord of all — both Jews and Gentiles — of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ, but all are on a level, having a common Lord and Saviour. Comp. Eph. iv. 5.

4. / thanrv my God, &c. No small part of this epistle is occupied with reproofs for the disorders which had arisen in the church at Corinth. Before proceeding, however, to the specific statement of those disorders (ver. 10, seq.),the apostle commends ihem fox the attainments which they had really made in divine knowledge, and thus shows that he was disposed to concede to them all that he could. It was no part of the disposition of Paul to withhold commendation where it was due. On the contrary, as he was disposed to be faithful in reproving the errors of Christians, he was no less disposed to commend

on your behalf, for the grace of God which is given you by Jesus Christ;

5 That in every thing ye are

them when it could be done. Comp. Note, Rom. i. 8. A willingness to commend those who do well is as much in accordance with the gospel, as a disposition to reprove where it is deserved; and a minister, or a parent, may firequently do as decided good by judicious commendation as by reproof, and much more than by fault-finding and harsh crimination. ^ On your behalf. In respect to you; that God has conferred these favours on you. ^ For the grace of God. On account of the favoure which God has bestowed on you through the Lord Jesus. Those favours are specified in the following verses. For the meaning of the word grace, seo Note, Rom. i. 7.

5. That in every thing. In every respect, or in regard to all the favours conferred on any of his people. You have been distinguished by him in all those respects in which he blesses Ina own children. t Ys are enriched by him. Comp. Note, Rom. ii. 4. The meaning of this expression is, 'you abound in these things; they are conferred abundantly upon you.' By the use of thi^ word, the apostle intends doubtless to denote the fact that these blessings had been conferred on them abundantly; and also that this was a valuable endowment, so as to be properly called a treasure. The mercies of God are not only conferred abundantly on his people, but they are a bestowment of inestimable value. Comp. 2 Cor. vi. 1 0. ^ In all utterance. With tho power of speaking various languages (\v ttavt) Koya). That this power was conferred on the church at Corinth, and that it was highly valued by them, is evident from ch. xiv. Comp. 2 Cor. viii. 7. The power of speaking those languages the apostle regarded as a subject of thanksgiving, as it was a proof of the divine favour to tltem. So<3 enriched by him, in all utterance, '^ and in all knowledge; ch. xiv. 5 22. 39. ^ And in all knowkdi^e. In the knowledge of divine truth. They had understood the doctrines which they had heard, and had intelligently embraced them. This was not true of all of them, but it was of the body of the church; and the hearty commendation and thanksgiving of the apostle for these favours, laid the foundation for the remarks which he had subsequently to make, and would tend to conciliate their minds, and dispose them to listen attentively, even to the language of reproof.

6. Even as. K^tS-w?. The force of this expression seems to be this, * The gospel of Christ was at first established among you by means of the miraculous endowments of the Holy Ghost. Those same endov^'ments are still continued among you, and now furnish evidence of the divine favour, and of the truth of the gospel to you, even as — i. e. in the same measure as they did when the gospel was first preached.' The power to speak with tongues, «Scc. (ch. xiv.) would be a continued miracle, and would be a demonstration to them then of the truth of Christianity as it was at first. 1 The testimony of Christ. The gospel. It is here called "the testimony of Christ," because it bore witness to Christ — to his divine nature, his miracles, his messiahship, his character, his death, &c. The message of the gospel consists in bearing witness to Christ and his work. See ch. xv. 1 — 4. 2 Tim. i. 8. 1 Was confirmed. Was established, or proved. It was proved to be divine, by the miraculous attestations of the Holy Spirit. It was confirmed, or made certain to their souls by the agency of the Holy Spirit, sealing it on their hearts. The word translated confirmed Qi^i^JtJ^»), is used in the sense of establishing, confirming, or demonstrating by miracles, &c. in Mark xvi. 20. Comp. Hcb. xiii. 9. Phil. i. 7. ^In you (iv Cf/iv). Among you as a

6 Even as the testimony of Christ was confirmed in you.

7 So that ye come behind in

people, or in your hearts. Perhaps the apostle intends to include both. The gospel had been established among them by the demonstrations of tlie agency of the Spirit in the gift of tongues, and had at the same time taken deep root in their hearts, and was exerting a practical influence on their lives.

7. t So that. God has so abundantly endowed you with his favours. ^ Ye come behind (va-n^ua-^Ai). You are not wanting, or deficient. The word is usually applied to destitution, want, or poverty; and the declaration here is synonymous with what he had said, ver. 5, that they abounded in every thing. f In no gift. In no favour, or gracious endowment. The word used here (;^c/gi«7-/<a), does not refer necessarily to extraordinary and miraculous endowments, but includes also all the kindnesses of God towards them in producing peace of mind, constancy, humility, &c. And the apostle meant evidently to say that they possessed, in rich abundance, all those endowments which were bestowed on Christians, t Waiting for. Expecting, or looking for this coming with glad and anxious desire. Phis was, certainly, one of the endowments to which he referred, to wit, that they had grace given them earnestly to desire, and to wait for the second appearing of the Lord Jesus. An earnest wish to see him, and a confident expectation and firm belief that he will return, is an evidence of a high state of piety. It demands strong faith, and it will do much to elevate the feelings above the world, and to keep the mind in a state of peace. 1 T7ie coming, &c. Gr. The revelation — (t;Jv d7nKet\v-\,iv) — the manifestation of the Son of God. That is, waiting for his return to judge the world, and for his approbation of his people in that day. The earnest expectation of the Lord Jesus became one of the marks of early Christian piety. This return was promised by no gift; waiting " for the * coming of our Lord Jesus Christ: 8 Who shall also confirm '' you

unto the end, that ye may be blameless in the day of our Lord Jesus Christ:

9 God is faithful, by whom the Saviour to his anxious disciples, when he was about to leave them. John xiv. 3. The promise was renewed when he ascended to heaven. Acts i. 11. It became the settled hope and expectation of Christians that he would return. Tit. ii. 13. 2 Pet. iii. 12. Heb. ix. 28. And with the earnest prayer that he would quickly come, John closes the volume of inspiration. Rev. xxii. 20, 21.

8. Who shall ako confirm you. "Who shall establish you in the hopes of the gospel. * He shall make you Jirm (0i^iu.:^ii) amidst all your trials, and all the efforts which may be made to shake your faith, and to remove you from that firm foundation on which you now rest, t Unto the end. That is, to the coming of the Lord Jesus Christ. He would keep them to the end of life in the path of holiness, so that at the ^ coming of the Lord Jesus they might be found blameless. Comp. John xiii.! 1. The sense is, that they should be ' kept, and should not be suffered to fall j away and perish; — and this is one of the many places which express the strong confidence of Paul that those who are true Christians shall be preserved unto everlasting life. Comp. Phil. i. 6. ^ That ye may be blameless. The word rendered blameless (dcs^KXjiTou?) does not mean perfect, but properly denotes those against whom there is no charge of crime; who are unaccused, and against whom there is no ground of accusation. Here it does not mean that they were personally perfect, but that God would so keep them, and enable them to evince a Christian character, as to give evidence that they were his friends, and completely escape condemnation in the last day. See Notes on Rom. viii. 33, 34. There is no man who has not his faults; no Christian who is not conscious of imperfection; but it is the design of God 2* so to keep his people, and so to justify and sanctify them through the Lord Jesus, that the church may be presented " a glorious church, without spot or wrinkle" (Eph. v. 27) in the day of judgment. % In the day, &c. In the day when the Lord Jesus shall come to judge the world; and which will be called his day, because it will be the day in which he will be the great and conspicuous object, and which is especially appointed to glorify him. See 2Thess. i. 10, "Who shall come to be glorified in his saints, and to be admired in all them that believe."

9. God is faithful. That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence any thing which he will not perfect and finish. The object of Paul in introducing the idea of the faithfulness of God here, is, to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Phil. i. 6, " Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ." ^ Ye were called. The word " called " here does not refer merely to an invitation or an offer of life, but to the effectual influence which had been put forth; which had inclined them to embrace the gospel. Note, Rom. viii. 30; ix. 12. See Mark ii. 17. Luke V. 32. Gal. i. 6; v. S. 13. Eph.i. 4. Col. iii. 15. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence

ye were called unto the fellowship " of his Son Jesus Christ our Lord.

that goes forth with the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit. TI Unto the fellowship of his Son. To participate with his Son Jesus Christ; to be partakers with him. See Notes, John XV. 1 — 8. Christians participate with Christ, (1.) In his feeHngs and views. Rom. viii. 9. (2.) In his trials and sufferings, being subjected to temptations and trials similar to his. 1 Pet. iv. 13, "But rejoice, inasmuch as ye are partakers of Christ's sufferings." Col. i. 24. Phil. iii. 10. (3.) In his heirship to the inheritance and glory which awaits him. Rom. viii. 17, "And if children, then heirs, heirs of God, and joint-heirs with Christ." 1 Pet. i. 4. (4.) In his triumph in the resurrection and future glory. Matt, xix. 28, " Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." John xiv. 19, " Because I live, ye shall live also." Rev. iii. 21, " To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." From all this, the argument of the apostle is, that as they ■partake with Christ in these high privileges, and hopes, and promises, they tvill be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure.

10. Now I beseech you, brethren. In this verse the apostle enters on the discussion respecting the irregularities and disorders in the church at Corinth, of which he had inciJentally heard. See ver. 1 1. The first of which he had incidentally learned, was that which pertained to the divisions and strifes

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, * that ye all speak

which had arisen in the church. The consideration of this subject occupies him to ver. 1 7; and as those divisions had been caused by the influence of philosophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length (ch. i. 17 — 31; xi.); in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty. " I beseech you, brethren" — the language of affectionate exhortation rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the e\ ils of schism and of strife. 11 By the name. By the authority of his name; or from reverence for him as the common Lord of all. H Of our Lord Jesus Christ. The reasons why Paul thus appeals to his name and authority here, may be the following. (1.) Christ should be regarded as the supreme head and lead er of all his church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners. (2.) " The whole family in heaven and earth should be named" after him (Eph. iii. 15), and should not be named after inferior and subordinate teachers. The reference to " the venerable and endearing name of Christ here, stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves."— Doddridge. "There is scarce a word or expression that he [Paul] makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished themselves by. ho

the same thing", and that there be no ^ divisions among you; but

beseeches them by the name of Christ, a form that I do not remember he elsewhere uses." — Locke. (3.) The prime and leading thing which Christ had enjoined on his church was union and mutual love (John xiii. 34; xv. 17), and for this he had most earnestly prayed in his memorable prayer. John xvii. 21 — 23. It was well for Paul thus to appeal to the name of Christ — the sole head and Lord of his church, and the friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth. 1 That ye all speak the same thing. " That ye hold the same doctrine." — Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where diiferent opinions are held and expressed. To " speak the same thing" stands opposed to speaking different and conflicting things; or to controversy, and although perfect uniformity of opinion cannot be expected among men on the subject of religion any more than on other subjects, yet on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which Ihey differ they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus " speak the same thing." t -A-nd that there be no divisions among you. Greek, a-^iTfxxT*, schisms. No divisions into contending parties and sects. The church was to be regarded as one and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders. Comp. Johnix.16. lCor.xi.18; xii. 25. 'i But that ye be perfectly joined together (»Tfi Ji «.t.rii^Tio-/uivu^. The word here used and rendered " perfectly joined together," denotes properly to restore, mend, or repair that which is rent or that ye be perfectly joined together in the same mind and in the same judgment.

disordered (Matt. iv. 21. Mark i. 19), to amend or correct that which is morally evil and erroneous (Gal. vi. 1), to render perfect or complete (Luke vi. 40), to fit or adapt any thing to its proper place so that it shall be complete in. all its parts, and harmonious, (Heb. xi. 5); and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should bo united in feeling; that every member of the church should occupy his appropriate place, as every member of a well proportioned body, or part of a machine has its appropriate place and use. See his wishes more fully expressed in chap. xii. 12 — 31. t ^n the same mind (vsi). See Rom. xv. 5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible — but that their minds were to be disposed towards each other with mutual good will, and that they should live in harmony. The word here rendered mind, denotes not merely the intellect itself, but that which is in the mind — the thoughts, counsels, plans. Rom. xi. 34; xiv. 5. 1 Cor. ii. 16. Col. ii. 18. Bretschneider. t And in the same judgment {yvSjfxij). This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed towards each other. Union of feeling is possible even where men differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others may be right, and are honest even where their own views differ. The foundation of Christian union is not so

1 1 For it hath been declared unto me of you, my brethren, by tliem which are of the house of Chloe, that there are contentions among you.

much laid in uniformity of intellectual perception as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.

11. For it hath been declared unto me. Of the contentions existing in the church at Corinth, it is evident that they had not informed him in the letter which they had sent. See ch. vii. 1, comp. the Introduction. He had incidentally heard of their contentions, t ^ty brethren. A token of affectionate regard, evincing his love for them, and his deep interest in their welfare, even when he administered a needed rebuke. 1 Of the house of Chloe. Of the family of Chloe. It is most probable that Chloe was a member of the church at Corinth, some of whose family had been at Ephesuswhen Paul was, and had given him information of the state of things there. Who those members of her family were, is unknown. Grotius conjectures that they were Steplfanas, Fortunatus, and Achaicus, mentioned in ch. xvi. 17, who brought the letter of the church at Corinth to Paul. But of this there is no certain evidence; perhaps not much probability. If the information had been obtained from them, it is probable that it would have been put in the letter which they bore. The probability is that Paul had received this information before they arrived.

12. Now this I say. This is what I mean; or, I give this as an instance of the contentions to which I refer, ^ That every one of you saith. That you are divided into different fac-

12 Now this 1 say, that every one of you saith, I am of Paul; and I of Apollos; " and I of Cephas; *" and I of Christ.

tions, and ranged under different leaders. The word translated " that" (c't<) might be translated here, because, or since, as giving a reason for his affirming (ver. 11) that there were contentions there. ' Now I say that there are contentions, because you are ranged under different leaders,' &c. Calvin. t lam of Paul. It has been doubted whether Paul meant to affirm that the parties had actually taken the names which he here specifies, or whether he uses these names as illustrations, or suppositions, to show the absurdity of their ranging themselves under different leaders. Many of the ancient interpreters supposed that Paul was unwilling to specify the real names of the false teachers and leaders of the parties, and that he used these names simply by way of illustration. This opinion was grounded chiefly on what he says in ch. iv. 6, " And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes," &c. But in this place Paul is not referring so particularly to the factions or parties existing in the church, as he is to the necessity of modesty and humility; and in order to enforce this, he refers to himself and Apollos to show that even those most highly favoured should have a low estimate of their importance, since all their success depends on God. See ch. iii. 4 — 6. It can scarcely be doubted that Paul here meant to say that there were parties existing in the church at Corinth, who were called by the names of himself, of Apollos, of Cephas, and of Christ. This is the natural construction; and this was evidently the information which he had received by those who were of the family of Chloe. Why the parties were ranged under these leaders, however, can be only a matter of conjecture. Lightfoot sug-

13 Is Christ divided? was Paul crucified for you, or were

gests that the church at Corinth was composed partly of Jews and partly of Gentiles. See Acts xviii. The Gentile converts, he supposes, would range themselves under Paul and Apollos as their leaders; and the Jewish under Peter and Christ. Paul was the apostle to the Gentiles, and Peter particularly the apostle to the Jews (Gal. ii. 7); and this circumstance might give rise to the division. Apollos succeeded

Christ. Why this sect professed to be the followers of Christ, is not certainly known. It probably arose from one of the two following causes. (1.) Either that they had been in Judea and had seen the Lord Jesus, and thus regarded themselves as particularly favoured and distinguished; or, (2.) More probably because they refused to call themselves by any inferior leader, and wished to regard Christ alone as their head, and

Paul in Achaia, and laboured success-! possibly prided themselves on the fully there. See Acts xviii. 27,28. These belief that they were more conformed two original parties might be again sub- to him than the other sects, divided. A part of those who adhered j 1.3. Is Christ divided? Paul, in this to Paul and Apollos might regard Saul j verse, proceeds to show the impropriety with chiefveneration, as being the found- of their divisions and strifes. His er of the church, as the instrument of their conversion, as the chief apostle, as signally pure in his doctrine and manner; and a part might regard Apollos as the instrument of their conversion, and as being distingushed for eloquence. It is evident that the main reason why Apollos was regarded as the head of a faction was on account of his extraordinary eloquence, and it is probable that his followers might seek particu general argument is, that Christ alone ought to be regarded as their head and leader, and that his claims, arising from his crucifixion, and acknowledged by their baptism, were so pre-eminent that they could not be divided, and the honours due to him should not be rendered to any other. The apostle, therefore, asks, with strong emphasis, whether Christ was to be regarded as divided 1 Whether this single sularly to imitate him in the graces of premo head and leader of the church, popular elocution, t And I of Cephas, had become the head of different con- Peter. Comp. John i. 42. He was ' tending factions 1 The strong absurdregarded particularly as the apostle to | ity of supposing that, showed the imthe Jews. Gal. ii. 7. He had his own | propriety of their ranging themselves peculiarity of views in teaching, and it | under different banners and leaders, is probable that his teaching was not \ t Was Paul crucified for you? This regarded as entirely harmonious with | question implies tliat the crucifixion of that of Paul. See Gal. ii. 11 — 17. I Christ had an influence in saving them Paul had everywhere among the Gen-; which the sufferings of no other one tiles taught that it was not necessary to ' could have, and that those sufferings observe the ceremonial laws of Moses; \ were in fact the peculiarity which disand, it is probable, that Peter was re- tinguished the work of Christ, and garded by the Jews as the advocate of j rendered it of so much value. The the contrary doctrine. Whether Peter atonement was the grand, crowning had been at Corinth is unknown. If work of the Lord Jesus. It was not, they had heard of his name, and j through this that all the Corinthian character; and those who had come Christians had been renewed and parfrom Judea had probably reported him | doned. That work was so pre-eminent as teaching a doctrine on the subject } that it could not have been performed of the observance of Jewislk cercmo- j by another. And as they had all been nies unlike that of Paul. 1 And I of I saved by that alone; as they wer*

14 I thank God that I baptized none of you but Crispus * and Gains; ''

alike dependent on his merits for salvation, it was improper that they should be rent into contending factions, and ranged under different leaders. If there is any thing that will recall Christians of different names and of contending sects from the heat of strife, it is the recollection of the fact that they have been purchased by the same blood, and that the same Saviour died to redeem them all. If this fact could be kept before their minds, it would put an end to angry strife everywhere in the church, and produce universal Christian love. If Or ivere ye baptized in the name of Paul. Or into, or unto the name of Paul. See Note, Matt, xxviii. 19. To be baptized i7ito, or unto any one is to be devoted to him, to receive and acknowledge him as a teacher, professing to receive his rules, and to be governed by his authority.— Locke. Paul here solemnly reminds them that their baptism was an argument why they should not range themselves under different leaders. By that, they had been solemnly and entirely devoted to the service of the only Saviour. ' Did I ever,' was the implied language of Paul, ' baptize in my own name 1 Did I ever pretend to organize a sect, announcing myself as a leader 1 Have not I always directed you to that Saviour into whose name and service you have been baptized V It is remarkable here, that Paul refers to himself, and not to Apollos or Peter. He does not insinuate that the claims of Apollos or Peter were to be disparaged, or their talents and influence to be undervalued, as a jealous rival Would have done; but he numbers himself first, and alone, as having no claims to be regarded as a religious leader among them, or the founder of a sect. Even he, the founder of the church, and their spiritual father, had never desired or intended that they

15 Lest any should say that I had baptized in mine own name.

16 And I baptized also the

should call themselves by his name; and he thus showed the impropriety of their adopting the name of ani/ man as the leader of a sect.

14. / thank God, &c. Why Paul did not himself baptize, see in ve?. 17. To him it was now a subject of gratefui refiectiop that he had not done it. He had not given any occasion for the suspicion that he had intended to set himself up as a leader of a sect or party. ^ But Crispus. Crispus had been the chief ruler of the synagogue at Corinth. Acts xviii. 8. 1| And Gaius. Gains resided at Corinth, and at his house Paul resided when he wrote the epistle to the Romans. Rom. xvi. 23. It is also possible that the third epistle of John was directed to this man. See 3 John 1. And if so, then probably Diotrephes (3 John 9), who is mentioned as one who loved " to have the pre-eminence," had been one cause of the difficulties at Corinth. The other persons at Corinth had been probably baptized by Silas and Timothy.

15. Lest any should say. Lest any of those who had been baptized should pervert his design, and say that Paul had baptized them unto himself; or, lest any others should, with any appearance of truth, say that he had sought to make disciples to himself. The Ethiopic version renders this, ' that ye should not say we were baptized in his name.' Many of the ancient MSS. read this, ' lest any should say that ye were baptized into my name.' Mill.

1 6. And I baptized also the household. The family. Whether there were any infants in the family, docs not appear. It is certain that the family was among the first converts to Christianity in Achaia, and that it had evinced great zeal in aiding those who were Christians. See chap. xvi. 15. — From the manner in which Paul mentions this, it is probable that Stephanas household of Stephanas; " besides, I know not whether I baptized any other.

did not reside at Corinth when he was baptized, though he might have subsequently removed there. ' I baptized none of you (ver. 14) — i. e. none of those who permanently dwelt at Corinth, or who were members of the original church there, but Crispus and Gaius — but I baptized also the family of Stephanas, now of your number.' — Or it may mean, ' I baptized none of you ivho are adult members of the church, but Crispus and Gaius, though I also baptized the family of Stephanas.' If this be the true interpretation, then it forms an argument to prove that Paul practised household baptism, or the baptism of the families of those who were themselves believers. Or the expression may simply indicate a recollection of the true circumstances of the case — a species of correction of the statement in ver. 14, 'I recollect now also that I baptized the family of Stephanas.' ^ Household, (otx.cv). The house; the family. The word comprises the whole family, including adults, domestics, slaves, and children. It includes, (1.) The men in a house, (Acts vii. 10. 1 Tim. iii. 4, 5. 12;) (2.) Domestics, (Acts X. 2; xi. 14; xvi. 15. 31. 1 Tim. iii. 4;) (3.) The family in general. Luke X. 5; xvi. 27. Bretschneider. It was the custom, doubtless, for the apostles to baptize the entire household, whatever might be the age, including domestics, slaves, and children. The head of a family gave up the entire household to God. ^ Ojf Stephanas, Who Stephanas was, is not known. The Greek commentators say that he was the jailer of PhiUppi, who, after he had been baptized (Acts xvi. 33), removed with his family to Corinth. But of this there is no certain evidence. ^ Besides. Besides these. ^ / know not, &c. I do not know whether I baptized any others who are now members of that church. Paul would.

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom * of

doubtless, recollect that he had baptized otliers in other places, but he is speaking here particulnrly of Corinth. This is not to be urged as an argument against the inspiration of Paul, for (1.) It was not the design of inspiration to free the memory from defect in ordinary transactions, or in those things which were not to be received for the instruction of the chuich; (2.) The meaning of Paul may simply be, * I know not who of the original members of the church at Corinth may have removed, or who may have died; I know not who may have removed to Corinth from other places where I have preached and baptized, and consequently I cannot know whether I may not have baptized some others of your present number.' It is evident, however, that if he had baptized any others, the number was small.

17. For Christ sent me not to baptize. That is, not to baptize as my main business. Baptism was not his principal employment, though he had a commission in common with others to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize. John iv. 2. It is probable that the business of baptism was intrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in travelling from place to place. The reasons of this may have been, (1.) That which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who Lad been baptized by the apostles might claim some superiority over those who were not. (2.) It is probable that the rite of baptism was preceded or followed by a course of instruction adapted \.i it, and as the

' words, lest the cross of Christ should be made of none effect.

apostles were travelling from place to place, this could be better intrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance. (3.) It is not improbable, as Doddridge supposes, that the administration of this ordinance w^as intrusted to inferiors, because it was commonly practised by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their main work. 1 But to preach the gospel. As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call men to repentance and to God. t Not with wisdom of words (&y* h a-ot^in xoycv). Not in wisdom of speech. Margin. The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective, and means not in wise words or discourse. The wisdom here mentioned, refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things: — (1.) Their subtle and learned mode of disputation, or that which was practised in their schools of philosophy. (2.) A graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves, and this, probably, the false teachers endeavoured to imitate. (3.) That which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued them- Belves, as the Jews did on miracles and wonders. Comp. ver. 22. The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks; and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among men distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner (comp. 2 Cor. i. 1. 10), so much as the strength and power of his reasoning.

Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters — the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such length, are not perfectly apparent. They are supposed to have been the following. (1.) He had incidentally mentioned his own preaching, and his having been set apart particularly to that; ver.l 7. (2.) His authority, it is probable, had been called in question by the false teachers at Corinth. (3.) The ground of this, or the reason why they undervalued him, had been probably, that he had not evinced the eloquence of manner and the graces of oratory on which they so much valued themselves. (4.) They had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation. (5.) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value. If Lest the cross of Christ. The simple doctrine that Christ was crucified to make

18 For the preaching of the cross is to them " that perish

atonement for the sins of men. This was the peculiarity of the gospel; and on this doctrine the gospel depended for success in the world. ^ Should be made of none ejfcd. Should be rendered vain and inelfectual. That is, lest the success which might attend the preaching of the gospe! should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the heart? of men; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brillianc3^ True eloquence, and real learning and sound sense, are not to be regarded as valueless; but their use* in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem jn Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defence of the simple doctrines of the gospel of Christ. But it does not depend for its success 3n these, but on its pure and heavenlv

foolishness; but unto us which are saved it is the power * of God.

truths, borne to the mind by the agency of the Holy Spirit.

IS. For the preaching of the cross. Greek, ' the luord (o ^05,5?) of the cross;' i. e. the doctrine of the cross; or the doctrine which proclaims salvation only through the atonement which the Lord Jesus Christ made on the cross. This cannot mean that the statement that Christ died as a martyr on a cross, appears to be foolishness to men; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer died as martyrs, does not appear to men to be foolishness, for it is a statement of an historical truth, anc\ their death excites the high admiration of all men. And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally the object of admiration to all men. But the " preaching of the cross" must denote more than that; and must mean, (1.) That Christ died as an atoning sacrifice for the sins of men, and that it was this which gave its peculiarity to his suflferings on the cross. (2.) That men can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice, t To them that perish (r^i; /uiv uTriWu/uivoic). To those who are about to perish, or to those who have a character fitting them for destruction; i. e. to the wicked. The expression stands in contrast with those who are " saved," i. e. those who have seen the beauty of the cross of Christ, and who have fled to it for salvation. ^ Foolishness. Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, apd to the heathen philosophers, and indeed, to the majority of the men of this world, it has ever appeared foolishness.

for the following reasons. (1.) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honour among his own countrymen. (2.) They despise him who was put to death, as an impostor, at the instigation of his own countrymen, in an ignominious manner on the cross — the usual punishment of slaves. (3.) They see not why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them; and that glory should come from the ignominy of the cross. (4.) They are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead; they see not the bearing of the work of atonement on the law and government of God; they believe not in his resurrection, and his present state of exalted glory. The world looks only at the fact, that the despised man of Nazareth was put to death on a cross, and smiles at the idea that such a death could have any important influence on the salvation of man. — It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the men of these times. Every thing that came from Judea, they looked upon with contempt and scorn; and they would spurn above all things else the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honour and glory. There is now a sacredness about it from religious associations; and a reverence which men in Christian lands can scarcely help feeling when they think of it. But to the ancients it was connected with every idea of ignominy. It was the punishment of slaves, impostors, and vagabonds; and had even * greater degree of disgrace attached to it than the gallows has with us. With them, therefore, the death on the cross was associated with the idea of all tha, is shameful and dishonourable; and to speak of salvation only by the sufferings and death of a crucified man, was fitted to excite in their bosoms only un mingled scorn. ^ But unto us which are saved. This stands opposed to " them that perish." It refers, doubtless, to Christians, as being saved from the power and condemnation of sin, and as having a prospect of eternal salvation in the world to come. *J It is the power of God. See Note, Rom. i. 16. This may either mean that the gospel is called '• the power of God," because it is the medium through which God exerts his power in the salvation of sinners; or, the gospel is adapted to the condition of man, and is efficacious in renewing him and sanctifying him. It is not an inert, inactive letter, but is so fitted to the understanding, the heart, the hopes, the feavs of men, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel. John xvii. 17. Heb. iv. 12. James i. 18. 1 Pet. i. 22, 23.— When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended whh the influences which God sends down to accompany it. It includes, therefore, the promised agpncy of the Holy Spirit, without which it would not be effectual. But the agency of the Spirit is designed to give efficacy to that whir,h is really adapted to produce the efli^cts, and not to act in an arbitrary manner. All the effects of the gospel on the soul — in regeneration, repentance, faith, sarictifi cation; — in hope, love, joy, peace, patience, temperance, purity, and devotedness to God, arc only such as the gospel is Jit ted to produce. It has a set of truths and promises just adapted

19 For it is written, destroy the wisdom of the wise

to each of these eflevts; just fitted to the soul by him who knows it; and adapted to produce just these resuhs. The Holy Spirit secures their influence on the mind; and is the grand hving agent of accompUshing just what the truth of God is fitted originally to produce. Thus the preaching of the cross is " the power of God;" and every minister may present it with the assurance that he is presenting, not " a cunningly devised fable," but a system really fitted to save men; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit.

19. For it is written. This passage IS quoted from Isa. xxix. 14. The Hebrew of the passage, as rendered in the English version is, " the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." The version of the LXX. is, " I will destroy the wisdom of the wise, and the understanding of the prudent 1 will hide" {x^jj^a), corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of " Ariel" (Isa. xxix. 1), that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they^ relied, should appear to be bereft of their wisdom; and they should be made conscious of their own want of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is juanifestly true. But it expresses a general principle of the divine administration — that the coming forth of God is often such as to confound human prudence j in a man- and will brin^ to nothing the understanding of the prudent.

ner which human wisdom would not have devised,• and in such a way as to show that he is not dependent on the wisdom of man. As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey — that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at naught. ^ / will destroy. That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of men. ^ The wisdom of the wise. The professed wisdom of philosophers, f -And will bring to nothing. WiD. show it to be of no value in this matter. ^ The prudent. The men professing understanding; the sages of the world. We may remark, (1.) That the plan of salvation was not the contrivance of human wisdom. (2.) It is unlike what men have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern. (3.) It may be expected to excite the opposition, the contempt, and the scorn of the wise men of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition. (4.) Its success is such as to confound and perplex them. They despise it, and they see not its secret power: they witness its eflfects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon's " Decline and Fall of the Roman Empire," is contained in his attempt to state the causes of the early propagation of Christianity, in ch. xv. xvi.; and the obvious failure of the account shows how much the mind of the plu- iosophic skeptic was embarrassed by the fact of the spread of Christianity. (5.) The reception of the gospel demands an humble mind. Mark x. 15. Men of good sense, of humble hearts, of childlike temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is fitted to save their souls. (6.) In this, Christianity, is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God — the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its ov^n littleness. The profoundest theories in science, and the most subtle speculations of men of genius, in regard to the causes of things, are often overthrown by a few simple discoveries — and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was to the theories of philosophers and astronomers, what the revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt.

20. Where is the wise P Language similar to this-occurs in Isa. xxxiii. 18, " Where is the scribe? where is the receiver 1 where is he that counted the towers ]" Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are fjimiliar, that will convey his meaning, A man familiar with the Bible, will /jaturplly often make use of Scripture expressions in conveying his ideas. In Iflaiah the passage refers to the deiiver- wise? I where is the scribe? where id ance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then in the language of exultation and thanksgiving at their deliverance, saying, ' where is the wise man that laid the plan of destroying the nation 1 Where the Inspector General (see my Note on the passage in Isaiah), employed in arranging the forces 1 W^here the receiver (marg. the tueigher), the paymaster of the forces 1 W^here the man that counted the towers of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to naught.' So the apostle uses the same language in regard to the boasted wisdom of the world in reference to salvation. It is all baffled, and is all shown to be of no value. ^ The wise (o-cps?). The sage. At first the Greek men of learning were called wise men (o-c^oi), like the magians of the East. They afterwards assumed a more modest appellation ^ and called themselves the lovers of wisdom (pKctrcipot), or philosophers. This was the name by which they were commonly known in Greece, in the time of Paul, t Where is the scribe? {'^giifAfjt.-JL.ni'j;). The scribe among the Jews was a learned man, originally employed in transcribing the law, but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary; or a transcriber of the laws; or a secretary. It was a term, therefore, nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks, "f Where is the disputer of this world? The acute and subtle so})hist of this age. The word ' dis' puter (j-t/^xTXTjjf), properly denotes one who inquirea carefully into the causes the disputer of this world? hath not God made foolish " the wisdom of this world?

and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academies; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had ^iled of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term ivorld, here (a<wV5f), refers, probably, not to the world as a physical structure — though Grotius supposes that it does — but to that age — the disputer of that age, or generation— an age eminently wise and learned, t Hath not God viade foolish, &c. That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly 1 Not only without the aid of those schemes of men, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isa, xliv. 25. God " tumeth wise men backward, and maketh their knowledge foolish."