bated to every man, as * the Lord hath called every one, so let him walk. And ^ so ordain I in all churches.
18 Is any man called being circumcised? let him not become uncircumcised. Is any called in
which men are placed in life, whether as rich or poor, in a state of freedom or servitude, of learning or ignorance, &c. And it implies that God appoints the lot of men, and orders the circumstances of their condition; that religion is not designed to interfere directly with this; and that men should seek to show the real excellence of religion in the particular sphere in which they may have been placed by divine Providence before they became converted. ^ As the Lord hath called every one. That!s, in the condition or circumstances in which any one is when he is called by the Lord to be a Christian, t ^o let him walk. In that sphere of life; in that calling (ver. 20); in that particular relation in which he was, let him remain, unless he can consistently change it for the better, and there let him illustrate the true beauty and excellence of religion. This was designed to counteract the notion that the fact of embracing a new^ religion dissolved the relations of life which existed before. This idea probably prevailed extensively among the Jews. Paul's object is to show that the gospel, instead of dissolving those relations, only strengthened them, and enabled those who were converted the better to discharge the duties which grow out of them. ^ And so ordain I, &c. This is no peculiar rule for you Corinthians. It is the universal rule which I everywhere inculcated. It is not improbable that there was occasion to insist everywhere on this rule, and to repress disorders which might have been attempted by some who might suppo.se that Christianity dissolved the former obhgations of life.
uncircumcision? '=let him not be circumcised.
19 Circumcision'' is nothing, and uncircumcision is nothing, but the keeping * of the commandments of God.
20 Let every man abide ^ in
18. Is any man called? Does any one become a Christian? Note, eh. i. 26. 1 Being circumcised. Being a nativeborn Jew, or having become a Jewish proselyte, and having submitted to the initiatory rite of the Jewish religion. ^ Let him not become uncircumcised. This could not be literally done. But the apostle refers here to certain efforts which were made to remove the marks of circumcision which were often attempted by those who were ashamed of having been circumcised. The practice is often alluded to by Jewish writers, and is described by them. Com p. 1 Mac. i. 15. It is not decorous or proper here to show how this was done. The process is described iw Cels. de Med. 7. 25. See Grotius and Bloomfield. 1 Is any called in uncircumcision P A Gentile, or one who had not been circumcised, t L^t him not be circumcised. The Jewish rites are not binding, and are not to be enjoined on those who have been converted from the Gentiles. See Notes, Rom. ii. 27—30.
19. Circumcision is nothing, &c. It is of no consequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands. See Note, Rom. ii. 29. t But the keeping of the commaiidments of God. Is something, is the main thing, is every thing: and this can be done whether a man is circumcised or not.
20. Let every man abide. Let him remain or continue. ^ In the same c(dling. The same occupation, profession, rank of life. We use the word tJie same calling wherein he was called.
2i Art thou called being a calling in the same sense to denote the occupation or profession of a man. Probably the original idea which led men to designate a profession as a calling was the beUef that God called every man to the profession and rank which he occupies; that is, that it is by his arrangement, ox pruvidence, that he occupies that rank rather than another. In this way every man has a call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that God has called him to the sphere of life in which he moves as ministers of the gospel should have that pod has called them to their appropriate piofession. This declaration of Paul, that every one is to remain in the same occupation or rank in which he was when he was converted, is to be taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was fitted to produce contentment even in an humble walk, and to prevent repinings at the lot of those who were more favoured or happy. That it did not design to prevent all change is apparent from the next verse, and from the nature of the case. Some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following. (1.) When a man. is a slave, and he can obtain his freedom, ver. 21. (2.) When a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale 12*
servant? care " not for it: but if thou mayest be made free, use it rather.
of ardent spirits, he should at once forsake the business, even at great person al sacrifice, and engage in a lawful and honourable employment. See Note, Acts xix. 19. No considerations can justify a continuance in a course of life like this after a man is converted. No consideration can make a business which is "evil, and only evil, and that continually," proper or right. (3.) Where a man can increase his usefulness by choosing a new profession. Thus the usefulness of many a man is greatly promoted by his leaving an agricultural, or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not on\y permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. An opportunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.
21. Being a servant {iouKo?). A slave. Slaves abounded in Greece, and in every part of the heathen world. Athens, e. g., had, in her best days, twenty thousand freemen, and four hundred thousand slaves. See the condition of the heathen world on this subject illustrated at length, and in a very learned manner, by Rev. B. B. Edwards, in the Bib. Repository for Oct. 1835, pp. 411 — 436. It was a very important subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other men; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should r)urst their bonds, and assert their rights as freemen. In order to prevent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to prevent rehgion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of ordei-, and contentment in general in all the other relations in which men might be when they were converted. 1 Care not for it. Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a ^. roper way obtain your freedom, do it; if not, let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the Forrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. In that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants, or slaves. Eph. vi. 5. Col. iii. 22. 1 Tim. vi. 1. Tit. ii. 9. 1 Pet. ii. 18. This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or reviled to be patient and meek makes the conduct of the persecutor or revilcr just or right; nor does it prove that the master ha-? a ri{^ht to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injiu'cd in any way, to Ijear it as becomes a follower of the Lord Jesus. Nor docs this passage prove that a slave ought not to desire freedom if it caji be ob-
*ained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free, and to seek liberty. But it should be done m accordance with the rules of the gospel; so as not to dishonour the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society. 1 But if thou may est be free. If thou canst (Juvxa-ut), if it is in your power to become free. 'I'hat is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom ca>i be obtained in any manner that is not sinful. In many cases a Christian master might set his slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in theii condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without violence and bloodshed. And the same duty is still binding. Evil as slavery is, and always evil, and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be just towards those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to di.-;honour his religion by the indulgence of the feelings of revenge and by murder. 1 Use it rather. A.vail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition of a slave, aud
22 For he that is called in the Lord, being a servant, is" the Lord's ^ freeman; likewise
If you can escape from them in a proper manner, it is your privilege and your duty to do it.
22. Fur he that is called in the Lord. lie that is called by the Lord; he that becomes a Christian. ^ Being a servafif. A slave when he is converted. t Is the Lord's freeman. Marg. Made free ( mhnd-ipcg). Is manumitted, made free, endowed with liberty by the Lord. This is designed evidently to comfort the heart of the slave, and to make him contented with his condition; and it is a most delicate, happy, and tender argument. The sense is this. ' You are blessed with freedom from the bondage of sin by the Lord. You were formerly a slave to sin, but now you are liberated. That bondage was far more grievous and far more to be lamented than the bondage of the body. But from that long, grievous, and oppressive servitude you are now free. Your condition, even though you are a slave, is far better than it was before; nay, you are now the true freeman, the freeman of the Lord. Your spirit is free; while those who are not slaves, and perhaps your own masters, are even now under a more severe and odious bondage than yours. You should rejoice, therefore, in deliverance from the greater evil, and be glad that in the eye of God you are regarded as his freedman, and endowed by him with more valuable freedom than it would be to be delivered from the bondage under which you are now placed. Freedom from sin is the highest blessing that can be conferred on men; and if that is yours, you should little regard your external circumstances in this life. You will soon be admitted to the eternal liberty of the saints in glory, and will forget all your toils and privations in this world.' 1[ Is Chrisfs servant. Is the slave {SoZxk) of Christ; ii; bound to obey law, and to submit himself, as you are, to the authority of
also he that is called, being free, is '' Christ's servant.
23 Ye are bought " with a
another. This too is designed to promote coyitentment with his lot, by the consideration that all are bound to obey law; that there is no such thing as absolute independence; and that, since law is to be obeyed, it is not degradation and ignominy to submit to those which God has imposed on us by his providence in an humble sphere of life. Whether a freeman or a slave, we are bound to yield obedience to law, and everywhere must obey the laws of God. It is not, therefore, degradation to submit to his laws in a state of servitude, though these laws come to us through! an earthly master. In this respect, \ the slave and the freeman are on a level, as both are required to submit to the laws of Christ; and, even if freedom could be obtained, there is no such thing as absolute independence. This is a very beautiful, delicate, and happy argument; and perhaps no consideration could be urged that would be more adapted to produce contentment. 23. Ye are bought with a price. Though you are slaves to men, yet you have been purchased for God by the blood of his Son. Note, ch. vi. 20 You are, therefore, in his sight of ines- '• timable worth, and are bound to be his. 1 1 Be not ye the servants of men. That is, ' Do not regard yourselves as the i slaves OF xex. Even in your humble ' relation of life, even as servants under. the laws of the land, regard yourselves as the servants of God, as obeying and! serving him eveti in this relation, since all those who are bought with a price — j all Christians, whether bond or free — are in fact the servants (slaves, SjZx'a) of God. vcr. 22. In this relation, therefore, esteem yourselves as the servants of God, as bound by his laws, as subject to him, and as really serving him, while you yield all proper obedience to your master.' Rosenmiiller, Grolius, and some others, however, think that be not ve the servants of
24 Brethren, let " every man, wherein he is called, therein abide with God.
this refers to Christians in general; and that the apostle means to caution them against subjecting themselves to needless rites and customs which the false teachers would impose on them. Others have supposed (as Doddridge) that it means that they should not sell themselves into slavery; but assuradly a caution of this kind was not needful. The view given above I regard as the interpretation demanded by the connexion. And in this view it would promote contentment, and would even prevent their taking any improper measures to disturb the relations of social hfe, by the high and solemn consideration that even in that relation they were, in common with all Christians, the true and real servants of God. They belonged to God, and they should serve him. In all things which their masters commanded, that were in accordance with the will of God, and that could be done with a quiet conscience, they were to regard themselves as serving God: if at any time they were commanded to do that which God had forbidden, they were to remeniber that they were the servants of God, and that he was to be obeyed rather than man.
25. Now concerning virgins. 'J'his commences the third subject on which the opinion of Paul seems to have been asked by the church at Corinth — whether it was proper that those who had unjnarried daughters, or wards, should give them in marriage. The reason why this question was proposed may have oeen, that many in the church at Corinth were the advocates of celibacy, and this, perhaps, on two grounds. ( 1,) Some may have su[)poscd that in the existing state of things — the persecutions and trials to which Christians were exposed— it would be advisable that a man
25 Now concernmg virgins I have no commandment ' of the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. «
who had unmarried daughters, or wardsshould keep them from the additional cares and trials to which they would be exposed with a family; and, (2.) Some may have already been the advocates for celibacy, and have maintained that that state was more favourable to piety, and was altogether to be preferred. It is known that that opinion had an early prevalence, and gave rise to the establishment of nunneries in the papal church; an opinion that has everywhere been attended with licentiousness and corruption. It is not improbable that there may have been advocates for this opinion even in the church of Corinth; and it was well, therefore, that the authority of an apostle sliould be employed to sanction and to honour the marriage union, t I have no commandment, &c. No positive, express revelation. See Notes on ver. 6. 10. 1 Yet I give my judgment. I give my opinion, or advice. See Note, ver, 6, ^ As one that hath ohiained mercy of the Lord. As a Christian; one who has been pardoned, whose mind has been enlightened, and who has been endued with the grace of God. 1 To be faithful. Faithful to my God. As one who would not give advice for any selfish, or mercenary, or worldly consideration; as one known to act from a desire to honour God, and to seek the best interests of the church, even though there is no explicit command. The advice o{ such a man — a devoted, faithful, selfdenying, experienced Christian — is entitled to respectful deference, even where there is no claim to insj)iration. Religion qualifies to give advice; and the advice of a man who has no selfish ends to gratify, and who is known to seek su{)reniely the glory of God, should not be disregarded or slighted. Paul had a special claim to give tliis advice, because
26 I suppose therefore that this is good for the present ^ distress; / say^ that "27 is good for a mail so to be.
27 Art thou bound unto a wife? seek not to be loosed.
he was the founder of the church at Corinth.
26. / suppose. I think; I give the following advice. 1 For the present distress. In the present state of trial. The word distress {avayKi^v, necessity) denotes calan:iity, persecution, trial, &c. See Luke xxi. 23. The word rendered present {ivanZjTj.v) denotes that which urges on, or that which at that time presses on, or afflicts. Here it is implied, (1.) That at that time they were subject to trials so severe as to render the advice which he was about to give proper; and, (2.) That he by no means meant that this should be a permanent arrangement in the church, and of course it cannot be urged as an argument for the monastic system. What the urgent distress of this time was, is not certainly known. If the epistle was written about A. D. 59 (see the Introduction), it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage life undesirable. *| It is good for a man so to be. The emphasis nere is on the word so (ourm); that is, it is best for a man to conduct in the following manner; the word so referring to the advice which follows. ' I advise that he conduct in the following manner, to wit.' Most commentators suppose that it means as he is,- i. e. unmarried; but the interpretation proposed above best suits the connexion. The advice given is in the following verses.
27. Art thou hound unto a wife? Art thou already married 1 Marriage is often thus represented as a tie, a bond, &.C. See Note, Rom. vii. 2. ^ Seek
Art thou loosed from a wife? seek not a wife.
28 But and if thou marry, thou * hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall
not to he loosed. Seek not a dissolution (x-jo-iv) of the connexion, either by divorce or by a separation from each other. See Notes on ver. 10 — 17. ^ Art thou loosed from a wife? Art thou unmarried 1 It should have been rendered free from a wife; or art thou single ] It does not imply of necessity that the person had been married, though it may have that meaning, and signify those who had been separated from a wife by her death. There is no necessity of supposing that Paul refers to persons who had divorced their wives. So Grotius, Schleusner, Doddridge, &c. 2S. Thou hast not sinned. 1'here is no express command of God on this subject. The counsel which I give is mere advice, and it may be observed or not as you shall judge best. Marriage is honourable and lawful; and though there may be circumstances where it is advisable not to enter into this relation, yet there is no law which prohibits it. The same advice would be proper now, if it were a time of persecution; or if a man is poor, and cannot support a family; or if he has already a dependent mother and sisters to be supported by him, it would be well to follow the advice of Paul. So also when the cares of a family would take up a man's time and efforts; when but for this he might give himself to a missionary life, the voice of wisdom may be in accordance with that of Paul; that a man may be free from these cares, and may give himself.with more undivided interest and more successful toil to the salvation of man. ^ Such shall have trouble in the flesh. They shall have anxiety, care, solicitude, trials. Days of persecution are coming on, and you may be led to the stake, and in those fiery trials, your families may be torn
nave trouble in the flesh: but I spare you.
asunder, and a part be put to death. Or you may be poor, and oppressed, and driven from your homes, and made wanderers and exiles, for the sake of your reUgion. t But I spare you. I will not dwell on the melancholy theme. I will not pain your hearts by describing the woes that shall ensue. I will not do any thing to deter you from acting as you deem right. If you choose to marry, it is lawful; and I will not imbitter your joys and harrow up your feelings by the description of your future difficulties and trials. The word Jiesh here denotes outward circumstances in contradistinction from the mind. They might have peace of mind, for religion would furnish that; but they would be exposed to poverty, persecution, and calamity.
29. But this I say. Whether you are married or not, or in whatever condition of life you may be, I would remind you that life hastens to a close, and that its grand business is to be prepared to die. It matters little in what condition or rank of life we are, if we are ready to depart to another and a better world. ^ Tlie time is short. The time is contracted, drawn into a narrovj space ('tvvittu.x/ui'-vcc). The word which is here used is commonly applied to the act oi furling a sail, i. c. reducing it into a narrow compass; and is then applied to any thing that is reduced within narrow Umits. Perhaps there was a reference here to the fact that the time was contracted, or made short, by their impending persecutions and trials. But it is always equally true that time is short. It will soon glidVi away, and come to a close. The idea of the apostle here is, that the plans of life should all be formed in view of this truth, that time is sfiout. No plan should be adopted which does not contemplate this; no engagement of life made when it will not be the time " is sliort: it remaineth that both they that have wives be as though they had none;
appropriate to think of it; no connexion entered into when the thought " time is short," v/ould be an unwelcome intruder. See 1 Pet. iv. 7. 2 Peu iii. 8. 9. T[ It remaineth {to xuttov). The remainder is; or this is a consequence from this consideration of the shortness of time. 1 Both they that have wives, &c. This does not mean that they are to treat them with unkindness or neglect, or fail in the duties of love and fidelity. It is to be taken in a general sense, that they were to live abo^'e the world; that they were not to be unduly attached to them; that they were to be ready to part with them; and that they should not suffer attachment to them to interfere with any duty which they owed to God. They were in a world of trial; and they were exposed to persecution; and as Christians they were bound to live entirely to God, and they ought not, therefore, to allow attachment to earthly friends to alienate their affections from God, or to interfere with their Christian duty. In one word, they ought to be Just as faithful to God, and just cw pious, in every respect, as if they had no wife and no earthly friend. Such a consecration to God is difficult, but not impossible. Our earthly attachments and cares draw away our affections from God, but they need not do it. Instead of being the occasion of alienatin<r our affections from God, they should be, and they might be, the means of binding us more firmly and enlirely to him and to his cause. But alas, how many professing Christians live for their wive? and children only, and not for God m these relations! how many suffer these earthly objects of attachment to alienate their minds from God, rather than make them the occasion of uniting them more tenderly to him and hia cause!
30 And they that weep, as though they wept not; and they that rejoice, as though they re-
30. And they that weep. They who are afflicted. ^ As though they wept not. Restraining and moderating their grief by the hope of the life to come. The general idea in all these expressions is, that in whatever situation Christians are, they should be dead to the world, and not improperly affected by passing events. It is impossible for human nature not to feel when persecuted, maligned, slandered, or when near earthly friends are taken away. But religion will calm the troubled spirit; pour oil on the agitated waves; light up a smile in the midst of tears; cause the beams of a calm and lovely morning to rise on the anxious heart; silence the commotions of the agitated soul, and produce joy even in* the midst of sorrow. Religion will keep us from immoderate grief, and sustain the soul even when in distress nature forces us to shed the tear of mourning. Christ sweat great drops of blood, and Christians often weep; but the heart may be calm, peaceful, elevated, confident in God in the darkest night and the severest tempest of calamity. ^ And they that rejoice. They that are happy; they that are prospered; that have beloved families around them; that are blessed with success, with honour, with esteem, with health. They that have occasion of rejoicing and gratitude. \ As though they rejoiced not. Not rejoicing with excessive or immoderate joy. Not with riot or unholy mirth. Not satisfied with these things; though they may rejoice in them. Not forgetting that they must soon be left; but keeping the mind in a calm, serious, settled, thoughtful state, in view of the fact that all these things must soon come to an end. O how would this thought silence the voice of unseemly mirth! How would it produce calmness, serenity, heavenly joy, where is now often unhallowed riot; and true peace, where new there is only forced joiced not; and they that buy, as though they possessed not; 31 And they that use this and boisterous revelry! ^ As though they possessed not. It is right to buy and to obtain property. But it should be held with the conviction that it is by an uncertain tenure, and must soon be left. Men may give a deed that shall secure from their fellow men; but no man can give a title that shall not be taken away by death. Our lands and houses, our stocks and bonds and mortgages, our goods and chattels, shall soon pass into other hands. Other men will plough our fields, reap our harvests, work in our shops, stand at our counters, sit down at our firesides, eat on our tables, lie upon our beds. Others will occupy our places in society, have our offices, sit in our seats in the sanctuary. Others will take possession of our gold, and appropriate it to their own use; and ive shall have no more interest in it, and no more control over it, than our neighbour has now, and no power to eject the man that has taken possession of our houses and our lands. Secure therefore as our titles are, safe as are our investments, yet how soon shall we lose all interest in them by death; and how ought this consideration to induce us to live above the world, and to secure a treasure in that world where no thief approaches, and no moth corrupts.
31. And they that use this world. That make a necessary and proper use of it to furnish raiment, food, clothing, medicine, protection, &c. It is right so to use the world, for it was made for these purposes. The word using here refers to the lawful use of it (^^Z/Aivoi). ^ As not abusing it (ic-JLTcf-xg^fAivoi). The preposition KiTu., in composition here has the sense of too much, too freely, and is taken not merely in an intensive sense, but to denote evil, the abuse of the world. It means that we are not to use it to excess; we are not to make it world, as not abusing it: for the of this world passeih
32 But I would have you without carefulness. He that is
a mere matter of indulgences, or to make that the main object and purpose of our Uving. We are not to give our appetites to indulgence; our bodies to riot; our days and nights to feasting and revelry. 1 For the fashion of this world (to (r;)(^^/u:t.) The form, the appearance. In 1 John ii. 17, it is safd that " the world passeth away and the lust thereof." The word " fashion" here is probably taken from the shifting scenes of the drama; where, when the scene changes, the imposing and splendid pageantry passes off. The form, the fashion of the world is like a splendid, gilded pageant. It is unreal and illusive. It continues but a little time; and soon the scene changes, and the fashion that allured and enticed us now passes away, and we pass to other scenes, t Pusseth away (TTA^ayii). Passes off like the splendid, gaudy, shifting scenes of the stage. What a striking description of the changing, unstable, and unreal pageantry of this world! Now it is gay, splendid, gorgeous, lovely; to-morrow it is gone, and is succeeded by new actors and new scenes. Now all is busy with one set of actors; tomorrow a new company appears, and again they are succeeded by another, and all are engaged in scenes that are equally changing, vain, gorgeous, and delusive. A similar idea is presented in the well known and beautiful description of the great British dramatist.
" All the world's a staee, And all the men and women merely players. They have their exits and their entrances. And one man in his time plays many pans."
If such be the character of the scenes in which we are engaged, how little should we fix our affections on thorn, and how anxious should we be unmarried ' careth for the things that ^ belong to the Lord, how he may please the Lord:
33 But he that is married careth for the things that are of
to be prepared for the real and unchanging scenes of another world!
32. Bat I would have you. I would advise you to such a course of life as should leave you without carefulness. My advice is regulated by that wish, and that wish guides me in giving it. Tl Without carefulness {^fj-iejjuvcv;). Without anxiety, solicitude, care; without such a necessary attention to the things of this life as to take off your thoughts and affections from heavenly objects. See Notes on Matt. vi. 25 — 31. 1 Careth for the things that belong to the Lord. Marg. " The things of the Lord"; the things of religion. His attention is not distracted by the cares of this life; his time is not engrossed, and his affections alienated by an attendance on the concerns of a family, and especially by solicitude for them in times of trial and persecution. He can give his main attention to the things of religion. He is at leisure to give his chief thoughts and anxieties to the advancement of the Redeemer's kingdom. Paul's own example showed that this was the course which he preferred; and showed also that in some instances it was lawful and proper for a man to remain unmarried, and to give himself entirely to the work of the Lord. But the divine commandment (Gen. i. 28), and the commendation everywhere bestowed upon marriage in the Scriptures, as well as the nature of the case, show that it was not designed that celibacy should be general.
33. Careth for the things of /he world. Is under a necessity of giving attention to the things of the world; or cannot give his undivided attention and interest to the things of religion. This would be especially true in times of how he may please the world his wife.
34 There is difference also be persecution. 1 How he may please his wife. How he may gratify her; how he may accommodate himself to her temper and wishes, to make her happy. The apostle here plainly intimates that there would be danger that the man would be so anxious to gratify his wife, a« to interfere with his direct religious duties. This may be done in many ways. (1.) The affections may be taken off from the Lord, and bestowed upon the wife. She may become the object of even improper attachment, and may take the place of God in the affections. (2.) The time may be taken up in devotion to her, which should be given to secret prayer, and to the duties of religion. (3.) She may demand his society and attention when he ought to be engaged in doing good to others, and endeavouring to advance the kingdom of Christ. (4.) She may be gay and fashionable, and may lead him into improper expenses, into a style of living that may be unsuitable for a Christian, and into society where his piety will be injured, and his devotion to God lessened; or, (5.) She may have erroneous opinions on the doctrines and duties of religion; and a desire to please her may lead him insensibly to modify his views, and to adopt more lax opinions, and to pursue a more lax course of life in his religious duties.!Many a husband has thus been injured by a gay, thoughtless, and imprudent wife; and though that wife may be a Christian, yet her course may be such as shall greatly retard his growth in grace, and mar the beauty of his piety.
34. Between a wife and a virgin. Between a woman that is married and one that is unmarried. The apostle says that a similar difference between the condition of her that is married and her that is unmarried takes place, which had been observed between the married and the unmarried man. The Greek word here {fji.tfA.'iPi<rTa.i) may moan, is
tween a v/ife and a virgin. The unmarried woman careth for the things of the Lord, that she may
divided, and be rendered, " the wife and the virgin are divided in the same manner;" i, e. there is the same difference in their case as exists between the married and the unmarried man. 1 The. unmarried woman, &.C. Has more advantages for attending to the things of religion; has fewer temptations to neglect her proper duty to God. 1 Both in body and in spirit. Entirely holy; that she may be entirely devoted to God. Perhaps in her case the apostle mentions the " body,"- which he had not done irx the case of the man, because her temptation would be principally in regard to that — the danger of endeavouring to decorate and adorn her person to please her husband. ^ How she may please her husband. The apostle here intends, undoubtedly, to intimate that there were dangers to personal piety in the married life, which would not occur in a state of celibacy; and that the unmarried female would have greater opportunities for devotion and usefulness than if married. And he intimates that the i married female would be in danger of I losing her zeal, and marring her piety, by attention to her husband, and by a constant effort to please him. Some of the ways in which this might be done are the following. (1.) As in the former case (ver. 33), her affections might be transferred from (rod to the partner of her life. (2.) Her tirne will be occupied by an attention to him and to his will; and there would be danger that that attention would be allowed to interfere with her hours of secret retirement and communion with God. (3.) Her time will be necessarily broken in upon by the cares of a family, and she should therefore guard with peculiar vigilance, that she may redeem time for secret communion with God. (4.) The time which she before gave to benevolent objects, may now be given to please her husband. Before her marriage she mav have been distinguished for zeal.
be holy both in body and in spirit: but she that is married " careth for the things of the world, and for active efforts in every plan of doing good; subsequently, she may lay aside this zeal, and withdraw from these plans, and be as little distinguished as others. (5.) Her piety may be greatly injured by false notions of what should be done to please her husband. If he is a worldly and fashionable man, she may seek to please him by " gold, aiid pearls, and costly array." Instead of cultivating the ornament of " a meek and quiet spirit," her main vv'ish may be to decorate her person, and render herself attractive by the adorning of her person rather than of her mind. (6.) If he is opposed to religion, or if he has lax opinions on the subject, or if he is skeptical and worldly, she will be in danger of relaxing in her views in regard to the strictness of Christianity, and of becoming conformed to his. She will insensibly become less strict in regard to the Sabbath, the Bible, the prayer meeting, the Sabbath-school, the plans of Christian benevolence, the doctrines of the gospel. (7.) To please him, she will be found in the gay circle, — perhaps in the assembly room, or even the theatre, or amidst companies of gayety and amusement, and will forget that she is professedly devoted only to God. And, (8.) She is in danger, as the result of all this, of forsaking her old religious friends, the companions of purer, brighter days, the humble and devoted friends of Jesus; and of seeking society among the gay, the rich, the proud, the worldly. Her piety thus is injured; she becomes worldly and vain, and less and less like Christ; until Heaven, perhaps, in mercy smites her idol, and he dies, and leaves her again to the blessedness of single-hearted devotion to God. O! how many a Christian female has thus been injured by an unhappy marriage with a gay and worldly man! How often has the church occasion to mourn over piety may please her hus-
35 And this I speak for your
that is dimmed, benevolence that is quenched, zeal that is extinguished by devotion to a gay and worldly husband! How often does humble piety weep over such a scene! How often does the cause of sacred charity sigh! How often is the Redeemer wounded in the house of his friends! And O how often does it become xecessary for God to interpose, and to remove by death the object of the affection of his wandering child, and to clothe her in the habiliments of mourning, and to bathe her cheeks in tears, that "by the sadness of. the countenance her heart may be made better." Who can tell how many a widow is made such from this cause; who can tell how much religion is injured by thus stealing away the affections from God ]
35. Fur your own profit. That you may avail yourselves of all your advantages and privileges, and pursue such a course as shall tend most to advance your personal piety and salvation, t Not that I may cast a snare upon you. The word rendered snare (/2go;^:v) means a cord, a rope, a bond; and the sense is, that Paul would not hind them by any rule which God had not made; or that he would not restrain them from that which is lawful, and which the welfare of society usually requires. Paul means, that his object in his advice was their welfare; it was not by any means to bind, fetter, or restrain them from any course which would be for their real happiness, but to promote their real and permanent advantage. The idea which is here presented by the word snare, is usually conveyed by the use of the word yoke (Matt. xi. 29. Acts xv. 10. Gal. v. 1), and sometimes by the word burden. Matt, xxiii. 4. Acts xv. 28. 1 But for that which is comely (iut^m* /uov). Decorous, fit, proper, noble. For that which is best fitted to your present condition, and which, on the wholfii
own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
36 But if any man think that he behaveth himself uncomely
will be best, and most for your own advantage. There would be a fitness and propriety in their pursuing the course which he recommended. ^ That ye may attend on the L&rd. That you may engage in religious duties and serve God. ^ Without distraction. Without being drawn away (dxs^/a-.Tatf-To?); without care, interruption, and anxiety. That you may be free to engage with undivided interest in the service of the Lord.
36. That he behaveth himself uncomely. Acts an unbecoming part, imposes an unnecessary, painful, and improper constraint, crosses her inclinations which are in themselves proper. ^ Toward his virgin. His daughter, or his ward, or any unmarried female committed to his care. ^ Jf she pass the Jlower of her age. If she pass the marriageable age and remains unmarried. It is well known that in the east it was regarded as peculiarly dishonourable to remain unmarried; and the authority of a father, therefore, might be the means of involving his daughter in shame and disgrace. When this would be the case, it would be wrong to prohibit her marriage. t And need so require. And she ought to be allowed to marry. If it will promote her happiness, and if she would be unhappy, and regarded as dishonoured, if she remained in a state of ceUbacy. ^ Let him do luhat he tvill. He has the authority in the case, for in the east the authority resided with the father. He may either give her in marriage or not, as he pleases. But in this case it is advisable that she should marry. Tf He sinneth not. He errs not; he will do nothing positively wrong in the case. Marriage is lawful, and in thi« case it is advisable, and
toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. 37 Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power he may consent to it, for the reasons above stated, without error or impropriety.
37. Nevertheless. But. The apostle in this verse states some instances where it would not be proper to give a daughter in marriage; and the verse is a kind of summing up of all that he had said on the subject, t That stand' eth steadfast in his heart, &c.. Most commentators have understood this of the father of the virgin, and suppose that it refers to his purpose of keeping her from the marriage connexion. The phrase to stand steadfast, is opposed to a disposition that is vacillating, unsettled, &c., and denotes a man who has command of himself, who adheres to his purpose, a man who has hitherto adhered to his purpose, and to whose happiness and reputation it is important that he should be known as one who is not vacillating, or easily moved. ^ Having no necessity. Where there is nothing in her disposition or inclination that would make marriage necessary, or when there is no engagement or obligation that would be violated if she did not marry. •[ But hath power over his own will. Hath power to do as he pleases; is not bound in the case by another. When there is no engagement, or contract, made in childhood, or promise made in earlylife that would bind him. Often daughters were espoused, or promised when they were very young, and in such a case a man would be bound to adhere to his engagement; and much as he might desire the reverse, and her celibacy, yet he would not have power over his own will, or be at hberty to withhold her. t An<Miath so decreed in his heart. Has so judged, determined, resolved. \ That he will keep over his own will, and hatlv so decreed in his heart that he Avill keep his virgin, doeth well.
38 So then, ° he that giveth her in marriage doeth well; but
his virgin. His daughter, or ward, in an unmarried state. He has power and authority to do it, and if he does it he will not sin. 1 Doeth well. In either of these cases, he does well. If he has a daughter, and chooses to retain her in an unmarried state, he does well or right.
38. Doeth well. Does right; violates no law in it, and is not to be blamed for it. 1 Doeth better. Does that which is on the whole to be preferred, if it can be done. He more certainly, in the present circumstances, consults her happiness by withholding her from the marriage connexion than he could by allowing her to enter it.
39.. The wife is hound, *fec. See Notes, Rom. vii. 2. 1 Only in the Lord. That is, only to one who is a Christian; with a proper sense of her obligations to Christ, and so as to promote his glory. The apostle supposed that could not be done if she were allowed to marry a heathen, or one of a different religion. The same sentiment he advances in 2 Cor. vi. 14, and it was his intention, undoubtedly, to affirm that it was proper for a widow to marry no one who was not a Christian. The reasons at that time would be obvious. (1.) They could have no sympathy and fellow feeling on the most important of all subjects, if the one,was a Christian and the other a heathen. See 2 Cor. vi. 14, 15, &c. (2.) If she should marry a heathen, would it not be showing that she had not as deep a conviction of the importance and truth of her religion as she ought to have? If Christians were required to bp " separate," to be " a peculiar people," not " to be conformed to the world," ho<»v could these precepts be obeyed if the society of a heathen waa voluntarily chosen, and if she be-
he that giveth her not in marriage doeth better.
39 The wife * is bound by the law as long as her husband liveth; but if her husband be dead, she is
came united to him for life 1 (3.) She would in this way greatly hinder her usefulness; put herself in the control of one who had no respect for her religion, and who would demand her time and attention, and thus interfere with her attendance on the public and private duties of religion, and the offices of Christian charity. (4.) She would thus greatly endanger her piety. There would be danger from the opposition, the taunts, the sneers of the enemy of Christ; from the secret influence of living with a man who had no respect for God; from his introducing her into society that was irreligious, and that would tend to mar the beauty of her piety, and to draw her away from simple-hearted devotion to Jesus Christ. And do not these reasons apply to similar cases now 1 And if so, is it not the law still binding? Do not such unions now, as really as they did then, place the Christian where there is no mutual sympathy on the subject dearest to the Christian heart "? Do they not show that she who forms such a union has not as deep a sense of the importance of piety, and of the pure and holy nature of her religion as she ought to have? Do they not take time from God and from charity; break up plans of usefulness, and lead away from the society of Christians, and from the duties of religion? Do they not expose often to ridicule, to reproach, to persecution, to contempt, and to painl Do they not often lead into society, by a desire to please the partner in life, where there is no religion, where God is excluded, where the name of Christ is never heard, and where the piety is marred, and the beauty of simple Christian piety is dimmed 1 And if so, are not such marriages contrary to the law of Christ? I confess, that this verse, to at liberty to be married to whom she will; only ° in the Lord. 40 Bat she is happier if she my view, proves that all such marriages are a violation of the New Testament; and if they are, they should not on any plea be entered into; and it will be found, in perhaps nearly all instances, that they are disastrous to the piety of the married Christian, and the occasion of ultimate regret, and the cause of a loss of comfort, peace, and usefulness in the married life.
40. If she so abide. If she remain a widow even if she could be married to a Christian. ^ After my judgment. In my opinion, ver. 25. % And I think also that I have the Spirit of God. Macknight and others suppose that this phrase implies entire certainty; and that Paul means to affirm that in this he was clear that he was under the influence of inspiration. He appeals for the use of the term {iamZ) to Mark x. 32. Luke viii. 1 8. 1 Cor. iv. 9; viii. 2; xi. 16. Heb. iv. 1, &c. But the word does not usually express absolute certainty. It implies a doubt; though there may be a strong persuasion or conviction; or the best judgment which the mind can form in the case. See Matt. vi. 7; xxvi. 53. Mark vi. 49. Luke viii. 18; x. 36; xii. 51; xiii. 24; xxii. 24. Acts xvii. 18; XXV. 27. ICor. xvi. 12. 22, <fec. It implies here a belief that Paul was under the influence of the infallible Spirit, and that his advice was such as accorded with the will of God. Perhaps he alludes to the fact that, the teachers at Corinth deemed themselves to be under the influence of inspiration, and Paul said that he judged also of himself that he was divinely guided and directed in what he said. — Calvin. And as Paul in this could not be mistaken; as his impression that he was under the influence of that Spirit was, in fact, a claim to divine inspiration, so this advice should be regarded as of divine author- 13*
so abide, after * my judgment: and I think '^ also that I have the Spirit of God.
ity, and as binding on all. This interpretation is further demanded by the circumstances of the case. It was necessary that he should assert divine authority to counteract the teaching' of the false instructers in Corinth; and that he should interpose that authority in prescribing rules for the government of the church there, in view of the peculiar temptations to which they were exposed.
We learn from this chapter, 1st. The sacredness of the marriage union; and the nature of the feelings with which it should be entered, ver. 1 — 13. On a most delicate subject Paul has shown a seriousness and delicacy of expression which can be found in no other writings, and which demonstrate how pure his own mind was, and how much it was filled with the fear of God. In all things his aim is to promote purity, and to keep from the Christian churchy the innumerable evils which everywhere abounded in the pagan world. The marriage connexion should be formed in the fear of God. In all that union, the parties should seek the salvation of the soul; and so live as not to dishonour the religion which they profess
2d. The duty of labouring earnestly for the conversion of the party in the marriage connexion that may l?e a stranger to piety, ver. 16. This object should lie very near the heart; and it should be sought by all the means possible. By a pure and holy life; by exemplifying the nature of the gospel; by tenderness of conversation and of entreaty; and by fidelity in all the duties of life, we should seek the conversion and salvation of our partners in th© marriage connexion. Even if both are Christians, this great object should be one of constant solicitude — to advance the piety and promote the usefulness of the partner in life.
3d. The duty of contentment in the sphere of life in which we are placed. ver. 18, &c. It is no disgrace to be poor, for JesLs chose to be poor. 1], is no disgrace, though it is a calamity, to be a slave. It is no disgrace to be in an humble rank of life. It is disgraceful only to be a sinner, and to murmur and repine at our allotment. God orders the circumstances of our life; and they are well ordered when under the direction of his hand. The great object should be to do right in the relation which we sustain in life. If poor, to be industrious, submissive, resigned, virtuous; if jich, to be grateful, benevolent, kind. If a slave or a servant, to be faithful, kind, and obedient; using liberty, if it can be lawfully obtained; resigned, and calm, and gentle, if by the providence of God such must continue to be the lot in life.
4th. The duty of preserving the order and regularity of society, ver. 20 — 23. The design of the gospel is not to produce insubordination or irregularity. It would not break up society; does not disso'lve the bonds of social life; but it cements and sanctifies the ties which connect us with those around us. It is designed to promote human happiness; and that is promoted, not by resolving society into its original elements; not by severing the marriage tie, as atheists would do; not by teaching children to disregard and despise their parents, or the common courtesies of life, but by teaching them to maintain inviolate all these relations. Religion promotes the interests of society; it does not, like infidelity, dissolve them. It advances the cause of social virtue; it does not, like atheism, retard and annihilate it. Every Christian becomes a better parent, a more affectionate child, a kinder friend, a more tender husband or wife, a more kind neighbour, a better member of the community.
5th. Change in a man's calling should not be made from a slight cause. ^ Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness. But when that can be done, he should do it, and do it without delay. If the course is wrong, it should be forthwith abandoned. No consideration can make it right to continue it for a day or ai^ hour: no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave-trade, or in smuggling goods, or in piracy, or highway robbery, or in the manufacture and sale of poison, it should be at once and for ever abandoned. And in like manner, if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable. If by becoming a minister of the gospel he can be a more useful man, every consideration demands that he should leave ani/ other profession, however lucrative or pleasant, and submit to the self-denials, the cares, the ina\i<^ and the toils which attend a life devoted to Christ in the ministry in Christian or pagan lands. Though it should be attended with poverty, want, tears, toil, or shame, yet the single question is, ' Can I be more
I useful to my Master there than in my present vocation V If he can be, that is an indication of the will of God
I which he cannot disregard with impunity.
I 6lh. We should live above this world, ver. 29, 30. We should partake of all our pleasures, and endure all our sufferings, with the deep feeling that wc have here no continuing city and no abiding place. Soon all our earthly pleasures will fade away; soon all our earthly sorrows will be ended. A conviction of the shortness of life will tend much to regulate our desires for earthly comforts, and will keep us from being improperly attached to them; and it will diminish our sorrows by the prospect that they will soon end.
7th. We should not be immoderately affected with grief, ver. 30. It will all soon end, in regard to Christians. Whether our tears arise from the con sciousness of our sins or the sins of others; whether from persecution or contempt of the world; or whether, from the loss of health, property, or friends, we shguld bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom.
8th. We should not be immoderate in our joy. ver. 30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song will soon close, "What u change should this thought make in a world of gayety, and mirth, and song! It should not make men gloomy and morose; but it should make them serious, calm, thoughtful. O, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a gay and thoughtless world! How would it close the theatre and the ball-room; hov/ would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now gay and thoughtless world! " Laughter is mad," says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration.
9th. What an effect would the thought that " time is short," and that *' the fashion of this world passeth away," have on the lovers of wealth! It would, (1.) Teach them that property is of little value. (2.) That the possession of it can constitute no distinction beyond the grave: the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar. (3.) A man feeling this, would be led (or should be) to make a good use of his property on earth. See Note, Luke xvi, 1 — 9. (4.) He would be led to seek a better inheritance, an interest in the treasures that no moth corrupts, and that never fade away. Note, Matt. vi. 20. This single thought, that the fashion of this world is soon to pass away — an idoa which no man can doubt or deny — if allowed to take firm hold of the mind, would change the entire aspect of the world.
10th. We should endeavour so to live in all things as that our minds should not be oppressed with undue anxiety and care, ver, 32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free foi i.Ko duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life,
11th, We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both, ver. 32 — 35, All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow men. But, alas, how many enter into the marriage relation with unchristian companions, whose active zeal is for ever quenched by such a connexion! How many form commercial connexions or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying v/orld! May God of his mercy enable us so to live in all the relations of life as that our usefulness shall not be retarded but augmented; and so to live that we can see without one sigh of regret the " fashion of this world pass away;" our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and "cloud-capped towers," passing away amidst the fires that shall attend the consummation of all things!
1VT0W as touching things of- -^^ fered "unto idols, we know
CHAPTER Vlir. Ik this chapter another subject is discussed, which had been proposed by the church at Corinth for the decision of the apostle: Whether it tvas right for Christians to partake of the meat that had hecii ojfered in sacrijice to idols? On this question there would be doubtless a diflerence of opinion among the Corinthian Christians. When those sacrifices were made to heathen gods, a part of the animal was given to the priest that officiated, a part was consumed on the altar, and a part (probably the principal part) was the property of him who oflered it. This part was either eaten by him at home, as food which had been in some sense consecrated or blessed by having been ofiered to an idol; or it was partaken of at a feast in honour of the idol; or it was in some instances exposed for sale in the market, in the same way as other meat. Whether, therefore, it would be right to partake of that food, either when invited to the house of a heathen friend, or when it was exposed for sale in the market, was a question which could not but present itself to a conscientious Christian. The ohjectioii to partaking of it would be, that to partake of it either in the temples or at the feasts of their heathen neighbours, would be to lend their countenance to idolatry. On the other hand, there were many who supposed that it was always lawful, and that the scruples of their brethren were needless. Some of their arguments Paul has alluded to in the course of the chapter: they were, that an idol was notliing in the world; that there was but one God, and that every one must know this; and that, therefore, there was no danger that any worshipper of the true God could be led into the absurdities of idolatry, ver. 4 — 6. To this the apostle replies, that though there might be this knowledge, that we all have knowledge. •Knowledge ''puffeth up, but charity ** edifieth.
yet, (1.) Knowledge sometimes puffed up, and made us proud, and that we should be careful lest it should lead us astray by our vain self-confidence, ver 1. 2. 7. (2.) That all had not that knowledge (ver. 7); and that they even then, notwithstanding all the light which had been shed around them by Christianity, and notwithstanding the absurdity of idolatry, still regarded an idol as a real existence, as a god, and worshipped it as such; and that it would be highly improper to countenance in any way that idea. He left the inference, therefore, that it was not proper, from this argument, to partake of the sacrifices to idols.
A second argument in favour of partaking of that food is alluded to in ver. 8, to wit, that it must be in itself a matter of indifilerence; that it could make no difference before God, where all depended on moral purity and holiness of heart, whether a man had eaten meat or not; that we were really no better or worse for it; and that, therefore, it was proper to partake of that food. To this Paul replies, (1.) That though this was true, as an abstract proposition, yet it might be the occasion of leading others into sin. ver. 9. (2.) That the effect on a weak brother would be to lead him to suppose that an idol was something, and to confirm him in his supposition that an idol should have some regard, and be worshipped in the temple, ver. 10. (3.) That the consequence might be, that a Christian of little information and experience might be drawn away and perish, ver. 11. (4.) That this would be to sin against Christ, if a feeble Christian should be thus destroyed, ver. 12. And, (5.) That as for himself, if indulgence in meat was in any way the occasion of making another sin, he would eat no meat as long aa the world stood (ver. 13); since to abstain from meat was a far less evil than the injury or destruction of an immortal soul.
1. Now as touching. In regard to; in answer to your inquiry whether it is right or not to partake of those things. ^ Thhigs offered unto idols. Sacrifices unto idols. Meat that had been offered in sacrifice, and then either exposed to sale in the market, or served up at the feasts held in honour of idols at their temples, or at the houses of their devotees. The priests, who were entitled to a part of the meat that was offered in sacrifice, would expose it to sale in the market; and it was a custom with the Gentiles to make feasts in honour of the idol gods on the meat that was offered in sacrifice. See ver. 10 of this chapter, and ch, x. 20, 21. Some Christians would hold that there could be no harm in partaking of this meat any more than any other meat, since an idol was nothing; and others would have many scruples in regard to it, since it would seem to countenance idol worship. The request made of Paul was, that he should settle some general principle which they might all safely follow. ^ We know. We admit; we cannot dispute; it is so plain a case that no one can be ignorant on this point Probably these are the words of the Corinthians, and perhaps they were contained in the letter which was sent to Paul. They would affirm that they were not ignorant in regard to the nature of idols; they were well assured that they were nothing at all; and hence they seemed to infer that it might be right and proper to partake of this food anywhere and everywhere, even in the idol temples themselves. See ver. 10. To this Paul replies in the course of the chapter, and particularly in ver. 7. 1 That we all have knowledge. That is, on this subject; we are acquainted with the true nature of idols, and of idol worship; we all esteem an idol to be nothing, and cannot be in danger of being led into idolatry, or into any improper views in regard to this subject by participating of the food and feasts connected with idol worship. This is the statement and argument of the Co rinthians. To this Paul makes two answers. (1.) In?i parenthesis in ver. 1 — 3, to wit, that it was not safe to rely on mere knowledge in such a case, since the effect of mere knowledge was often to puff men up and to make them proud, but that they ought to act rather from "charity," or love; and, (2.) That though the mass of them might have this knowledge, yet that all did not possess it, and they might be injured, ver. 7. Having stated this argument of the Corinthians, that all had knowledge, in ver. 1, Paul then in a parenthesis states the usual effect of knowledge, and shows that it is not a safe guide, ver. 1 — 3. In ver. 4 he resumes the statement (commenced in ver. 1) of the Corinthians, but which, in a mode quite frequent in his writings, he had broken off by his parenthesis on the subject of knowledge; and in ver. 4 — 6 he states the argument more at length; concedes that there was to them but one God, and that the majority of them must know that; but states in ver. 7, that all had not this knowledge, and that those who had knowledge ought to act so as not to injure those who had not. •[ Knowledge puff eth up. This is the beginning of the parenthesis. It is the reply of Paul to the statement of the Corinthians, that all had knowledge. The sense is, * Admitting that you all have knowledge; that you know what is the nature of an idol, and of idol worship; yet mere knowledge in this case is not a safe guide; its effect may be to puff up, to fill with pride and self-sufficiency, and to lead you astray. Charity, or love, as well as knowledge, should be allowed to come in as a guide in such cases, and will be a safer guide than mere knowledge.' There had been some remarkable proofs of the impropriety of relying on mere knowledge as a guide in religious matters among the Corinthians, and it was well for Paul to remind them of it. These pretenders to uncommon wisdom had given rise to their factions, disputes, and parties, (see ch. i. ii. iii.); and Paul now reminds them that it was
2 And if * any man think that ne knoweth any thing, he know-
not safe to rely on such a guide. And it is no more safe now than it was then. Mere knowledge, or science, whea. the heart is not right, fills with pride; swells a man with vain self-confidence and reliance in his own powers, and very often leads him entirely astray. Knowledge combined with right feelings, with pure principles, with a heart filled with love to God and men, may be trusted: but not mere intellectual attainments; mere abstract science; the mere cultivation of the intellect. Unless the heart is cultivated with that, the effect of knowledge is to make a man a pedant; to fill him with vain ideas of his own importance; and thus to lead him into error and to sin. f But charity edlfieth. Love (» iryaTrn); so the word means; and so it would be well to translate it. Our word charity we now apply almost exclusively to alms-giving, or to the favourable opinion which we entertain of others when they seem to be in error or fault. The word in the Scripture means simply love. See Notes on ch. xiii. The sense here is, ' Knowledge is not a safe guide, and should not be trusted. Love to each other and to God, true Christian affection, will be a safer guide than mere knowledge. Your conclusion on this question should not be formed from mere abstract knowledge,- but you should ask what love to others — to the peace, purity, happiness, and salvation of your brethren — would demand. If love to them would prompt to this course, and permit you to partake of this food, it should be done; if not, if it would injure them, whatever mere knowledge would dictate, it should not be done.' The doctrine is, that love to God and to each other is a better guide in determining what to do than mere knowledge. And it is so. It will prompt us to seek the welfare of others, and to avoid what would injure them. It will make us tender, affectionate, and kind; and will better tell us lohat to do, and how to do it in the best way, than all the abstract knowledge that is conceivable. The man who is influenced by love, ever pure and ever glowing, is not in much danger of going astray, or of doing injury to the cause of God. The man who relies on his knowledge is heady, high-minded, obstinate, contentious, vexatious, perverse, opinionated; and most of the difficulties in the church arise from such men. Love makes no difficulty, but heals and allays all: mere knowledge heals or allays none, but is often the occasion of most bitter strife and contention. Paul was wise in recommending that the question should be settled by love; and it would be wise if all Christians would follow his instructions.
2. And if any think, &c. The connexion and the scope of this passage require us to understand this as designed to condemn that vain conceit of knowledge, or self-confidence, which would lead us to despise others, or to disregard their interests. ' If any one is conceited of his knowledge, is so vain, and proud, and self-confident, that he is led to despise others, and to disregard their true interests, he has not yet learned the very first elements of true knowledge as he ought to learn them. True knowledge will make us humble, modest, and kind to others. It will not puff us up, and it will not lead us to overlook the real happiness of others.' See Rom. xi. 25. ^ Any thing. Any matter pertaining to science, morals, philosophy, or religion. This is a general maxim pertaining to all pretenders to knowledge. 1[ He knuwcth nothing yet, &c. He has not known what is most necessary to be known on the subject; nor has he known the true use and design of knowledge, which is to edify and promote the hap{)iness of others. If a man has not so learned any thing as to make it contribute to the happiness of others, it is a proof that he has never learned the true de-
3 But if any man love God, the same is known " of him.
sign of the first elements of knowledge. Paul's design is to induce them to seek the welfare of their brethren. Knowledge, rightly applied, will promote the happiness of all. And it is true now as it was then, that if a man is a miser in knowledge as in wealth; if he lives to accumulate, never to impart; if he is filled with a vain conceit of his wisdom, and seeks not to benefit others by enlightening their ignorance, and guiding them in the way of truth, he has never learned the true use of science, any more than the man has of wealth who always hoards, never gives. It is valueless unless it is diffused, as the light of heaven would be valueless unless diffused all over the world, and the waters would be valueless if always preserved in lakes and reservoirs, and never diffused over hills and vales to refresh the earth.
3. But if any man love God. If any man is truly attached to God; if he seeks to serve him, and to promote his glory. The sense seems to be this. * There is no true and rnal knowledge which is not connected with love to God. This will pronipt a man also to love his brethren, and will lead him to promote their happiness. A man's course, therefore, is not to be regulated by mere knowledge, but the grand principle is love to God and love to man. Love edifies; love promotes happiness; love will prompt to what is right; and love will secure the approbation of God.' Thus explained, this difficult verse accords with the whole scope of the parenthesis, which is to show that a man should not be guided in his intercourse with others by mere knowledge, however great that may be; but that a safer and better principle was /ore, charity (^ayaTTn'), whether exercised towards God or man. Under the guidance of this, man would be in little danger of error. Under (ne direction of mere knowkdge
eating of those things that are offered in sacrifice unto idols, we know that an idol ' is no-
he would never be sure of a safe guide. See ch. xiii. t The same is known of him. The words " is known" {tyvaa-rai) I suppose to be taken here in the sense of < is approved by God; is loved by him; meets with his favour,' &c. In this sense the word known is often used in the Scriptures. Note, Matt. vii. 23. The sense is, if any man acts under the influence of sacred charity, or love to God, and consequent love to man, he will meet with the approbation of God. He will seek his glory, and the good of his brethren; he will be likely to do right; and God will approve of his intentions and desires, and will regard him as his child. Little distinguished, therefore, as he may be for human knowledge, for that science which puffs up with vain self-confidence, yet he will have a more truly elevated rank, and will meet with the approbation and praise of God. This is of more value than mere knowledge, and this love is a far safer guide than any mere intellectual attainments.' So the world would have found it to be if they had acted on it; and so Christians would always find it.
4. As concerning therefore, &c. The parenthesis closes with ver. 3. The apostle now proceeds to the real question in debate, and repeats in this verse the question, and the admission that all had knowledge. The admission that all had knowledge proceeds through ver. 4, 5, and 6; and in ver. 7 he gives the answer to it. In ver. 4 — 6 every thi?ig is admitted by Paul which they asked in regard to the real en tent of their knowledge on this subject f and in ver. 7 he shows that even on Ihe ground of this admission, the cont;lusion would not follow that it was right to partake of the food offered in sacrifice in the temple of an idol. 1 The eating of those things, &c. Whether it is right to eat them. Here the que*
tiling in the world, and that there is none other " God but one.
tion is varied somewhat from what it "was in ver. 1, but substantially the same inquiry is stated. The question was, whether il was right for Christians to eat the meat of animals that had been slain in sacrifice to idols. ^ We know. ver. 1. We Corinthians know; and Paul seems fully to admit that they h,id all the knowledge which they claimed, ver. 7. But his object was to show that even admitting that, it would not follow that it would be right to partake of that meat. It is well to bear in mind that the object of their statement in regard to knowledge was, to show that there could be no impropriety in partaking of the food. This argument the apostle answers in ver. 7. f That an idol is nothing. Is not the true God; is not a proper object of worship. We are not so stupid as to suppose that the block of wood, or the carved image, or the chiseled marble is a real intelligence, and is conscious and capable of receiving worship, or benefiting its votaries. We fully admit, and know, that the whole thing is delusive; and there can be no danger that, by partaking of the food offered in sacrifice to them, we should ever be brought to a belief of the stupendous falsehood that they are true objects of worship, or to deny the true God. There is no doubt that the more intelligent heathen had this knowledge; and doubtless nearly all Christians possessed it, though a few ■who had been educated in the grosser views of heathenism might still have regarded the idol with a superstitious reverence. For whatever might have been the knowledge of statesmen and philosophers on the subject, it was still doubtless true that the great mass of the heathen world did regard the dumb idols as the proper objects of worship, and supposed that they were inhabited by invisible spirits — the gods. For purposes of state, and policy, and imposition, the lawgivers and priests of the pagan world were careful to cherish
5 For though there be that are '' called gods, whether in hea-
this delusion. See ver. 7. ^ Is nothing. Is delusive; is imaginary. There may have been a reference here to the name of an idol among the Hebrews. They called idols d^'j'Sh (£/ilim), or in the singular S^'7N (Elil), vain, null, nothing-worth, nothingness, vanity, weakness, &c.; indicating their vanity and powerlessness. Lev. xxvi. 1. 1 Chron. xvi. 26. Isa. ii. 8; x. 10; xix. 11. 13. 20; xxxi. 7. Ps. xc. 5. Ezek. XXX. 13. Hab. ii. 18. Zech. xi. 17, &c. % In the world. It is nothing at all; it has no power over the world; no real existence anywhere. There are no such gods as the heathens pretend to worship. There is but one God; and that fact is known to us all. The phrase "in the world" seems to be added by way of emphasis, to show the titter nothingness of idols; to explain in the most emphatic manner the belief that they had no real existence, t A7id that there is none other gods but one. This was a great cardinal truth of religion. See Note, Mark xii. 29. Comp. Deut. vi. 4, 5. To keep this great truth in mind was the grand object of the Jewish economy; and this was so plain, and important, that the Corinthians supposed that it must be admitted by all. Even though they should partake of the meat that was offered in sacrifice to idols, yet they supposed it was not possible that any of them could forget the great cardinal truth that there was Imt one God.
5. That are called gods. Gods so called. The heathens everywhere worshipped multitudes, and gave to them the name of gods, t Whether in hew ve7i. Residing in heaven, as a part of the gods were supposed to do. Perhaps, there may be allusion here to the sun, moon, and stars; but I rather suppose that reference is made to the celestial deities, or to those who were supposed to reside in heaven, though they were supposed occasionally to visit the earth, as Jupiter, Juno, Mercury,
ven or in earth, (as there be gods many and lords many,)
&c. 1 Or in earth. Upon the earth; or that reigned particularly over the earth, or sea, as Ceres, Neptune, &c. The ancient heathens worshipped some gods that were supposed to dwell in heaven; others that were supposed to reside on earth; and others that presided over the inferior regions, as Pluto, <Scc. t -^^ there be gods many {Zcr?ri^), &c. As there are, in fact, many which are so called or regarded. It is a fact that the heathens worship many whom they esteem to be gods, or whom they regard as such. This cannot be an admission of Paul that they were truly gods, and ought to be worshipped; but it is a declaration that they esteemed them to be such, or that a large number of imaginary beings were thus adored. The emphasis should be placed on the word mani/,• and the design of the parenthesis is, to show that the number of these that were worshipped was not a few, but was immense; and that they were m fact worshipped as gods, and allowed to have the influence over their minds and lives which they would have if they were real; that is, that the effect of this popular belief was to produce just as much fear,alarm, superstition, and corruption, as though these imaginary gods had a real existence. So that though the more intelligent of the heathen put no confidence in them, yet the effect on the great mass was the same as if they had had a real existence, and exerted over them a real control, t -^f^d lords many (k-j^ioi ttokko)). Those who had a rule over them; to whom they submitted themselves; and whose laws they obeyed. This name lord was often given to their idol gods. Thus among the nations of Canaan their idols was called Sj?:i {Baal, or lord), the tutelary god of the Phenicians and Syrians. Judg. viii. 33; ix. 4. 46. It is used here with reference to the idols, and means that the laws which they were supposed to give in regard to their
6 But to us « there is but one God, the Father, of whom are
6. But to us. Christians. We acknowledge but one God. Whatever the heathen worship, we know that there is but one God; and he alone has a right to rule over us. % One God, the Father. Whom we acknowledge as the Father of all; Author of all things; and who sustains to all his works the relation of a father. The word " Father*' here is not used as applicable to the first person of the Trinity, as distinguished from the second, but is applied to God as God; not as the Father in contradistinction from the Son, but to the divine nature as such, without reference to that distinction — the Father as distinguished from his offspring, the works that owe their origin to him. This is manifest, (1.) Because the apostle does not use the correlative term " Son" when he comes to speak of the " one Lord Jesus Christ;'' and (2.) Because the scope of the passage requires it. The apostle speaks of God, of the divine nature, the one infinitely holy Being, as sustaining the relation of Father to?iis creatures. He produced them. He provides for them. He protects them, as a father does his children. He regards their welfare; pities them in their sorrows; sustains them in trial; shows himself to be their friend. Tho name Father is thus given frequently to God, as applicable to the one God, the divine Being. Ps. ciii. 13. Jer. xxxi. 9. Mai. i. 6; ii. 10. Matt. vi. 9. Luke xi. 2, &c. In other places it is applied to the first person of the Tri nity as distinguished from the second; and in these instances the correlative So7i is used. Luke x. 22; xxii. 42. John i. 18; iii. 35; v. 19, 20, 21, 22, 23. 26. 30. 36. Heb. i^ 5. 2 Pet i. 17, &c. t Of whom (i^ (Z). From whom, as a fountain and source; by whose counsel, plan, and purpose. He is the great source of all; and all depend on all things, and we in ^ him; and one Lord Jesus Christ, by him. It was by his purpose and power that all things were formed, and to all he sustains the relation of a Fattier. The agent in producing all things, however, was the Son. Col. i. 16. Note, John i. 3. *| Are all things. These words evidently refer to the whole work of creation, as deriving their origin from God. Gen. i. 1. Every thing has thus been formed in accordance with his plan; and all things now depend on him as their Father. % And.we. We Christians. We are what we are by him. We owe our existence to him; and by him we have been regenerated and saved. It is owing to his counsel, purpose, agency, that we have an existence; and owing to him that we have the hope of eternal life. The leading idea here is, probably, that to God Christians owe their hopes and happiness, t In him («/? avriv); or rather unto him: that is, we are formed for him, and should live to his glory. We have been made what we are, as Christians, that we may promote his honour and glory, t -4nrf one Lord, &c. One Lord in contradistinction from the " many lords" whom the heathens worshipped. The word Lord here is used in the sense of proprietor, ruler, governor, or king; and the idea is, that Christians acknowledge subjection to him alone, and not to many sovereigns, as the heathens did. Jesus Christ is the Ruler and Lord of his people. They acknowledge their allegiance to him as their supreme Lawgiver and King. They do not acknowledge subjection to many rulers, whether imaginary gods or men; but receive their laws from him alone. The word " Lord" here does not imply of necessity any inferiority to God; since it is a term which is frequently applied to God himself. The idea in the passage is, that from God, the Father of all, we derive our existence, and all that we have; and that we acknowledge immediate and direct subjection to the Lord Jesus
whom " are all things, and we by him.
as our Lawgiver and Sovereign. From him Christians receive their laws, and to him they submit their lives. And this idea is so far from supposing in/erioriiy in the Lord Jesus to God, that it rather supposes equality; since a riglit to give laws to men, to rule their con sciences, to direct their religious opinions and their lives, can appropriately appertain only to one who has equality with God. Tf By whom, &c. (J/' (Z). By whose agency; or through whom, as the agent. The word " by" (Jt') stands in contradistinction from " of* (fl) in the former part of the verse; and obviously means, that, though " all things" derived their existence from God as the fountain and author, yet it was " by " the agency of the Lord Jesus. This doctrine, that the Son of God was the great agent in the creation of the world, is elsewhere abundantly taught in the Scriptures. See Note, John i. 3. •| Are all things. The universe; for so the phrase rd Trdvru properly means. No words could better express the idea of the universe than these; and the declaration is therefore explicit that the Lord Jesus created all things. Some explain this of the " new creation;" as if Paul had said that all things pertaining to our salvation were from him. But the objections to this interpretation are obvious. (1.) It is not the natural signification. (2.) The phrase "all things", naturally denotes the universe. (3.) The scope of the pasrage requires us so to understand it. Paul is not speaking of the new creature; but he is speaking of the question whether there is more than one God, one Creator, one Ruler over the wide universe. The heathen said there was; Christians affirmed that there was not. The scope, therefore, of the passage requires us to understand this of the vast material universe; and the obvious declaration here is, that the Lord Jesus was the Creator of all. t And we. We Christians (IPet. i, 21); or, we as men;
7 Howbeit there is not in every man that knowledge: for
we have derived our existence " bi/ " (/<') or through him. The expression will apply either to our original creation, or to our hopes of heaven, as being iy him; and is equally true respecting both. Probably the idea is, that all that we have, as men and as Christians, our lives and our hopes, are through him, and by his agency, t ^^ hi^n (ii ctuToZ). By his agency. Paul had said, in respect to God the Father of all, that we were unto (W) him; he here says that in regard to the Lord Jesus, we are by (Ji) him, or by his agency. The sense is, ' God is the author, the former of the plan; the source of being and of hope; and we are to live to him: but Jesus is the agent by whom all these things are made, and through whom they are conferred on us.' Arians and Socinians have made use of this passage to prove that the Son was inferior to God; and the argument is, ■that the name God is not given to Jesus, but another name implying inferiority; and that the design of Paul was to make a distinction between God and the Lord Jesus. It is not the design of these Notes to examine opinions in theology; but in reply to this argument we may observe, briefly, (1.) That those who hold to the divinity of the Lord Jesus do not deny that there is a distinction betwreen him and the Father: they fully admit and maintain it, both in regard to his eternal existence (i. e. that there is an eternal distinction of persons in the Godhead) and in regard to his office as mediator. (2.) The term " Lord," given here, does not of necessity suppose that he is inferior to God. (3.) The design of the passage supposes that there was equality in some respects. God the Father and the Lord Jesus sustain relations to men that in some sense correspond to the " many gods" and the " many lords" that the heathen adored; but they werg equal in nature. (4.) Tho woik of creation is expressly in this passage
some, with conscience of the idol unto this hour, eat it as a
ascribed to the Lord Jesus. But the work of creation cannot be performed by a creature. There can be no delegated God, and no delegated omnipotence, or delegated infinite wisdom and omnipresence. The work of creation implies divinity; or it is impossible to prove that there is a God: and if the Lord Jesus made "all thikgs," he must be God.
7. Howbeit. But. In the previous verses Paul had stated the argument of the Corinthians — that they all knew that an idol was nothing; that they worshipped but one God; and that there could be no danger of their falling into idolatry, even should they partake of the meat offered in sacrifice to idols. Here he replies, that though this might be generally true, yet it was not universally; for that some were ignorant on this subject, and supposed that an idol had a real existence, and that to partake of that meat would be to confirm them in their superstition. The inference therefore is, that on their account they should abstain. See ver. 1 1—1 3. ^ There is not, &c. There are some who are weak and ignorant; who have still remains of heathen opinions and superstitious feelings. ^ That knowledge. That there is but one God; and that an idol is nothing. ^ For some, with conscience of the idol. From conscientious regard to the idol; be- Ueving that an idol god has a real existence; and that his favour should be sought, and his wrath be deprecated. It is not to be supposed that converted men would regard idols as the only God; but they might suppose that they were intermediate beings, good or bad angels, and that it was proper to seek their favour or avert their wrath. We are to bear in mind that the heathen were exceedingly ignorant; and that their former notions and superstitious feelings about the gods whom theii fathers worshipped, and whom they had adored, would not soon leav
thing offered unto an idol; and their conscience being weak is defiled.
8 But meat " commendeth us
them, even on their conversion to Christianity. This is just one instance, like thousands, in which former erroneous opinions, prejudices, or superstitious views may influence those who are truly converted to God, and greatly mar and disfigure the beauty and symmetry of their religious character. ^ Eat it as a thing, &c. As offered to an idol who was entitled to adoration; or as having a right to their homage. They supposed that some invisible spirit was present with the idol; and that his favour should be sought, or his wrath averted, by sacrifice. ^ A7id their conscience being weak. Being unenlightened on this subject; and being too weak to withstand the temptation in such a case. Not having a conscience sufficiently clear and strong to enable them to resist the temptation; to overcome all their former prejudices and superstitious feelings; and to act in an independent manner, as if an idol were nothing. Or their conscience was morbidly sensitive and delicate on this subject: they might be disposed to do right, and yet not have sufficient knowledge to convince them that an idol was nothing, and that they ought not to regard it. % Is dejiled. Polluted; contpminated. By thus countenancing idolatry he is led into sin, and contracts guilt that will give him pain when his conscience becomes more enlightened, ver. 11. 13. From superstitious reverence of the idol, he might think that he was doing right; but the effect would be to lead him to a conformity to idol worship that would defile his conscience, pollute his mind, and ultimately produce the deep and painful conviction of guilt. The general reply, therefore, of Paul to the first argument in favour of partaking of the meat offered in sacrifice to idols is, that all not to God: for neither if wr^ eat, ^ are we the better; neither if we eat not, ^ are we the worse.
Christians have not full knowledge on the subject; and that to partake of that might lead them into the sin of idolatry, and corrupt and destroy their souls. 8. But meat commendeth us not to God. This is to be regarded as the view presented by the Corinthian Christians, or by the advocates for partaking of the meat offered in sacrifice to idols. The sense is, ' Religion is of a deeper and more spiritual nature than a mere regard to circumstances like these. God looks at the heart. He regards the motives, the thoughts, the moral actions of men. The mere circumstance of eating meat, or abstaining from it, cannot make a man better or worse in the sight of a holy God. The acceptable worship of God is not placed in such things. It is more spiritual; more deep; more important. And therefore,*- the inference is, 'it cannot be a matter of much importance whether a man eats the meat oflered in sacrifice to idols, or abstains.' To this argument the apostle replies (ver. 9 — 13), that, although this might be true in itself, yet it might be the occasion of leading others into sin, and it would then become a matter of great importance in the sight of God, and should be in the sight of all true Christians. The word "commendeth" (Tn^ia-rtKn) means properly to introduce to the favour of any one, as a king or ruler; and here means to recommend to the favour of God. God does not regard this as a matter of importance. He does not make his favour depend on unimportant circumstances like this. ^ Neither if we eat If we partake of the meat offered to idols. If Are we the better. Margin, Have we the more. Gr. Do we abound {7neia-<rrjcfAiv); that is, in moral worth gx excellence of character. See Note, Rev. xiv. 17. \ Are we the worse.
9 But take heed lest by any means this ^ liberty ** of yours become a stumbling-block to them that are weak.
10 For if any man see thee
Margin, Have we the less. Greek, Do we lack or want (Ca-Ti^oufi^x); that is, in moral worth or excellence.
9. But take heed. This is the reply of Paul to the argument of the Corinthians in ver. 8. ' Though all that you say should be admitted to be true, as it must be; though a man is neither morally better nor worse for partaking of meat or abstaining from it; yet the grand principle to be observed is, so to act as not to injure your brethren. Though you may be no better or worse for eating or not eating, yet if your conduct shall injure others, and lead them into sin, that is a sufficient guide to determine you what to do in the case. You should abstain entirely. It is of far more importance that your brother should not be led into sin, than it is that you should partake of meat which you acknowledge (ver. 8) is in itself of no importance.' f Lest hy any means (^h Tree;). You should be careful that by no conduct of yours your brother be led into sin. This is a general principle that is to regulate Christian conduct in all matters that are in themselves indifferent. ^ This liberty of yours. This which you claim as a right; this power which you have, and the exercise of which is in itself lawful. The liberty or-power (i^cv^ia.) here referred to was that of partaking of the meat that was offered in sacrifice to idols, ver. 8. A man may have a right abstractly to do a thing, but it may not be prudent or wise to exercise it. f Become a stumbling-block. An occasion of sin. Note, Matt. v. 29; also Note, Rom. xiv. 13. See that it be not the occasion of leading others to sin, and to abandon their Christian profession, ver. 10. ^ To them that are weak. To those professing Christians who are not fully
which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be ^emboldened to eat those things which are offered to idols;
informed or instructed in regard to the true nature of idolatry, and who still may have a superstitious regard for the gods whom their fathers worshipped.
10. For if any man. Any Christian brother who is ignorant, or any one who might otherwise become a Christian. ^ Which hast knowledge. Who are fully informed in regard to the real nature of idol worship. You will be looked up to as an example. You will be presumed to be partaking of this feast in honour of the idol. You will thus encourage him, and he will partake of it with a conscientious regard to the idol. ^ Sit at meat. Sitting down to an entertainment in the temple of the idol. Feasts were often celebrated, as they are now among the heathen, in honour of idols. Those entertainments were either in the temple of the idol, or at the house of him who gave 't 1 Shall not the conscience of him which is weak. Of the man who is not fully informed, or who still regards the idol with superstitious feelings. See ver. 7. t Be emboldened. Margin, Edijied (oU-Jojuii^)l(riTui). Confirmed; established. So the word edify is commonly used in the New Testament. Acts ix. 31. Rom. xiv. 19. Eph. iv. 12. 1 Thess. V. 11. The sense here is, ' Before this he had a superstitious regard for idols. He had the remains of his former feelings and opinions. But he was not established in the belief that an idol was any thing; and his superstitious feelings were fast giving way to the better Christian doctrine that they were nothing. But 7iow, by your example, he will be fully confirmed in the belief that an idol is to be regarded with respect and homage. He will see you in the very temple, partaking of a feast in honour of the idol; and he will infer
11 And tlirough thy knowledo-e shall the weak brother
not only that it is right, but that it is a matter of conscience with you, and will follow your example.'
11. And through thy knowledge. Because you knew that an idol was nothing, and that there could be really no danger of falling into idolatry from partaking of these entertainments. You will thus be the means of deceiving and destroying him. The argument f)f the apostle here is, that if this was io be the result, the duty of those who had this knowledge was plain, ^f Shall the iveak brother. The uninfornied and ignorant Christian. That it means a real Christian there can be no doubt. For (1.) It is the usual term by which Christians are designated — the endearing name of brother,- and (2.) The 6cope of the passage requires it so to be understood. See Note, Rom. xiv. 20. % Perish. Be destroyed; ruined; lost. Note, John x. 28. So the word CLTroKUT'M properly and usually signifies. The sense is, that the tendency of this course would be to lead the weak brother into sin, to apostasy, and to ruin. But this does not prove that any who were truly converted should apostatize and be lost; for (1.) There may be a tendency to a thing, and yet that thing may never happen. It may be arrested, and the event not occur. (2.) The warning designed to prevent it may be effectual, and be the means of saving. A man in a canoe floating down the Niagara river may have a tendency to go over the falls; b\it he may be hailed from the shore, and the hailing may be effectual, and he may be saved. The call to him was designed to save him, and actually had that effect. So it may be in the warnings to Christians. (3.) The apostle does not say that any true Christian would be lost. He puts a question; and affirms that if one thing was done, another might follow. But this is not affirming that any one would be lost. So I might say that if the man coyi-