Notes on the Old and New Testaments

heathens practise to obtain a fading wreath of laurel, pine, or parsley! Learn hence, (1.) The duty of denying ourselves to obtain a far more valuable reward, the incorruptible crown of heaven. (2.) The duty of all Christians who strive for that crown to be temperate in all things. If the heathens practised temperance to obtain a fading laurel, should not we to obtain one that never fades? (3.) How much tlicir conduct puts to shame the conduct of many professing Christians and Christian ministers. Tlici/ temperate. It proves that men can do more without intoxicating drink than they can with it. The example of these Grecian Aihletae — their wrestlers, boxers, and racers, is against all the farmers, and mechanics, and seamen, and day-labourers, and gentlemen, and clergymen,, and lawyeis who plead that stimulating drink is necessary to enable them to bear cold and heat, and toil and exposure. A little experience from men like the Grecian wrestlers, who had sonietliing that they wi.shed to do, is much better than a great deal set such a value on a civic wreath of «)f philosophy and sophistical reasoning pine o- laurel, that they were willing to I from men who ivish to drink, and to

26 I therefore so run, not as uncertainly; so fight I, not

find some argument for drinking that shall be a salvo to their consciences. Perhaps the world has furnished no stronger argument in favour of total abstinence than the example of the Grecian Athktae. It is certain that their example, the example of men who wished to accomplish much by bodily vigour and health, is an effectual and irrefragable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the vigour of the bodily frame.

1 Bat we. We Christians, t -4n incorruptible. An incorruptible, an unfading crown. The blessings of heaven that shall be bestowed on the righteous are often represented under the image of a crown or diadem; a crown that is unfading, and eternal.

2 Tim. iv. 8. James i. 12. 1 Pet. v. 4. Rev, ii. 10; iii. 11; iv. 4. The doctrine here taught is, the necessity of making an effort to secure eternal life. The apostle never thought of entering heaven by indolence, or by inactivity. He urged, by every possible argument, the necessity of making an exertion to secure the rewards of the just. His reasons for this effort are many. Let a few be pondered. (1.) The work of salvation is difficult. The thousand obstacles arising, the love of sin, and the opposition of Satan and of the world are in the way. (2.) The danger of losing the crown of glory is great. Every moment exposes it to hazard, for at any moment we may die. (3.) The danger is not only great, but it is dreadfal. If any thing should arouse man, it should be the apprehension of eternal damnation and everlasting wrath, (4.) Men in this life, in the games of Greece, in the career of ambition, in the pursuit of pleasure and wealth, make immense efTorts to obtain the fading and perishing object of their desires. Why should not a man be willing to make as great efforts at least to secure eternal glory \ (5.) The value of the interest at stake. Eternal happineiss is before those who will embrace the offers of life. If a man should be influenced by any thing to make an effort, should it not be by the prospect of eternal glory 7 What should influence him if this should not 1

26. I therefore so run. In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown. If Not as uncertainly (hvn aJiiha?). This word occurs nowhere else in the New Testament. It usually means, in the classic writers, obscurely. Here it means that he did not run as not knowing to what object he aimed. ' I do not run at haphazard; I do not exert myself for naught; I know at what I aim, and I keep my eye fixed on the object; I have the goal and the crown in view.' Probably also the apostle intended to convey this idea, ' I so live and act that I am sure of obtaining the crown. I make it a great and grand point of my life so to live that there may be no room for doubt or hesitancy about this matter. I believe it may be obtained; and that I by a proper course there may be a constant certainty of securing it; and I so LIVE.' O how happy and blessed would it be if all Christians thus lived! How much doubt, and hesitancy, and despondency would it remove from many a Christian's mind! And yet it is mo- I rally certain that if every Christian were to be only as anxious and careful as I were the ancient Grecian wrestlers and j racers in the games, they would have the undoubted assurance of gaining the 1 prize. Doddridge and Macknight, how-; ever, render this ' as not out of view;' ' or as not distinguished; meaning that i the apostle was not unseeri, but that he regarded himself as constantly in the view of the judge, the Lord Jesus Christ. I prefer the other interpretation, however, as best according with the connexion and with the proper meaning j of the word. % So fight I (ot/ra Truicriva)). I This word is applied to the boxers, or ' the pugilists, in the Grecian garnet;.

The exercise of boxing, or Jighfin<r with the list, was a part of the entertainment with which the enlightened nations of Greece dehghted to amuse themselves. 1 Not as one that healeth the air. The phrase here is taken from the habits of the pugilists or boxers, who were accustomed, before entering the lists, to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. There was also, before the real contest commenced, a play with their fists and weapons, by way of show or bravado, which was called crjc/u,«d;^t«, a mock-battle, or a fighting the air. The phrase also is applicable to a missing the aim, when a blow was struck in a real struggle, and when, the adversary would elude the blow, so that it would be spent in the empty air. This last is the idea which Paul means to present. He did not miss his aim; he did not exert himself and spend his strength for naught. Every blow that he struck told; and he did not waste his energies on that which would produce no result. He did not strive with rash, ill-advised, or uncertain blows; but all his efforts were directed, with good account, to the grand purpose of subjugating his enemy — sin, and the corrupt desires of the flesh — and bringing every thing into captivity to God. Much may be learned from this. Many an effort of Christians is merely beating the air. The energy is expended for naught. There is a want of wisdom, or skill, or perseverance; there is a failure of plan; or there is a mistake in regard to whatzs to be done, and what should be done. There is often among Christians very little aim or object; Ihsre is no plan,- and the efforts are wasted, scattered, inefficient cffjrts; so that, at the close of life, many a man may say that he has spent his ministry or his Christian course mainly, or entirely, in beating the air. Besides, many a one sets up a man of straw, and Qghts that. He fancies error and heresy

body, and bring it into subjection; lest that by any means.

in others, and opposes that. He bocomes a heresy-hunter; or he opposes some irregularity in religion that, if left alone, would die of itself; or he fixes all his attention on some minor evil, and devotes his life to the destruction of that alone. When death comes, he may have never struck a blow at one of tho real and dangerous enemies of the gospel; and the simple record on the tombstone of many a minister and many a private Christian might be, ' Here lies one who spent bis life in beating the air.'

27. But I keep under my body (C?ree7rid^ui)). This word occurs in the New Testament only here and in Luke xviii. 5, " Lest by her continual coming she weary me." The word is derived probably from tVw^r/cv, the part of the face tinder the eye (Passoiv), and means properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or as we say, black and blue; or as is vulgarly termed, to give any one a black eye. The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, to treat any one with harshness, severity, or cruelty; and thence also, so to treat any evil inclinations or dispositions; or to subject one's-self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions)night be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclina tions; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel. ^ And bring it into suf/Jection (J'.uX'xyaiyZ,). This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as tho captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bond-

when I have preached to others, I myself should he a cast-away.

age and subjection. Paul means by it, the purpose to obtain a complete victory \ over his corrupt passions and propensi- j ties, and a design to gain the mastery | over all his natural and evil inclinations. \ ^ Lest that by any means. Note, ver. 22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he m.eant by some means to have evidence of piety that would abide the trial of the day of judgment.? When I have preached to others. Doddridge renders this, " lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian herald, whose business it was to proclaim the conditions of the games, to display the prizes, &c. In this interpretation, also, Macknight, Rosen miiller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as hotli a herald and a contender in the games, and thus leads to an inextricable confusion of metaphor. Probably, therefore, this is to be taken in the usual sense of the word preaching in the New Testament; and the apostle here is to be understood as dropping the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.? / '^'■yf-e/f should be a costutcay. This word (a/ixr./xir) is taken from bad nietul>\ and properly denotes those which will not bear the test that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakednoss, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests; as metal is cast into the tire to see whether it is genuine, or is base and worthless. In doing this, he had endeavoured to subdue his corrupt propensities, and bring every thing into captivity to the Redeemer, that it might be found that he was a sincere, and humble, and devoted Christian. Many have supposed that the word " cast-away" here refers to those who had entered the lists, and had contended, and who had then been examin.sd as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unlit to enter into heaven.

From the many remarks which might be made from this interesting chapter, we may select the following;

1st. We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.

2d. We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.

3d. We should make an effort to be saved. O, if men made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!

felt this danger, who is there among the ministers of the cross who should not feel it! If Paul was not safe, who is"!

5th. The fact that a man has preached to many is no certain evidence that he will be saved, ver. 27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that he might be lost.

6th. The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts men; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even?iis success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a cast-away?

7th. It will be a solemn and awful thing for a minister of the gospel, and a successful minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the " sweet fields beyond the swelling ftood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fired, while multi-

be ignorant, how that all our fathers were under " the cloud, and* all passed through the sea;

tudes.saved by him shall have gone to heaven! How fearful is the condition and how solemn the vocation of a minister of the gospel!

8th. Ministers should be solicitous about their personal piety. Paul, one might suppose, might have rested contented with the remarkable manner of his conversion. He might have supposed that that put the matter beyond all possible doubt. But he did no such thing. He felt that it was necessary to have evidence day by day that he was the?i a Christian. Of all men, Paul was perhaps least disposed to live on past experience, and to trust to such experience. Of all men, he had perhaps most reason to trust to such experience; and yet how seldom does he refer to it, how little does he regard it! The great question with him was, * Am I 7101V a Christian 1 am I living as a Christian should now? am I evincing to others, am I giving to myself daily, constant, growing evidence that I am actuated by the pure principles of the gospel, and that that gospel is the object of my highest preference, and my holiest and constant desire?' O how holy would be the ministry, if all should endeavour every day to live and act for Christ and for souls with as much steadiness and fidelity as did the apostle Paul!

In regard to the design of this chapter commentators have not been agreed. Some have supposed that there is no connexion with the preceding, but that this is a digression. The ancient Greek expositors generally, and some of the moderns, as Grotius, supposed that the connexion was this: Paul had in the previous chapter described himself as mortifying his flesh, and keeping his body under, that he might gain the prize. In this chapter they suppose that his object is to exhort the Corinthians to do the same; and tliat in order to do this, he admonishes them not to I tions. He first shows them that the be lulled into security hy the idea of the I Jews had been highly favoured, had many spiritual gifts which had been | been solemnly consecrated to Moses conferred upon them. This admonition, and to God, and had been under tha he enforces by the example of the Jews, j divine protection and guidance (ver. who had been highly favoured also,,: 1 — 4); yet that this had not kept but who had nevertheless been led into j them from the displeasure of God when idolatry. This is also the view of j they sinned, ver. 5. He shows that Doddridge, Calvin, and others. Mac-; notwithstanding their privileges, they knight regards the chapter as an inde- \ had indulged in inordinate desires (ver. pendent discussion of the three ques- \ G); that they had become idolaters tions, which he supposes had been '■ (ver. 7); that they had been guilty of submitted to Paul: (1.) Whether they licentiousness (ver. 8); that they had might innocently go with their friends ' tempted their leader and guide (ver. into the heathen temples, and partake j 9); that they had murmured (ver. 10); of the feasts which were there made in | and that, as a consequence of this, many honour of the idol. (2.) Whether they; of them had been destroyed. In view might buy and eat meat sold in the of all this, Paul cautions the Corinthimarkets which had been sacrificed to ans not to be self-confident, or to feel idols. (3.) Whether, when invited to i secure; and not to throw themselves the houses of the heathens, they might in the way of temptation by partaking partake of the meat sacrificed to idols,; of the feasts of idolatry, ver. 12 — 14. and which was set before them as a; This danger he further illustrates (ver. common meal, — I regard this chapter 15. 24) by showing that if they partook as having a very close connexion with of those sacrifices, they in fact became ch. viii. In the close of ch. viii. (ver.; identified with the worshippers of idols. J 3), Paul had stated, when examining \ This he proved by showing that in the the question whether it was right to eat Christian communion, those who parmeat offered in sacrifice to idols, that took of the Lord's supper were identithe grand principle on which he acted, fied with Christians (ver. 16, 17); that and on which f/tet/ should act, was that in the Jewish sacrifices the same thing of self-denial. To illustrate this he occurred, and that those who partook employs the ninth chapter, by sho\jing of them were regarded as Jews, and as how he acted on it in reference to a i worshippers of the same God with maintenance; showing that it was this them (ver. 18); and that the same principle that led him to decline a sup- i thing must occur, in the nature of the port to which he was really entitled. 1 case, by partaking of the sacrifices offer- Having illustrated that, he returns in; ed to idols. They were realli/ partakthis chapter to the subject which he I ing of that which had been offered to was discussing in ch. viii.; and the devils,- and against any such particidesign of this chapter is further to pation Paul would solemnly admonish explain and enforce the sentiments; them. ver. 19 — 22. Going on the supadvanced there, and to settle some! position, therefore, that there was noother inquiries pertaining to the same; thing wrong in itself in partaking of general subject. Theirs/ point, there- 'the meat that had been thus killed in foro, on which he insists is, the danger ' sacrifice, yet Paul says (ver. 23) that of relapsing into idolatry — a danger j it was not expedient thus to expose which would arise should they be in j themselves to danger; and that the the habit of frequenting the temples of I grand principle should be to seek the idols, and of partaking of the meats ' comfort and edification of others, ver. offered in sacrifice, ver. 1—24. Against j 24. Paul thus strongly and decisively this he had cautioned them in general, j admonishes them not to enter the terain ch. viii. 7. 9—12. This danger he! pies of idols to partake of those feasts; now sets forth by a variety of illustra- ' not to unite with idolaters in their cele-

There were, however, two other questions on the subject which it was important to decide, and which had probably been submitted to him in the letter which they had sent for counsel and advice. The first was, whether it was right to purchase and eat the meat which had been sacrificed, and which was exposed indiscriminately with other meat in the market, ver. 25. To this Paul replies, that as no evil could result from this, as it could not be alleged that they purchased it as meat sacrificed to idols, and as all that the earth contained belonged to the Lord, it was not wrong to purchase and to use it. Yet if even this was pointed out to them as having been sacrificed to idols, he then cautioned them to abstain from it. ver. 28. The other question was, whether it was right for them to accept the invitation of a heathen, and to partake of meat then that had been offered in sacrifice, ver. 27. To this a similar answer was returned. The general principle was, that no questions were to be asked in regard to what was set before them; but if the food was expressly pointed out as having been offered in sacrifice, then to partake of it would be regarded as a public recognition of the idol. ver. 28 — 30. Paul then concludes the di^jcussion by stating the noble rule that is to guide in all this: that every thing is to be done to the glory of God (ver. 31); and that the great effort of the Christian should be so to act in all things as to honour his religion, as not to lead others into sin. ver. 32, 33.

1. Moreover, brethren. But, or now (cfj). This verse, with the following illustrations (ver. 1 — 4), is properly connected in Paul's argument with the statements which he had made in ch. viii. 8, &c., and is designed to shov/ the danger which would result from their partaking of the feasts that were celebrated in honour of idols. It is not improbable, as Mr. Locke supposes, that the Corinthians might have urged that they were constantly solicited by their heathen friends to attend those feasts; that in their circumstances it was scarcely possible to avoid it; that there could be no danger of their relapsing into idolatry; and their doing so could not be offensive to God, since they were known to be Christians; since they had been baptized, and purified from sin; since they were devoted to his service; since they knew that an idol was nothing in the world; and since they had been so highly favoured, as the people of God, with so many extraordinary endowments, and were so strongly guarded against the possibility of becoming idolaters. To meet these considerations, Paul refers them to the example of the ancient Jews. They also were the people of God. They had been solemnly dedicated to Moses and to God. They had been peculiarly favoured with spiritual food from heaven, and with drink miraculously poured from the rock. Yet notwithstanding this, they had forgotten God, had become idolaters, and had been destroyed. By their example, therefore, Paul would warn the Corinthians against a similar danger. 1| 1 would not that ye should be ignorant. A large part of the church at Corinth were Gentiles. It could hardly be supposed that they were well informed respecting the ancient history of the.lew^. Probably they had read these things in the Old Testament; but they might not have them distinctly in their recollection. Paul brings them distinctly before their minds, as an illustration and an admonition. The sense is, 'I would not have you unmindful or forgetful of these things; 1 would have you recollect this case, and suffer their example to influence your conduct. I would not have you suppose that even a solemn consecration to God and the possession of distinguished tokens of divine favour are a security against the danger of sin. and even apostasy; since the example of the favoured Jews shows that even in such circumstances there is danger.' f How that all our fatherti. That is, the fathers of the Jewish community; the fathers of us who are Jews. Paul speaks here as being him-

2 And were all ba])tized unto

self a Jew, and refers to his own ancestors as such. The word " all" here seems to be introduced to give emphasis to the fact that even those who were destroyed (ver. 5) also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. 7'he entire Jewish community which Moses led forth from Egypt had thus been devoted to him. •[ Were under the cloud. The cloud — the Shechinah — the visible symbol of the divine presence antTprotection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light. Ex. xiii. 21, 22. In the dangers of the Jews, when closely pressed by the Egyptians, it went hehind them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defence. Ex. xiv. 20. In the wilderness, when travelling through the burning desert, it seems to have been expanded over the camp as a covering, and a defence from the intense rays of a burning sun. Num. x. 34, "And the cloud of Jehotah was upon them by day." Num. xiv. 14, " Thy cloud standeth over them." To this fact the apostle refers here. It was a symbol of the divine favour and protection. Com p. Isa. iv. 5. It was a guide, a shelter, and a defence. The Jewish Rabbins say that "the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them." Pirke Eleazer, c. 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at a distance it appeared as a pillar. ^ And all passed fhrouj^h the sea. The Red Sea, under the guidance of Moses, and by the miraculous interposition of God. 'Ex. xiv. 21, 22. This was also a proof of the divine protection and favour, a)id is so adduced by the apostle. His object is to accumulate the evidences of the divine favour

Moses in the cloud and in the sea; to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied.

2. And icere all baptized. In regard to the meaning of the word baptized, see Note on Matt. iii. 6. We are not to suppose that the rite of baptism, as we understand it, was formally administered by Moses, or by any other person, to the Jews, for there is not the least evidence that any such rite was then known, and the very circumstances here referred to forbid such an interpretation. They were baptized " in the cloud" and " in the sea," and this cannot be understood as a religious rite administered by the hand of man. It is to be remembered that the word baptism has two senses — the one referring to the application of water as a religious rite, in whatever mode it is done; and the other the sense of dedicating, consecrating, initiating info, or bringing under obligation to. And it is evidently in this latter sense that the word is used here, as denoting that they were devoted to Moses as a leader, they were brought under his laws, they became bound to obey him, they were I placed under his protection and guid- \ ance by the miraculous interposition I of God. This was done by the fact I that their passing through the sea, and 1 under the cloud, in this manner, brought j them under the authority and direction ot Moses as a leader, and was a public recognition of their being his followers, aiid being bound to obey his laws. 1 Unto Moses («?). This is the same preposition which is used in the form of baptism prescribed in Matt, xxviii. 19. See Note on that place. It means that they were thus devoted or dedicated to Moses; they received and acknowledged him as their ruler and guide; they professed subjection to his laws, and were brought under his authority. They were thus initiated into his religion, and thus recognised his divine mission, and bound themselves to obey his injunctions. — Bloom-

Jield. H In the chud. This cannot be proved to mean that they were enveloped and, as it were, immersed in the cloud, for there is no evidence that the cloud thus enveloped them, or that they were immersed in it as a person is in water. The whole account in the Old Testament leads us to suppose that the cloud either passed before them as a pillar, or that it had the same form in the rear of their camp, or that it was suspended over them, and was thus the symbol of the divine protection. It would be altogether improbable that the dark cloud would pervade the camp. It would thus embarrass their movements, and there is not the slightest intimation in the Old Testament that it did. Nor is there any probability in the supposition of Dr. Gill and others, that the cloud, as it passed from the rear to the front of the camp, " let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water." For, (1.) Inhere is not the slightest intimation of this in the Old Testament. (2.) The supposition is contrary to the very design of the cloud. It wa« not a natural cloud, but was a symb.»l of the divine presence and protection. It was not to give rain on the Israelites, or on the land, but it was to guide, and to be an emblem of the care of God. (3.) It is doing violence to the Scriptures to introduce suppositions in this manner without the slightest authority. It is further to be observed, that this supposition does by no means give any aid to the cause of the Baptist after all. In what conceivable sense were they, even on this supposition, immersed y Is it im,mersion in water when one is exposed to a shower of rain? We speak of being sprinkled or drenched by rain, but is it not a violation of all propriety of language to say that a man is immersed in a shower"? If the supposition, therefore, is to be admitted, that rain fell from the cloud as it passed over the Jews, and that this is meant here by " baptism unto Moses," then it would follow that sprinkling would be the mode referred to, since this is the only form that has resemblance to a falling shower. But the supposition is not necessary. Nor is it needful to suppose that water was applied to them at all. The thing itself is improbable and the whole case is met by the sim' pie supposition that the apostle means that they were initialed in this way into the religion of Moses, recognised his divine mission, and under the cloud became his followers and subject to his laws. And if this interpretation is correct, then it follows that the word baptize does not of necessity mean to im- 7nerse. t And in the sea^ This is another expression that goes to determine the sense of the word baptize. The sea referred to here is the Red Sea, and the event was the passage through that sea. The fact in the case was, that the Lord caused a strong east wind to blow all night, and made the sea dry land, and the waters were divided (Ex. xiv. 21), and the waters were a wall unto them on the right hand and on the left. Ex. xiv. 22. From this whole narrative it is evident that they passed through the sea without being immersed in it. The waters were driven into high adjacent walls for the very purpose that they might pass between them dry and safe. There is the fullest proof that they were not submerged in the water. Dr. Gill supposes that the water stood up above their heads, and that " they seemed to be immersed in it." This might be true; but this is to give up the idea that the word baptize means always to immerse in water, since it is a fact, according to this supposition, that they were not thus immersed, but only seemed to be. And all that can be meant, therefore, is, that they were in this manner initiated nito the religion of Moses, convinced of his divine mission, and brought under subjection to him as their leader, lawgiver, and guide. This passage is a very important one to prove that the word baptism does not necessarily mean entire immersion in water. It is perfectly clear ihot neither the cloud nor the waters touched

3 And did all eat the same

them. " They went through the midst of the sea on dry ground." It remains only to be asked whether, if immersion was the only mode of baptism known in the New Testament, the apostle Paul would have used the word not only so as not necessarily to imply that, but as necessarily to mean something else 1

3. And did all eat the same spiritual meat. That is, manna. Ex. xvi. 15. 35. Neh. ix. 15. 20. The word meat here is used in the old English sense of the word, to denote food in general. They lived on manna. The word spiritual here is evidently used to denote that which was given by the Spirit, or by God; that which was the result of his miraculous gift, and which was not produced in the ordinary way, and which was not the gross food on which men are usually supported. It had an excellency and value from the fact that it was the immediate gift of God, and is thus called " angel's food." Ps. Ixxviii. 25. It is called by Josephus " divine and extraordinary food." Ant. iii, 1. In the language of the Scriptures, that which is distinguished for excellence, which is the immediate gift of God, which is unlike that which is gross and of earthly origin, is cMed spiritual, to denote its purity, value, and excellence. Comp. Rom. vii. 14. iCor. iii. 1: XV. 44. 46. Eph.i. 3. The idea of Paul here is, that all the Israelites were nourished and supported in this remarkable manner by food given directly by God; that they all had thus the evidence of the divine protection and favour, and were all under his care.

4 And did all drink the same spiritual drink. The idea here is essentially the same as in the previous verse, that they had been highly favoured of God, and enjoyed tokens of the divine care and guardianship. That was manifested iu the miraculous supply of water in the desert, thus showing that they were under the divine protection, ana

4 And did all drink the same spiritual drinli; '' for they drank

were objects of the divine favour. There can be no doubt that by " spiritual drink" here the apostle refers to the water that was made to gush from the rock that was smitten by Moses. Ex. xvii. 6. Num. xx. 11. Why this is called " spiritual" has been a subject on which there has been much dilierence of opinion. It cannot be because there was any thing peculiar in the nature of the water, for it was evidently real water, fitted to allay their thirst. There is no evidence, as many have supposed, that there was a reference in this to the drink used in the Lord's supper. But it must mean that it was bestowed in a miraculous and supernatural manner; and the word " spiritual" must be used in the sense of supernatural, or that which is immediately given by God. Spiritual blessings thus stand opposed to natural and temporal blessings, and the former denote those which are immediately given by God as an evidence of the divine favour. That the Jews used the word " spiritual" in this manner is evident from the writings of the Rabbins. Thus they called the manna " spiritual food" (Yade Mose in Shemor Rabba, fol. 109. 3); and their sacrifices they called "spiritual bread" (Tzeror Hammor, fol. 93. 2).— Gill. The drink, therefore, here referred to was that bestowed in a supernatural manner, and as a proof of the divine favour. ^ For they drank of that spiritual Rock. Of the waters which flowed from that rock. The Rock here is called " spiritual," not from any thing peculiar in the nature of the rock, but because it was the source to them of supernatural mercies, and became thus the emblem and demonstration of the divine favour, and of spiritual mercies, conferred upon them by God. ^ That folloived them. Margin, We?i/ with {lKzK'.v^-v7-^i). This evidently cannot mean that the rock itself literally followed them, any more than that they literally drank the rock, for one is of that spiritual Rock that ' fol- as expressly affirmed, if it be taken literally, as the other. But as when it is said they " drank of the rock," it must mean that they drank of the luater that flowed from the rock; so when it is said that the " rock followed" or accompanied them, it must mean that the water that flowed from the rock accompanied them. This figure of speech is common everywhere. Thus the Saviour said (1 Cor. xi. 25), "This cup is the new testament," that is, the wine in this cup represents my blood, «fec.; and Paul says (1 Cor. xi. 25.27), "whosoever shall drink this cup of the Lord unworthily," that is, the luine in the cup, &c., and, " as often as ye drink this cup," &c., that is, the wine contained in the cup. It would be absurd to suppose that the rock that was smitten by Moses literally followed them in the wilderness; and there is not the slightest evidence in the Old Testament that it did. Water was twice brought out of a rock to supply the wants of the children of Israel. Once at mount Horeb, as recorded in Ex. xvii. 6, in the wilderness of Sin, in the first year of their departure from Egypt. The second time water was brought from a rock about the time of the death of Miriam, at Kadesh, and probably in the fortieth year of their departure from Egypt. Num. xx. 1. It was to the former of these occasions that the apostle evidently refers. In regard to this we may observe, (1.) That there must have been furnished a large quantity of water to have supplied the wants of more than two millions of people. (2.) It is expressly stated (Deut. ix. 21), that "the brook C^mn, stream, torrent, or river, see Num. xxxiv. 5. Josh. XV. 4. 47. 1 Kings viii. 65. 2 Kings xxiv. 7) descended out of the mount," and was evidently a stream of considerable size. (3.) Mount Horeb was higher than the adjacent country, and the water that thus gushed from the rock, instead of collecting into a pool and becoming stagnant, would flow off in the direction of the sea. (4.) The sea to which it would naturally flow would be the Red Sea, in the direction of the Eastern or Elanitic branch of that sea. (5.) The Israelites would doubtless, in their journeyings, be influenced by the natural direction of the water, or would not wander far from it, as it was daily needful for the supply of their wants, (6.) At the end of thirty-seven years we find the Israelites at Ezion-geber, a seaport on the eastern branch of the Red Sea, where the waters probably flowed into the sea. Num. xxxiii. 36. In the fortieth year of their departure from Egypt, they left this place to go into Canaan by the country of Edom, and were immediately in distress again by the want of water. It is thus probable that the water from the rock continued to flow, and that it constituted a stream, or river; that it was near their camp all the time till they came to Ezion-geber; and that thus, together with the daily supply of manna, it was a proof of the protection of God, and an emblem of their dependence. If it be said that there is 7iow no such stream to be found there, it is to be observed that it is represented as miraculous, and that it would be just as reasonable to look for the daily descent of manna there in quantities sufficient to supply more than two millions of men, as to expect to find the gushing and running river of water. The only question is, whether God can work a miracle, and whether there is evidence that he has done it. This is not the place to examine that question. But the evidence is as strong that he wrought this miracle as that he gave the manna, and neither of them is inconsistent with the power, the wisdom, or the benevolence of God. t And that Rock was Christ. This cannot be intended to be understood litera//i/, for it was not literally true. The rock from which the water flowed was evidently an ordinary rock, a part of mount Horeb; and

5 But with many of them God was not well pleased; for they

all that this can mean is, that that rock, with the stream of water thus gushing from it, was a representation of the Messiah. The word icas is thus often used to denote similarity or representation, and is not to be taken literally. Thus, in the institution of the Lord's Bupper, the Saviour says of the bread, " This is my body," that is, it represents my body. Thus also of the cup, "This cup is the new testament in my blood," that is, it represents my blood. 1 Cor. xi. 24, 25. Thus the gushing fountain of water might be regarded as a representation of the Messiah, and of the blessings which result from him. The apostle does not say that the Israelites knew that this was designed to be a representation of the Messiah, and of the blessings which flow from him, though there is nothing improbable in the supposition that they so understood and regarded it, since all their institutions were probably regarded as typical. But he evidently does mean to say that the rock was a vivid and affecting representation of the Messiah; that the Jews did partake of the mercies that flow from him; and that even in the desert they were under his care, and had in fact among them a vivid representation of him in some sense corresponding with the emblematic representation of the same favours which the Corinthian and other Christians had in the Lord's supper. This representation of the "Messiah, perhaps, was understood by Paul to consist in the foUovs'ing things: (1.) Christians, like the children of Israel, are passing through the world as pilgrims, and to them that world is a wilderness — a desert. (2.) They need continued supplies, as the Israelites did, in their journey. The world, like that wilderness, does not meet their necessities, or supply their wants. (3.) That rock was a striking representation of the fulness of the Messiah, of the abundant grace which he imparts to his people. (4.) It was an illustration of their continued and constant dependence on him for the daily supply of their wants. It should be observed that many expositors understand this literally. Bloomfield translates it, " and they were supplied with drink from the spiritual Rock which followed them, even Christ." So Rosenmiiller, Calvin, Glass, &c. In defence of this interpretation, it is said, that the Messiah is often called " a rock" in the Scriptures; that the Jews believe that the " angel of Jehovah" who attended them (Ex. iii. 2, and other places) was the Messiah; and that the design of the apostle was, to show that this attending Rocky the Messiah, was the source of all their blessings, and particularly of the water that gushed from the rock. ^But the interpretation suggested above seems to me to be most natural. The design of the apostle is apparent. It is to show to the Corinthians, who relied so much on their privileges, and felt themselves so secure, that the Jews had the very same privileges — had the highest tokens of the divine favour and protection, were under the guidance and grace of God, and were partakers constantly of that which adumbrated or typified the Messiah, in a manner as real, and in a form as much fitted to keep up the remembrance of their dependence, as even the bread and wine in the Lord's supper.

5. But with many of them, &c. That is, with their conduct. They rebelled and sinned, and were destroyed. The design of the apostle here is, to remind them that although they enjoyed so many privileges, yet they were destroyed; ai^d thus to admonish the Corinthians that their privileges did not constitute an absolute security from danger, and that they should be cautious against the indulgence of sin. The phrase rendered here " with many" (b To7f TTKiUo-n) should have been rendered 'with most of them,' literally 'with

6 Now the^e things were 'our examples, to the intent we should not hist after evil things, as they •also lusted.

7 Neither be ye idolaters, as

tJie many;' and it means that with the greater part of them God was not well pleased; that is, he was pleased with but few of them. 1 Was not well pleased. Was offended with their ingratitude and rebellion. 1 For they were overthrown, &c. That is, by the pestilence, by wars, or died by natural and usual diseases, so that they did not reach the land of Canaan. But two men of that generation, Caleb and Joshua, were permitted to enter the land of promise. Num. xiv. 29, 30.

6. Now these things. The judgments inflicted on them by God for their sins. ^ Were our examples. Greek, Types Qtuttoi). Margin, Figu7-es. They were not designed to be types of us, but they are to be held up as furnishing an admonition to us, or a warning that we do not sin in the same way. The same God directs our affairs that ordered theirs; and if we sin as they did, W'e also must expect to be punished, and excluded from the favour of God, and from heaven. If Lust after evil things. Desire those things which are forbidden, and which would be injurious. They lusted after flesh, and God granted them their desires, and the consequence was a plague, and the destruction of multitudes. Num. xi. 4. 31— 34. So Paul infers that the Corinthian Christians should not lust after, or desire the meat offered in sacrifice to idols, lest it should lead them also to sin and ruin.

7. Neither be ye idolaters. This caution is evidently given in view of the danger to which they would be exposed if they partook of the feasts that were celebrated in honour of idols in their temples. The particular idolatry which is referred to here is, the worship of the golden calf that was made by Aaron. Ex. xxxii. 1 — 5. ^ As it ia written.

were some of them; as it is written, ''The people sat down to eat and drink, and rose up to play.

8 Neither let us commit for-

Ex. xxxii. 6. t The people sat down to eat and to drink. To worship the golden calf. They partook of a feast in honour of that idol. I have already observed that it was common to keep a feast in honour of an idol, and that the food which was eaten on such an occasion was mainly the meat which had been offered in sacrifice to it. This instance was particularly to the apostle's purpose, as he was cautioning the Corinthians against the danger of participating in the feasts celebrated in the heathen temples. t And rose up to pluy (Trai^iiv). The Hebrew word used in Ex. xxxii. 7 (pnjfV) means to laugh, to sport, to jest, to mock, to insult (Gen. xxi. 9); and then to engage in dances accompanieTl with music, in honour of an idol. This was often practised, as the worship of idols was celebrated with songs and dances. This is particularly affirmed of this instance of idol worship (Ex. xxxii. 19); and this was common among ancient idolaters; and this mode of worship was even adopted by David before the ark of the Lord. 2 Sam. vi. 5. 1 Chron. xiii. 8; XV. 29. All that the word " to play" here necessarily implies is, that of choral songs and dances, accompanied with revelry in honour of the idol. It was, however, the fact* that such worship was usually accompanied with much licentiousness; but that is not necessarily implied in the use of the word. Most of the oriental dances were grossly indecent and licentious, and the word here may be designed to include such indelicacy and licentiousness.

8. Neither let ns commit fornication. (fee. The case referred to here was that of the licentious intercourse with the daughters of Moah, referred to in Num. XXV. I — 9. ^ And fell in one

nication, as some * of them committed, and fell in one day three and twenty thousand.

day. Were slain for their sin by the plague that prevailed. ^ Three and Ucenty tkousarid. The Hebrew text ill Num. XXV. 9, is twenty-four thousand. In order to reconcile these statements, it may be observed that perhaps twenty-three thousand fell directly by the plague, and one thousand were slain by Phinehas and his companions (Grofius); or it may be that the number was between twenty-three and twenty-four thousand, and it might be expressed in round numbers by cither. — Macknight. At all events, Paul has not exceeded the truth. There were at least twenty-three thousand that fell, though there might have been more. The probable supposition is, that the three and twenty thousand fell immediately by the hand of God in the plague, and the other thousand by the judges; and as Paul's design was particularly to mention the proofs of the immediate divine displeasure, he refers only to those who fell by that, in illustration of his subject.— There was a particular reason for this caution in respect to licentiousness. (1.) It was common among all idolaters; and Paul, in cautioning them against idolatry, would naturally warn them of this danger. (2.) It was common at Corinth. It was the prevalent vice there. To Corinthianize was a term synonymous among the ancients with licentiousness. (3.) So common was this at Corinth, that, as we have seen (see the Introduction), not less than a thousand prostitutes were supported in a single temple there; and the city was visited by vast multitudes of foreigners, among other reasons on account of its facilities for this sin. Christians, therefore, were in a peculiar manner exposed to it; and hence the anxiety of the apostle to warn them Rgainst it.

9 Neither let us tempt* Christ, as some of them also tempted, and were destroyed of serpents/

9. Neither let us tempt Christ, &c. The word tempt, when applied to man, means to present motives or inducements to sin: when used with reference to God, it ineans to try his patience, to provoke his anger, or to act in such a way as to see how much he will bear, and how long he will endure the wickedness and perverseness of men. The Israelites tempted him, or tried his patience and forbearance, by rebellion, murmuring, impatience, and dissatisfaction with his dealings. In what way the Corinthians were in danger of tempting Christ is not known, and can only be conjectured. It muy be that the apostle cautions them against exposing themselves to temptation in the idol temples — placing themselves, as it were, under the unhappy influence of idolatry, and thus needlessly trying the strength of their religion, and making an experiment on the grace of Christ, as if he were bound to keep them even in the midst of dangers into which they needlessly ran. They would have the promise of grace to keep them only when they were in the way of their duty, and using all proper precautions. To go beyond this, to place themselves in needless danger, to presume on the grace of Christ to keep them in all circumstances, would be to tempt him, and provoke him to leave them. See Note on Matt. iv. 7. ^ As some of them also tempted. There is evidently here a word to be understood, and it may be either "Christ" or "God." The construction would naturally require the former; but it is not certain that the apostle meant to say that the Israelites tempted Christ. The main idea is that of temptation, whether it be of Christ or of God; and the purpose of the apostle is to caution them against the danger of tempting Christ, from the fact that the Israelites were guilty of

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

the sin of tempting their leader and protector, and thus exposing themselves to his anger. It cannot be denied, however, that the more natural csnstruction of this place is that which supposes that the word " Christ" is understood here rather than " God." In order to relieve this interpretation from the difficulty that the Israelites could not be said with any propriety to have tempted "Christ" since he had not then come in the flesh, two remarks may be made. First, by the " angel of the covenant," and the " angel of his presence" (Ex. xxiii. 20. 23; xxxii. 36; xxxiii. 2. Num. XX. 16. Isa. Ixiii. 9. Heb. xi. 26), that went with them, and delivered ^them from Egypt, there is reason to think the sacred writers understood the Messiah to be intended; and that he who subsequently became incarnate was him whom they tempted. And secondly, We are to bear in mind that the term Christ has acquired with us a signification somewhat different from that which it originally had in the New Testament. We use it as a proper name, applied to Jesus of Nazareth. But it is to be remembered that it is the mere Greek word for the Hebrew *' Anointed," or the " Messiah;" and by retaining this signification of the word here, no small part of the difficulty will be avoided; and the expression then will mean simply that the Israelites • tempted the Messiah,•' and the idea will be that he who conducted them, and against whom they sinned, and whom they tempted, was the Messiah who afterwards became incarnate; an idea that is in accordance with the ancient ideas of the.Tews respecting this personage, and which is not forbidden, certainly, in any part of the Bible. ^ And were destroyed of serpents. Fiery serpents. See Num. xxi. 6. 10. Neither murmur ye. Do not

11 Now all these things happened unto them for ^ ensamples: and they are written for our admonition, upon whom

repine at the allotments of Providence, or complain of his dealings. ^ As some of them also murmured. Num. xiv. 2. The ground of their murmuring was, that they had been disappointed; that they had been brought out of a land of plenty into a wilderness of want; and that instead of being conducted at once to the land of promise, they were left to perish in the desert. They therefore complained of their leaders, and proposed to return again into Egypt. ^ And were destroyed of the destroyer. That is, they were doomed to die in the wilderness without seeing the land of Canaan. Ex. xiv. 29. The " destroyer" here is understood by many to mean the angel of death, so often referred to in the Old Testament, and usually called by the Jews Sammael. The work of death, however, is attributed to an angel in Ex. xii. 23. Comp. Heb. xi. 28. It was customary for the Hebrews to regard most human events as under the direction of angels. In Heb. ii. 14, he is described as he " that had the power of death." Comp. the book of Wisdom xviii. 22. 25. The simple idea here, however, is, that they died for their sin, and were not permitted to enter the promised land.

11. For ensampks. Greek, Types (r-JTrct). The same word which is used in vcr. 6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory. See Note on verse 6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the divine protection, and they might thus the ends of the world are come. 12 Wherefore " let him that be used for the admonition of succeeding generations. ^ T/iey are ivritten for our admonitinn. They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world. ^ Upon whom the ends of the world are come. This expression is equivalent to that which so often occurs in the Scriptures, as, " the last time," " the latter day," &c. See it fully explained in Notes on Acts ii. 17. It means the last dispensation; or, that period and mode of the divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called " the last times," and " the ends of the world" would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apoi,tle Paul was at special pains in 2 Thess. ii. to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.

13. Wherefore. As the result of all these admonitions. Let this be the effect of all that we learn from the unhappy self-confidence of the Jews, to admonish us not to put reliance on our own strength. t That thlnketh he standeth. That supposes himself to be firm in the love of God, and in the knowledge of his truth; that regards himself as secure, and that will be therefor* disposed to rely on his own strength, t Take heed lest he fall. Into sin, idolatry, or any other form of iniquity. We learn here, (1.) That a confidence in our own security is no evidence that we are safe. (2.) Such a confidence may be one of the strongest evidences that we are in danger. Those are most safe vi'ho feel that they are weak and feeble, and who feel their need of divine aid and strength. They will then rely on the true source of strength; and they will be secure. (3.) All professed Christians should be admonished. All are in danger of falling into sin, and of dishonouring their profession; and the exhortation cannot be too often or too urgently pressed, that they should take heed lest they fall into sin. The leading and special idea of the apostle here should not be forgotten or disregarded. It is, that Christians in their favoured moments, when they are permitted to approach near to God, and when the joys cf galvation fill their hearts, should exercise pecuHar caution. For (a) Then the adversary will be peculiarly desirous to draw away their thoughts from God, and to lead them into sin, as their fall would most signally dishonour religion; (b) Then they will be less likely to be on theifguard, and more likely to feel themselves strong, and not to need caution and solicitude. Accordingly, it often happens that Christians, after they have been peculiarly favoured with the tokens of the divine favour, soon relapse into their former state, or fall into some sin that grieves the hearts of their brethren, or wounds the cause of religion. So it is in revivals; so it is in individuals. Churches that are thus favoured are filled with joy, and love, and peace. Yet they become self-confident and elated; they lose their humility and their sense of their dependence; they cease to be watchful and prayerful, supposing that all is safe; and the result often is, that a season of revival is succeeded by a time of coldness and de-

13 There hath no temptation | mon to man: but God {5 faith-

clension. And thus, too, it is with individuals. Just the opposite effect is produced from what should be, and from what need be. Christians should then be peculiarly on their guard; and if they then availed themselves of their elevated advantages, churches might be favoured with continued revivals and ever-growing piety; and individuals might be filled with joy, and peace, and holiness, and ever-expanding and increasing love.

13. There hath no temptation taken you. What temptation the apostle refers to here is not quite certain. It is probable, however, that he refers to such as would, in their circumstances, have a tendency to induce them to forsake their allegiance to their Lord, and to lead them into idolatry and sin. These might be either open persecutions, or afflictions on account of their religion; or they might be the various allurements which were spread around them from the prevalence of idolatry. They might be the open attacks of their enemies, or the sneers and the derision of the gay and the great. The design of the apostle evidently is, to show them that, if they were faithful, they had nothing to fear from any such forms of temptation, but that God was able to bring them through them all. The sentiment in the verse is a very important one, since the general principle here stated is as applicable to Christians now as it was to the Corinthians. ^ Taken you. Seized upon you, or assailed you. As when an enemy grasps us, and attempts to hold us fast, t -^^^ such as is common to man («' /.<» ivd-wTr/vcc). Such as is human. Margin, Moderate. The sense is evident. It means such as human nature is liable to, and has been often subjected to; such as the human powers, under the divine aid, may be able to resist and repel. The temptations which they l\ad been subjected to were not such as would be fitted to angelic powers, and such as would require angelic strength to resist; but they were such as human nature h;id been often subjected to, and such as man had often contended with successfully. There is, therefore, here a recognition of the doctrine that man has natural ability to resist all the temptations to which he is subject; and that consequently, if he yields, he is answerable for it. The design of the apostle is to comfort the Corinthians, and to keep their minds from despondency. He had portrayed their danger; he had shown them how others had fallen; and they might be led to suppose that in such circumstances they could not be secure. He therefore tells thera that they might still be safe, for their temptations were such as human nature had often been subject to, and God was able to keep them from falling. \ But God is faithful. This was the only source of security; and this was enough. If they looked only to themselves, they would fall. If they depended on the faithfulness of God, they would be secure. The sense is, not that God would keep them without any effort of their own; not that he would secure them if they plunged into temptation • but that if they used the proper means, if they resisted temptation, and sought his aid, and depended on his promises, then he would be faithful. This is everywhere implied in the Scriptures; and to depend on the faithfulness of God, otherwise than in the proper use of means and in avoiding the places of temptation, is to fetnpt him, and provoke him to wrath. See Notes on Matt. iv. ^ Who u;i/l not suffer you to be tempted, &c. This is a general promise, just as ap])lical)le to all Christians as it was to the Corinthians. It implies, (1.) That all the circumstances, causes, and agents that lead to temptation are under the control of God. Every man that tempts another; every fal'en spirit that is engaged in this; be tempted above tbat ye are able; « but will with the tempta- every book, picture, place of amusement; every charm of music, and of song; every piece of indecent statuary; and every plan of business, of gain, or ambition, are all under the control of God. He can check them; he can control them; he can paralyze their influence; he can destroy them. Comp. Matt. vi. 13. (2.) When men are tempted, it is because God suffers or permits it. He does not himself tempt men (James i. 13); he does not infuse evil thoughts into the mind; he does not create an object of temptation to place in our way, but he suffers it to be placed there by others. When we are tempted, therefore, we are to remember that it is because he suffers or permits it; not because he does it. His agency is that of sufferance, not of creation. We are to remember, too, that there is some good reason why it is thus permitted; and that it 7nay be turned in some way to his glory, and to our advancement in virtue. (3.) There is a certain extent to which we are able to resist temptation. There is a limit to our power. There is a point beyond which we are not able to resist it. We have not the strength of angels. (4.) That limit will, in all cases, be beyond the point to which we are tempted. If not, there would be no sin in falling, any more than there is sin in the oak when it is prostrated before the tempest. (5.) If men fall into sin, under the power of temptation, they only are to blame. They have strength to resist all the temptations that assail them, and God has given the assurance that no temptation shall occur which they shall not be able, by his aid, to resist. In all instances, therefore, where n>en fall into sin; in all the yielding to passion, to allurement, and to vice, man is to blame, and must be responsible to God. And this is especially true of Christians, who, whatever may be said of others, cannot plead that there was not power

tion also make a way to escape,, that ye may be able to bear ih

sufHcient to meet the temptation, or to turn aside its power. ^ But will with the temptatioJi, &c. He will, at the same time that he suffers the trial or temptation to befall us, make a way of deliverance; he will save us from being entirely overcome by it. t That ye may be able to bear it. Or that you may be able to bear up under it, or endure it. God knows what his people are able to endure, and as he has entire control of all that can affect them, he will adapt all trials to their strength, and will enable them to bear all that is appointed to them. This is a general promise, and is as applicable to other Christians as it was to the Corinthians. It was to them a positive promise, and to all in the same circumstances it may be regarded as such now. It may be used, therefore, (1.) As a ground of encouragement to those who are in temptation and trial. God knows what they are able to endure; and he will sustain them in their temptations. It matters not how severe the trial; or how long it may be continued; or how much they may feel their own feebleness; yet He who has appointed the trial is abundantly able to uphold them. They may, therefore, repose their all upon him, and trust to his sustaining grace. (2.) It may be used as an argument, that none who are true Christians, and who are thus tried, shall ever fall away, and be lost. The promise is positive and certain, that a way shall be made for their escape, and they shall be able to bear it. God is faithful to them; and though he might suffer them to be tempted beyond what they are able to bear, yet he will not, but will secure an egress from all their trials. With this promise in view, how can it be believed that any true Christians who are lempt* ed will be suffered to fall away and perish ] If they do, it must be from one of the following causes: either because God is not faithful; or because

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

he ivill suffer them to be tempted above what they are able to bear; or because he will not make a way for their escape. As no Christian can believe either of these, it follows that they who>are converted shall be kept unto salvation.

14. Wherefore. In view of the dangers and temptations that beset you; in view of your own feebleness, and the perils to which you would be exposed in the idol temples, &c. If Flee from idolatry. Escape from the service of idols; from the feasts celebrated in honour of them; from the temples where they are worshipped. This was one of the dangers to which they were peculiarly exposed; and Paul therefore exhorts them to escape from every thing that would have a tendency to lead them into this sin. He had told them, indeed, that God was faithful; and yet he did not expect God would keep them without any effort of their own. He therefore exhorts them to flee from all approaches to it, and from all the customs which would have a tendency to lead them into idolatrous practices. He returns, therefore, in this verse, to the particular subject discussed in ch. viii. — the propriety of partaking of the feasts in honour of idols; and shows the danger which would follow such a practice. That danger he sets forth in view of the admonitions contained in this chapter, from ver. 1 to ver. 12. The remainder of the chapter is occupied with a discussion of the question stated in ch. viii., whether it was right for them to partake of the meat which was used in the feasts of idolaters.

15. / speak as to ruise men^ &cc. I speak to men qualified to understand the subject; and present reasons which. will commend themselves to you. The reasons referred to are those which occupy the remainder of the chapter.

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

bless. The design of this verse and the following verses seems to be, to prove that Christians, by partaking of the Lord's supper, are solemnly set apart to the service of the Lord Jesus; that they acknowledge him as their Lord, and dedicate themselves to him; and that as they could not and ought not to be devoted to idols and to the Lord Jesus at the same time, so they ought not to participate in the feasts in honour of idols, or in the celebrations in which idolaters would be engaged. See ver. 21. He states, therefore, (1.) That Christians are united and dedicated lo Christ in the communion, ver. 16, 17. (2.) That this was true of the Israelites, that they were one people, devoted by the service of the altar to the same God. ver. 18. (3.) That though an idol was nothing, yet the heathen actually sacrificed to devils, and Christians ought not to partake with them, ver, 19 — 21. The phrase " cup of blessing" evidently refers to the wine used in the celebration of the Lord's supper. It is called "the cup of blessing" because over it Christians praise or bless God for his mercy in providing redemption. It is not because it is the means of conveying a blessing to the souls of those who partake of it — though that is true — but because thanksgiving, blessing, and praise were rendered to God in the celebration, for the benefits of redemption, See Note, Matt. xxvi. 26. Or it may mean, in accordance with a well known Hebraism, the blessed cup,- the cup that is blessed. This is the more literal interpretation; and it is adopted by Calvin, Beza, Doddridge, and others. t Which we bless. Grotius, Macknight, Vatablus, Bloomfield, and many of the Fathers suppose that this means, 'over which we bless God;' or, ' for which we bless God.' But this is to do violence to the passage. The more obvious sig-

17 For we, being many, are

nification is, that there is a sense in which it may be said that the cup is blessed, and that by prayer and praise it is set apart and rendered in some sense sacred to the purposes of religion. It cannot mean that the cup has undergone any physical change, or that the wine is any thing but wine; but that it has been solemnly set apart to the service of religion, and by prayer and praise designated to be used for the purpose of commemorating the Saviour's love. That may be said to be blessed which is set apart to a sacred use (Gen. ii. 3. Ex. XX. 11); and in this sense the cup may be said to be blessed. See Luke ix. 16, "And he took the five loaves and the two fishes, and looking up to heaven, he blessed them," &c. Comp. Gen. xiv. 9; xxvii. 23. 33. 41; xxviii. 1. Lev. ix. 22, 23. 2 Sam. vi. 18. 1 Kings viii. 14. ^ Is it not the communion of the blood of Christ? Is it not the emblem by which the blood of Christ is exhibited, and the means by which our union through that blood is exhibited 1 Is it not the means by which we express our attachment to him as Christians; showing our union to him and to each other; and showing that we partake in common of the benefits of his blood ] The main idea is, that by partaking of this cup they showed that they were united to him and to each other; and that they should regard themselves as set apart to him. We have communion with one (Koivavi:t, that which is in common, that which pci tains to all, that which evinces fellowship) when we partake together; when all have an equal right, and all share aUke; when the same benefits or the «ame obligations are extended to all. And the sense here is, that Christians partake alike in the benefits of the blood of Christ; they share the same blessings; and they express this together, and in common, when they par-

one bread, and one body; for we are all partakers of that one bread.

18 Behold Israel after " the

take of the communion. 1 The breads &c. In the communion. It shows, since we all partake of it, that we share alike in the benefits which are imparted by means of the broken body of the Kedeemer. In like manner it is implied that if Christians should partake with idolaters in the feasts oflTered in honour of idols, that they would be regarded as partaking with them in the services of idols, or as united to them, and therefore such participation was improper.

17. For we. We Christians. ^ Being many. Gr. The raaiiy (ciTroKXoi). The idea is not, as our translation would seem to indicate, that Christians were numerous, but that all (for d ttckkci is here evidently used in the sense of, 7ru.vTi;, alt) were united, and constituted one society. ^ Are one bread. One loaf; one cake. That is, we are united, or are one. There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. Our partaking of the same bread is an emblem of the fact that we are one. In almost all nations the act of eating together has been regarded as a symbol of unity or friendship. % And one body. One society; united together, f For we are all partakers, <S^c. And we thus show publicly that we are united, and belong to the same great family. The argument is, that if we partake of the feasts in honour of idols with their worshippers, we shall thus show that we are a part of their society.

18. Behold Israel. Look at the Jews, The design here is to illustrate the sentiment which he was establishing, by a reference to the fact that among the Jews those who partook of the same sacrifices were regarded as being one flesh: " are not they which eat of the sacrifices partakers of the altar?

9 What say I then 1 that the

Deople, and as worshipping one God. So, if they partook of the sacrifices offered to idols, they would be rej^arded also as being fellow worshippers of idols with them ^ After the Jie&h. See Rom. iv. 1. The phrase "after the flesh" is designed to denote the Jews who were not converted to Christianity; the natural descendants of Israel, or Jacob. '^, Are not they which eat of the sacrifices. A portion of the sacrifices offered to God was eaten by the offerer, and another portion by thepriests. Some portions of the animal, as the fat, were burnt; and the remainder, unless it was a holocaust, or whole burnt-offering, was then the property of the priests who had oflliciated, or of the persons who had brought it. Lev. iii. 4. 10. 15; iv. 9; vii. 3, 4; viii. 26. The right shoulder and the breast was the part which was assigned to the priests; the remainder belonged to the offerer. Lev. vii. 31—34. % Partakers of the altar. Worshippers of the same God. They are united in their worship, and are so regarded. And in like manner, if you partake of the sacrifices offered to idols, and join with their worshippers in their temples, you will be justly regarded as united with them in their worship, and partaking with them in their abominations.

1 9. What say I then? This is in the present tense; t/ Iw <p»f^i, what do 1 say 1 What is my meaning 1 What follows from this 1 Do I mean to say that an idol is any thing 1 that it has a real existence 1 Does my reasoning lead to that conclusion; and am I to be understood as affirming that an idol is of itself of any consequence 1 It must be recollected that the Corinthian Christians are introduced by Paul (ch, viii. 4) as saying that they knew that an idol was nothing in the world. Paul did not c?iVec//y contradict that; but his

idol ^ is any thing? or that which is offered in sacrifice to idols is any thing?

20 But / say, that the things

reasoning had led him to the necessity of calling the propriety of their attending on the feasts of idols in qiftstion; and he introduces the matter now by asking these questions, thus leading the mind to it rather than directly affirming it at once. ' Am I in this reasoning to be understood as affirming that an idol is any thing, or that the meat there offered differs from other meat! No; you know, says Paul, that this is not my meaning. I admit that an idol in itself is nothing: but I do not admit, therefore, that it is right for you to attend in their temples; for though the idol itself — the block of wood or stone — is nothing, yet the offerings are really made to devils; and I would not have you engage in such a service.' ver. 20, 21. 1 That the idol is any thing? That the block of wood or stone is a real living object of worship, to be dreaded or loved 1 See Note, ch. viii. 4. ^ Or that which is offered in sacrifice to idols is any thing? Or that the meat which is offered differs from that which is not offered; that the mere act of offering it changes its qualities? I do not admit or suppose this.

20. But. The negative here is omitted, but is understood. The ellipsis of a negative after an interrogative sentence is common in the classical writers as well as in the Scriptures. Bloomfield. The sense is, ' No; I do not say this, but I say that there are reasons why you should not partake of those sacrifices; and one of those reasons is, that they have been really offered to devils.* t They sacrifice to devils (SutfAovicic, demons). The heathens used the word demon either in a good or a bad sense. They applied it commonly to spirits that were supposed to be infi^rior to the supreme God; genii; attending spirits; or, as they called them, divinities, or gods. A part were in their view good,

which the Gentiles sacrifice, they sacrifice to devils, " and not to God: and I would not that ye

and a part evil. Socrates supposed that such a demon or genius attended him, who suggested good thoughts to him, and who was his protector. As these beings were good and well disposed, it was not supposed to be necessary to oiTer any sacrifices in order to appease them. But a large portion of those genii were supposed to be evil and wicked, and hence the necessity of attempting! to appease their wrath by sacrifices and bloody offerings. It was therefore true, | as the apostle says, that the sacrifices j of the heathen were made, usually at least, to devils or to evil spirits. Many of these spirits were supposed to be the souls of departed men, who were entitled to worship after death, having been enrolled among the gods. The word " demons," among the Jews, was employed only to designate evil beings. It is not applied in their writings to good angels or to blessed spirits, but ' to evil angels, to idols, to false gods. Thus in the LXX. the word is used to i translate d^V^Sx, Elilim, idols (Ps. xcv. 5. Isa. Ixv. 10); and iiy, Shaid, as in Deut. xxxii. 17, in a passage which Paul has here almost literally used, ** They sacrificed unto devils, not to God." Nowhere in the Septuagint is it used in a good sense. In the New Testament the word is uniformly used also to denote evil spirits, and those usually which had taken possession of men in the time of the Saviour. Matt. vii. 22; ix. 33, 34; x. 8; xi. 18. Mark i. 34. 39, et alii. See also Campbell on the Gospels, Pre. Diss, vi. part i. 4 14 — 16. The precise force of the original is not, however, conveyed by our translation. It is not true that the heathens sacrificed to devils, in the common and popular sense of that word, meaning thereby the apostate angel and the spirits under his direction; for the heathens were as ignorant of their existence as they were of the 18*

21 Ye cannot drink the cup

true God; and it is not true that they designed to worship such beings. But it is true, (1.) That they did not worship the supreme and the true God. They were not acquainted with his existence; and they did not profess to adore him. (2.) They worshipped demo?2S; beings that they regarded as inferior to the true God; created spirits, or the spirits of men that had been enrolled among the number of the gods. (3.) It was true that many of these beings were supposed to be malign and evil in their nature, and that their worship was designed to deprecate their wrath. So that, although an idol was nothing in itself, the gold or wood of which it was made was inanimate, and incapable of aiding or injuring them; and although there were no real beings such as the heathens supposed — no getiii or inferior gods; yet they designed to offer sacrifice to such beings, and to deprecate their wrath. To join them in this, therefore, would be to express the belief that there were such beings, and that they ought to be worshipped, and that their wrath should be deprecated. 1 I would not that ye should have fellowship with devils. I vrould not that you should have communion with demons. I would not have you express a belief of their existence; or join in worship to them; or partake of the spirit by which they are supposed to be actuated — a spirit that would be promoted by attendance on their worship.' I would not have you, therefore, join in a mode of worship where such beings are acknowledged. You are solemnly dedicated to Christ; and the homage due to him should not be divided with homage offered to devils, or to imaginary beings.

21. Ye cannot drink the cup of the Lord, &c. This does not meaiv that they had no physical ability to do this.

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

or that it was a natural impossibility; for they certainly had power to do it. But it must mean that they could not consistently do it. It was not fit, proper, decent. They were solemnly bound to serve and obey Christ: they had devoted themselves to him: and they could not, consistently with these obligations, join in the worship of demons. This is a striking instance in which the word cannot is used to denote not natural but moral inability. 1 And the cup of devils. Demons, ver 20. In the feasts in honour of the gods, wine was poured out as a libation, or drank by the worshippers. See Virg. ^n. viii. 273. The custom of drinking toasts at feasts and celebrations arose from this practice of pouring out wine, or drinking in honour of the heathen gods; and is a practice that partakes still of the nature of heathenism. It was one of the abominations of heathenism to suppose that their gods would be pleased with the intoxicating draught. Such a pouring out of a libation was usually accompanied with a prayer to the idol god, that he would accept the offering; that he would be propitious; and that he would grant the desire of the worshipper. From that custom the habit of expressing a sentiment, or proposing a toast, uttered in drinking wine, has been derived. The toast or sentiment which now usually accompanies the drinking of a glass in this manner, if it mean any thing, is now also a prayer: but to whom 7 to the god of wine "? to a heathen deity 1 Can it be supposed that it is a prayer offered to the true God; the God of purity 1 Has Jehovah directed that prayer should be offered to him in such a manner? Cari it be acceptable to him 1 Either the sentiment is unmeaning, or it is a prayer offered to a heathen god, or it is mockery of Jehovah; and in cither case it is improper and wicked. And

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

it may as truly be said now of Christians as in the time of Paul, ' Ye cannot consistently drink the cup of the Lord at the communion table, and the cup where a piiater is offered to a false god, or to the dead, or to the air; or when, if it means any thing, it is a mockery of Jkhovah.' Now can a Christian with any more consistency or propriety join in such celebrations, and in such unmeaning or profane libations, than he could go into the temple of an idol, and partake of the idolatrous celebrations there "? ^ And of the table of devils. Demons. It is not needful to the force of this that we should suppose that the word means necessarily evil spirits, 'i hey were not God; and to worship them was idolatry. The apostle means that Christians could not consistently join in the worship that was offered to them, or in the feasts celebrated in honour of them.

'22. Do zve provoke the Lord to Jealousy? That is, shall we, by joining in the worship of idols, provoke or irritate God, or excite him to anger? This is evidently the meaning of the word TrAg'JL^nK'.Z/uiv, rendered " provoke to jealousy." The word Njp, usually rendered by this word by the LXX., has this sense in Deut. xxxii. 21. 1 Kings xiv. 22. Ezra viii. 3. Ps. Ixxviii. 58. There is a reference here, doubtless, to the truth recorded in Ex. xx. 5, that God " is a jealous God," and that he regards the worship of idols as a direct affront to himself. The sentiment of Paul is, that to join in the worship of idols, or in the observance of their feasts, would be to participate in that which had ever been regarded by God with peculiar abhorrence, and which more than any thing else tended to provoke his wrath. We may observe, that any course of life that tends to alienate the affections from God, and to fix them on other beings o** objects, is a sin of the

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

same kind as that referred to here. Anyinordinate love of friends, of property, of honour, has substantially the same idolatrous nature, and will tend to provoke him to anger. And it may be asked of Christians now, whether they will by such inordinate attachments provoke the Lord to wrath 1 whether they will thus excite his displeasure, and expose themselves to his indignation 1 Very often Christians do thus provoke him. They become unduly attached to a friend, or to wealth, and God in anger takes away that friend by death, or that property by the flames: or they conform to the world, and mingle in its scenes of fashion and gayety, and forget God; and in displeasure he visits them with judgments, humbles them, and recalls them to himself. t Are we stronger than he? This is given as a reason why we should not provoke his displeasure. We cannot contend successfully with him; and it is therefore madness and folly to con- j tend with God, or to expose ourselves | to the effects of his indignation. |

23. All things are lawful for me. j See Note, ch. vi. 12. This is a repeti- I tion of what he had said before; and it, is here applied to the subject of eating | the meat that had been offered to idols. The sense is, 'Though it may be ad- [ mitted that it was strictly lawful to I partake of that meat, yet there were I strong reasons why it was inexpedient; ' and those reasons ought to have the binding force of law.' 1 All thiyigs edify not. All things do not tend to build up the church, and to advance the interests of religion; and when they do not have this effect, they are not expedient, and are improper, Paul acted for the welfare of the church. His object was to save souls. Any thing that would promote that object was proper; any thing which would hinder it, though in itself it might not be

24 Let * no man seek his own, but every man another's ivealth

strictly unlawful, was in his view improper. This is a simple rule, and might be easily applied by all. If a man has his heart on the conversion of men and the salvation of the world, it will go far to regulate his conduct in reference to many things concerning which there may be no exact and positive law. It will do much to regulate his dress; his style of living; his expenses; his entertainments; his mode of intercourse with the world. He may not be able to fix his finger on any positive law, and to say that this or that article of dress is improper; that this or that piece of furniture is absolutely forbidden; or that this oi that manner of life is contrary to any explicit law of Jehovah; but he may see that it will interfere with his great and main purpose, to do good on the widest scale possible,- and thereforb to him it will be inexpedient and improper. Such a grand leading purpose is a much better guide to direct a man's life than would be exact positive statutes to regulate every thing, even if such minute statutes were possible.

24. Let no man seek his own. Ttiis should be properly interpreted of the matter under discussion, though the direction assumes the form of a general principle. Originally it 'meant, 'Let no man, in regard to the question about partaking of the meat offered in sacrifice to idols, consult his own pleasure, happiness, or convenience; but let him, as the leading rule on the subject, ask what will be for the welfare of others. Let him not gratify his own taste and inclinations, regardless of their feelings, comfort, and salvation; but let him in these things have a primary reference to their welfare.' He m.ay dispense with these things without danger or injury; he cannot indulge in them without endangering the happiness or purity of others. His duty therefore requires him to abstain. The injunction, however, has a general form, and is appUcable to all Christians, and to all cases of a similar kind. It does not mean that a man is not in any instance to regard his own welfare, happiness, or salvation; it does not mean that a man owes no duty to himself or family; or that he should neglect all these to advance the welfare of others: but the precept means, that in cases like that under consideration, when there is no positive law, and when a man's example would have a great influence, he should be guided in his conduct, not by a reference to his own ease, comfort, or gratification, but by a reference to the purity and salvation of others. And the observance of this simple rule would make a prodigious change in the church and the world. 1 But every man another's wealth. The word wealth is not in the Greek. Literally, ' that which is of another;' the word to rereferring to any thing and every thing that pertains to his comfort, usefulness, happiness, or salvation. — The sentiment of the whole is, when a man is hound and directed by no positive law, his grand rule should be the comfort and salvation of others. This is a simple rule; it might be easily applied; and this would be a sort of balance-wheel in the various actions and plans of the world. If every man would adopt this rule, he could not be in much danger of going wrong; he would be certain that Ije would not live in vain.

25. Whatsoever is sold in the shamhies. In the market. The meat of animals offered in sacrifice would be exposed there to sale as well as other meat. The apostle says that it might be purchased, since the mere fact that it had been offered in sacrifice could not change its quality, or render it unfit for use. They were to abstain from attending on the feasts of the idols in the temple, from partaking of meat that had been offered them, and from cele- brations observed expressly in honour of idols: but lest they should become too scrupulous, the apostle tells them that if the meat was oflered indiscriminately in the market with other meat, they were not to hesitate to purchase it, or eat it. ^ Asking no question for conscience' sake. Not hesitating or doubting," as if it might possibly have been offered in sacrifice. Not being scrupulous, as if it were possible that the conscience should be defiled. This is a good rule still, and may be applied to a great many things. But, (1.) That which is purchased should be in itself lawful and right. It would not be proper for a man to use ardent spirits or any other intoxicating drinks because they were oflered for sale, any more than it would be to commit suicide because men oflered pistols, and bowieknives, and halters to sell. (2.) There are many things now concerning which similar questions may be asked; as, e. g, is it right to use the productions of slave-labour, the sugar, cotton, &c. that are the price of blood ' Is it right to use that which is known to be made on the Sabbath; or that which it is known a man has made by a life of dishonesty and crime? The consciences of many persons are tender on ail such questions; and the questions are not of easy solution. Some rules may perhaps be suggested arising from the case before us. (a) If the article is exposed indiscriminately with others in the market, if it be in itself lawful, if there is no ready mark of distinction, then the apostle would direct us not to hesitate, (b) If the use and purchase of the article would go directly and knowingly to countenance the existence of slavery, to encourage a breach of the Sabbath, or to the corjtinuance of a course of dishonest living, then it would seem equally clear that it is not right to purchase or to use it. If a man abhors slavery, and Sabbath-breaking, and dishonesty, then how can he knowingly

26 For 'the earth IS the Lord's, I disposed to go; whatsoever * is and the fulness thereof. set before you, eat, asking no

27 If any of them that believe j question for conscience' sake, not bid you to a feasts and ye be j 28 But if any man say unto partake of that which goes to patronise ' and extend these abominations? (c) If; the article is expressly pointed out to him as an article that has been made n this mai#ier, and his partaking of it \ will be construed into a participation of the crime, then he ought to abstain. See ver. 28. No man is at liberty to patronise slavery, Sabbath-breaking, dis- \ honesty, or licentiousness in any form. Every man can live without doing it; ^ and where it can be done it should be, done. And perhaps there will be no j other way of breaking up many of the ' crimes and cruelties of the earth than for good men to act conscientiously, and to refuse to partake of the avails of sin, I and of gain that results from oppression and fraud. ' |

26. For the earth is the Lord's. This is quoted from Ps. xxiv. 1. The | same sentiment is also found in Ps. 1. [ 1 1, and in Deut. x. 14. It is here urged as a reason why it is right to partake of the meat offered in market. It all belongs to the Lord. It docs not really belong to the idol, even though it has been offered to it. It may, therefore, be partaken of as his gift, and should be received with gratitude. ^ And the fulness thereof. All that the earth produces belongs to him. He causes it to grow; and he has given it to be food for man; and though it may have been devoted to an idol, yet its nature is not changed. It is still the gift of God; still the production of his hand; still the fruit of his goodness and love. I

27. If any of them that believe not. j That are not Christians; that are still heathens, t Bid yoJi to a feast. Evidently not a feast in the temple of an idol, but at his own house. If he ask you to partake of his hospitality. ^ And ye be disposed to go. Greek, ' And you will to go.' It is evidently implied here that it would be not improper to go. The Saviour accepted such invitations to dine with the Pharisees (see Note, Luke xi. 37); and Christianity is not designed to abolish the courtesies of social life; or to break the bonds of intercourse; or to make men misanthropes or hermits. It allows and cultivates, under proper Christian restraints, the intercourse in society which will promote the comfort of men, and especially that which may extend the usefulness of Christians. It does not require,thereft)re,that we should withdraw from social life, or regard as improper the courtesies of society. See Note on ch. v. 10. ^ Whatever is set before you, &c. Whether it has been offered in sacrifice or not; for so the connexion requires us to understand it. 1 Eat. This should be interpreted strictly. The apostle says " ea/," not ^^ drink;*' and the principle will not authorize us to drink whatever is set before us, asking no questions for conscience' sake; for while it was a matter of indifference in regard to eaiing, whether the meat had been sacrificed to idols or not, it is not a matter of indifference whether a man may drink intoxicating liquor. That is a point on which the conscience should have much to do; and on which its honest decisions, and the will of the Lord, should be faithfully and honestly regarded.

28. ^ut if any man. If any fellowguest; any scrupulous fellow Christian who may be present. That the word "any" (t/c) refers to a fellow guest seems evident; for it is not probable that the host would point out any part of the food on his own table, of the lawfulness of eating which he would suppose there was any doubt. Yet there might be present some scrupulous fellow Christian who would have strong doubts of the propriety of partaking of you, This is offered in sacrifice 1 25 the Lord's, and the fulness unto idols, eat not, ** for his sake thereof:

that showed it, and for con- 29 Conscience, I say, not science' sake: for * the earth; thine own, but of the other: for that food, and who would indicate it to the other guests. Ij For his sake that showed it. Do not offend him; do not lead him into sin; do not pain and wound his feeUngs. ^ And for conscience^ sake. Eat not, out of respect to the conscientious scruples of him that told thee that it had been offered to i^ols. The word conscience refers to the conscience of the informer (ver. 29); still he should make it a matter of conscience not to wound his weak brethren, or lead them into sin. ^ For the earth is the Lord's, &c. See ver. - 26. These words are wanting in many MSS. (see Mill's Gr. Tes.), and in the Vulgate, Syriac, Coptic, and Arabic versions; and are omitted by Griesbach. Grotius says that they should be omitted. There might easily have been a mistake in transcribing them from ver. 2U. The authority of the MSS., however, is in favour of retaining them; and they are quoted by the Greek fathers and commentators. If they are to be retained, they are to be interpreted, probably, in this sense; ' There is no necessity that you should partake of this food. All things belong to God; and he has made ample provision for your wants without subjecting you to the necessity of eating this. Since this is the case, it is best to regard the scruples of those who have doubts of the propriety of eating this fo,-)d, and to abstain.'

29. Conscience, I say, not thine own. I know that you may have no scruples on the subject. I do not mean that with you this need be a matter of conscience. I do not put it on that ground, as if an idol were any thing, or as if it were in itself wrong, or as if the quality of the meat so offered had been changed; but I put it on the ground of not wounding the feelings of those who are scrupulous, or of leading them into sin. 1[ For why is my liberty, &c. There is much difficulty in this clause; for as it now stands, it seems to be entirely contradictory to what thafapostle had I been saying. He had been urging j them to liave respect to other men's consciences, and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: ' Perhaps you will say. But why is my liberty to be ruled by another man's conscience 1' Doddridge supposes that this and ver. 30 come in as a kind of parenthesis, to prevent their extending his former caution beyond what he designed. " I speak only of acts obvious to numan observation; for as to what immediately lies between God and my own soul, why is my liberty to be judged, arraigned, condemned at the bar of another man's conscience?" But it is probable that this is not ati objection. The sense may be thus expressed: ' I am free; I have liberty to partake of that food, if I please; there is no laiu against it, and it is not morally wrong; but if I do, when it is pointed out to me as having been sacrificed to idols, my liberty — the right which I exercise — will be misconstrued, misjudged, condemned (for so the word ic^iviTAt seems to be used here) by others. The weak and scrupulous believer will censure, judge, condemn me as regardless of what is proper, and as disposed to fall in with the customs of idolaters; and will suppose that I cannot have a good conscience. Under these circumstances, why should I act so as to expose myself to this censure and condemnation 1 It is better for me to abstain, and not to use this liberty in the case, but to deny myself for the sake of others '