churches, and who had been already designated by the churches to bear the contribution to Jerusalem. 2 Cor. viii. 18, 19. By turning to Acts xxi. 29, we find it incidentally mentioned that “ Trophimus an Ephesian" was with Paul in Jerusalem, and undoubtedly this was the person here designated. This is one of the undesigned coincidences between Paul's epistle and the Acts of the Apostles, of which Dr. Paley has made so much use in his Horæ Paulinæ in proving the genuineness of these writings. Paul did not deem it necessary or prudent for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul (1 Cor. vii. 1) had been brought to him by Stephanas, Fortunatus, and Achaicus (1 Cor. xvi. 17), and it is probable that they accompanied Titus and the other brother with him who bore Paul's reply to their inquiries.

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

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

high intellectual endowments, but as evincing the feelings of the man, and the sympathies of the Christian.

Perhaps there is less difficulty in understanding this epistle than the epistle to the Romans. A few passages indeed have perplexed all commentators, and are to this day not understood. See ch. v. 9; xi. 10; xv. 29. But the general meaning of the epistle has been much less the subject of difference of interpretation. The reasons have probably been the following. (1.) The subjects here are more numerous, and the discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated. (2.) The subjects themselves are far less abstruse and profound than those introduced into the epistle to the Romans. There is, therefore, less liability to misconception. (3.) The epistle has never been made the subject of theological warfare. No system of theology has been built on it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character, and there has been, therefore, less room for contention in regard to its meaning. (4.) No false and unfounded theories of philosophy have been attached to this epistle, as have been to the epistle to the Romans. Its simple sense, therefore, has been more obvious, and no small part of the difficulties in the interpretation of that epistle are wanting in this. (5.) The apostle's design has somewhat varied his style. There are fewer complicated sentences, and fewer parentheses, less that is abrupt and broken, and elliptical, less that is rapid, mighty, and overpowering in argument. We see the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. The xvth chapter, however, for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and overpowering eloquence, is probably unsurpassed by any other part of the writings of Paul, and unequalled by any other composition. (6.) It may be added, that there is less in this epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the epistle to the Ro mans. One great difficulty in interpreting that epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his sovereign, require the submission of the understanding and the heart to God's high claims, and throw down every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this epistle led him less to dwell on those topics than in the epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this epistle ; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this epistle are proportionably fewer than in the epistle to the Romans.

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

THE FIRST

EPISTLE TO THE CORINTHIANS.

CHAPTER I. the will of G and Sosthenes PAUL, called " to be an apos- our brother,

tle of Jesus Christ through 2 Unto the church of God

CHAPTER I.

and was now with Paul at Ephesus, is 1. Paul, called to be an apostle. See unknown. Why Paul associated him Notes, Rom. i. 1. 1 Through the will with himself in writing this epistle is of God. Not by human appointment, or not known. It is evident that Sosthenes authority, but in accordance with the was not an apostle, nor is there any will of God, and his command. That reason to think that he was inspired. will was made known to him by the Some circumstances are known to have special revelation granted to him at his existed respecting Paul's manner of conversion, and call to the apostleship. writing to the churches, which may exActs ix. Paul often refers to the fact plain it. (1.) He was accustomed to that he had received a direct commission employ an amanuensis or scribe in wrifrom God, and that he did not act on his ting his epistles, and the amanuensis own authority. Comp. Gal. i. 11, 12. frequently expressed his concurrence or 1 Cor. ix. 1–6.2 Cor. xi. 22—33; xii. approbation in what the apostle had in1-12. There was a special reason why dicted. See Note, Rom. xvi. 22. Comphe commenced this epistle by referring Col. iv. 18. “ The salutation by the to the fact that he was divinely called to hand of Paul,” 2 Thess. iii. 17. 1 Cor. the apostleship. It arose from the fact xvi. 21. It is possible that Sosthenes that his apostolic authority had been might have been employed by Paul for called in question by the false teachers this purpose. (2.) Paul not unfrequent at Corinth. That this was the case is ly associated others with himself in wri apparent from the general strain of the ting his letters to the churches, himself epistle, from some particular expressions claiming authority as an apostle ; and (2 Cor. x. 8—10); and from the fact that the others expressing their concurrence. he is at so much pains throughout the two 2 Cor. i. 1. Thus in Gal. i. 1, "all epistles to establish his divine commis- the brethren” which were with him, sion. 1 And Sosthenes. Sosthenes is are mentioned as united with him in mentioned in Acts xviii. 17, as “the chief addressing the churches of Galatia. Phil. ruler of the synagogue at Corinth. i. 1. Col. i. 1. 1 Thess. i. 1. (3.) SosHe is there said to have been beaten thenes was well known at Corinth. He by the Greeks before the judgment seat had been the chief ruler of the syna of Gallio because he was a Jew, and be- gogue there. His conversion would, cause he had joined with the other Jews therefore, excite a deep interest, and it in arraigning Paul, and had thus pro- is not improbable that he had been conduced disturbance in the city. See Note spicious as a preacher. All these ciron this place. It is evident that at that cumstances would render it proper that time he was not a Christian. When Paul should associate him with himself he was converted, or why he left Corinth in writing this letter. It would be bringe

a

d

which is at Corinth, a to them all that in every place call upon that are sanctified · in Christ the name of Jesus Christ our Jesus, called a to be saints, with Lord, both theirs and ours : a Acts18.1, 6 Judel. John17.19. d 2Tim.

e 2Tim.2.22. 1.9. 1Pet. 1.15. ing in the testimony of one well known such because they were called to be as concurring with the views of the such. The idea in the former part of apostle, and tend much to conciliate the verse is, that this was done “ by those who were disaffected towards him. Christ Jesus;" here he says that it was

2. Unto the church of God which is because they were called to this priviat Corinth. For an account of the time lege. He doubtless means to say that and manner in which the church was it was not by any native tendency in established in Corinth, see the Intro- themselves to holiness, but because duction, and Notes on Acts xviii. 1- God had called them to it. And this call17. The church is called “ the church ing does not refer merely to an external of God,” because it has been founded by invitation, but it was that which was his agency, and was devoted to his ser- made effectual in their case, or that vice. It is worthy of remark, that al- on which the fact of their being saints though great disorders had been intro- could be predicated. Comp. ver. 9. See duced into that church; though there 2 Tim. i. 9.

6 Who hath saved us, and were separations and erroneous doc- called us with an holy calling, not actrines; though there were some who cording to our works, but according to gave evidence that they were not sin his own purpose and grace,” &c. I cere Christians, yet the apostle had no Pet. i. 15. Note, Rom. i. 6, 7; vii. 28. hesitation in applying to them the name Eph. iv. 1. 1 Tim. vi. 12. 1 Pet. ii. 9. of a church of God. 1 To them that T With all, &c. This expression shows are sanctified. To those who are (1.) That Paul had the same feelings of made holy. This does not refer to the attachment to all Christians in every profession of holiness, but implies that place; and (2.) That he expected that they were in fact holy. The word this epistle would be read, not only by means that they were separated from the church at Corinth, but also by other the mass of heathens around them, and churches. That this was the uniform devoted to God and his cause. Though intention of the apostle in regard to the word used here (gourouévos) has his epistles, is apparent from other this idea of separation from the mass places. Comp. 1 Thess. v. 27. “I around them, yet it is separation on ac-charge you by the Lord that this epistle count of their being in fact and not in be read unto all the holy brethren." profession merely, different from others, Col. iv. 16. “ And when this epistle and truly devoted to God. See Note, is read among you, cause that it be read Rom. i. 7. I In Christ Jesus. That also in the church of the Laodiceans." is, by (ev) the agency of Christ. It It is evident that Paul expected that his was by his authority, his power, and his epistles would obtain circulation among spirit, that they had been separated from the churches; and it was morally cer. the mass of heathens around them, and tain that they would be soon transcribed, devoted to God. Comp. John xvii. 19. and be extensively read.—The ardent I Called to be saints. The word feelings of Paul embraced all Christians saints does not differ materially from in every nation. He knew nothing of the word sanctified in the former part the narrowness of exclusive attachment of the verse. It means those who are to sect. His heart was full of love, and separated from the world, and set apart he loved, as we should, all who bore the to God as holy. The idea which Paul Christian name, and who evinced the introduces here is, that they became Christian spirit. Call upon the

3 Grace • be unto you, and on your behalf, for the grace of peace from God our Father, God which is given you by Jesus and from the Lord Jesus Christ. Christ; 4 I thank my God always o

5 That in every thing ye are a 1 Pet.1.2. b Rom.1.8. name of Jesus Christ. To call upon them when it could be done. Comp. the name of any person, in Scripture Note, Rom. i. 8. A willingness to language, is to call on the person him- commend those who do well is as much self. Comp. John iii. 18. Note, Acts iv. in accordance with the gospel, as a dis12. The expression to call upon the position to reprove where it is descrved; name (ETIXXAcupévois), to invoke the and a minister, or a parent, may frename, implies worship, and prayer; and quently do as decided good by judicious proves, (i.) That the Lord Jesus is an commendation as by reproof, and much object of worship; and (2.) That one more than by fault-finding and harsh characteristic of the early Christians, by crimination. I on your behalf. In which they were known and distin- respect to you ; that God has conferred tinguished, was their calling upon the these favours on you. I For the grace name of the Lord Jesus, or their offering of God. On account of the favours worship to him. That it implies wor- which God has bestowed on you through ship, see Note on Acts vii. 59; and that the Lord Jesus. Those favours are the early Christians called on Christ by specified in the following verses. For prayer, and were distinguished by that, the meaning of the word grace, see see the Note on Acts vii. 59, and com- Note, Rom. i. 7. pare Note, Acts i. 24, also Acts i. 21; 5. That in every thing. In every ix. 13; xxii. 16. 2 Tim. ii. 22. 9 Both respect, or in regard to all the favours theirs and ours. The Lord of all-both conferred on any of his people. You Jews and Gentiles - of all who pro- have been distinguished by him in all fess themselves Christians, of whatever those respects in which he blesses his country or name they might have origi- own children. 1 Ye are enriched by nally been. Difference of nation or him. Comp. Note, Rom. ii. 4. The birth gives no pre-eminence in the meaning of this expression is, 'you kingdom of Christ, but all are on a abound in these things; they are conlevel, having a common Lord and ferred abundantly upon you.' By the use Saviour. Comp. Eph. iv. 5.

of this word, the apostle intends doubt3. Grace be unto you, &c. See Note, less to denote the fact that these blessRom. i. 7.

ings had been conferred on them abun4. I thank my God, &c.* No small dantly; and also that this was a valua part of this epistle is occupied with ble endowment, so as to be properly reproofs for the disorders which had called a treasure. The mercies of God arisen in the church at Corinth. Before are not only conferred abundantly on his proceeding, however, to the specific people, but they are a bestowment of statement of those disorders (ver. 10, inestimable value. Comp. 2 Cor. vi. seq.), the apostle commends them for the 10. q In all utterance. With the attainments which they had really made power of speaking various languages in divine knowledge, and thus shows (ty trarti a630). That this power was that he was disposed to concede to them conferred on the church at Corinth, and all that he could. It was no part of the that it was highly valued by them, is disposition of Paul to withhold com- evident from ch. xiv. Comp. 2 Cor. mendation where it was due. On the viii. 7. The power of speaking those contrary, as he was disposed to be faith- languages the apostle regarded as a ful in reproving the errors of Christians, subject of thanksgiving, as it was a he was no less disposed to commend proof of the divine favour to them. See