The mutual duties]

:

12 But to the rest speak I, not the Lord If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

17 But as God hath distributed to every man, as the Lord hath called

[of husband and wife.

every one, so let him walk. And so ordain I in all churches.

18 Is any man called being circumcised? let him not become uncircumcised. Is any called in'uncircumcision? let him not be circumcised.

19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

20 Let every man abide in the same calling wherein he was called.

21 Art thou called being a servant? care not for it but if thou mayest be made free, use it rather.

22 For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.

23 Ye are bought with a price; be not ye the servants of men.

24 Brethren, let every man, where in he is called, therein abide with God. (G)

25¶ Now concerning virgins, I have

CHAP. VII.

(G) Ver. 1-24. Of Marriage as a remedy against fornication.--The mutual property which the husband and wife are allowed to have in each other's person exclusively, shows that, however polygamy

might be tolerated under the Old Testa ment dispensation, it derives no sanction from the New. The doctrine here laid down is also in direct opposition to that of a community of wives, recommended by Plato and other philosophers and legis

Ver. 12. To the rest speak I, not the Lord-i. e. the Lord Jesus, as in verse 10.

Ver. 14. The unbelieving husband is sanctified by the wife-that is, the believing wife; and so likewise in the next clause. Many instances have certainly occurred, in which the conversion of one party has been the means of converting the other also; and where this has not absolutely been the case, yet, in many other cases, the converted party has had a powerful effect in restraining the other from vices, and especially in procuring the religious education of the children. Thus far the husband has" sanctified" the wife, and the wife the husband; and the children, though born perhaps in heathenism, have been brought up under Christian instruction, and introduced to the privileges of the Christian church, accounted holy, and, in many instances, by divine grace made truly so. Compare the Note following.

Ver. 16. For what-Marg. "How "knowest thou, O wife, &c.-This passage may be understood two ways, as connected with the context, either as a reason why the deserted party should not be too anxions for the return of his or her heathen partner; "for what," or " how knowest thou, O wife, whether thou shalt save thy husband?" And if not, the union of a Christian and a Pagan promises but little comfort. So Macknight. Or, if we read with Dod

dridge, "How knowest thou, O wife, but thou mayes save thy husband?" then it may operate as an ar gument to induce her to abide with the husband in case of his return; so on the other hand with the husband.

Ver. 17. As God hath distributed to every masNamely, his proper lot; or allotted to each bis proper talent and situation to improve it-so let him walk, whether he be single or married, circumcised or uncircumcised, &c.-So ordain I-i. e. by my apostolical authority.

Ver. 18. Become uncircumcised.-See 1 Macc i. 15.

Ver. 19. Circumcision is nothing.-See Gal. v.6; vi. 15.

Ver. 22. The Lord's freeman-Marg. " made free," or "freed-man." See John viii. 36.

Ver. 23. Be not ye the servants of men-That is, if you can avoid it, as in the verse preceding.

Ver. 25. Now concerning virgins.-The original term applies to both sexes. See Rev. xiv. 4; and is by Dr. Boothroyd rendered" single persons." I have no commandment of the Lord-i. e. of the Lord Jesus, as in the case above stated, ver. 10 Yet I give my judgment.-To give judgment, is a judicial phrase.-As one that hath obtained mercy of the Lord to be faithful-i. e. faithful to my conscience, and to my duty as an apostle,

no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

.26 I suppose therefore that this is good for the present distress, I say, hat it is good for a man so to be.

27 Art thou bound unto a wife? eek not to be loosed. Art thou loosed rom a wife? seek not a wife.

28 But and if thou marry, thou hast ot sinned; and if a virgin marry, she ath not sinned. Nevertheless such all have trouble in the flesh: but spare you.

[a single life.

29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

31 And they that use this world, as not abusing it: for the fashion of this world passeth away.

32 But I would have you without carefulness. He that is unmarried careth for the things that belong to

tors of ancient Greece, who considered atrimony only in relation to the state, d children as the common property of e Republic. Our apostle, on the conary, considers it as a divine institution, ough obligatory on those only who felt expediency. Those, however, who enred into this state, were bound to confine emselves to the laws of its institution, cording to which the parties were united each other for life, except only in those ses in which divorces were permitted by e divine law.

This chapter, however, has a reference certain questions, containing, as it ould seem, cases of conscience, which e Corinthians had previously proposed the apostle, and concerning which, as e letter is not preserved, we can only dge by his replies.

Beside the general question of the expeency of marriage, he notices the subordiite one relative to separations of the mared pair; in answer to which, he allows of ne, but by mutual consent-for a limited me-and for some important object, as r the purpose of prayer and fasting. But case of a woman having already left her sband, he directs her not to think of arrying another, but to remain unmared (that is, single), till she can be reconled to her former husband.

But the most important question relates to the case of one party being converted to Christianity, and the other not, which the Christian believers probably considered as a sufficient ground for separation; but not so the apostle. Neither is allowed to put away the other: "The unbelieving husband is sanctified by the (believing) wife, and the unbelieving wife in like manner by the (believing) husband;" so that the connexion is perfectly lawful, and the children are legitimate; or, in a ceremonial sense, holy. But if the unbelieving husband or wife is determined voluntarily to leave the other, so be it; let them patiently submit. Christianity disturbs not any of the laws or institutions of civil life.

If any man, therefore, be called, being circumcised, let him not renounce his circumcision; or if he be called in uncircumcision, let him not be circumcised. Neither circumcision nor uncircumcision is a bar to God's favour. If one be called, being a servant or a slave, let him not be impatient for his liberty, nor, on the other hand, refuse the offer or opportunity of being free, since freedom is always preferable to servitude. Notwithstanding, however, a converted servant is the Lord's freeman; and a converted freeman the Lord's servant.

Ver. 26. I suppose.-Doddr. "I apprehend." Tackn. "I declare." The original term (nomizo) mplies a legal opinion.For the present distress. Targ. "necessity." Doddr. "exigency." See Exosition.So to be-i. e. to be a virgin; namely, Engle or unmarried.

Ver. 28. Trouble in the flesh-i. e. domestic afEction, and persecution. Compare verse 26. Ver. 29. As though they had none-That is, this

3 But if any man love God, the same is known of him.

4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour, eat it as a thing offered unto an idol; and their conscience being weak is defiled.

8 But meat commendeth us not to

[weak consciences.

God for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

11 And through thy knowledge shall the weak brother perish, for whom Christ died?

12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. (I)

CHAP. VIII.

(1) Ver. 1-13. On eating meat offered to idols." When the heathens (says Dr. Macknight) offered sacrifices of such animals as were fit for food, a part of the carcase was burnt on the altar, a part was given to the priest, and on the remainder the offerers feasted with their friends, either in the idol's temple or at home. Sometimes, also, a part was sent as a present to such as they wished to oblige; and, if the sacrifice was large, a part of it was sold in the public market. To their idolatrous feasts the heatheus often invited the Christians of their acquaintance in Corinth; and some of the brethren there, desirous of preserving the friendship of their neighbours, accepted these invita

tions, perhaps at the persuasion of the false te cuers, who called it an innocent method of avoiding persecution. They knew [that] an idol was nothing in the world, and therefore the partaking of the sacrifice, even in the idol's temple, could not [they supposed] be reckoned a wor shipping of the idol. Besides, such a feast was considered [by them] as a common meal, which, under the gospel, they were at liberty to eat. ..... These arguments, it is true, are not explicitly stated by the apostle; but the things he hath written in this [chap.] and in chap. x. being direct confutations of them, we may believe they were mentioned by the Corinthian brethren in their letter referred to in chap. vii. 1.

or refraining from any particular kind of food, in itself considered.--Are we the better.... the worse. -Marg. "Have we the more .... the less."

Ver. 9. This liberty-Marg. "power." Mackn. "right." So they claime! it; but the apostle durs not concede it. See chap. x. 19-23.

Ver. 10. If any man see thee-That is, seeing yen do so, he may be encouraged to do the same, without the knowledge and enlightened views which you possess; and this may lead him into idolatry, and thereby wound his conscience. Be emboldened.— Marg." editied," or built up," i, e. in error and in vice. Compare Note chap. viii. 1.

Ver. 11. Shall the weak brother perish? See Note on Rom. xiv. 15,

Privileges of]

CHAP. IX.

AMI not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3 Mine answer to them that do examine me is this,

4 Have we not power to eat and to drink?

5 Have we not power to lead about a sister, a wife, as well as other apos

[an apostle.

tles, and as the brethren of the Lord, and Cephas?

6 Or I only and Barnabas, have not we power to forbear working?

7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

8 Say I these things as a man? or saith not the law the same also?

9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the Doth God take care for oxen?

corn.

Agreeably to this supposition, the apostle begins his discourse concerning the eating of things sacrificed to idols, with acknowledging that the generality of Christians had much more knowledge than the heathens. But at the same time he. told them, that knowledge often puffeth up individuals with pride, and maketh them neglect the good of their neighbours, whereas love leadeth one to edify his neighbour. (verse 1.) Next he declares, that whoever is vain of his knowledge, and maketh an uncharitable use of it, knoweth nothing yet as he ought to know; because true knowledge always maketh a man humble and charitable. (verse 3.)

Having laid down these principles, the apostle, in answer to the first argument, whereby the partaking [of idol sacrifices] was pretended to be justified, acknowledged that most Christians know [that] an idol is nothing in the world,' and that there is no other God but one, and no other Lord but Jesus. (ver. 4-6.) But at the same time he [tells] them there were some weak brethren, who had not that knowledge..... In them, therefore, the eating of such sacrifices was certainly an

act of idolatry, whereby their conscience was defiled. (ver. 7.) Next, to the arguinent that the things sacrificed [were] meats, the eating of which was lawful under the gospel.... the apostle replied, that in the use of their Christian liberty of eating all kinds of meats without distinction, they were bound to take care not to lead the weak into sin by their example (ver. 9). This he calls sinning against the brethren, and against Christ (verse 12). Then, in a high strain of Christian benevolence, be declared, that if his eating any kind of flesh occasioned his brother to siu, he would abstain from it all his life (ver. 13). By saying this, the apostle insinuated to the faction, that, whatever they might pretend, their real motives for joining in [these] idolatrous feasts were of a sensual kind. They loved good cheer and merriment: but [out of regard to] their brethren, it was their duty willingly to have denied themselves all such gratifications," even supposing them to be lawful; since by this conduct they might offend weak brethren, whose consciences were less enlightened.

CHAP. IX. Ver. 1. Am I not free?-Meaning, that his time and talents were at his own disposal. He was not in bondage to any man-a circumstance necessary to capacitate him for his itinerant labours. -Have I not seen Jesus Christ?-This was necessary, in order to his being a competent witness of Christ's resurrection.

Ver. 4. Power to eat and to drink?-That is, labouring for the public good, have we not a right to live at the public charge?

Ver. 5. To lead about a sister, a wife?—i. e. a Christian wife, or a wife who was a sister in Christ. Mackn. Roman Catholics render it," a sister, a

woman:" but Doddr. remarks," the word (gunaika) has no force at all here, if it be rendered a woman, since a sister must needs be such; and it is very unlikely that an apostle should carry about with him a woman to whom he was not married: yet this is what they pretend of Cephas (or Peter), and of our Lord's brothers.

Ver. 7. Who goeth a warfare, &c.-i. e. who labours without expecting to reap some of the fruits of his labour.

Ver. 9. For it is written.-Deut. xxv. 4, and Note. -Doth God take care for oxen ?-i. e. for oxen only.

10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.

11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the Gospel of Christ.

13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?

14 Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.

15 But I have used none of these things: neither have I written these things, that it should be so done unto ine for it were better for me to die, than that any man should make my glorying void.

16 For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel!

17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the Gospel is committed unto me.

18 What is my reward then? Verily

[all things to all men,

that, when I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel.

19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the

more.

20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

23 And this I do for the Gospel's sake, that I might be partaker thereof with you.

24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

Ver. 10. Or saith he it altogether-Macknight, "chiefly "-for our sakes?

Ver. 12. If others be partakers, &c. .... are not we rather?-Mackn. "Onght not we rather?" Ver. 13. Do ye not know? &c.-This was true, both with respect to the Jews and the heathen.

Ver. 16. Nothing to glory of [in that].-So Doddridge. His glory was in preaching the gospel gratis. Ver. 20. Became a Jew.-See Acts xvi. 3; xxi. 26. Ver. 21. To them that are without lan.-i. e. the Mosaic law; namely, the Gentiles.

Ver. 23. That I might be partaker-namely, of the blessings of the gospel; but Dr. Pearce renders it, a joint communicator," which is the sense given by Doddridge.

Ver. 24. So run, that ye may obtain.-Mackn. "That ye may lay hold on the prize."

Ver. 25. Is temperate in all things. Would you (says Epictetus) be a victor in the Olympic

games? So in good truth would I, for it is a clo rious thing; but pray consider what must go before and what may follow, and so proceed to the attempt. You must then live by rule; you must oblige your self to constant exercise, at the appointed hour, in heat and cold; you must abstain from wine and cold liquors; in a word, you must be as submissive to all the directions of your master as to those of a physician."-Enchir. ch. 35.

Ibid. A corruptible crown.-It is well known that the crown in the Olympic games, sacred to Jupiter, was of wild olive; in the Pythian. sacred to Apelio, of laurel; in the Isthmian or Corinthian, of the pine, &c. Most of these were evergreens, but they would soon grow dry, and break to pieces.

Ver. 26. Not as uncertainly. Not as unnoticed," namely, by the Judge; or, not as neglecting the boundary marks of the course." See Doddridge.So fight 1.-Mackn." So I box."