1 Corinthians 10:24

s by day. 2. It was a pillar of fire to give light to the camp by night. 3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See the note on Exo 13:21 . Verse 2 And were all baptized unto Moses - Rather Into Moses - into the covenant of which Moses was the mediator; and by this typical baptism they were brought under the obligation of acting according to the Mosaic precepts, as Christians receiving Christian baptism are said to be baptized Into Christ, and are thereby brought under obligation to keep the precepts of the Gospel. Verse 3 Spiritual meat - The manna which is here called spiritual. 1. Because it was provided supernaturally; and, 2. Because it was a type of Christ Jesus, who speaking of it, Joh 6:31 , etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, Joh 6:33 , and that himself was the bread of life, Joh 6:48 . Verse 4 Spiritual drink - By the βρωμα πνευματικον spiritual meat, and πομα πνευματικον, spiritual drink, the apostle certainly means both meat and drink, which were furnished to the Israelitish assembly miraculously, as well as typically: and he appears to borrow his expression from the Jews themselves, who expressly say הלחם הלז רוחני hallechem hallaz ruchani, that bread was spiritual, and מיים רוחניים היו meyim ruchainiyim haiu, the waters were spiritual. Alschech in legem. fol. 238, to which opinion the apostle seems particularly to refer. See Schoettgen. The spiritual rock that followed them - There is some difficulty in this verse. How could the rock follow them? It does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to encamp, the waters formed themselves into cisterns and pools; and that the rulers of the people guided them, by their staves, in rivulets to the different tribes and families. And this is the sense they give to Num 21:17 : Spring up, O well, etc. See the places in Schoettgen. Others contend, that by the rock following them we are to understand their having carried of its waters with them on their journeyings. This we know is a common custom in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty-eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see Schoettgen. Now, though of all the senses already given that of Bishop Pearce is the best, yet it does appear that the apostle does not speak about the rock itself, but of Him whom it represented; namely, Christ: this was the Rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said 1Cor 10:9 , that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long, five broad, and - high. A fragment of this typical rock now lies before me, brought by a relative of my own, who broke it off, and did not let it pass into any hand till he placed it in mine. See the note on Exo 17:6 . Verse 5 They were overthrown in the wilderness - And yet All these persons were under the cloud - All passed through the sea - All were baptized into Moses in the cloud and in the sea - All ate the same spiritual meat - All drank the same spiritual drink, for they were made partakers of the spiritual Rock, Christ. Nothing can be a more decisive proof than this that people, who have every outward ordinance, and are made partakers of the grace of our Lord Jesus, may so abuse their privileges and grieve the Spirit of God as to fall from their state of grace, and perish ever lastingly. Let those who are continually asserting that this is impossible, beware lest they themselves, if in a state of grace, become, through their overmuch security, proofs in point of the possibility of ending in the flesh, though they began in the Spirit. Reader, remember who said, Ye shall not surely die; and remember the mischiefs produced by a belief of his doctrine. Verse 6 These things were our examples - The punishments which God inflicted on them furnish us with evidences of what God will inflict upon us, if we sin after the similitude of those transgressors. We should not lust after evil things - It is most evident that the apostle refers here to the history in Num 11:4 , etc.: And the mixed multitude fell a lusting, and said, Who shall give us flesh to eat? Into the same spirit the Corinthians had most evidently fallen; they lusted after the flesh in the idol feasts, and therefore frequented them to the great scandal of Christianity. The apostle shows them that their sin was of the same nature as that of the murmuring rebellious Israelites whom God so severely punished; and if he did not spare the natural branches, there was no likelihood that he should spare them. Verse 7 Neither be ye idolaters - The apostle considers partaking of the idolatrous feasts as being real acts of idolatry; because those who offered the flesh to their gods considered them as feeding invisibly with them on the flesh thus offered, and that every one that partook of the feast was a real participator with the god to whom the flesh or animal had been offered in sacrifice. See 1Cor 10:21 . Rose up to play - See the note on Exo 32:6 . The Jews generally explain this word as implying idolatrous acts only: I have considered it as implying acts of impurity, with which idolatrous acts were often accompanied. It also means those dances which were practised in honor of their gods. That this is one meaning of the verb παιζειν, Kypke has largely proved. The whole idolatrous process was as follows: 1. The proper victim was prepared and set apart. 2. It was slain, and its blood poured out at the altar of the deity. 3. The flesh was dressed, and the priests and offerers feasted on it, and thus endeavored to establish a communion between themselves and the object of their worship. 4. After eating, they had idolatrous dances in honor of their god; and, 5. as might be expected, impure mixtures, in consequence of those dances. The people sat down to eat and to drink, and rose up to play; and it is in reference to this issue of idolatrous feasts and dancings that the apostle immediately subjoins: Neither let us commit Fornication, etc. Verse 8 Fell in one day three and twenty thousand - In Num 25:9 , the number is 24,000; and, allowing this to be the genuine reading, (and none of the Hebrew MSS. exhibit any various reading in the place), Moses and the apostle may be thus reconciled: in Num 25:4 , God commands Moses to take all the heads (the rulers) of the people, and hang them up before the Lord against the sun; these possibly amounted to 1000, and those who fell by the plague were 23,000, so that the whole amounted to 24,000. Instead of εικοσιτρεις χιλιαδες, 23,000, two MSS., with the later Syriac and the Armenian, have εικοσιτεσσαρες χιλιαδες, 24,000; but this authority is too slender to establish a various reading, which recedes so much from the received text. I think the discordance may be best accounted for by supposing, as above, that Phineas and his companions might have slain 1000 men, who were heads of the people, and chief in this idolatry; and that the plague sent from the Lord destroyed 23,000 more; so an equal number to the whole tribe of Levi perished in one day, who were just 23,000. See Num 26:62 ; and see Lightfoot. Verse 9 Neither let us tempt Christ - I have already supposed, in the note on 1Cor 10:4 (note), that Christ is intended by the spiritual rock that followed them: and that it was he, not the rock, that did follow or accompany the Israelites in the wilderness. This was the angel of God's presence who was with the Church in the wilderness, to whom our fathers would not obey, as St. Stephen says, Act 7:38 , Act 7:39 . Instead of Χριστον, Christ, several MSS. and a few versions have Κυριον, the Lord, and some few Θεον, God. But though some respectable MSS. have the Lord instead of Christ, yet this latter has the greatest proportion of authority on its side. And this affords no mean proof that the person who is called יהוה Yehovah in the Old Testament, is called Christ in the New. By tempting Christ is meant disbelieving the providence and goodness of God; and presuming to prescribe to him how he should send them the necessary supplies, and of what kind they should be, etc. Verse 10 Neither murmur ye - How the Israelites murmured because of the manna, which their souls despised as a light bread - something incapable of affording them nourishment, etc., and because they had been brought out of Egypt into the wilderness, and pretended that the promises of God had failed; and how they were destroyed by serpents, and by the destroyer or plague; may be seen at large in the texts referred to in the margin on this and the preceding verses. It appears from what the apostle says here, that the Corinthians were murmuring against God and his apostle for prohibiting them from partaking of the idolatrous feasts, just as the Israelites did in the wilderness in reference to a similar subject. See the history of Phineas, with Zimri and Cosbi, and the rebellion of Corah and his company, etc., etc. Destroyed of the destroyer - The Jews suppose that God employed destroying angels to punish those rebellious Israelites; they were five in number, and one of them they call משחית Meshachith, the destroyer; which appears to be another name for Samael, the angel of death, to whose influence they attribute all deaths which are not uncommon or violent. Those who die violent deaths, or deaths that are not in the common manner of men, are considered as perishing by immediate judgments from God. Verse 11 Upon whom the ends of the world are come - Τα τελη των αιωνων· The end of the times included within the whole duration of the Mosaic economy. For although the word αιων means, in its primary sense, endless being, or duration; yet, in its accommodated sense, it is applied to any round or duration that is complete in itself: and here it evidently means the whole duration of the Mosaic economy. "Thus, therefore," says Dr. Lightfoot, "the apostle speaks in this place that those things, which were transacted in the beginning of the Jewish ages, are written for an example to you upon whom the ends of those ages are come; and the beginning is like to the end, and the end to the beginning. Both were forty years; both consisted of temptation and unbelief; and both ended in the destruction of the unbelievers - that, in the destruction of those who perished in the wilderness; this, in the destruction of those that believed not: viz. the destruction of their city and nation." The phrase סוף יומיא soph yomaiya, the end of days, says the Targum of Jerusalem, Gen 3:15 , means ביומוי דמלכא משיחא beyomoi demalca Meshicha, in the days of the King Messiah. We are to consider the apostle's words as referring to the end of the Jewish dispensation and the commencement of the Christian, which is the last dispensation which God will vouchsafe to man in the state of probation. Verse 12 Let him that thinketh he standeth - Ὁ δοκων ἑσταναι· Let him who most confidently standeth - him who has the fullest conviction in his own conscience that his heart is right with God, and that his mind is right in the truth, take heed lest he fall from his faith, and from the state of holiness in which the grace of God has placed him. I have already shown that the verb δοκειν, which we render to seem, to think, to suppose, is used by the best Greek writers, not to lessen or weaken the sense, but to render it stronger and more emphatic. See the note on Luk 8:18 . In a state of probation every thing may change; while we are in this life we may stand or fall: our standing in the faith depends on our union with God; and that depends on our watching unto prayer, and continuing to possess that faith that worketh by love. The highest saint under heaven can stand no longer than he depends upon God and continues in the obedience of faith. He that ceases to do so will fall into sin, and get a darkened understanding and a hardened heart: and he may continue in this state till God come to take away his soul. Therefore, let him who most assuredly standeth, take heed lest he fall; not only partially, but finally. Verse 13 But such as is common to man - Ανθρωπινος· Chrysostom has properly translated this word ανθρωπινος, τουτεστι μικρος, βραχυς, συμμετρος; that is, small, short, moderate. Your temptations or trials have been but trifling in comparison of those endured by the Israelites; they might have been easily resisted and overcome. Besides, God will not suffer you to be tried above the strength he gives you; but as the trial comes, he will provide you with sufficient strength to resist it; as the trial comes in, he will make your way out. The words are very remarkable, ποιησει συν τῳ πειρασμῳ και την εκβασιν, "He will, with the temptation, make the deliverance, or way out." Satan is never permitted to block up our way, without the providence of God making a way through the wall. God ever makes a breach in his otherwise impregnable fortification. Should an upright soul get into difficulties and straits, he may rest assured that there is a way out, as there was a way in; and that the trial shall never be above the strength that God shall give him to bear it. Verse 14 Therefore - flee from idolatry - This is a trial of no great magnitude; to escape from so gross a temptation requires but a moderate portion of grace and circumspection. Verse 15 I speak as to wise men - The Corinthians valued themselves not a little on their wisdom and various gifts; the apostle admits this, and draws an argument from it against themselves. As ye are so wise, surely ye can see the propriety of abominating idolatry of every kind: for an idol is nothing in the world, and can do nothing for you and nothing against you. Verse 16 The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah, cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on Mat 26:75 , and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814. The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here. Verse 17 For we, being many, are one bread - The original would be better translated thus: Because there is one bread, or loaf; we, who are many, are one body. As only one loaf was used at the passover, and those who partook of it were considered to be one religious body; so we who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this of which it was the type. Verse 18 Behold Israel after the flesh - The Jews not yet converted to Christianity: the latter being Israel after the Spirit. As the design of the apostle was to withdraw his converts at Corinth from all temptations to idolatry, he produces two examples to show the propriety of his endeavors. 1. All who join together in celebrating the Lord's Supper, and are partakers of that one bread, give proof by this that they are Christians, and have fellowship with Christ. 2. All the Israelites who offer sacrifice, and partake of those sacrifices, give proof thereby that they are Jews, and are in fellowship with the object of their worship: so they who join in idol festivals, and eat things which have been offered to idols, give proof that they are in communion with those idolaters, and that they have fellowship with the demons they worship. Verse 19 What say I then? - A Jewish phrase for, I conclude; and this is his conclusion: that although an idol is nothing, has neither power nor influence, nor are things offered to idols any thing the worse for being thus offered; yet, as the things sacrificed by the Gentiles are sacrificed to demons and not to God, those who partake of them have fellowship with demons: those who profess Christianity cannot have fellowship both with Christ and the devil. Verse 21 Ye cannot drink the cup of the Lord - It is in vain that you who frequent these idol festivals profess the religion of Christ, and commemorate his death and passion in the holy eucharist; for you can not have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honor of their gods, is sufficiently clear from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The following from Virgil, Aen. viii, verse 179-273, is proof in point: - Tum lecti juvenes certatim araeque sacerdos Viscera tosta ferunt taurorum, onerantque canistris Dona laboratae Cereris, Bacchumque ministrant. Vescitur Aeneas simul et Trojana juventus Perpetui tergo bovis et lustralibus extis. - Quare agite, O juvenes, tantarum in munere laudum, Cingite fronde comas, et pocula porgite dextris, Communemque vocate Deum, et date vina volentes. The loaves were served in canisters; the wine In bowls; the priests renewed the rites divine: Broiled entrails are their food, and beef's continued chine Ye warlike youths, your heads with garlands crown, Fill high the goblets with a sparkling flood, And with deep draughts invoke our common god. Verse 22 Do we provoke the Lord to jealousy? - All idolatry is represented as a sort of spiritual adultery; it is giving that heart to Satan that should be devoted to God; and he is represented as being jealous, because of the infidelity of those who have covenanted to give their hearts to him. Are we stronger than he? - As he has threatened to punish such transgressors, and will infallibly do it, can we resist his omnipotence? A sinner should consider, while he is in rebellion against God, whether he be able to resist that power whereby God will inflict vengeance. Verse 23 All things are lawful for me - I may lawfully eat all kinds of food, but all are not expedient; ου παντα συμφερει· It would not be becoming in me to eat of all, because I should by this offend and grieve many weak minds. See the notes on 1Cor 6:12 , etc. Verse 24 Let no man seek his own, etc. - Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded. Verse 25 Whatsoever is sold in the shambles, that eat - The case to which the apostle refers is simply this; it was customary to bring the flesh of the animal to market, the blood of which had been poured out in sacrifice to an idol; or, taken more particularly, the case was this; one part of the sacrifice was consumed on the altar of the idol: a second part was dressed and eaten by the sacrificer; and a third belonged to the priest, and was often sold in the shambles. To partake of the second share, or to feast upon the sacrifice, St. Paul absolutely forbids, because this was one part of the religious worship which was paid to the idol; it was sitting down as guests at his table, in token that they were in fellowship with him. This was utterly incompatible with receiving the sacrament of the Lord's Supper, which was the communion of the body and blood of Christ. But as to the third share, the apostle leaves them at liberty either to eat of it or forbear; except that, by eating, their weak brethren should be offended; in that case, though the thing was lawful, it was their duty to abstain. See the notes on 1Cor 8:1 , etc. Hindoos eagerly embrace whatever has been offered to an idol: hence it is common to see the flowers that have been thus offered placed in the hair of a Hindoo. Water that has been thus made sacred is preserved in Hindoo houses, and with it they rub their bodies, and occasionally sip a drop, regarding it as the water of life. - See Ward. Asking no questions for consciences sake - Dr. Lightfoot observes, that "the Jews were vexed with innumerable scruples in their feasts, as to the eating of the thing, as well as to the company with which they ate; and even the manner of their eating. Of fruits and herbs brought to the table, they were to inquire whether they were tithed according to custom; whether they were consecrated by the Truma, or whether they were profane; whether they were clean, or touched with some pollution, etc. And concerning flesh set on the table, they were to inquire whether it was of that which had been offered to idols; whether it were the flesh of an animal that had been torn by wild beasts; or of that which had been strangled, or not killed according to the canons; etc., etc. All which doubts the liberty of the Gospel abolished as to one's own conscience, with this proviso, that no scandal or offense be cast before another man's weak or scrupulous conscience." From this it is evident that the apostle had the case of the Jewish converts in view, and not the Gentiles. The latter were not troubled with such extraordinary scrupulousness. Verse 26 For the earth is the Lord's - And because God made the earth and its fullness, all animals, plants, and vegetables, there can be nothing in it or them impure or unholy; because all are the creatures of God. Verse 27 If any - bid you to a feast - The apostle means any common meal, not an idol festival; for to such no Christian could lawfully go. Whatsoever is set before you, eat - Do not act as the Jews generally do, torturing both themselves and others with questions, such as those mentioned in 1Cor 10:26 . Verse 28 This is offered in sacrifice unto idols - While they were not apprized of this circumstance they might lawfully eat; but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak conscience who pointed out the circumstance. For the apostle still takes it for granted that even the flesh offered in sacrifice to an idol might be eaten innocently at any private table, as in that case they were no longer in danger of being partakers with devils, as this was no idol festival. For the earth is the Lord's, and the fullness thereof - This whole clause, which appears also in 1Cor 10:26 , is wanting here in ABCDEFGH, several others, the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, Itala; and in several of the fathers. Griesbach has left it out of the text: and Professor White says, "Certissime delendum;" it should most undoubtedly be erased. It has scarcely any authority to support it. Verse 29 For why is my liberty judged of another man's conscience? etc. - Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians), it was necessary to sacrifice something to an over-scrupulous conscience, yet the Gospel of Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt or be stumbled; for the liberty of the Gospel must not take for its rule the scrupulosity of any conscience; for if a man, by grace - by the allowance or authority of the Gospel, partake of any thing that God's bounty has sent, and which the Gospel has not forbidden, and give thanks to God for the blessing, no man has right or authority to condemn such a person. This seems to be the meaning of these two verses; and they read a lesson of caution to rash judges, and to those who are apt to take offense. Verse 31 Whether therefore ye eat, or drink - As no general rule can be laid down in reference to the above particulars, there is one maxim of which no Christian must lose sight - that whether he eats or drinks of this or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions. Verse 32 Give none offense, etc. - Scrupulously avoid giving any cause of offense either to the unconverted Jews or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the Church of God, made up of converts from the above parties. Verse 33 Even as I please all men - Act as I do: forgetting myself, my own interests, convenience, ease, and comfort, I labor for the welfare of others; and particularly that they may be saved. How blessed and amiable was the spirit and conduct of this holy man! This chapter has already presented the serious reader with a variety of maxims for his regulation. - 1. As to his own private walk; 2. His domestic duties; and 3. His connection with the Church of God. Let us review some of the principal parts. 1. We should be on our guard against what are called little sins, and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead by almost imperceptible links to sins of the deepest dye. See the example in this chapter: 1. The people sat down to eat and to drink. 2. They rose up to play, dance, and sing: and 3. They committed fornication, and brought upon themselves swift destruction. 2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence either in itself or its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy. 3. The Gentiles were in communion with demons by their idolatrous services. In what communion are those who feed themselves without fear, who eat with the glutton and drink with the drunkard? So they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, etc., and who carry their self-importance and worldly spirit even into the house and worship of God? 4. A spirit of curiosity too much indulged may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience, productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift. 5. In many actions we have a twofold rule - the testimony of God and charity: and in many things charity is the best interpreter of the testimony. The testimony often permits what charity forbids, because circumstances in time, place, etc., may render a thing improper on one occasion that might be proper on another. 6. Pious Quesnel has well said: Every thing honors God when it is done for his sake; every thing dishonors him when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality that all comes from God by his love, and all should be returned to him by ours. This rule we should keep inviolate. 7. Though many of the advices given in this chapter appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general in certain circumstances. God has given no portion of his word to any people or age exclusively; the whole is given to the Church universal in all ages of the world. In reading this epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises, let us act conscientiously, and inquire how many of its reprehensions we may fairly appropriate also. Introduction The apostle reprehends the Corinthians for several irregularities in their manner of conducting public worship; the men praying or prophesying with their heads covered, and the women with their heads uncovered, contrary to custom, propriety, and decency, 1Cor 11:1-6 . Reasons why they should act differently, 1Cor 11:7-16 . They are also reproved for their divisions and heresies, 1Cor 11:17-19 . And for the irregular manner in which they celebrated the Lord's Supper, 1Cor 11:20-22 . The proper manner of celebrating this holy rite laid down by the apostle, 1Cor 11:23-26 . Directions for a profitable receiving of the Lord's Supper, and avoiding the dangerous consequences of communicating unworthily, 1Cor 11:27-34 . Verse 1 Be ye followers of me - This verse certainly belongs to the preceding chapter, and is here out of all proper place and connection. Verse 2 That ye remember me in all things - It appears that the apostle had previously given them a variety of directions relative to the matters mentioned here; that some had paid strict attention to them, and that others had not; and that contentions and divisions were the consequences, which he here reproves and endeavors to rectify. While Paul and Apollos had preached among them, they had undoubtedly prescribed every thing that was necessary to be observed in the Christian worship: but it is likely that those who joined in idol festivals wished also to introduce something relative to the mode of conducting the idol worship into the Christian assembly, which they might think was an improvement on the apostle's plan. Verse 3 The head of every man is Christ - The apostle is speaking particularly of Christianity and its ordinances: Christ is the Head or Author of this religion; and is the creator, preserver, and Lord of every man. The man also is the lord or head of the woman; and the Head or Lord of Christ, as Mediator between God and man, is God the Father. Here is the order - God sends his Son Jesus Christ to redeem man; Christ comes and lays down his life for the world; every man who receives Christianity confesses that Jesus Christ is Lord, to the glory of God the Father; and every believing woman will acknowledge, according to Gen 3:16 , that God has placed her in a dependence on and subjection to the man. So far there is no difficulty in this passage. Verse 4 Praying, or prophesying - Any person who engages in public acts in the worship of God, whether prayer, singing, or exhortation: for we learn, from the apostle himself, that προφητευειν, to prophesy, signifies to speak unto men to edification, exhortation, and comfort, 1Cor 14:3 . And this comprehends all that we understand by exhortation, or even preaching. Having his head covered - With his cap or turban on, dishonoreth his head; because the head being covered was a sign of subjection; and while he was employed in the public ministration of the word, he was to be considered as a representative of Christ, and on this account his being veiled or covered would be improper. This decision of the apostle was in point blank hostility to the canons of the Jews; for they would not suffer a man to pray unless he was veiled, for which they

1 Corinthians Preface To The First Epistle Of Saint Paul To The Corinthians 1545 (1546 and 1530) In this Epistle, St. Paul exhorts the Corinthians to be one in faith and love and be careful to learn the chief thing, at which all reason and wisdom stumbles; namely, that Christ is our salvation. In our day, when the Gospel has come to light, there are many mad saints, — called spirits of sedition, fanatics, and heretics, who have become wise and learned all too quickly, and, because of their great knowledge and wisdom, cannot live in harmony with anybody. One wants to go this way, another that way; as though it would be a great shame, if everyone were not to try something of his own and to put forth his own wisdom. No one can make them see their folly, for, at bottom, they neither know nor understand anything about the really important matters, even though they jabber much about them with their mouths. So it was with St. Paul, too. He had taught his Corinthians the Christian faith and freedom from the law; but the mad saints came along, and the unripe wise men; theysplit the unity of the doctrine and made a division among the believers. One would be a Paulist, another an Appollist, another a Petrist, another a Christist; one wanted circumcision, another not; one wanted marriage, another not; one wanted to eat meat sacrificed to idols, another not; some wanted to be free from slavery; some of the women wanted to go with uncovered hair, and so on. They carried it so far that one man abused his liberty and married his stepmother; some did not believe in the resurrection of the dead; some thought lightly of the Sacrament. Things got so wild and disorderly that everyone wanted to be master and to teach, and make what he pleased of the Gospel, the Sacrament and faith. Meanwhile, they let the main thing go, as though it were long since worn out; — namely, that Christ is our salvation, our righteousness, our redemption. This truth can never hold the road, when people begin to be knowing and wise. That is just what is now happening to us. Now that we, by God’s grace have opened the Gospel to the Germans, everyone wants to be the best master and have the Holy Ghost all to himself, as though the Gospel had been preached in order that we should show our cleverness and reason, and seek for reputation. These Corinthians may well be an example for our people in these days, for they, too, need such an epistle. But this is the way things have to go with the Gospel; mad saints and unripe wise-men have to start disturbances and offenses, so that the “approved,” as St. Paul says, may be manifest. Therefore St. Paul rebukes and condemns this dangerous wisdom most severely and makes fools of these saucy saints. He says outright that they know nothing of Christ, or of the spirit and gifts of God, given to us in Christ, and that they should begin to learn. There must be spiritual folk who understand it. The desire to be wise and the pretense of cleverness in the Gospel are the things that really give offense and hinder the knowledge of Christ and God, and start disturbances and contentions. This clever wisdom and reason can well serve to make mad saints and wild Christians; but they can never, never know our Lord Christ, unless they first become fools again, and humbly let themselves be taught and led by the simple Word of God. This is what he deals with in the first four chapters. In chapter 5, he rebukes the gross unchastity of the man who had married his stepmother, and would put him under the ban and give him over to the devil. Thus he shows the right way of using the ban; it must be laid upon open vice, with the consent of the believing congregation, as Christ also teaches in Matthew 18:17. In chapter 6, he rebukes contention and disputing before the courts, especially before heathen and unbelievers; and teaches them that they shall either settle their cases among themselves or suffer wrong. In chapter 7, he gives instruction concerning chastity and the wedded state. He praises chastity and virginity, saying that they are profitable for the better attending to the Gospel; as Christ also teaches, in Matthew 19:12, concerning the chaste who are chaste for the sake of the Gospel or the kingdom of heaven. But Paul wills that it shall not be forced or compulsory, and that it shall not be kept at the risk of greater sin; otherwise, marriage is better than a chastity which is a continual burning. In chapters 8 to 12, he discusses, in many ways, how weak consciences are to be led and how men are to conduct themselves in external matters, like eating, drinking, apparel, and taking the Sacrament. Everywhere he forbids the strong to despise the weak, since he himself, though he is an apostle, has refrained from many things to which he had a right. Moreover the strong may well be afraid, because, in ancient Israel, so many were destroyed of those who were brought out of Egypt with miracles. Alongside of this, he makes some digressions of wholesome doctrine. In chapters 12 and 13, he discusses the many different gifts of God, among which love is the best, and teaches them not to exalt themselves but to serve one another in unity of spirit, because there is one God, one Lord, one Spirit, and everything is one, no matter how much diversity there is. In chapter 14, he teaches the preachers, prophets, and singers to use their gifts in an orderly manner and only for edification, and not put forward their sermons, knowledge, and understanding to gain honor for themselves. In chapter 15, he rebukes those who had taught and believed wrongly concerning the resurrection of the flesh. In the last chapter he exhorts them to brotherly assistance of the needy with temporal support.

23 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 26 For the earth is the Lord's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates.—But, I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well. II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof ( v. 26 ), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, 1 Tim. iv. 4, 5 . To the pure all things are pure, Tit. i. 15 . Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use. III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions ( v. 27 ), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves. IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up. V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was set before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle ( Rom. xiv. 16 ), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach. VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case ( v. 31, 32 ), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, v. 32 . The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit. VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, v. 33 . Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.

irection 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 may 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 applicable 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. But every man another's wealth. The word wealth is not in the Greek. Literally, "that which is of another;" the word το referring to anything and everything that pertains to his comfort, usefulness, happiness, or salvation. The sentiment of the whole is, when a man is bound 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 he would not live in vain. (e) "Let no man" Php 2:4,21 Verse 25. Whatsoever is sold in the shambles. In the market. The meat of animals offered in sacrifice would be expose

His own only, but another's welfare also.