1 Corinthians 9
1 Corinthians 9 summary
1 Corinthians 9 is the 9th chapter of the book of 1 Corinthians, in the New Testament — a book of epistle. It has 27 verses (about 677 words, a 3-minute read). Figures named in this chapter include Barnabas, Jesus and Moses. Its themes touch on Ministers, Self-Denial and Expediency. Scripture links it to 12 notable parallel passages elsewhere in the Bible.
Read 1 Corinthians 9
1Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.
3Mine answer to them that do examine me is this,
4Have we not power to eat and to drink?
5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? wife: or, woman
6Or I only and Barnabas, have not we power to forbear working?
7Who 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?
8Say I these things as a man? or saith not the law the same also?
9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.3361 Doth God take care for oxen?
10Or 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.
11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
12If 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.
13Do 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? live: or, feed
14Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
15But I have used none of these things neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void.
16For 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!
17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
18What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
19For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
20And 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;
21To 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.
22To 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.
23And this I do for the gospel's sake, that I might be partaker thereof with you.
24Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
25And every man that striveth for the mastery is temperate in all things.3303 Now they do it to obtain a corruptible crown; but we an incorruptible.
26I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
27But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
People in this chapter
Topics & themes in 1 Corinthians 9
Cross-references
Notable parallels to 1 Corinthians 9 from the Treasury of Scripture Knowledge.
2 Corinthians 12:21
And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
2 Corinthians 12:20For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:
Galatians 5:19Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
Colossians 3:5Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
Revelation 21:8But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
Exodus 12:15Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
Exodus 13:6Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
Matthew 16:6Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
Matthew 18:17And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Luke 21:34And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
1 Corinthians 4:18Now some are puffed up, as though I would not come to you.
1 Corinthians 6:9Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
Commentary on 1 Corinthians 9
HENRY_FULL · 1 Corinthians 9:1–4
y. ( a. d. 57.) 17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. 18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? Here, I. He tells them of his having sent Timothy to them, to bring them into remembrance of his ways in Christ, as he taught every where in every church ( v. 17 )—to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that his teaching was the same every where, and in every church. He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What he received of the Lord, that he delivered, ch. xi. 23 . This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth are the same yesterday, today, and for ever, Heb. xiii. 8 . To render their regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, " He is faithful in the Lord —trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report." Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God. II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: " I will come to you shortly, though some of you are so vain as to think I will not." But he adds, if the Lord will. It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. If the Lord will, we shall live, and do this and that, Jam. iv. 15 . III. He lets them know what would follow upon his coming to them: I will know, not the speech of those that are puffed up, but the power, v. 19 . He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher's doctrine, to see whether the effects of it upon men's hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event is found to produce most likeness to God, to spread piety and virtue, to change men's hearts and mend their manners. IV. He puts it to their choice how he should come among them, whether with a rod or in love and the spirit of meekness ( v. 21 ); that is, according as they were they would find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communities, paternal pity and tenderness, Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds that it was in their own option whether he should come with a rod or in a quite different disposition and manner: Or in love and the spirit of meekness. As much as if he had said, "Take warning, cease your unchristian feuds, rectify the abuses among you, and return to your duty, and you shall find me as gentle and benign as you can with. It will be a force upon my inclination to proceed with severity. I had rather come and display the tenderness of a father among you than assert his authority. Do but your duty, and you have no reason to avoid my presence." Note, It is a happy temper in a minister to have the spirit of love and meekness predominant, and yet to maintain his just authority.
HENRY_FULL · 1 Corinthians 9:5
In this chapter the apostle, I. Blames them for their indulgence in the case of the incestuous person, and orders him to be excommunicated, and delivered to Satan, ver. 1-6 . II. He exhorts them to Christian purity, by purging out the old leaven, ver. 7, 8 . And, III. Directs them to shun even the common conversation of Christians who were guilty of any notorious and flagitious wickedness, ver. 9 to the end . </details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Corinthians 9:6–11</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">>A Case of Gross Criminality; Christian Purity. ( a. d. 57.) 1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Here the apostle states the case; and, I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, v. 1 . It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father's wife —either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vitâ inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles? II. He greatly blames them for their own conduct hereupon: They were puffed up ( v. 2 ), they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them. III. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan ( v. 3-5 ); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan ( v. 5 ), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, 1 Tim. v. 20 . Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, v. 5 . Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For, IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see 2 Cor. xii. 21 . They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners. Exhortation to Christian Purity. (<</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Corinthians 9:12–13</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">hi >a. d. 57.) 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Here the apostle exhorts them to purity, by purging out the old leaven. In this observe, I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the putting away from themselves that wicked person, v. 13 . Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness—all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, for God is love ( 1 John iv. 16 ), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer ( 1 John iii. 15 ), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, John viii. 44 . How hateful should every thing be to a Christian that looks like malice and mischief. II. The reason with which this advice is enforced: For Christ our passover is sacrificed for us, v. 7 . This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy. He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth. He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid. Advice to Shun Scandalous Professors.</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Corinthians 9:14–18</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">( a. d. 57.) 9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person. Here the apostle advises them to shun the company and converse of scandalous professors. Consider, I. The advice itself: I wrote to you in a letter not to company with fornicators, v. 9 . Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings. II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, &c. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. " You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen? III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without ( v. 12 ), and must be left to God's judgment, v. 13 . But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within. IV. How he applies the argument to the case before him: " Therefore put away from among yourselves that wicked person, v. 13 . Cast him out of your fellowship, and avoid his conversation." <div eID="</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Corinthians 9:19</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">gen31104" In this chapter the apostle, I. Reproves them for going to law with one another about small matters, and bringing the cause before heathen judges, ver. 1-8 . II. He takes occasion hence to warn them against many gross sins, to which they had been formerly addicted, ver. 9-11 . III. And, having cautioned them against the abuse of their liberty, he vehemently dehorts them from fornication, by various arguments, ver. 12 to the end . <title type="x</div></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Inter, sans-serif;font-size:0.8rem;font-weight:700;color:var(--primary);list-style:none">HENRY_FULL<!-- --> · 1 Corinthians 9:20–27</summary><div class="rich-content" style="font-size:0.95rem;margin-top:0.6rem">-s3">Causes of Litigation Censured. ( a. d. 57.) 1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren. Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious law-suits. In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe, I. The fault he blames them for: it was going to law. Not but that the law is good, if a man use it lawfully. But, 1. Brother went to law with brother ( v. 6 ), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Prov. xviii. 19 . Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints ( v. 1 ), brought the controversy before unbelievers ( v. 6 ), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, " Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession. 3. Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law ( v. 7 ), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious. II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world ( v. 2 ), shall judge angels? v. 3 . And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Matt. xix. 28 . And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, &c., Jude 14, 15 . He will come to judgment with all his saints, 1 Thess. iii. 13 . They themselves are indeed to be judged (see Matt. xxv. 31-41 ), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church? " (so some read, and perhaps most properly, v. 4 ), heathen magistrates, exouthenemenous, the things that are not, ch. i. 28 . "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" v. 5 . Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame, " v. 5 . Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren. III. He puts them on a method to remedy this fault. And this twofold:—1. By referring it to some to make it up: " Is it so that there is no wise man among you, no one able to judge between his brethren? v. 5 . You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Rom. xiii. 10 . Those who love the brotherhood can never, under the influence of this principle, hurt or injure them. Solemn Warnings. (<hi</div></details></div></section><section style="margin-bottom:2.5rem"><h2 style="font-family:Lora, serif;font-size:1.15rem;font-weight:700;color:var(--foreground);margin-bottom:1rem">Frequently asked questions</h2><div style="display:flex;flex-direction:column;gap:0.6rem"><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">What is 1 Corinthians 9 about?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">1 Corinthians 9 is the 9th chapter of the book of 1 Corinthians, in the New Testament — a book of epistle. It has 27 verses (about 677 words, a 3-minute read). Figures named in this chapter include Barnabas, Jesus and Moses. Its themes touch on Ministers, Self-Denial and Expediency. Scripture links it to 12 notable parallel passages elsewhere in the Bible.</p></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">How many verses are in 1 Corinthians 9?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">1 Corinthians 9 contains 27 verses in the King James Version.</p></details><details class="card-parchment" style="padding:0.9rem 1.25rem"><summary style="cursor:pointer;font-family:Lora, serif;font-weight:700;color:var(--foreground);list-style:none">Is 1 Corinthians in the Old or New Testament?</summary><p style="font-family:Inter, sans-serif;font-size:0.9rem;color:var(--muted-foreground);line-height:1.6;margin-top:0.5rem">1 Corinthians is in the New Testament of the Bible.</p></details></div></section><section class="card-parchment" style="padding:1.25rem 1.5rem;margin-bottom:2.5rem"><p style="font-family:Inter, sans-serif;font-size:0.72rem;font-weight:700;text-transform:uppercase;letter-spacing:0.06em;color:var(--primary);margin-bottom:0.4rem">Preach & teach</p><p style="font-family:Lora, Georgia, serif;font-size:1.05rem;color:var(--foreground);line-height:1.55;margin-bottom:1rem">Outline a sermon or build a study series through <!-- -->1 Corinthians<!-- --> <!-- -->9<!-- -->.</p><a href="https://sermonmate.app/new?passage=1+Corinthians+9&translation=KJV" target="_blank" rel="noopener noreferrer" class="btn-primary" style="text-decoration:none;display:inline-block">Plan a sermon on <!-- -->1 Corinthians<!-- --> <!-- -->9<!-- --> →</a></section><div style="display:flex;flex-wrap:wrap;gap:0.5rem;margin:0 0 1.5rem"><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" href="/commentary/1-corinthians/9">Full commentary</a><a class="btn-ghost" style="font-size:0.82rem;text-decoration:none" 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sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Reference</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">1 Corinthians 9</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Testament</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">New Testament</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Genre</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">epistle</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Position</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">Chapter 9 of 16</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Verses</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">27</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Words</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">677</dd></div><div style="display:flex;justify-content:space-between;gap:1rem;font-family:Inter, sans-serif;font-size:0.85rem"><dt style="color:var(--muted-foreground)">Reading time</dt><dd style="margin:0;color:var(--foreground);font-weight:600;text-align:right">3 min</dd></div></dl><div style="margin-top:1rem;padding-top:1rem;border-top:1px solid var(--border)"><p style="font-family:Inter, 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committed.\"}]]}],[\"$\",\"$L6\",\"1\",{\"href\":\"/read/2-corinthians/12/20\",\"className\":\"card-parchment\",\"style\":{\"display\":\"block\",\"textDecoration\":\"none\",\"padding\":\"0.7rem 1rem\"},\"children\":[[\"$\",\"span\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.72rem\",\"fontWeight\":700,\"color\":\"var(--primary)\"},\"children\":\"2 Corinthians 12:20\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Lora, Georgi"])</script><script>self.__next_f.push([1,"a, serif\",\"color\":\"var(--foreground)\",\"lineHeight\":1.55,\"marginTop\":\"0.2rem\"},\"children\":\"For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, 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Israel.\"}]]}],\"$L44\",\"$L45\",\"$L46\",\"$L47\",\"$L48\",\"$L49\"]}]]}]\n4a:T17ff,y. ( a. d. 57.) 17 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. 18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? Here, I. He tells them of his having sent Timothy to them, to bring them into remembrance of his ways in Christ, as he taught every where in every church ( v. 17 )—to remind them of his ways in Christ, to refresh their memory as to his preaching and practice, what he taught, and how he lived among them. Note, Those who have had ever so good teaching are apt to forget, and need to have their memories refreshed. The same truth, taught over again, if it give no new light, may make new and quicker impression. He also lets them know that his teaching was the same every where, a"])</script><script>self.__next_f.push([1,"nd in every church. He had not one doctrine for one place and people, and another for another. He kept close to his instructions. What he received of the Lord, that he delivered, ch. xi. 23 . This was the gospel revelation, which was the equal concern of all men, and did not very from itself. He therefore taught the same things in every church, and lived after the same manner in all times and places. Note, The truth of Christ is one and invariable. What one apostle taught every one taught. What one apostle taught at one time and in one place, he taught at all times and in all places. Christians may mistake and differ in their apprehensions, but Christ and Christian truth are the same yesterday, today, and for ever, Heb. xiii. 8 . To render their regard to Timothy the greater, he gives them his character. He was his beloved son, a spiritual child of his, as well as themselves. Note, Spiritual brotherhood should engage affection as well as what is common and natural. The children of one father should have one heart. But he adds, \" He is faithful in the Lord —trustworthy, as one that feared the Lord. He will be faithful in the particular office he has now received of the Lord, the particular errand on which he comes; not only from me, but from Christ. He knows what I have taught, and what my conversation has been in all places, and, you may depend upon it, he will make a faithful report.\" Note, It is a great commendation of any minister that he is faithful in the Lord, faithful to his soul, to his light, to his trust from God; this must go a great way in procuring regard to his message with those that fear God. II. He rebukes the vanity of those who imagined he would not come to them, by letting them know this was his purpose, though he had sent Timothy: \" I will come to you shortly, though some of you are so vain as to think I will not.\" But he adds, if the Lord will. It seems, as to the common events of life, apostles knew no more than other men, nor were they in these points under inspiration. For, had the apostle certainly known the mind of God in this matter, he would not have expressed himself with this certainty. But he sets a good example to us in it. Note, All our purposes must be formed with a dependence on Providence, and a reserve for the overruling purposes of God. If the Lord will, we shall live, and do this and that, Jam. iv. 15 . III. He lets them know what would follow upon his coming to them: I will know, not the speech of those that are puffed up, but the power, v. 19 . He would bring the great pretenders among them to a trial, would know what they were, not by their rhetoric or philosophy, but by the authority and efficacy of what they taught, whether they could confirm it by miraculous operations, and whether it was accompanied with divine influences and saving effects on the minds of men. For, adds he, the kingdom of God is not in word, but in power. It is not set up, nor propagated, nor established, in the hearts of men, by plausible reasonings nor florid discourses, but by the external power of the Holy Spirit in miraculous operations at first, and the powerful influence of divine truth on the minds and manners of men. Note, It is a good way in the general to judge of a preacher's doctrine, to see whether the effects of it upon men's hearts to be truly divine. That is most likely to come from God which in its own nature is most fit, and in event is found to produce most likeness to God, to spread piety and virtue, to change men's hearts and mend their manners. IV. He puts it to their choice how he should come among them, whether with a rod or in love and the spirit of meekness ( v. 21 ); that is, according as they were they would find him. If they continued perverse among themselves and with him, it would be necessary to come with a rod; that is, to exert his apostolical power in chastising them, by making some examples, and inflicting some diseases and corporal punishments, or by other censures for their faults. Note, Stubborn offenders must be used with severity. In families, in Christian communi"])</script><script>self.__next_f.push([1,"ties, paternal pity and tenderness, Christian love and compassion, will sometimes force the use of the rod. But this is far from being desirable, if it may be prevented. And therefore the apostle adds that it was in their own option whether he should come with a rod or in a quite different disposition and manner: Or in love and the spirit of meekness. As much as if he had said, \"Take warning, cease your unchristian feuds, rectify the abuses among you, and return to your duty, and you shall find me as gentle and benign as you can with. It will be a force upon my inclination to proceed with severity. I had rather come and display the tenderness of a father among you than assert his authority. Do but your duty, and you have no reason to avoid my presence.\" Note, It is a happy temper in a minister to have the spirit of love and meekness predominant, and yet to maintain his just authority. \u003cdiv e39:[\"$\",\"section\",null,{\"style\":{\"marginBottom\":\"2.5rem\"},\"children\":[[\"$\",\"h2\",null,{\"style\":\"$33:props:children:0:props:children:0:props:children:0:props:style\",\"children\":[\"Commentary on \",\"1 Corinthians\",\" \",9]}],[\"$\",\"div\",null,{\"style\":{\"display\":\"flex\",\"flexDirection\":\"column\",\"gap\":\"0.6rem\"},\"children\":[[\"$\",\"details\",\"0\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Corinthians 9:1–4\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$4a\"}}]]}],\"$L4b\",\"$L4c\",\"$L4d\",\"$L4e\",\"$L4f\",\"$L50\"]}]]}]\n3a:[\"$\",\"section\",null,{\"style\":{\"marginBottom\":\"2.5rem\"},\"children\":[[\"$\",\"h2\",null,{\"style\":\"$33:props:children:0:props:children:0:props:children:0:props:style\",\"children\":\"Frequently asked questions\"}],[\"$\",\"div\",null,{\"style\":{\"display\":\"flex\",\"flexDirection\":\"column\",\"gap\":\"0.6rem\"},\"children\":[[\"$\",\"details\",\"0\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Lora, serif\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"listStyle\":\"none\"},\"children\":\"What is 1 Corinthians 9 about?\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.9rem\",\"color\":\"var(--muted-foreground)\",\"lineHeight\":1.6,\"marginTop\":\"0.5rem\"},\"children\":\"1 Corinthians 9 is the 9th chapter of the book of 1 Corinthians, in the New Testament — a book of epistle. 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Scripture links it to 12 notable parallel passages elsewhere in the Bible.\"}]]}],[\"$\",\"details\",\"1\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Lora, serif\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"listStyle\":\"none\"},\"children\":\"How many verses are in 1 Corinthians 9?\"}],[\"$\",\"p\",null,{\"style\":{\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.9rem\",\"color\":\"var(--muted-foreground)\",\"lineHeight\":1.6,\"marginTop\":\"0.5rem\"},\"children\":\"1 Corinthians 9 contains 27 verses in the King James Version.\"}]]}],[\"$\",\"details\",\"2\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Lora, serif\",\"fontWeight\":700,\"color\":\"var(--foreground)\",\"listStyle\":\"none\"},\"children\":\"Is 1 Corinthians in the 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Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,\"}]]}]\n4b:[\"$\",\"details\",\"1\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Corinthians 9:5\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"In this chapter the apostle, I. Blames them for their indulgence in the case of the incestuous person, and orders him to be excommunicated, and delivered to Satan, ver. 1-6 . II. He exhorts them to Christian purity, by purging out the old leaven, ver. 7, 8 . And, III. Directs them to shun even the common conversation of Christians who were guilty of any notorious and flagitious wickedness, ver. 9 to the end . \u003ctitle typ\"}}]]}]\n52:T2436,\u003eA Case of Gross Criminality; Christian Purity. ( a. d. 57.) 1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Here the apostle states the case; and, I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, v. 1 . It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father's wife —either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vit\u0026#226; inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of th"])</script><script>self.__next_f.push([1,"e factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles? II. He greatly blames them for their own conduct hereupon: They were puffed up ( v. 2 ), they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them. III. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan ( v. 3-5 ); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan ( v. 5 ), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. "])</script><script>self.__next_f.push([1,"Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, 1 Tim. v. 20 . Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, v. 5 . Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For, IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see 2 Cor. xii. 21 . They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners. Exhortation to Christian Purity. (\u003c4c:[\"$\",\"details\",\"2\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Corinthians 9:6–11\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$52\"}}]]}]\n53:Tea9,hi \u003ea. d. 57.) 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Here the apostle exhorts them to purity, by purging out the old leaven. In this observe, I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the putting away from themselves that wicked person, v. 13 . Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themse"])</script><script>self.__next_f.push([1,"lves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness—all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, for God is love ( 1 John iv. 16 ), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer ( 1 John iii. 15 ), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, John viii. 44 . How hateful should every thing be to a Christian that looks like malice and mischief. II. The reason with which this advice is enforced: For Christ our passover is sacrificed for us, v. 7 . This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy. He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth. He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid. Advice to Shun Scandalous Professors.4d:[\"$\",\"details\",\"3\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Corinthians 9:12–13\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$53\"}}]]}]\n54:T1446,( a. d. 57.) 9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person. Here the apostle advises them to shun the company and converse of scandalous professors. Consider, I. The advice itself: I wrote to you in a letter not to company with fornicators, v. 9 . Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for "])</script><script>self.__next_f.push([1,"the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings. II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, \u0026c. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. \" You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided.\" Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen? III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without ( v. 12 ), and must be left to God's judgment, v. 13 . But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within. IV. How he applies the argument to the case before him: \" Therefore put away from among yourselves that wicked person, v. 13 . Cast him out of your fellowship, and avoid his conversation.\" \u003cdi"])</script><script>self.__next_f.push([1,"v eID=\"4e:[\"$\",\"details\",\"4\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Corinthians 9:14–18\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"$54\"}}]]}]\n4f:[\"$\",\"details\",\"5\",{\"className\":\"card-parchment\",\"style\":{\"padding\":\"0.9rem 1.25rem\"},\"children\":[[\"$\",\"summary\",null,{\"style\":{\"cursor\":\"pointer\",\"fontFamily\":\"Inter, sans-serif\",\"fontSize\":\"0.8rem\",\"fontWeight\":700,\"color\":\"var(--primary)\",\"listStyle\":\"none\"},\"children\":[\"HENRY_FULL\",\" · 1 Corinthians 9:19\"]}],[\"$\",\"div\",null,{\"className\":\"rich-content\",\"style\":{\"fontSize\":\"0.95rem\",\"marginTop\":\"0.6rem\"},\"dangerouslySetInnerHTML\":{\"__html\":\"gen31104\\\" In this chapter the apostle, I. Reproves them for going to law with one another about small matters, and bringing the cause before heathen judges, ver. 1-8 . II. He takes occasion hence to warn them against many gross sins, to which they had been formerly addicted, ver. 9-11 . III. And, having cautioned them against the abuse of their liberty, he vehemently dehorts them from fornication, by various arguments, ver. 12 to the end . \u003ctitle type=\\\"x\"}}]]}]\n55:T243d,-s3\"\u003eCauses of Litigation Censured. ( a. d. 57.) 1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren. Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious law-suits. In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe, I. The fault he blames them for: it was going to law. Not but that the law is good, if a man use it lawfully. But, 1. Brother went to law with brother ( v. 6 ), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Prov. xviii. 19 . Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints ( v. 1 ), brought the controversy before unbelievers ( v. 6 ), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, \" Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?\" Note, Christians should not dare to do any thing that tends t"])</script><script>self.__next_f.push([1,"o the reproach of their Christian name and profession. 3. Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law ( v. 7 ), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious. II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world ( v. 2 ), shall judge angels? v. 3 . And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Matt. xix. 28 . And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, \u0026c., Jude 14, 15 . He will come to judgment with all his saints, 1 Thess. iii. 13 . They themselves are indeed to be judged (see Matt. xxv. 31-41 ), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. \"Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church? \" (so some read, and perhaps most properly, v. 4 ), heathen magistrates, exouthenemenous, the things that are not, ch. i. 28 . \"Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?\" v. 5 . Some who read it as our translators make it an ironical speech: \"If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame, \" v. 5 . Note, "])</script><script>self.__next_f.push([1,"It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren. III. He puts them on a method to remedy this fault. And this twofold:—1. By referring it to some to make it up: \" Is it so that there is no wise man among you, no one able to judge between his brethren? v. 5 . You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them.\" Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Rom. xiii. 10 . Those who love the brotherhood can never, under the influence of this principle, hurt or injure them. Solemn Warnings. 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