Commentari biblici

In this chapter we have, I. The preface or introduction to the whole epistle, 1Co 1:1-9. II. One principal occasion of writing it hinted, namely, their divisions and the origin of them, 1Co 1:10-13. III. An account of Paul's ministry among them, which was principally preaching the gospel, 1Co 1:14-17. IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men, 1Co 1:17-31.

INTRODUCTION

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul

(Ac 18:12).

The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit

(Ac 18:1-17).

He had been the instrument of converting many Gentiles

(1Co 12:2),

and some Jews

(Ac 18:8),

notwithstanding the vehement opposition of the countrymen of the latter

(Ac 18:5),

during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes

(1Co 1:26,

&c.). Crispus

(1Co 1:14; Ac 18:8),

Erastus, and Gaius (Caius) were, however, men of rank

(Ro 16:23).

A variety of classes is also implied in

1Co 11:22.

The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster,

Ac 18:24,

&c.) in contrast to Paul's simple preaching of Christ crucified

(1Co 2:1,

&c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul

(1Co 9:1, 2; 2Co 10:1, 7, 8),

some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself

(1Co 1:12; 2Co 10:7),

while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles

(2Co 11:5, 13).

The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity

(1Co 2:1-5).

In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die"

(1Co 15:32).

Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem

(1Co 16:1,

&c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In

1Co 5:9,

"I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies

(1Co 16:2).

It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia

(2Co 1:15, 16),

which purpose he changed hearing the unfavorable report from Chloe's household

(1Co 16:5-7),

for which he was charged with

(2Co 1:17).

In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in

2Co 12:4; 13:1,

he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on

2Co 2:1;

2Co 13:2;

also see on

2Co 1:15;

2Co 1:16.

It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare

1Co 16:7);

and attended with pain and humiliation

(2Co 2:1; 12:21),

occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant

(1Co 5:9, 12).

That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia

(Ga 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus

(1Co 16:8).

The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of

1Co 16:5,

"For I am passing through Macedonia." At the time of writing Paul implies

(1Co 16:8)

that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare

Ac 19:20.

The allusion to Passover imagery in connection with our Christian Passover, Easter

(1Co 5:7),

makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes,

Ac 18:17,

who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses

(1Co 1:4,

&c.) using the first person: so Timothy is introduced,

2Co 1:1.

The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription,

1Co 16:24),

whom he mentions

(1Co 16:17, 18)

as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

Introduction to 1Corinthians

Section 1. The Situation of Corinth, and the Character of its Inhabitants

Corinth was properly a small dynasty, or territory in Greece, bounded on the east by the gulf of Saron; on the south by the kingdom of Argos; on the west by Sicyon; and on the north by the kingdom of Megaris, and upper part of the isthmus and bay of Corinth, the latter of which is now called the Golfo de Lepanto, or the gulf of Lepanto. This tract, or region, not large in size, possessed a few rich plains, but was in general uneven, and the soil of an indifferent quality. The city of Corinth was the capital of this region. It stood near the middle of the isthmus, which in the narrowest part was about six miles wide, though somewhat wider where Corinth stood. Here was the natural carrying place, or portage from the Ionian sea on the west, to the Aegean on the east. Many efforts were made by the Greeks, and afterwards by the Romans, to effect a communication between the Aegean and Adriatic seas by cutting across this isthmus; and traces still remain of these attempts. Means were even contrived for transporting vessels across. This isthmus was also particularly important as it was the key of the Peloponnesus, and attempts were often made to fortify it. The city had two harbors, - Lechaeum on the gulf of Corinth, or sea of Crissa on the west, to which it was joined by a double wall, twelve stadia, or about a mile and a half in length; and Cenchrea, or the sea of Saron on the east, distant about 70 stadia, or nearly 9 miles. It was a situation therefore peculiarly favorable for commerce, and highly important in the defense of Greece.

The city is said to have been founded by Sisyphus, long before the siege of Troy, apd was then called Ephyra. The time when it was founded is, however, unknown. The name Corinth, was supposed to have been given to it from Corinthus, who, by different authors, is said to have been the son of Jupiter, of of Marathon, or of Pelops, who is said to have rebuilt and adorned the city.

The city of Corinth was built at the foot of a high hill, on the top of which stood a citadel. This hill, which stood on the south of the city, was its defense in that quarter, as its sides were extremely steep. On the three other sides it was protected by strong and lofty ramparts. The circumference of the city proper was about 40 stadia, or 5 miles. Its situation gave it great commercial advantages. As the whole of that region was mountainous and rather barren, and as the situation gave the city extraordinary commercial advantages, the inhabitants early turned their attention to commerce, and amassed great wealth. This fact was, to no inconsiderable extent, the foundation of the luxury, effeminacy, and vices for which the city afterwards became so much distinguished.

The merchandise of Italy, Sicily, and the western nations, was landed at Lechaeum on the west; and that of the islands of the Aegean sea, of Asia Minor, and of the Phoenicians, and other oriental nations, at Cenchrea on the east. The city of Corinth thus became the mart of Asia and Europe; covered the sea with its ships, and formed a navy to protect its commerce. It was distinguished by building galleys and ships of a new and improved form; and its naval force procured it respect from other nations. Its population and its wealth was thus increased by the influx of foreigners. It became a city rather distinguished by its wealth, and naval force, and commerce, than by its military achievements, though it produced a few of the most valiant and distinguished leaders in the armies of Greece.

Its population was increased and its character somewhat formed from another circumstance. In the neighborhood of the city the Isthmian games were celebrated, which attracted so much attention, and which drew so many strangers from distant parts of the world. To those games, the apostle Paul not infrequently refers, when recommending Christian energy and activity. See the note, 1 Corinthians 9:24, 1 Corinthians 9:26-27; compare Hebrews 12:1.

From these causes, the city of Corinth became eminent among all ancient cities for wealth, and luxury, and dissipation. It was the mart of the world. Wealth flowed into it from all quarters. Luxury, amusement, and dissipation, were the natural consequents, until it became the most gay and dissolute city of its times, - the Paris of antiquity.

There was another cause which contributed to its character of dissoluteness and corruption. I refer to its religion. The principal deity worshipped in the city was Venus; as Diana was the principal deity worshipped at Ephesus; Minerva at Athens, etc. Ancient cities were devoted usually to some particular god or goddess, and were supposed to be under their peculiar protection. See the note at Acts 14:13. Corinth was devoted, or dedicated thus to the goddess of love, or licentious passion; and the effect may be easily conceived. The temple of Venus was erected on the north side or slope of the Acrocorinthus, a mountain about half a mile in height on the south of the city, and from the summit of which a magnificent prospect opened on the north to Parnassus and Helicon, to the eastward the island of Aegina and the citadel of Athens, and to the west the rich and beautiful plains of Sicyon. This mountain was covered with temples and splendid houses; but was especially devoted to Venus, and was the plaque of her worship.

Her shrine appeared above those of the other gods; and it was enjoined by law, that 1,000 beautiful females should officiate as courtesans, or public prostitutes, before the altar of the goddess of love. In a time of public calamity and imminent danger, these women attended at the sacrifices, and walked with the other citizens singing sacred hymns. When Xerxes invaded Greece, recourse was had to their intercession to avert the impending calamity. They were supported chiefly by foreigners; and from the avails of their vice a copious revenue was derived to the city. Individuals, in order to ensure success in their undertakings, vowed to present to Venus a certain number of courtesans, which they obtained by sending to distant countries. Foreign merchants were attracted in this way to Corinth; and, in a few days, would be stripped of all their property. It thus became a proverb, "It is not for everyone to go to Corinth," - (οὐ παντὸς ἀνδρὸς εἰς Κόρινθον ἐστίν; πλους ou pantas andros eis Korinthon estin plous).

The effect of this on the morals of the city can be easily understood. It became the most frivolous, dissipated, corrupt, and ultimately the most effeminate and feeble portion of Greece. It is necessary to make these statements, because they go to show the exceeding grace of God in collecting a church in such a city, the power of the gospel in overcoming the strongest and most polluted passions of our nature; and because no small part of the irregularities which arose in the church at Corinth, and which gave the apostle occasion to write this Epistle, were produced by this prevailing licentiousness of the people; and by the fact, that gross and licentious passions had received the countenance of law and the patronage of public opinion. See 1 Corinthians 5:1-13; 1 Corinthians 7. See article Luis in the Biographical Dictionaries.

Though Corinth was thus dissipated and licentious in its character, yet it was also distinguished for its refinement and learning. Every part of literature was cultivated there, so that before its destruction by the Romans, Cicero (prolege Man. cap. v.) scrupled not to call it totius Graeciae lumen - the light of all Greece.

Corinth was, of course, exposed to all the changes and disasters which occurred to the other cities of Greece. After a variety of revolutions in its government, which it is not necessary here to repeat, it was taken by the Roman consul L. Mummius, 147 years before Christ. The riches which were found in the city were immense. During the conflagration, it is said that all the metals which were there were melted and run together, and formed that valuable compound which was so much celebrated as Corinthian brass. Others, however, with more probability, say that the Corinthian artists were accustomed to form a metal, by a mixture of brass with small quantities of gold and silver, which was so brilliant as to cause the extraordinary estimate in which this metal was held. Corinth, however, was again rebuilt. In the time of Julius Caesar, it was colonized by his order, and soon again resumed something of its former magnificence.

By the Romans the whole of Greece was divided into two provinces, Macedonia and Achaia. Of the latter Corinth was the capital: and this was its condition when it was visited by Paul. With its ancient splendor, it also soon relapsed into its former dissipation and licentiousness; and when Paul visited it, it was perhaps as dissolute as at any former period of its history. The subsequent history of Corinth it is not necessary to trace. On the division of the Roman empire it fell, of course, to the eastern empire and when this was overthrown by the Turks, it came into their bands, and it remained under their dominion until the recent revolution in Greece. It still retains its ancient name; but with nothing of its ancient grandeur. A single temple, itself dismantled, it is said, is all that remains, except the ruins, to mark the site of one of the most splendid cities of antiquity. For the authorities of these statements, see Travels of Anacharsis, vol. iii. pp. 369-388; Edin. Ency. art. Corinth; Lempriere's Classical Dictionary, and Bayle's Dictionary, article: Corinth.

Section 2. The Establishment of the Church at Corinth

The apostle Paul first visited Corinth about 52 a.d. (Lardner.) See Acts 18:1. He was then on his way from Macedonia to Jerusalem. He had passed some time at Athens, where he had preached the gospel, but not with such success as to warrant him to remain, or to organize a church; see the notes at Acts 17. He was alone at Athens, having expected to have been joined there by Silas and Timothy, but in that he was disappointed: Acts 17:15; compare Acts 18:5. He came to Corinth alone, but found Aquila and Priscilla there, who had lately come from Rome, and with them he waited the arrival of Silas and Timothy. When they arrived, Paul entered on the great work of preaching the gospel in that splendid and dissipated city, first to the Jews, and when it was rejected by them, then to the Greeks; Acts 18:5-6. His feelings when he engaged in this work, he has himself stated in 1 Corinthians 16:2-5. (See the note at that place.) His embarrassments and discouragements were met by a gracious promise of the Lord that he would be with him, and would not leave him; and that it was his purpose to collect a church there; see the note on Acts 18:9-10. In the city, Paul remained for 18 months Acts 18:11, preaching without no hesitation, until he was opposed by the Jews trader Sosthenes their leader, and brought before Gallio. When Gallio refused to hear the cause, and Paul was discharged, it is said, that he remained there yet "a good while" Acts 18:18, and then sailed into Syria.

Of the size of the church that was first organized there, and of the general character of the converts, we have no other knowledge than that which is contained in the Epistle. There is reason to think that Sosthenes, who was the principal agent of the Jews in arraigning Paul before Gallio, was converted (see 1 Corinthians 1:1), and perhaps some other persons of distinction; but it is evident that the church was chiefly composed of those who were in the more humble walks of life; see the notes on 1 Corinthians 1:26-29. It was a signal illustration of the grace of God, and the power of the gospel, that a church was organized in that city of gayety, fashion, luxury, and licentiousness; and it shows that the gospel is adapted to meet and overcome all forms of wickedness, and to subdue all classes of people to itself. If a church was established in the frivolous and dissolute capital of Achaia then there is not now a city on earth so gay and so profligate that the same gospel may not meet its corruptions, and subdue it to the cross of Christ. Paul subsequently visited Corinth about 58 a.d., or six years after the establishment of the church there. He passed the winter in Greece - doubtless in Corinth and its neighborhood, on his journey from Macedonia to Jerusalem, the fifth time in which he visited the latter city. During this stay at Corinth he wrote the Epistle to the Romans. See the introduction to the Epistle to the Romans.

Section 3. The Time and Place of Writing the First Epistle to the Corinthians

It has been uniformly supposed that this Epistle was written at Ephesus. The circumstances which are mentioned incidently in the Epistle itself, place this beyond a doubt. The Epistle purports to have been written, not like that to the Romans, without having been at the place to which it was written, but after Paul had been at Corinth. "I, brethren, when I came unto you, came not with excellency of speech," etc. 1 Corinthians 2:1. It also purports to have been written when he was about to make another visit to that church; 1 Corinthians 4:19, "But I will come to you shortly, if the Lord will." 1 Corinthians 16:5," now I will come to you when I pass through Macedonia, for I do pass through Macedonia." Now the history in the Acts of the Apostles informs us, that Paul did in fact visit Achaia and doubtless Corinth twice; see Acts 18:1, etc.; Acts 20:1-3. The same history also informs us that it was from Ephesus that Paul went into Greece; and as the Epistle purports to have been written a short time before that journey, it follows, to be consistent with the history, that the Epistle must have been written while he was at Ephesus. The narrative in the Acts also informs us, that Paul had passed two years in Ephesus before he set out on his second journey into Greece.

With this supposition, all the circumstances relating to the place where the apostle then was which are mentioned in this Epistle agree. "If after the manner of men, I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" 1 Corinthians 15:32. It is true, as Dr. Paley remarks (Horae Paulinae) that the apostle might say this wherever he was; but it was much more natural, and much more to the purpose to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates. "The churches of Asia salute you," 1 Corinthians 16:19. It is evident from this, that Paul was near those churches, and that he had contact with them. But Asia, throughout the Acts of the Apostles, and in the Epistles of Paul, does not mean commonly the whole of Asia, nor the whole of Asia Minor, but a district in the interior of Asia Minor, of which Ephesus was the capital; see the note at Acts 2:9; note at Acts 6:9; note at Acts 16:6; note at Acts 20:16.

"Aquila and Priscilla salute you," 1 Corinthians 16:19. Aquila and Priscilla were at Ephesus during the time in which I shall endeavor to show this Epistle was written, Acts 18:26. It is evident, if this were so, that the Epistle was written at Ephesus. "But I will tarry at Ephesus until Pentecost," 1 Corinthians 16:8. This is almost an express declaration that he was at Ephesus when the Epistle was written. "A great and effectual door is opened to me, and there are many adversaries," 1 Corinthians 16:9. How well this agrees with the history, may be seen by comparing it with the account in Acts , when Paul was at Ephesus. Acts 19:20. "So mightily grew the word of God and prevailed." That there were "many adversaries," may be seen from the account of the same period in Acts 19:9, "But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them and separated the disciples," Compare Acts 19:23-41.

From these circumstances, it is put beyond controversy, that the Epistle was written from Ephesus. These circumstantial, and undesigned coincidences, between a letter written by Paul and an independent history by Luke, is one of those strong evidences so common in genuine writings, which go to show that neither is a forgery. An impostor in forging a history like that of the Acts , and then writing an epistle, would not have thought of these coincidences, or introduced them in the manner in which they occur here. It is perfectly manifest that the notes of the time, and place, and circumstances in the history, and in the Epistle, were not introduced to correspond with each other, but have every appearance of genuineness and truth. See Paley's Horae Paulinae, on this Epistle.

The circumstances which have been referred to in regard to the place where this Epistle was written, serve also to fix the date of its composition. It is evident, from 1 Corinthians 16:8, that Paul purposed to tarry at Ephesus until Pentecost. But this must have been written and sent away before the riot which was raised by Demetrius Acts 19:23-41, for immediately after that Paul left Ephesus and went to Macedonia, Acts 20:1-2. The reason why Paul purposed to remain in Ephesus until Pentecost, was, the success which he had met with in preaching the gospel, 1 Corinthians 16:9. But after the riot excited by Demetrius, this hope was in a measure defeated, and he soon left the city. These circumstances serve to fix the time when this Epistle was written to the interval which elapsed between what is recorded in Acts 19:22-23. This occurred about 56 or 57 a.d. Pearson and Mill place the date in the year 57 a.d.; Lardner, in the spring of the year 56 ad.

It has never been doubted that Paul was the author of this Epistle. It bears his name; has internal evidence of having been written by him, and is ascribed to him by the unanimous voice of antiquity. It has been made a question, however, whether this was the first letter which Paul wrote to them: or whether he had previously written an epistle to them which is now lost. This inquiry has been caused by what Paul says in 1 Corinthians 5:9, "I wrote unto you in an epistle," etc. Whether he there refers to another epistle, which he wrote to them before this, and which they had disregarded; or whether to the previous chapters of this Epistle; or whether to a letter to some other church which they had been expected to read, has been made a question. This question will be considered in the note on that verse.

Section 4. The Occasion on which this Epistle Was Written

It is evident that this Epistle was written in reply to one which had been addressed by the church at Corinth to Paul; 1 Corinthians 7:1, "Now concerning the things whereof ye wrote unto me," etc. That letter had been sent to Paul while at Ephesus, by the hands of Stephanas, and Fortunatus, and Achaicus, who had come to consult with him respecting the state of the church at Corinth, 1 Corinthians 16:17-18. In addition to this, Paul had heard various reports of certain disorders which had been introduced into the church at Corinth, and which required his attention and correction. Those disorders, it seems, as was natural, had not been mentioned in the letter which they sent to him, but he had heard of them incidentally by some members of the family of Chloe, 1 Corinthians 1:11. They pertained to the following subjects:

(1) The divisions which had arisen in the church by the popularity of a teacher who had excited great disturbance, 1 Corinthians 1:12-13. Probably this teacher was a Jew by birth, and not improbably of the sect of the Sadducees 2 Corinthians 11:22, and his teaching might have been the occasion why in the Epistle Paul entered so largely into the proof of the doctrine of the resurrection from the dead, 1 Corinthians 15.

(2) the Corinthians, like all other Greeks, were greatly in danger of being deluded, and carried away by a subtile philosophy, and by a dazzling eloquence, and it is not improbable that the false teacher there had taken advantage of this, and made it the occasion of exciting parties, and of creating a prejudice against Paul, and of undervaluing his authority because he had made no pretensions to these endowments. It was of importance, therefore, for Paul to show the true nature and value of their philosophy, and the spirit which should prevail in receiving the gospel, 1 Corinthians 1:18-31; 1 Corinthians 2; 1 Corinthians 3.

(3) Paul's authority had been called in question as an apostle and not improbably by the false teacher, or teachers, that had caused the parties which had been originated there. It became necessary, therefore, for him to vindicate his authority, and show by what right he had acted in organizing the church, and in the directions which he had given for its discipline and purity. 1 Corinthians 4; 9.

(4) a case of incest had occurred in the church which had not been made the subject of discipline, 1 Corinthians 5:1-13. This case was a flagrant violation of the gospel; and yet it is not improbable that it had been palliated, or vindicated by the false teachers; and it is certain that it excited no shame in the church itself. Such cases were not regarded by the dissolute Corinthians as criminal. In a city dedicated to Venus the crimes of licentiousness had been openly indulged, and this was one of the sins to which they were particularly exposed. It became necessary, therefore, for Paul to exert his apostolic authority, and to remove the offender in this case from the communion of the church, and to make him an example of the severity of Christian discipline.

(5) the Corinthians had evinced a litigious spirit, a fondness for going to law, and for bringing their causes before heathen tribunals, to the great scandal of religion, instead of endeavoring to settle their difficulties among themselves. Of this the apostle had been informed, and this called also for his authoritative interposition, 1 Corinthians 6:1-8.

(6) Erroneous views and practices had arisen, perhaps, under the influence of the false teachers, on the subject of temperance, chastity, etc. To the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians from their former habits, and from the customs of their countrymen, were particularly exposed. Those vices had been judged harmless, and had been freely indulged in, and it is not improbable that the views of the apostle had been ridiculed as unnecessarily stern, and severe, and rigid. It became necessary, therefore, to correct their views, and to state the true nature of the Christian requirements, 1 Corinthians 6:8-20.

(7) the apostle having thus discussed those things of which he had incidentally heard, proceeds to notice particularly the things respecting which they had consulted him by letter. Those were.

(a) Marriage, and the duties in regard to it in their circumstances, 1 Corinthians 7.

(b) The eating of things offered to idols, 1 Corinthians 8:1-13. In order to enforce his views of what he had said on the duty of abstaining from the use of certain food, if it was the occasion of giving offence, he shows them 1 Corinthians 9 that it was the great principle on which he had acted in his ministry; that he was not imposing on them any thing which he did not observe himself; that though he had full authority as an apostle to insist on a support in preaching, yet for the sake of peace, and the prosperity of the church, he had voluntarily relinquished his right, and endeavored by all means to save some 1 Corinthians 9. By this example, he seeks to persuade them to a course of life as far as possible from a life of gluttony, and fornication, and self-indulgence, and to assure them that although they had been highly favored, as the Jews had been also, yet like them, they might also fall, 1 Corinthians 10:1-12.

These principles he illustrates by a reference to their joining in feasts, and celebrations with idols, and the dangers to which they would subject themselves by so doing; and concludes that it would be proper in those circumstances wholly to abstain from partaking of the meat offered in sacrifice to idols if it were known to be such. This was to be done on the principle that no offence was to be given. And thus the second question referred to him was disposed of, 1Co. 10:13-33. In connection with this, and as an illustration of the principle on which he acted, and on which he wishes them to act, that of promoting mutual edification, and avoiding offence he refers 1 Corinthians 11 to two other subjects, the one, the proper relation of the woman to the man, and the general duty of her being in subjection to him, 1Co. 11:1-16; and the other, a far more important matter, the proper mode of celebrating the Lord's Supper, 1Co. 11:17-34.

He had been led to speak of this, probably, by the discussion to which he had been invited on the subject of their feasts, and the discussion of that subject naturally led to the consideration of the much more important subject of their mode of celebrating the Lord's supper. That had been greatly abused to purposes of riot, and disorder, and abuse, which had grown directly out of their former views and habits in public festivals. Those views and habits they had transferred to the celebration of the eucharist. It became necessary, therefore, for the apostle to correct those views, to state the true design of the ordinance, to show the consequences of an improper mode of celebration, and to endeavor to reform them in their mode of observing it, 1Co. 11:17-34.

(c) Another subject which had probably been submitted to him in the letter was, the nature of spiritual gifts; the design of the power of speaking with tongues, and the proper order to be observed in the church on this subject. These powers seem to have been imparted to the Corinthians in a remarkable degree; and like most other things had been abused to the promotion of strife and ambition; to pride in their possession, and to irregularity and disorder in their public assemblies. This whole subject the apostle discusses 1 Corinthians 12-14. He states the design of imparting this gift; the use which should be made of it in the church, the necessity of due subordination in all the members and officers; and in a chapter unequalled in beauty in any language, 1 Corinthians 13:1-13 shows the inferiority of the highest of these endowments to a kind, catholic spirit - to the prevalence of charity, and thus endeavors to allay all contentions and strifes for ascendancy, by the prevalence of the spirit of love. In connection with this 1 Corinthians 14 he reproves the abuses which had arisen on this subject, as he had done on others, and seeks to repress all disorders.

(8) a very important subject, the apostle reserved to the close of the Epistle - the resurrection of the dead 1 Corinthians 15. Why he chose to discuss it in this place, is not known. It is quite probable that be had not been consulted on this subject in the letter which had been sent to him. It is evident, however, that erroneous opinions had been entertained on the subject, and probably inculcated by the religious teachers at Corinth. The philosophic minds of the Greeks we know were much disposed to deride this doctrine Acts 17:32, and in the Corinthian church it had been either called in question, or greatly perverted, 1 Corinthians 15:12. That the same body would be raised up had been denied, and the doctrine that came to be believed was, probably, simply that there would be a future state, and that the only resurrection was the resurrection of the soul from sin, and that this was past; compare 2 Timothy 2:18. This subject the apostle had not before taken up, probably because he had not been consulted on it, and because it would find a more appropriate place after be had reproved their disorders, and answered their questions. After all those discussions, after examining all the opinions and practices that prevailed among them, it was proper to pierce the great argument for the truth of the religion which they all professed on a permanent foundation, and to close the Epistle by reminding them, and proving to them that the religion which they professed, and which they had so much abused, was from heaven. The proof of this was the resurrection of the Saviour from the dead. It was indispensable to hold that in its obvious sense, and holding that, the truth of their own resurrection was demonstrated, and the error of those who denied it was apparent.

(9) having finished this demonstration, the apostle closes the Epistle 1 Corinthians 16 with some miscellaneous directions and salutations.

Section 5. Divisions of the Epistle

The divisions of this Epistle, as of the other books of the Bible, into chapters and verses, is arbitrary, and often not happily made. See the introduction to the notes on the Gospels. Various divisions of the Epistle have been proposed in order to present a proper analysis to the mind. The division which is submitted here is one that arises from the previous statement of the scope and design of the Epistle, and will furnish the basis of my analysis. According to this view, the body of this Epistle may be divided into three parts, namely:

I. The discussion of irregularities and abuses prevailing in the church at Corinth, of which the apostle had incidentally learned by report, 1 Corinthians 1-6.

II. The discussion of various subjects which bad been submitted to him in a letter from the church, and of points which grew out of those inquiries, 1 Corinthians 7-14.

III. The discussion of the great doctrine of the resurrection of Christ - the foundation of the hope of man - and the demonstration arising from that, that the Christian religion is true, and the hopes of Christians well founded, 1 Corinthians 15. (See the "Analysis" prefixed to the notes.)

Section 6. The Messengers by whom this Epistle Was Sent to the Church at Corinth, and its Success

It is evident that Paul felt the deepest solicitude in regard to the state of things in the church at Corinth. Apparently, as soon as he had heard of their irregularities and disorders through the members of the family of Chloe 1 Corinthians 1; 2 he had sent Timothy to them, if possible to repress the growing dissensions and irregularities; 1 Corinthians 4:17. In the mean time the church at Corinth wrote to him to ascertain his views on certain matters submitted to him 1 Corinthians 7:1, and the reception of this letter gave him occasion to enter at length into the subject of their disorders and difficulties. Yet he wrote the letter under the deepest solicitude about the manner of its reception, and its effect on the church, 2 Corinthians 2:4, "For out of much affliction and anguish of heart I wrote unto you with many tears," etc. Paul had another object in view which was dear to his heart, and which he was laboring with all diligence to promote, which was the collection which he proposed to take up for the poor and afflicted saints at Jerusalem; see the notes, Romans 15:25-26.

This object he wished to press at this time on the church at Corinth; 1 Corinthians 16:1-4. In order, therefore, to ensure the success of his letter, and to facilitate the collection, he sent Titus with the letter to the church at Corinth, with instructions to have the collection ready, 2 Corinthians 7:7-8, 2 Corinthians 7:13, 2 Corinthians 7:15. This collection, Titus was requested to finish; 2 Corinthians 8:6. With Titus, Paul sent another brother, perhaps a member of the church at Ephesus 2 Corinthians 12:8, a man whose praise, Paul says, was in all the churches, and who had been already designated by the churches to bear the contribution to Jerusalem, 2 Corinthians 8:18-19. By turning to Acts 21:29, we find it incidentally mentioned that "Trophimus an Ephesian" was with Paul in Jerusalem, and undoubtedly this was the person here designated. This is one of the undesigned coincidences between Paul's Epistle and the Acts of the Apostles, of which Dr. Paley has made so much use in his Horae Paulinae in proving the genuineness of these writings. Paul did not deem it necessary or prudent for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul 1 Corinthians 7:1 had been brought to him by Stephanas, Fortunatus, and Achaicus 1 Corinthians 16:17, and it is probable that they accompanied Titus and the other brother with him who bare Paul's reply to their inquiries.

The success of this letter was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the church. The whole church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform, 2 Corinthians 7:9-11. The authority of the apostle was recognized, and his Epistle read with fear and trembling, 2 Corinthians 7:15. The act of discipline which he had required on the incestuous person was inflicted by the whole church, 2 Corinthians 2:6. The collection which he had desired 1 Corinthians 16:1-4, and in regard to which he had boasted of their liberality to others, and expressed the utmost confidence that it would be liberal 2 Corinthians 9:2-3, was taken up agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind, 2 Corinthians 7:13-14. Of the success of his letter, however, and of their disposition to take up the collection, Paul was not apprised until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of things in the church at Corinth, 2 Corinthians 7:4-7, 2 Corinthians 7:13. Never was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successful way.

General Character and Structure of the Epistle.

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

Perhaps there is less difficulty in understanding this Epistle than the Epistle to the Romans. A few passages indeed have perplexed all commentators, and are to this day not understood. See 1 Corinthians 5:9; 1 Corinthians 11:10; 1 Corinthians 15:29. But the general meaning of the Epistle has been much less the subject of difference of interpretation. The reasons have probably been the following.

(1) the subjects here are more numerous, and the discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated.

(2) the subjects themselves are far less abstruse and profound than those introduced into the Epistle to the Romans. There is, therefore, less liability to misconception.

(3) the Epistle has never been made the subject of theological warfare. No system of theology has been built on it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character, and there has been, therefore, less room for contention in regard to its meaning.

(4) no false and unfounded theories of philosophy have been attached to this Epistle, as have been to the Epistle to the Romans. Its simple sense, therefore, has been more obvious, and no small part of the difficulties in the interpretation of that Epistle are wanting in this.

(5) the apostle's design has somewhat varied his style. There are fewer complicated sentences, and fewer parentheses, less that is abrupt and broken, and elliptical, less that is rapid, mighty, and overpowering in argument. We see the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. 1 Corinthians 15, however, for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and overpowering eloquence, is probably unsurpassed by any other part of the writings of Paul, and unequalled by any other composition.

(6) it may be added, that there is less in this Epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the Epistle to the Romans. One great difficulty in interpreting that Epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his Sovereign, require the submission of the understanding and the heart to God's high claims, and throw down every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this Epistle led him less to dwell on those topics than in the Epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this Epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this Epistle are proportionably fewer than in the Epistle to the Romans.

The same spirit, however, which is requisite in understanding the Epistle to the Romans, is demanded here. In all Paul's epistles, as in all the Bible, a spirit of candor, humility, prayer, and industry is required. The knowledge of God's truth is to be acquired only by toil, and candid investigation. The mind that is filled with prejudice is rarely enlightened. The proud, unhumbled spirit seldom receives benefit from reading the Bible, or any other book. He acquires the most complete, and the most profound knowledge of the doctrines of Paul, and of the Book of God in general, who comes to the work of interpretation with the most humble heart; and the deepest sense of his dependence on the aid of that Spirit by whom originally the Bible was inspired. For "the meek will he guide in judgment, and the meek will he teach his way," Psalm 25:9.

Preface to the First Epistle to the Corinthians

Corinth, to which this and the following epistle were sent, was one of the most celebrated cities of Greece. It was situated on a gulf of the same name, and was the capital of the Peloponnesus or Achaia, and was united to the continent by an isthmus or neck of land that had the port of Lecheum on the west and that of Cenchrea on the east, the former in the gulf of Lepanto, the latter in the gulf of Egina, by which it commanded the navigation and commerce both of the Ionian and Aegean seas, consequently of Italy on the one hand and of all the Greek islands on the other: in a word, it embraced the commerce of the whole Mediterranean Sea, from the straits of Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent city of Greece, and the capital of a powerful state. It was destroyed by the Romans under Mummius, about 146 years before Christ, but was afterwards rebuilt by Julius Caesar.

Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings, such as temples, palaces, theatres, porticos, cenotaphs, baths, and other edifices; all enriched with a beautiful kind of columns, capitals, and bases, from which the Corinthian order in architecture took its rise. Corinth is also celebrated for its statues; those, especially, of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, etc. The temple of Venus was not only very splendid, but also very rich, and maintained, according to Strabo, not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place. Thus riches produced luxury, and luxury a total corruption of manners; though arts, sciences, and literature continued to flourish long in it, and a measure of the martial spirit of its ancient inhabitants was kept alive in it by means of those public games which, being celebrated on the isthmus which connects the Peloponnesus to the main land, were called the Isthmian games, and were exhibited once every five years. The exercises in these games were, leaping, running, throwing the quoit or dart, bowing, and wrestling. It appears that, besides these, there were contentions for poetry and music; and the conquerors in any of these exercises were ordinarily crowned either with pine leaves or with parsley. It is well known that the apostle alludes to these games in different parts of his epistles, which shall all be particularly noticed as they occur.

Corinth, like all other opulent and well-situated places, has often been a subject of contention between rival states, has frequently changed masters, and undergone all forms of government. The Venetians held it till 1715, when the Turks took it from them; under whose dominion it has till lately remained. Under this deteriorating government it was greatly reduced, its whole population amounting only to between 13 and 14,000 souls. It has now got into the hands of the Greeks, its natural owners. It lies about 46 miles to the east of Athens, and 342 south-west of Constantinople. A few vestiges of its ancient splendor still remain, which are objects of curiosity and gratification to all intelligent travelers.

As we have seen that Corinth was well situated for trade, and consequently very rich, it is no wonder that, in its heathen state, it was exceedingly corrupt and profligate. Notwithstanding this, every part of the Grecian learning was highly cultivated here; so that, before its destruction by the Romans, Cicero (Pro lege Manl. cap. v.) scrupled not to call it totius Graeciae lumen - the eye of all Greece. Yet the inhabitants of it were as lascivious as they were learned. Public prostitution formed a considerable part of their religion; and they were accustomed in their public prayers, to request the gods to multiply their prostitutes! and in order to express their gratitude to their deities for the favors they received, they bound themselves, by vows, to increase the number of such women; for commerce with them was neither esteemed sinful nor disgraceful. Lais, so famous in history, was a Corinthian prostitute, and whose price was not less than 10,000 drachmas. Demosthenes, from whom this price was required by her for one night's lodging, said, "I will not buy repentance at so dear a rate." So notorious was this city for such conduct, that the verb κορινθιαζεσθαι, to Corinthize, signified to act the prostitute; and Κορινθια κορη, a Corinthian damsel, meant a harlot or common woman. I mention these things the more particularly because they account for several things mentioned by the apostle in his letters to this city, and things which, without this knowledge of their previous Gentile state and customs, we could not comprehend. It is true, as the apostle states, that they carried these things to an extent that was not practised in any other Gentile country. And yet, even in Corinth - the Gospel of Jesus Christ prevailing over universal corruption - there was founded a Christian Church!

Analysis of the First Epistle to the Corinthians

This epistle, as to its subject matter, has been variously divided: into three parts by some; into four, seven, eleven, etc., parts, by others. Most of these divisions are merely artificial, and were never intended by the apostle. The following seven particulars comprise the whole: -

I. The Introduction, 1 Corinthians 1:1-9.

II. Exhortations relative to their dissensions, 1 Corinthians 1:9-4:21.

III. What concerns the person who had married his step-mother, commonly called the incestuous person, 1 Corinthians 5:1-13, 6, and 7.

IV. The question concerning the lawfulness of eating things which had been offered to idols, 1 Corinthians 8:1-13, 9, and 10, inclusive.

V. Various ecclesiastical regulations, 1 Corinthians 11-14, inclusive.

VI. The important question concerning the resurrection of the dead, 1 Corinthians 15.

VII. Miscellaneous matters; containing exhortations, salutations, commendations, etc., etc., 1 Corinthians 16.

The salutation of Paul and Sosthenes, 1 Corinthians 1:1, 1 Corinthians 1:2. The apostolical benediction, 1 Corinthians 1:3. Thanksgiving for the prosperity of the Church at Corinth, 1 Corinthians 1:4. In what that prosperity consisted, 1 Corinthians 1:5-9. The apostle reproves their dissensions, and vindicates himself from being any cause of them, 1 Corinthians 1:10-17. States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, 1 Corinthians 1:22. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, 1 Corinthians 1:23-29. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, 1 Corinthians 1:30, 1 Corinthians 1:31.

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1 Corinthians 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1 Corinthians 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1 Corinthians 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1 Corinthians 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

INTRODUCTION TO 1 Corinthians 1

This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for blessings received; after which the apostle intimates the occasion of his writing, the divisions about their ministers, which gives him an opportunity of discoursing concerning the nature, end, use, and efficacy of the preaching of the Gospel. The inscription is in 1 Corinthians 1:1, in which an account is given of the persons concerned in this epistle; and first of Paul, the only inspired writer of it, who is described by his name, by which he went among the Gentiles; by his office, an apostle of Jesus Christ; and by the manner in which he came into it, being called to it not through any merit of his own, but through the sovereign will and pleasure of God: and next mention is made of Sosthenes, a brother minister of the Gospel, who was with the apostle, and joined in the salutation of the church, to whom the epistle is written; who are described, by their general character, a church of God; by the place of their abode, and seat of their church state, Corinth; and by their special characters, sanctified in Christ by election, and saints through the effectual calling; and with them are joined all other saints in Achaia, that belonged to them and the apostle, that called upon the name of the Lord; and then follows the salutation in 1 Corinthians 1:3, usual in all the epistles; after that a thanksgiving to God for the grace they had by Christ in general, 1 Corinthians 1:4, and particularly for their gifts of utterance and knowledge, which were plentifully bestowed upon them, 1 Corinthians 1:5, and were a confirmation to them of the Gospel of Christ, 1 Corinthians 1:6, and by which it appeared, that they were not behind other churches in these things; and are commended for their waiting for the coming of Christ, 1 Corinthians 1:7, by whom the apostle assures them, they would be so confirmed in the mean while, as to be presented blameless by him in that day, 1 Corinthians 1:8, of which they might be assured from the faithfulness of God, who had called them to communion with Christ, 1 Corinthians 1:9, upon which he exhorts them to unity of affection and judgment, for this end, that there might be no schisms among them; and this he does in a way of entreaty, and that by the name of Christ, and from the consideration of their being brethren, 1 Corinthians 1:10, suggesting hereby, that there were divisions among them: and signifies, that he had good reason to believe it, having had an account of them from a family of repute among them, 1 Corinthians 1:11, and then expressly mentions what their differences were about, namely, their ministers, 1 Corinthians 1:12, and uses arguments to dissuade them from their dividing principles and practices; showing, that one was their Lord and master, Christ, who was crucified for them, and in whose name they were baptized, and not his ministers, 1 Corinthians 1:13, and since some among them made an ill use of their having been baptized by the apostle, he is thankful that he had baptized no more of them, and mentions by name those that he had baptized, 1 Corinthians 1:14, and gives a reason for it, taken from the principal end of his mission by Christ, which was to preach the Gospel, and not only or chiefly to baptize, 1 Corinthians 1:17. The manner in which he was sent to preach, and did preach it, is observed by him, not in the words of human wisdom; and that for this reason, lest either the Gospel should be of no use, or the effect of it should be ascribed to a wrong cause; and then be obviates an objection that might be made to this way of preaching, that hereby the Gospel would be brought into contempt; to which he answers, by granting that it would be, and was reckoned foolishness by them that were blinded and were lost; and by observing on the other hand, that it was effectual to saving purposes to others, 1 Corinthians 1:18, and though the former sort might be the wise and prudent of this world, this need seem no strange thing, since the infatuation of such persons is no other than what was foretold would be, as appears from a testimony out of Isaiah 29:14, cited in 1 Corinthians 1:19, upon which some questions are put, and inquiries made, after men of wisdom and learning, whose wisdom God made foolish, 1 Corinthians 1:20, the reason of which was, because they did not make a right use of their natural wisdom in the knowledge of God, wherefore it was his pleasure to save men by means esteemed foolishness by them, 1 Corinthians 1:21, and these wise men, who accounted the preaching of the Gospel foolishness, are distinguished into two sorts, Jews and Gentiles; the one requiring miracles to confirm it, the other seeking wisdom in it, 1 Corinthians 1:22, but finding neither, though there were really both, the preaching of a crucified Christ was a stumbling to the one, and folly to the other, 1 Corinthians 1:23, though those that were called by grace from among them, whether Jews or Gentiles, had different sentiments of it, and of Christ preached in it, in whose esteem he was the power and wisdom of God, 1 Corinthians 1:24, the reason of which was, because there are superior wisdom and power in Christ and his Gospel, which the apostle, an ironical concession, calls the foolishness and weakness of God, to the wisdom and power of men, 1 Corinthians 1:25, and instances in the effectual calling and conversion of the Corinthians, who for the most part were not the wise, the mighty, and noble, 1 Corinthians 1:26, but the foolish, weak, and base; and the end of God, in the call of such, was to draw a veil over and bring to confusion the wisdom and power of men, 1 Corinthians 1:27, and also that no creature whatever should dare to glory before him, 1 Corinthians 1:29, but the true object of glorying in is pointed at, the Lord Jesus Christ; and the reason of it, all blessings of grace being in him, and from him, is suggested, 1 Corinthians 1:30, so that whoever glories, should glory in him, 1 Corinthians 1:31.

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS.

The First Epistle to the Corinthians.

BY

THE REV. T. TEIGNMOUTH SHORE, M.A.,

Canon of Worcester and Chaplain-in Ordinary to the King.

INTRODUCTION

TO

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS.

To describe briefly the relation in which St. Paul stood to the Corinthian Church, and the circumstances under which he wrote this Epistle, will, I think, be the best and most efficient help to the ordinary reader.

After a stay at Athens of some few months, St. Paul, towards the end (probably) of the year A.D. 51, left that city for Corinth. At Athens, the centre of philosophic thought and culture, St. Paul had preached Christianity. The wide question of the relation of God’s providence to the heathen world in times past—Christ crucified and raised from the dead—all these topics had been dwelt on by the Apostle in a speech which still remains a model of the subtlest rhetorical skill and of the most earnest eloquence. Judged, however, by immediate results, the speech on Mars Hill, and the other addresses at Athens, of which we have no record, but which were probably on the same lines, were not successful. Only a few converts were won for Christ.

The Apostle dwells with no fond recollection on his work here. A single sentence[26] sums up the results of his labour in a city where the successful planting of the Church would have been of such vast importance: “Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.” There is an undertone of sadness and disappointment in these words of St. Paul’s companion and friend, St. Luke.

[26] Acts 17:34.

The Apostle left Athens downcast and thoughtful. The subtle skill, the earnest eloquence, had been employed apparently in vain. The inestimable value which that great exposition of God’s dealings with man, as well in the world at large as in the more sacred enclosure of the Christian faith, might have—as we know now it has had—in Christendom, did not present itself to the Apostle’s mind as any consolation for the want of practical results at the moment. Athens was a sad memory to St. Paul. He never mentions her name in an Epistle. He sends no words of greeting to any of her children.

From the Piraeus—the port of Athens—St. Paul sails for Corinth. It being late in autumn (probably October or November), it is most likely that the Apostle landed at Cenchreæ, a seaport town on the Saronic Bay.[27] The experience which he had at Athens, and its bearing on the work on which he was now about to enter in the capital of Achaia, were doubtless the uppermost thoughts in the Apostle’s mind during this brief journey. He sees that the power of the gospel to win men to Christ lies in the message itself, and not in the method and style of its delivery. He resolves to lay aside the rhetoric and the merely human eloquence, and in the new field of his missionary labours “to know nothing but Jesus Christ, and Him crucified.”[28] This now he probably made as he landed at Cenchreæ; and when, a year and a half afterwards, he embarked at the same port on his return journey, he could look back with satisfaction and with thanksgiving on the resolution which he had formed, and the glorious results which had followed in Achaia from his preaching.

[27] I assume that St. Paul went by sea, and not by land, as the words (Acts 18:1), “Paul departed from Athens, and came to Corinth,” seem to imply a brief and uninterrupted journey. Had he gone by land he would have passed through other towns on the way, some mention of which it would be natural to expect.

[28] See 1Corinthians 2:1-2, and Note there. The word “you,” repeated in both these verses, seems emphatic, as if the Apostle meant to bring out a contrast between his former style of teaching among others, and that which he had resolved should be his style of teaching amongst them. The only point on which he had determined when coming to them was, “Jesus Christ, and Him crucified,” as the subject-matter of his teaching.

A journey of nine miles from Cenchreæ brought the Apostle to Corinth, which was situate in the south-west end of the isthmus, and at the northern base of the Acrocorinthus. The two things which in older days had made Corinth famous in Grecian history still rendered her a place of supreme importance. From a military point of view, she might be regarded as the key to the Peloponnesus, and commercially she was the central point of the vast trade which was carried on between Asia and Europe. The storms which so constantly raged on the southern shore of Greece drove the vast tide of commerce through the safer overland route, which lay through Cenchreæ and Lechæum, which latter port was only a mile and a half distant from Corinth. It was at Corinth that, in B.C. 146, the Aehaians made their last stand against the Romans, and were finally defeated by Mummius. After this, Achaia became a Roman province, and Corinth for a century remained in the condition of utter desolation to which the sword and fire of the victorious consul had reduced it. Some years before the birth of Christ (B.C. 44) Julius Cæsar restored Corinth, and, under the Emperor Claudius, the direct rule of the province was transferred from the emperor to the senate; and hence we find at the time when St. Paul arrived its government was administered by a pro-consul.[29] As St. Paul entered Corinth his eyes might for a moment have rested on the grave of Lais amid the cypress grove outside the walls, and the monument of Diogenes which stood by the gate—fit types of the cynical, worldly philosophy, and the gross, yet attractive, sensuality with which the society of that day and city were permeated. Within the city, most of the buildings were comparatively modern, “run up” within the last century by the imported population of Roman freed-men; while only here and there, in the stately magnificence of an older style of architecture, stood an occasional edifice which had survived the “fire” that had “tried every man’s work” in the great conflagration which had swept away the inferior structures of “wood, hay, stubble” when the conquering troops of Mummius had captured Corinth.[30] The population of Corinth was composed of many and diverse elements. There were Greeks, who thought, by their delight in a tawdry rhetoric and in a sham and shallow philosophy, to revive the historic glory of a past age. There were a thousand corrupt and shameless priestesses attached to the temple of Aphrodite, which crowned the neighbouring hill. There were the families of the Roman freed-men whom Julius Cæsar had sent to rebuild and recolonise the town. There were traders from Asia and from Italy, and all that nondescript element naturally to be found in a city which was practically a great commercial seaport and the scene, every fourth year, of those Isthmian games which attracted among the athletes the best, and among some of the spectators the worst, of the population of the surrounding provinces. All these, like so many streams of human life, mingled together here, and at this particular juncture were met by the vast returning tide of Jews expelled from Rome by Claudius,[31] and so formed that turbulent and seething flood of human life on which the barque of Christ’s Church was launched at Corinth.

[29] Acts 18:12.

[30] See St. Paul’s recollection of this in the imagery employed in 1Corinthians 3:10-13.

[31] Acts 18:2.

Amongst those who had lately come from Italy were Aquila and Priscilla, his wife. With them the Apostle lodged, joining with them in their occupation of tent-making. Pontus,[32] the native country of Aquila, and Cilicia, [32b] the native country of St. Paul, were both renowned for the manufacture of the goat’s hair cloth from which the tent-coverings were made. It is probable, however, that an affinity of faith, as well as an identity of occupation, led to the Apostle’s intimate association with these friends. If this man and his wife had not been converted to Christianity before this they would scarcely have allowed St. Paul to join himself so intimately with them. The very circumstances of their expulsion from Rome would have embittered them against a Christian. From a remark in Suetonius, we find that the expulsion of the Jews had to do with their riots with Christian converts. Rome cared nothing about the religious opinions of these rival sects; but when their differences led to public riots Rome was then as vigorous and decisive in action as before she had been indifferent. [32c] Having left Italy under such circumstances, Aquila and Priscilla would, if unconverted Jews, have certainly not taken a Christian as a partner in their home and work; whereas, if already Christians, and suffering expulsion thus from Rome, they would gladly welcome such a convert as Paul. These considerations are confirmed by the course of events at the outset of St. Paul’s preaching at Corinth. The Apostle first preaches to the Jews and those proselytes (called “Greeks”)[33] who had at least accepted Judaism so far as to attend the synagogue. He is met with opposition and blasphemy by them, and then turns unto the Gentiles, and teaches in a house close by the synagogue, winning many converts to the faith, amongst others, Crispus, the ruler of the synagogue, Gaius, and Stephanas and his household, who received their baptism at the hand of the Apostle himself.[34] Silas and Timothy joined the Apostle during the earlier part of his sojourn, and probably brought with them some pecuniary help from the Philippians, which was doubly acceptable because of a famine then prevalent and of the Apostle’s unflinching determination to take nothing from the Corinthians.[35]

[32] Acts 18:2.

[32b] Acts 18:2.

[32c] “Claudius expelled the Jews from Rome on account of their continual tumults instigated by Chrestus.” The name Christus, in pronunciation nearly identical with Chrestus, was mixed up in the riots somehow. That was quite sufficient for the authorities to assume that some person of the that name was the author of them.

[33] Acts 18:4.

[34] 1Corinthians 1:14-16.

[35] See 2Corinthians 11:7-12 : Philippians 4:15.

Some time in A.D. 53, M. Annæus Novatus, the brother of the philosopher Seneca, arrives at Corinth as pro-consul of Achaia. He was called Gallio, having been adopted into the family of that name. His kindly and loving disposition [36] gave the Jewish faction some hope that they might make him the unconscious tool by which they would wreak their intensifying rage on St. Paul and his Christian companions. Gallio, with the imperturbable calmness of a Roman governor, refuses to allow himself to be dragged into a religious-dispute between two sects. In retaliation for this conduct on the part of the Jews, the Greeks take Sosthenes, who had succeeded Crispus as chief ruler of the synagogue—here, no doubt, the ringleader in the persecution of St. Paul—and beat him. [36b] When the same Sosthenes became a convert it was not strange that he and St. Paul should become firm friends. Both had been active enemies of the faith which they now preached, and the two converted persecutors are joined together in the opening of this Epistle to the Corinthian Church (1Corinthians 1:1). For some considerable time the Apostle remains and teaches at Corinth, and then returns to Syria by Cenchreæ. The vow made on landing there had been kept. [36c] Jesus Christ and His crucifixion had been the sole subject and strength of the Apostle’s teaching. With what feelings of profound thankfulness must St. Paul, as he sailed from Cenchreæ, have looked back on the work and the success of those intervening months. With Aquila and Priscilla, he arrives at Ephesus, and leaves them there. After a somewhat prolonged tour through Galatia and Phrygia, and a visit to Jerusalem, St. Paul returns to Ephesus, probably in the year A.D. 54. Meanwhile, during the absence of St. Paul on his journey visiting the churches in Galatia and Phrygia, a man arrives at Ephesus who is destined to have a remarkable influence in the future on St. Paul’s relation with the Corinthian Church. Apollos, a Jew by religion and an Alexandrian by birth, had been brought up in a city where commerce brought together various races, and where philosophy attracted varied schools of thought. Alexandria, famous also as the place where the Greek translation of the Old Testament had been made, became naturally the seat of an intellectual school of scriptural interpretation, as well as the abode of Greek philosophy. Amid such surroundings, Apollos, gifted with natural eloquence, became “mighty in the scriptures,” and was “instructed in the way of the Lord,” possibly by some of those Alexandrian Jews who, in their disputes with Stephen,[37] had become acquainted with the elementary principles of Christianity. His imperfect acquaintance with the Christian faith—limited to the tenets of the Baptist [38]—is supplemented and completed by the instruction which he receives from Aquila and Priscilla, who were attracted by the eloquence and fervour with which he preached in the synagogue at Ephesus his imperfect gospel. The days spent with St. Paul at Corinth were fresh in the memory of these Christians. The incidents of those days were doubtless often recalled in many a conversation with Apollos, and what he hears fires his earnest soul with a desire to preach the gospel in Achaia. To the various churches—including, of course, Corinth—he receives letters of commendation from the Ephesian Christians, and his preaching is attended with great blessing, “helping them much which had believed through grace.” His style of teaching was strikingly different from that which St. Paul—in accordance with his vow, “to know nothing but Jesus Christ, and Him crucified,”—had adopted at Corinth. With more intellectual eloquence, and with a wider and more philosophic range of thought, he opened up the deeper spiritual meaning of the Old Testament scriptures, showing from them that Jesus was Christ.[39] The philosophic school of thought in which he had been educated could be traced in the style of his eloquence, which won many converts amongst those classes to whom the simplicity of Paul’s preaching had not been acceptable, and who, on that account, had continued to the end his active opponents.

[36] Seneca says of Gallio, “He was loved much even by those who had little power to love;” and, “No mortal is so dear to me as Gallio to all men.”

[36b] In Acts 18:17, the words “the Greeks” do not occur in the best MSS., and some commentators conclude that it was the Jewish faction who took Sosthenes and beat him, suspecting him of some leanings toward the faith which he afterwards embraced. I think it more natural to assume that it was the Greek mob who acted thus towards the leader of the defeated faction of the Jews. If it were the Jews writhing under their defeat, surely they would have taken vengeance on some avowed Christian like Paul or Aquila.

[36c] Acts 18:18. The words here may, as a mere matter of grammar, refer to either Paul or Aquila; but the whole sense of the passage refers to the former. The fact that Paul goes on to Jerusalem, and Aquila remains at Ephesus, is almost in itself sufficient to indicate Paul as the one having some solemn obligation to fulfil. I have already indicated that in the solemn vow made by the Apostle, and which was carried out apparently according to the law of the Nazarite vow (see Numbers 6) was included a resolve as to his teaching at Corinth. What, if any, other motives for the vow the Apostle could have had, must, of course, be matter of the merest conjecture.

[37] Acts 6:9.

[38] Acts 18:25.

[39] Acts 18:28.

While the eloquent Alexandrian is preaching in Corinth—watering[39b] where Paul had planted, building up where Paul had laid the foundation, giving strong meat to those whom, in their spiritual infancy, Paul had fed with milk, and winning some new converts amongst those whose Jewish and intellectual prejudices had hitherto been invincible—St. Paul rejoins Aquila and Priscilla at Ephesus. [39c] This is not the place to dwell upon St. Paul’s work at Ephesus (of which a full account is given in Acts 19), only so far as it directly bears upon his Epistle to Corinth. During his stay at Ephesus he is constantly hearing news of the Corinthians by those whose business necessitated constant journeyings between these two commercial capitals. The Apostle himself also, during the earlier part of his sojourn, pays a brief visit to Corinth, of which we have no record, and of which we should know nothing but for the casual allusion in his Second Epistle that he is coming to them the third time. [39d] After some two years’ residence at Ephesus, the Apostle determines, after some time, to proceed directly by sea to Corinth, and making it his head-quarters, visit the churches in Macedonia, returning after this tour to Corinth again, on his way back to Jerusalem,[40] from whence, finally, he hoped to visit Rome.[41] This plan is, however, entirely upset by the course of events which we have now to narrate.

[39b] 1Corinthians 3:1; 1Corinthians 3:6; 1Corinthians 3:10

[39c] Acts 19:1

[39d] I place the unrecorded visit of St. Paul thus early during his residence at Ephesus because it seems to have occurred before the matter treated of in the First Epistle to the Corinthians assumed a serious aspect; otherwise we can scarcely imagine that there should be no allusion in this Epistle to some definite rebuke or instruction for which that visit would have afforded an opportunity,

[40] 2Corinthians 1:15-16.

[41] Acts 19:21.

Rumours, more or less vague at first, reach St. Paul of a bad state of affairs in the Corinthian Church. The Corinthian Christians were living in the midst of a heathen society. The religion of heathendom, and the sensual license and indulgence which formed a part of it, pervaded all the social customs and entered into the very fibre of the social life of the country. To define, therefore, the precise position which Christians should assume in relation to the political conditions and the domestic institutions of the heathen was a matter of the utmost delicacy and difficulty. Christian thought and practice perpetually oscillated between the license into which human nature easily transformed the liberty of the gospel, and the rigid rejection of every custom which was tainted with heathen approval. To steady in the line of right that trembling pendulum of vibrating religious thought required all the spiritual skill and all the fine delicacy of touch which were characteristic of the great Apostle of the Gentiles. When the earliest rumours reach him of the unsatisfactory condition of some of the Corinthian Christians, he writes a letter to them, in which he probably mentions his intention of visiting them on his way to Macedonia; and he warns them of the great danger of moral contamination to which they would infallibly be subject if they allowed any of the immoral practices of the heathen to receive any sanction from the Christian Church. Whatever the heathen might think of the lawfulness of sinful indulgence which their own faith surrounded with a distorting moral atmosphere of religious sanction, Christians were to allow no trace of such immorality within the boundaries of the Church. This Epistle has been lost; we can only conjecture its general contents from the circumstances under which it was written, and the reference to it in what is now the First of St. Paul’s Epistles to the Corinthians.[42]

[42] See 1Corinthians 5:9.

The Apostle still adheres to his intention of visiting Corinth and Macedonia, and sends Timothy and Erastus to prepare the various churches in Macedonia and Achaia for his coming, and, above all, to set things right at Corinth by, as St. Paul says, “bringing you into remembrance of my ways which be in Christ, as I teach everywhere in every church.” [42b]

[42b] See 1Corinthians 4:17.

After the despatch of Timothy and Erastus, more alarming news reaches St. Paul. The household of Chloe[42c]—some Christian resident, either at Corinth or Ephesus, evidently well known to the Corinthians—report to the Apostle that the Church is disorganised with sectarian strife, and defiled by sanctioning a marriage between a Christian man and a heathen woman who had been his step-mother, and was now divorced from his father. A letter also arrives[42d] from the Corinthians to St. Paul, which was in part a reply to St. Paul’s lost Epistle, and which contained various questions regarding doctrine and practice which revealed the disintegrated condition of religious thought and life in Christian Corinth.[43] The letter was probably brought to Ephesus by Stephanas and his companions, who supplemented the information which it contained by their own knowledge, based upon personal and recent observation. The arrival of this letter, which called for an immediate answer, and the receipt of this intelligence of a state of affairs which required to be dealt with immediately and vigorously, led to a change in the Apostle’s plans. He abandons his intention of going direct to Corinth, so as to give time for a change for the better in the state of that Church; and he can no longer, now that he realises the full extent of the evil, leave it to be dealt with by one of Timothy’s gentle disposition. He therefore writes this (Second) First Epistle to the Corinthians, and sends with it Titus, who, going direct to Corinth, would reach that city probably before the arrival of Timothy, who would be delayed visiting other churches en route. Titus—whom we may call St. Paul’s companion in determination, as Timothy was St. Paul’s companion in conciliation—was far more competent to meet the difficulties which would present themselves in such a state of affairs as existed then at Corinth. Moreover, Titus was a Gentile, whereas Timothy was half Jewish by birth; and so there would be no danger of the most hostile faction in Corinth—the Jewish—awakening any sympathy for themselves in him. How judicious the selection of Titus was is evident by the success of his mission, which we read of afterwards when he rejoined Paul in Macedonia.[44]

[42c] See 1Corinthians 1:11.

[42d] See 1Corinthians 8:1.

[43] My reason for thinking that the letter from the Corinthians was in part a reply to St. Paul’s lost Epistle is that the Apostle says (1Corinthians 5:9) emphatically, “I wrote to you in the Epistle,”—i.e., the Epistle to which you refer. They had probably taken exception to his strict injunction, and said in reply. “If we are not to keep company at all with fornicators, then we must go out of the world altogether.” His words seem to me to be an answer to some such captious criticism, and not a voluntary modification or explanation of what he had no reason to suppose should be misunderstood. It has been suggested by some commentators that the lost Epistle had been sent by Timothy. But St. Paul seems to assume as certain that the letter has reached them (1Corinthians 5:9), and to be doubtful whether Timothy was there or not (1Corinthians 16:10).

[44] See 2Corinthians 2:12-13.

The Epistle was written and despatched probably about Easter, A.D. 57,[45] and the Apostle’s intention is now to remain at Ephesus until after Pentecost, and then proceed, visiting the churches in Macedonia before going to Corinth. This would leave time for this Epistle to have the desired effect, and for St. Paul to meet Titus somewhere—probably at Troas. This Epistle divides itself into two parts. The first Section, extending to 1Corinthians 6:20, deals with the reports which had reached St. Paul as to the condition of the Corinthian Church; and the second Section, which occupies the remainder of the Epistle, is a reply to the letter received from Corinth, including directions for the collection for the saints at Jerusalem and the usual salutations from the brethren.

[45] See 1Corinthians 5:7, and Note there, and 1Corinthians 16:18, showing that it was written before Pentecost, and probably at Passover time.

With characteristic courtesy, the Epistle opens with words of approval and congratulation,[46] which show that the writer’s subsequent censures arise from no desire to see merely what is bad in the Corinthians, but are forced from him by the serious nature of the evils which have to be checked. Three evils are then rebuked—viz., THE SPIRIT OF FACTION, [46b] THE CASE OF PROHIBITED MARRIAGE, [46c] THE APPEALS OF CHRISTIANS TO HEATHEN COURTS.[47] The general principles of the relation of Christianity to heathenism, out of which the advice given under the last two heads has grown, are then solemnly reiterated;[48] and the first Section of the Epistle closes with these words of earnest warning.

[46] 1Corinthians 1:1-9.

[46b] 1Corinthians 1:10 to 1Corinthians 4:21

[46c] 1Corinthians 5:1-13

[47] 1Corinthians 6:1-9.

[48] 1Corinthians 6:5-20.

From the second Section of this Epistle we can discover what were the topics concerning which the Corinthians had written to St. Paul. He would doubtless treat of these subjects in the same sequence as they occurred in the letter to which this is the answer. The questions asked were probably these: IS IT RIGHT TO MARRY? The answer to this[49] is,—that, owing to the exceptional state of circumstances then existing, the unmarried state is better. This advice is, however, to be modified in its practical application in the cases of those who have an irresistible natural desire for marriage and those who have already contracted it.

[49] 1 Corinthians 7

The second question was: IS IT LAWFUL FOR A CHRISTIAN TO EAT THE FLESH WHICH HAS BEEN ALREADY USED FOR SACRIFICIAL PURPOSES BY THE HEATHEN? To this the answer[49b] is, in general terms, that there is no harm in eating such meat, but that in practice this wide principle of Christian liberty must be limited by regard to the general welfare of others and their tenderness of conscience.

[49b] 1Corinthians 8:1 to 1Corinthians 1:1

The third inquiry was: WHAT IS THE BECOMING DRESS OF WOMEN IN PUBLIC WORSHIP? This question was rendered necessary by some women pushing the freedom of the faith so far as to appear in public unveiled—a practice which might easily be mistaken by the heathen as the indication of a loose morality. To this the Apostle replies[49c] practically that our Christianity is not to make us transgress the social order and customs of the community in which we live.

[49c] 1Corinthians 11:2-16

The fourth question was: WHAT IS THE PROPER ORDER OF THE CELEBRATION OF THE LORD’S SUPPER? In his answer to this question[50] the Apostle severely censures the scenes of riot and debauch into which the Love Feasts—with which the Lord’s Supper was practically united, though not identical—had fallen, and gives stringent and exact directions as to the means of avoiding such scandal in the future.[51]

[50] 1Corinthians 11:17-34.

[51] It seems impossible to us that drunkenness could arise from the abuse of the Eucharistic wine as administered in our own day. A remarkable instance is mentioned in Mrs. Brassey’s Voyage of the “Sunbeam,” (p. 231) of a church which they visited in Tahiti, where cocoa-nut milk was used in the Holy Communion in the place of wine, owing to abuses of the cup which had arisen.

The fifth question was: WHICH IS THE MOST VALUABLE OF SPIRITUAL GIFTS? The discussion of this matter[52] involves the condemnation of the extravagant value attached by some to the gift of tongues, and the enunciation of the principle that the value of a gift depends on its utility for the good of the whole Church.

[52] 1Corinthians 12:1 to 1Corinthians 14:40

The seventh and last inquiry was: Is THE RESURRECTION OF THE DEAD A VITAL DOCTRINE OF CHRISTIANITY? The reply to this[53] is an elaborate exposition and vindication of the doctrine of the resurrection. The collection for the saints at Jerusalem, information regarding his own change of plans, and some personal matters, occupy the concluding chapter of the Epistle.

[53] 1 Corinthians 15

After despatching this Epistle, St. Paul is full of fears lest it may have been written with too much severity, and possibly may have exactly the opposite effect from that which he desired. It may fail to reconcile to him the Church so dear to his heart—it may only widen the breach and embitter opponents. The Apostle leaves Ephesus after Pentecost, but his fears increase. Even an “open door” at Troas[54] cannot detain him in his restless anxiety. No new love could make up for the posssible loss of the old one at Corinth in that large and tender heart of St. Paul. He passes over into Macedonia—full of care: there are the echoes of tumults at Ephesus behind him—there is the fear of coming disruption with Corinth before him. At last, at Philippi, he meets Titus, who brings him the joyful news that, on the whole, the letter has been successful.[55] The Corinthian Christians are penitent, the chief offender has been expelled, and there is nothing now to prevent the Apostle taking back into his confidence and love the Church to which he was so warmly attached. A second letter[56]—to express his joy and gratitude, to reiterate his exhortations, and to finally prepare the Corinthians for his coming (which he explains had been delayed from no personal caprice, but for their sakes [57])—is written, and the last trace of the cloud which, by separating him from them had cast so terrible a darkness over his own soul, is completely and finally removed.

[54] 2Corinthians 2:12.

[55] 2Corinthians 2:14.

[56] 2 Corinthians.

[57] 2Corinthians 1:23.

The authenticity of this Epistle has never been seriously disputed; indeed, to deny it would almost involve a disbelief in the historical existence of the Corinthian Church and in the personality of St. Paul. The earliest fathers refer to it as the recognised letter of the Apostle. Clement of Rome. Polycarp, and Irenæus quote passages from it as St. Paul’s writing. All throughout this Epistle we have the heart as well as the intellect of the Apostle displayed to us; the Holy Spirit of God not setting aside, but controlling and guiding those good gifts of which, though we call them “natural,” He is the Author and the Giver.

Many of the subjects treated of here were local and personal. The combination of circumstances which give rise to them cannot possibly occur again in Christendom; but the principles on which the Apostle decided these matters are imperishable and of universal obligation. They can guide the Church amid the complex civilisation of the nineteenth century as truly and as clearly as they indicated to her the path of safety in the infancy of the Christian faith.

The following, among other works, have been consulted in writing the commentary upon this Epistle:—

The Greek Testament, with a Critically-revised Text, &c., by Dean Alford. Vol. II. Rivingtons, 1871.

The Greek Testament, with Notes, by Bishop Words worth.

Kritisch-exegetischer Kommentar über das Neue Testament. Göttingen (English Translation, T. & T. Clark, 1877).

The Epistles of St. Paul to the Corinthians, with Critical Notes and Dissertations, by A. P. Stanley, Dean of Westminster. Fourth Edition. John Murray, 1876.

The Life and Epistles of St. Paul, by W. J. Conybeare and the Very Rev. J. S. Howson, Dean of Chester. New Edition. Longmans, 1870.

The Hulsean Lectures for 1862, by the Very Rev. J. S. Howson. Third Edition. Strahan & Co., 1873.

The Metaphors of St. Paul, by the Very Rev. J. S. Howson. Strahan & Co., 1870.

The Companions of St. Paul, by the Very Rev. J. S. Howson. Isbister, 1874.

Expository Lectures on St. Paul’s Epistles to the Corinthians, by the late F. W. Robertson. Smith and Elder, 1870.

The Life and Epistles of St. Paul, by Thomas Lewin, M.A. 2 Vols. Third Edition. George Bell & Sons, 1875.

The Homilies of St. John Chrysostom, Archbishop of Constantinople, on the First Epistle of St. Paul to the Corinthians. Vols. IV. and V. of the Library of Fathers of the Holy Catholic Church. Parker, 1839.

The Greek Testament from Cardinal Mai’s Edition of the Vatican Bible, with Notes by Professor Ornsby. J. Duffery, 1865.

G. B. Winer’s, Grammatik des neutestamentlichen Sprachidioms (English Translation, by Dr. W. F. Moulton. Eighth Edition. T. & T. Clark, 1877).

The First Epistle to the Corinthians

The account of Paul's first visit to Corinth is given in Acts 17. He continued there a year and six months, going thence to Syria, and making a brief stay on his way to Jerusalem at Ephesus, to which he returned and remained for over two years. The church at Corinth became the most important of those founded by the apostle, and probably embraced the church at the adjoining seaport of Cenchreae (see on Romans 16:1), and the Christians scattered throughout Achaia (2 Corinthians 1:1).

After Paul's departure from Corinth, Apollos, commended by the Ephesian church, was sent to labor there. Notwithstanding his efficiency he involuntarily became the cause of division in the church, as the nucleus of a party which preferred his polished rhetoric to the plainer utterances of Paul (1 Corinthians 3:4, 1 Corinthians 3:5).

Besides this, the characteristic sensuous and pleasure-loving tendencies of the Corinthians began to assert themselves within the church. The majority of the converts were of a low social grade, many of them slaves, and the seductions of the gay city often proved too strong for resistance.

The report of these evils, brought to Ephesus by Apollos on his return from Corinth, called out a letter from Paul which is lost, but which is referred to in 1 Corinthians 5:9. Additional tidings came in a letter from the church to Paul, asking advice on the following points:

1. Celibacy and marriage. Was married life a lower condition than celibacy, or was it wrong in itself? Were marriages allowable between Christians and heathen? Should a Christian wife or husband abandon a heathen spouse?

2. Meats offered to idols. Idol sacrifices were festivals. Gentile converts refused to abandon the society of their heathen friends, and mingled with them at the idol feasts; while a meal at a public festival was a substantial help to the poor. Might Christians attend these festivals? Might they buy in the market the resold meat which had been offered to idols?

3. Rules in assemblies. Should men cover their heads? Should women appear uncovered? Might women speak and teach in public?

4. Spiritual gifts. Which was the more important, speaking with tongues or preaching? What should be done when several began to speak at once?

5. The resurrection. Some maintained that it was purely spiritual and that it was already past.

6. They also desired to hear something more about the collection for the poor in Judaea, and to have Apollos sent back.

The bearers of the letter, Stephanas, Fortunatus, and Achaicus, together with those of the household of Chloe (1 Corinthians 1:11), also brought tidings of the factions which had divided the church and the quarrels over the different preachers. Certain Judaic teachers had come, with commendatory letters from Jerusalem, claiming the authority of Peter and impugning that of Paul, declaring that Peter was the true head of the Christian Church and Paul an interloper. A fourth distinct party is supposed by some to be indicated by the words "I of Christ" (see on 1 Corinthians 1:10). It also appeared that the assemblies of the church had become disorderly; that the agapae and the eucharist were scenes of gluttony, brawling, and drunkenness; while the gatherings for worship were thrown into confusion by the simultaneous speaking of those who professed the gift of tongues. Women were speaking unveiled in these assemblies. One prominent church-member was living criminally with his stepmother.

On the receipt of this letter Paul abandoned his intended visit to Corinth, sent Titus to inform the church of his change of plan and to arrange for the collection, and dictated to Sosthenes the first epistle to the Corinthians. Notwithstanding the subscription of the letter, "written from Philippi," a mistake which grew out of 1 Corinthians 16:5, it was written at Ephesus, as appears from 1 Corinthians 16:8, 1 Corinthians 16:19. He begins by stating his complaints against the church (1:10-11:20). He then answers the questions contained in their letter: Marriage (7:1-40); Sacrificial feasts (1 Corinthians 8:1-13). From this he diverges to the insinuations against his character and authority, noticing the charge based upon his refusal to receive pecuniary support, and asserting his unselfish devotion to the Gospel (9). He returns to the sacrificial feasts (10). Then he passes to the regulation of the assemblies (11). The different spiritual gifts and their mutual relation are discussed in ch. 12, and Love is shown to be greater and more enduring than all gifts (1 Corinthians 13:1-13). The subject of speaking with tongues is then taken up, and the superiority of prophecy to the gift of tongues is asserted (14:1-40). Ch. 15 discusses the resurrection, and the epistle concludes with references to certain personal and incidental matters, including the collection.

Authorities are generally agreed in placing the date of the epistle a.d. 57. Its authenticity is conceded on all hands.

The key-note of the epistle is struck in two correlated thoughts - the supreme headship of Christ, and the union of believers as one body in and with Him. The former thought finds expression in Paul's humble disclaimer of all merely personal authority, and of all right to a hearing save as Christ's agent and mouthpiece. The power of preaching resides in its theme - Christ crucified - and not in its philosophic wisdom nor in the personal culture of its preachers. The gifts and graces of the Church are due to Christ alone. The other thought is the standing confutation and rebuke of all the errors and abuses which have invaded the Church. Faction, fornication, litigation, fellowship with idolaters - all are sufficiently condemned by the fact that they break the sacred tie between the Church and Christ, and between individuals and the Church. Union in Christ implies divine order in the Church. The sexes fall into their true relation. The subordinations of the heavenly hierarchies are perpetuated in the Church. Confusion is banished from public worship, and the mystery of the eucharist is expounded in the mutual love and helpfulness of the participants. Diversities of spiritual gifts are harmonized and utilized through their relation to the one body and the informing power of one divine Spirit - the Spirit of love. Christian expediency, involving individual sacrifice for the common welfare, becomes an authoritative principle. This unity finds its crowning exhibition in the resurrection, in which believers share the resurrection of their Lord, and enter into final and perfect communion with His glorified life.

It has been truthfully said that no portion of the New Testament discusses so directly the moral problems of that age or of our own. Many of the same questions emerge in the social and church-life of modern times. Such are the rally of cliques round popular preachers; the antithesis of asceticism and christian liberty; of christian zeal and christian wisdom; the true relation of the sexes and the proper position and function of woman in the Church; the assertion of individual inspiration against the canons of christian decency; the antagonism between individualism and the subordination of the members to the body; the resurrection in the light of modern science; aestheticism and morals.

No epistle of the New Testament, therefore, should be more carefully studied by the modern pastor.