Romans 16

Romans 16:1

recommending Phebe to the Romans, particularly of his friends then resident among them. Rom.

ROMANS XVI. 1.

HAVING thus dispatched the substance of my epistle, I would add, by way of postscript, something relating to a few particular Christian friends, with us, or with you: and first would recommend to you the bearer of this epistle, Phebe, our sister, who is not only partaker with us in the profession of the gospel, but in the office of a stated servant, or deaconness, of the church in Cenchrea, in the neighbourhood of which I write to you. And I desire that you would entertain her, in regard to her relation to the Lord Jesus Christ, our common Saviour, with all Christian affection, and in a manner becoming those that profess themselves saints, separated from the world, to the honour of his name; and that you would assist her in any thing in which she may need it of you; for I can assure you she has been, in her office, an helper of many, and of myself in particular; on which account she is well worthy of your regard, and will I hope meet with a very kind reception from all that love me, or have any concern for the common cause.

I desire you would also salute the pious Priscilla, and her worthy consort Aquila, who

a A stated servant, or deaconness.] Compare 1 Tim. v. 9. That there were some grave and pious matrons engaged in such an office, in the primitive church, is, I think, very apparent from these places: but it is obvious there were circumstances which rendered such sort of servants much more useful and necessary in the churches at that time, than they would now generally be.

b The church in Cenchrea.] As Paumentions the church in Cenchrea, as distinct from that at Corinth, though Cenchrea lay in the suburbs of it, I mussubmit to the candid reader, whether i be not probable, that it had a distinct pastor, or bishop of its own. c Priscilla and Aquila.] This excellent couple appear, by this passage, to be returned to Rome, on the ceasing of tha

And sends several salutations in his own n

have both deserved the name of my fellow labourers in Christ Jesus, as they have each of them, according to their different stations and characters, been ready to do their utmost to promote the interest of the gospel amongst us. And indeed they are persons, who for the preservation of my life, exposed to so many tumultuous dangers, (Acts xviii. 6, 7, 12, 13,) have, as it were, laid down their own necks, that is, offered themselves to the extremest dangers: to whom therefore, I do not only owe my own personal thanks, but also all the churches of the Gentiles, whose apostle I peculiarly am, and for whose spiritual liberties and privileges I am always so strenuous an advocate. You will also, I hope, present my sincere and affectionate salutation to the church that is in their house; as I know there are several other Christians with them, resident in the family, or meeting them for social worship there. Salute also my beloved Epenetus, who is one of the first fruits of Achaia, to Christ, in the number of the first Christian converts of these regions, and therefore worthy my particular remembrance. Salute Mary, who has taken a great deal of pains on our account, to accommodate me and my companions when we were in her neighbourhood. Salute Andronicus, and Junias, my kinsmen, and dear in the bond of Christian fellowship, and united sufferings too; having once been my fellow prisoners; who were early in great reputation among the apostles, and were

dict against the Jews, which had driven them from thence, in the reign of Claudius, Acts xviii. 2. Priscilla seems to have been a woman of great note, and probably of distinguished genius, and influence; which appears, not only from the manner in which she is here named, but also from the edification which the eloquent Apollos received from her instructions, in concurrence with those of her husband.

d The first fruits, &c.] It is very probable he might be converted at the same time with Stephanas, called also the first fruits of Achaia, (1 Cor. xvi. 15,) for there is no manner of necessity to understand by that expression, the very first Christian convert. Indeed it is possible, Epenetus might be one of that happy family to which this appellation is ivem.

e Andronicus, &c.] Dr. Jenkins very justly observes, that this list of names can be no objection at all to the authority of this epistle; for it might be an encouragement to the persons thus particularly mentioned, might conciliate some additional respect to them, whereby their usefulness might be promoted, and would render each of these persons a kind of witness to the genuineness of the epistle, as we may naturally suppose it was shewed to each of them. Jenk. of Christianity, Vol. II. p. 37.

f In reputation among the apostles.] Di odati thinks, that apostles here signifies evangelists; and that the meaning is, that these persons were noted messengers of the churches, 2 Cor. viii. 23; Phil. ii. 25. But I rather apprehend with Mr. Cradock,

the belove in Christ Jesus at Rome,

also happy in being joined to the church of Christ before me; and therefore, though once the object of my furious persecuting zeal, are now honoured and beloved as my elder brethren in the Lord. Salute Amplias, my beloved in the Lord, for whom I have a most affectionate friendship, cemented in the bonds of mutual faith and love. Salute also Urbanus, my fellow labourer in the gospel of Christ, to the service of which he is so faithfully devoted, and with him my beloved Stachys, of whose friendship I cannot but retain an affectionate remembrance. Salute Apelles, whose long experienced worth renders him thoroughly approved in the cause of Christ, as a disciple of a character undoubtedly honourable. Salute also those [of the family] of Aristobulus, and assure the Christians that hold the lowest station in it, that they are not forgotten by me. Salute my cousin Herodion, still dearer to me in the ties of grace, than in those of nature; and those belonging to [the household of] Narcissus, who are believers in the Lord Jesus Christ. Salute those excellent women Tryphena and Tryphosa, who, according to their stations, have laboured with great diligence in the service of the Lord. Salute the beloved Persis, who distinguished herself among many who were faithful and diligent; so that it may properly be said, she laboured much in the Lord. Salute Rufus, chosen in the Lord, whom I esteem as a Christian of a most excellent character; and pay the most affectionate respects, in my name, to his mother and mine: for so I may

(Apost. Hist. p. 43,) that they were some early converts, who had been known and much esteemed by the apostles, before the dispersion occasioned by the death of Stephen, (Acts viii. 2,) and if so, perhaps Paul might once have been active in persecuting them, and have learned their names at first, with an hostile intent of untiring them down to destruction.

g Those [of the family] of Aristobulus.] he Roman church hath consecrated days to the honour of many of the saints mentioned in this chapter, whom they declare, know not on what sufficient authority, to have been martyrs. See L’Enf. Pref. to the Romans, p. 6, 7. To these they have added Aristobulus, and Narcissus,

though there is no certain evidence that they were Christians. It seems most probable, they were persons of high rank, who had each a great family of slaves; and some of them being Christian converts, the apostle would not forget them, low as their rank in life was, when he was saluting his brethren in so particular a manner. We may observe, what a regard that apostle had for foreign churches, when he informed himself of the names, circumstances, and abodes, of so many then in Rome.

h His mother and mine.] Hence some have thought that Rufus was at least half brother to Paul, but perhaps he might in this expression refer to the maternal care this good woman had taken of him.

And bids them salute one another with an hol

call her, on account of that maternal tenderness and care which she has often shewn towards me. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and all the brethren with them, as if every one of them had been particularly named. Salute Philologus, and Julias, Nereus, and his sister, and Olympas, and all the other sincere saints and Christians,¹ that are with them; whom, with the rest of the persons that I have mentioned, I most sincerely honour and love. In a word, whether you be Jews, or Gentiles, when you meet at your assemblies, salute one another with a holy kiss;ᵏ and take care that the kiss which you give to each other, at the conclusion of your worship, be expressive of a pure and undissembled affection, and conducted with the gravest and most decent circumstances. All the churches of Christ in these parts salute you; as they, with me, have heard of the eminent figure you make in religion, and the many excellent persons who are resident among you.

IMPROVEMENT.

THOUGH so much of this section be a mere catalogue of names, it is not without its moral and religious instruction. We see in it the good heart of the apostle; how full he was of the sentiments of Christian friendship; how solicitous he was to express his esteem and love for his brethren in the Lord. And God hath made him the means of transmitting to posterity, the memorials of many excellent persons, of whom we no where else read, or hear, any thing: of whom all that we know is, that they were such as deserved the particular affection of St. Paul, and were professors of the gospel at Rome, in the reign of a very worthless and wicked prince, under whom it is highly probable, that some of them suffered martyrdom for Christ.

¹ All the saints, &c.] Calvin, and others, very justly observe, that had Peter been now at Rome, he would undoubtedly have been named; since no one in this numerous catalogue was of a dignity and eminence, by any means comparable to him; and yet, if he were not there at this time, the whole tradition of the Roman bishops, as the Roman church delivers it, falls in the most fundamental article of all.

ᵏ A holy kiss.] The custom of thus saluting each other, was borrowed from the Jewish Synagogue; and as chastely and prudently as it was managed, it seems to have been the occasion of those false and scandalous reports which were so industriously propagated among the heathen of the adulterous and incestuous practices in Christian assemblies; on which account, it seems to have been laid aside very early.

Reflections on the friendly salutations of St. Paul.

His large heart opened to embrace them all, whether by birth Jews or Gentiles; and as they shared in his salutations, we cannot doubt, but they shared in his prayers too. We find some of these pious, and much esteemed friends of the apostle, were women, of whom he speaks with great regard, as of persons whom divine grace had made very useful in the church: who had been helpers of many, and particularly of him; who had laboured, yea, had laboured much, in the Lord. Let not that sex therefore think that it is cut off from the service of Christ, because the ministry is appropriated to men. Eminently useful have many of them been. The most valuable ministers have often been assisted by them, in the success of their work, while their pious care, under the restraint of the strictest modesty and decorum, has happily and effectually influenced children, servants, and young friends; yea, has been the means of sowing the seeds of religion in tender minds, before they have been capable of coming under ministerial care.

Generous was the zeal which Aquila and Priscilla shewed in exposing even their own lives in the defence of this holy apostle. Great obligations did they, thereby, lay upon all the churches of the Gentiles, and on us, who, at this distance of time, receive so many blessings from the long continuance of St. Paul’s life, which they were ready so heroically to defend at the hazard of their own.

Truly valuable were these mutual friendships, of which, zeal for Christ was the common bond; lasting, and indeed everlasting. These excellent persons are doubtless the companions of Paul in glory now, and will many of them be his crown in the day of the Lord. Some of them indeed were in Christ before him; and he speaks of it as peculiarly to their honour. Let those, who were early in Christ, rejoice in the thought. Let those who came later into his church, be exhorted to exert themselves with the greater vigour in his service, that they may recover the time they have lost: and let us all learn to esteem it, as the most substantial proof of our love to those who are peculiarly dear to us, to shew, upon all occasions, how sincerely we wish, that they may early form an acquaintance with Christ; that they may constantly walk in him, and grow up in all things in him, as our common head.

Romans 16:17

The apostle concludes with other salutations, and a necessary caution against those who would divide the church, together with a doxology, suited to the general purport of what he had been writing. Rom. XVI. 17, to the end.

ROMANS XVI. 17.

NOW I beseech you, brethren,

VOL. 4.

ROMANS XVI. 17.

AND now, having dispatched these salutations, which Christian friendship has

The apostle cautions against those that cause dis

argely dictated, let me conclude my epistle to you, with a few words of additional advice. And I would particularly exhort you, brethren, to have your eyes upon, and to mark out for the caution of others, those persons, whether in public or private life, *which cause divisions and offences [among you,] by false doctrines, factious tempers, and scandalous lives : therein doing contrary to that pure, certain and uniting doctrine which you have learned of us, the apostles of Jesus Christ, who have been commissioned by him, as the authentic teachers of his gospel. And when you have discovered such pernicious seducers, avoid them, so as to have no intimate converse with them ; nor even to permit them to continue in your communion, if they will not be reclaimed by the milder methods of brotherly admonition. For you may be assured, that such, whatever they may pretend, serve not the Lord Jesus Christ ; under whose commission we so apparently act, and the nature of whose religion is so holy and benevolent : but on the contrary, it is plain they serve their own belly ; they have only their own secular interest in view, and hope to gain some temporal advantage, by setting themselves up as heads of parties among you ; and by fair speeches, and flattering forms of address,ᵃ they deceive the hearts of the innocent and well meaning, and lead them into snares of which they are little aware.

It is very possible, that having done so much mischief here at Corinth, and at other places, they may also make some attempts upon you ; especially considering the figure you make in the Christian world ; but I trust their endeavours will be unsuccessful, for the report of your exemplary obedience to the dictates of our holy religion, is come abroad unto all : therefore I rejoice on your account, in hope you will overcome this, and every other danger, and maintain the good character you have already gained. But I give you this caution out of my abund-

ᵃ Flattering forms of address.] Εὐλογία, periphrasis. We see here what these in this connection, has a force, which I weapons are which these false apostles op- knew not how to express, but by this posed to the miracles of the true.

ys, that the God of peace may be with them.

ant tenderness and care; because I am desirous you may be wise, and sagacious, with respect to every opportunity of practising and maintaining that which is good, and as simple as possible, with regard to that which is evil: perfectly free from all ill views, and designs of every kind. And I know, how much the insinuations of those men tend to destroy those benevolent dispositions, which should ever reign in the hearts of Christians, and to fill them with such prejudices against each other, as may produce mutual injuries.

And I have an agreeable persuasion, that you will take care to maintain this happy mixture of innocence and prudence, and will succeed in that care. Yes, my brethren, I am well assured, that the God of peace, from whom we derive all our peace and happiness, and who delights in seeing this peaceful temper prevail among his servants, will quickly bruise Satan under your feet; will defeat the artifices by which the great enemy of God and men is endeavouring to insinuate himself into the church, and to infuse his own malignant spirit into its members. God will enable you, animated by the first great promise, (Gen. iii. 15,) which you have seen so illustriously fulfilled, to trample on the sly deceiver; as on a wounded serpent, whose head your great Leader hath already crushed. And for this purpose, may the grace of our Lord Jesus Christ, which hath already been in so considerable a degree imparted to you, [be] still more constantly and abundantly with you! Amen.

I add, by way of postscript, that Timothy, my pious and zealous fellow labourer, to whose affection I am so much obliged, and Lucius, and Jason, and Sosipater, the messengers of the church at Berœa, and both of them my kinsmen, salute you with sincere Christian friendship.

I Tertius, or Silas, who wrote [this] epistle, while the apostle Paul dictated it to me, as

b Sosipater.] As it appears from Acts xx. 4, that Sosipater was with St. Paul, when he travelled in Greece, in the year 58, this is one argument for fixing the date of this eistle to that ear.

c Who wrote this epistle, &c.] St. Paul seems not himself to have been very well versed in the Greek characters, Gal. vi. 11. Compare 1 Cor. xvi. 21. He therefore made use of the hand of Silas, or as th

He adds the salutations of some other Christian

his secretary, do also most affectionately salute you in the Lord.

The generous Gaius, who is my host, and indeed, I may say, that of the whole church, so ready is he to every act of hospitality and goodness, salutes you, [and] Erastus the steward of the city, [also] salutes you; and so doth one Quartus, who, though you may not particularly know him, is a Christian brother,ᵈ whose name I think worthy of being inserted.

Once more receive my repeated good wishes, that the best of all blessings may attend you; even that the grace of our Lord Jesus Christ may be with you all; to which I again put my cordial Amen.

Now, let me sum up all, with ascribing praise to the great Author of all the blessings, of which I have been writing; even to him who, as he has called you to participate these invaluable blessings, is able to strengthen youᵉ in every virtuous disposition and good resolution; according to the tenour of my gospel, even the preaching of Jesus Christ, as our only and almighty Saviour, whom I proclaim, wherever I come, to Gentiles, as well as to Jews: a gospel which, however it is opposed as contrary, is indeed most exactly agreeable to the revelation which God has now been pleased to make of that mystery, in ancient times kept in silence,ᶠ and

Latin would express his name, Tartius, who wrote what the apostle dictated; and I submit to consideration, whether some of the intricate, and some of the unfinished sentences, which we meet with in these epistles, might not be owing to this method of writing by an amanuensis. They, whose variety of business has obliged them to dictate to others, and use their pens in such a manner, will be very sensible, this is no absurd, or very improbable conjecture. Compare Jer. xxxvi. 17, 18, as an instance of a similar nature.

ᵈ A brother.] Mr. Pierce thinks this expression intimates, that he was a Christian minister. Compare Phil. iv. 21, 22, but I cannot say it appears sufficiently evident.

ᵉ Now to him, &c.] This doxology is found, in many copies, at the end of the xivᵗʰ chapter, and in the Alexandrian MS. ’s inserted both there and here. Jerome says, that Marcian rejected the two last chapters, as contrary to his opinion; and

Sir Norton Knatchbull conjectures, that, in order to prevent any suspicion, as if the epistle ended with the xivᵗʰ chapter, some orthodox Christian transferred this passage from thence, which he supposes to have been in its true place. Dr Mills is of the same opinion; and supposes the two last chapters to have been added by way of postscript, as the apostle had time, before he sent it away. All the other epistles of Paul end with the benediction.

ᶠ Mystery, &c.] Many commentators explain these verces as referring to the calling of the Gentiles into the church; and then some of them suppose the xivᵗʰ chapter to refer to the division of time by jubilees; but it is certain, the words will make good and weighty sense on the different interpretation we have given; and as the jubilees so early grew into neglect among the Jews, it would be less natural to suppose, the periods of time they measured, to be designed here.

oncludes with a benediction and doxology.

never before so fully exhibited. But, adored be his goodness, it is now made manifest according to the tenour of the prophetic scriptures, according to the commandment of the eternal God. And it is not only discovered to us by the Spirit, but publicly made known to all the Gentile nations, as well as the people of Israel, for the obedience of faith; that they, firmly believing it, may yield a correspondent practical submission to it, and so obtain by it everlasting salvation; subjecting themselves in all things to the sacred authority of the only wise God, who has so prudently contrived, and so effectually executed, this grand scheme. To him, on the whole, [be] glory by Jesus Christ, in all the churches, and in the general assembly, to endless ages! Amen.

IMPROVEMENT.

WORTHY are these concluding words of being deeply engraven verse on every heart. The gospel was a mystery long concealed in the breast of the Divine wisdom, and opened but by imperfect hints, even to the church itself, in former ages. Let us be humbly thankful, that it is now made manifest; and that we are among the nations who are called to the obedience of the faith. Let us be solicitous to answer that call; and if we have already done it in any measure, let us remember, we are still surrounded with many snares and dangers; so that we have continual need of being strengthened and confirmed by him who hath done us the honour to call us into the fellowship of his gospel. Let us walk worthy of it, and faithfully endeavour to advance its interests, in a noble superiority to all those secular and mercenary motives, by which bad men, under a Christian profession, are often influenced, and in consequence of which, they often abuse even the ministry of religion to the most infamous purposes.

Let us shew, how thoroughly we have imbibed the spirit of this Divine dispensation, by the generosity of our sentiments; guarding both against scandals and divisions; and aiming in wisdom, integrity, and love, both to unite and edify, the body of Christ. Satan will indeed lay discouragements and stumbling blocks in our way, and perhaps may sometimes use very subtle arts to promote discord and division among those who ought to be most dear to each other in the bonds of the Lord. But let us use a holy caution, and commit ourselves cheerfully to the Divine keeping; and we may humbly hope, that the God of peace will make us victorious over all the artifice and power of our spiritual enemies, and will shortly bruise Satan under our feet.

Reflections on the concluding section.

Let us humbly hope that he will, through the grace of our Lord XXXV. Jesus Christ, in virtue of that great original promise which was given to cheer our first parents, when they lay under their deep distress, and heavy load of new contracted guilt. (Gen. iii. 13.) And as we see how God hath taken the subtle in his own craftiness, and triumphed over Satan, by that event which he laboured to accomplish, as his own triumph, even the death of our Divine Redeemer; let us ascribe to him, as the only wise God, everlasting glory. And O, that we may join with all the redeemed world in this ascription, when the accuser of the brethren, the great enemy of God and man, with all his adherents and instruments, shall be cast out for ever! Amen.

N. B. A note, added to the end of this epistle, says, that it was written to the Romans, from Corinth, by Phebe, servant of the church at Cenchrea. Part of this, the first verse of this last chapter justifies; but as the most ancient manuscripts have not these notes, and some of them are plainly contrary to some passages in the epistle, to which they are affixed, they are to be esteemed of no authority.

The END of the FAMILY EXPOSITOR on the ROMANS.

THE

FAMILY EXPOSITIONS

OR,

A PARAPHRASE

ON THE

EXPESTS OF PAUL THE

TO THE

CORINTHIANS;

WITH

NOTES, AND A PRACTICAL OF EACH SECTION.

A

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON THE

FIRST EPISTLE TO THE CORINTHIANS.

THE apostle Paul had been the instrument in the hand of God, of planting a numerous Christian church, chiefly of Gentile converts, at Corinth; where his ministry was so successful, that he continued there near two years; (Acts xviii. 1—18.) Corinth was a city of Achaia, situated on the Isthmus, which joins Peloponnesus, now called the Morea, to the rest of Greece. From the convenience of its situation for commerce, it abounded in riches, and was furnished with all the accommodations, with all the elegancies and superfluities of life. This by too natural a consequence, led its inhabitants into luxury, lewdness, and all manner of vice; and they were accordingly infamous even to a proverb.

About the space of three years after the apostle had left Corinth, to preach the gospel in other parts of Greece, he had occasion to write this epistle to the Corinthians; which he accordingly wrote from Ephesus about the year 57, the 3d of the emperor Nero. See Vol. III. sect. 42, note d, and sect. 44, note a.

The reason for which this epistle was written, was, to answer some important queries proposed by the Corinthians; and correct the various criminal irregularities and disorders of which they were guilty.

VOL. 4.

A general Introduction

In correcting the abuses with which they were chargeable,

The first article on which the apostle thought himself obliged to insist, related to the parties and factions into which they were fallen, and the opposition which was made by some of them to his own apostolical mission. On this head he largely discourses in the first four chapters; introducing the epistle with an affectionate address to the Corinthian converts, in which he congratulates them on the rich variety of gifts and graces God had bestowed upon them; and animates their hopes of his continued favour in the Lord Jesus Christ, even till the day of his final appearance; (chap. i. 1—9.) And then, expressing his great concern on account of their animosities and factions, he expostulates with them on the unreasonableness of setting up Christian ministers as heads of parties, when they were under such strong engagements to Christ, as their common Saviour and Master; (ver. 10—16.) And as he well knew, that a fond regard to eloquence and philosophy, to which some of the Corinthian teachers made high pretensions, was one great occasion of their divisions, he sets himself to shew how little stress was to be laid upon them; which he illustrates by the choice that God had made of gospel preachers, entirely destitute of these boasted accomplishments; (ver. 17, to the end.) The apostle further explains the reasons for which he had declined all ostentation of eloquence, when he came among the Corinthians, and particularly insists on the extraordinary nature of the facts and doctrines he was to teach, which were of a much higher original than any discoveries which human wit or learning could make, and were to be traced up to the immediate teachings of the Holy Spirit; their nature being so wonderful, that it was difficult for the corrupted minds of men to receive them, even when they were taught; (chap. ii. throughout.) After this the apostle more directly comes to the case of their animosities and divisions, and reproves

to the first Epistle to the Corinthians.

their carnality in contending about human teachers, and urges many important considerations to cure them of so unbecoming a temper; (chap. iii. 1—9.) Reminding them for this purpose, of the great trial which every man’s work must undergo, the guilt of polluting by unhallowed divisions the temple of God, the vanity of human wisdom in his sight, and of glorying in men, since ministers and all things are appointed for the common benefit of believers; (ver. 10, to the end.) The apostle further discourses with the same view of the nature of the ministerial office, reminds them of the final judgment of him who searcheth all hearts, and the obligation they were under to the Divine goodness for every advantage by which they were distinguished from others; (chap. iv. 1—7.) And as a particular opposition had been made in the Corinthian church to himself, he represents the hardships and dangers to which he and his brethren had been, and were exposed in the service of the gospel, and the obligations which he had in an especial manner laid upon them; warning them not to force him upon severities, which he was very unwilling to use; (ver. 8, to the end.) And having thus discoursed with admirable wisdom, faithfulness, and zeal, he dismisses, for the present, this part of his subject; which, on account of his personal concern in it, was attended with circumstances of peculiar delicacy.

The second topic which the apostle considers, was the case of a notorious offender in the Corinthian church, who was guilty of most scandalous incest with his father’s wife. Animated, therefore, with a warm zeal for the honour of Christ, for the purity and credit of the Christian church, with a benevolent concern for the conviction of the offender, and that others might be deterred from the like enormous practices, he exhorts them, upon these principles, to beware of all unnecessary connection with him, and to exclude him from Christian communion; (chap. v. throughout.)

A general Introduction

The third article, which, in this epistle, St. Paul exhibits against the Corinthians, is, that by a covetous and litigious temper, they were led, contrary to the rules of Christian prudence and love, and sometimes contrary even to the principles of justice, to prosecute their brethren in the heathen courts. This he solemnly censures and condemns; and closes what he offers upon this head, by warning them of the sad consequences that would attend the indulgence of those criminal dispositions in which Christianity found them, and from which it was intended to deliver them; (chap. vi. 1—11.)

In the fourth place, the apostle Paul cautions them against the sin of fornication, to which they had been, in the Gentile state, greatly addicted. And it should seem, that having been formerly wont to look upon this heinous crime as lawful, there were, even now, some among them, who reckoned it among the things indifferent; and that they were not in general, sufficiently convinced of its enormity. He therefore introduces what he proposed to say on this subject, with some useful reflections on things really indifferent, and then illustrates the heinous evil of fornication from views peculiar to the Christian religion; (ver. 12, to the end.)

Having thus largely, and with great faithfulness and plainness, corrected some sad disorders with which the Corinthians were chargeable,

The apostle proceeds to the other main end of his epistle; namely, to answer certain important questions which it seems the Corinthians had proposed. And here,

He determines, First, Those which related to the marriage state. Some questions upon this would naturally arise among the first converts to Christianity; as, Whether they should disown and withdraw from their partners, if they continued unbelievers? And, Whether it was good to marry in the present circumstances of the church? when the contracting new, and especially such near alliances, in those times of persecution, would involve in peculiar difficulties those who should enter into

to the first Epistle to the Corinthians.

the marriage relation; which they might notwithstanding judge it proper for other reasons to do. Now the apostle shews at his entrance upon this subject, that in some circumstances the marriage state should be entered into, and continued in; but in others, forborn, particularly at that time; and enjoins wives not to depart from their husbands, and husbands not to dismiss their wives; (chap. vii. 1—11.) He then shews that marriages were not to be dissolved, as some thought they might, on account of a difference in religion; and very properly urges in the general, contentment with the stations in which they were called, and a concern to serve God in their proper condition, whether married or single, bound or free; (ver. 12—24.) And with regard to single persons, he asserts the inexpediency of their marrying in the circumstances of the church at that juncture, inculcating a serious sense of the shortness of time, as the best remedy against inordinate attachment to any secular interest; (ver. 25, to the end.)

A second query which the Corinthians had proposed to the apostle to be resolved, was, How far they might comply with their heathen neighbours in eating things sacrificed to idols? St. Paul upon this reminds them, that though all Christians might well be supposed to know the vanity of those imaginary deities to which the sacrifices were offered; yet it might prove to some, an occasion of grief and scandal, that the professors of Christianity should partake of these sacrifices in their temple; which therefore charity would require them by all means to avoid; (chap. viii. throughout.) And having, in this instance, urged them to a Christian condescension to their brethren, that he might enforce the principle more strongly, by his own condescension to the weak, in waving to accept of a maintenance from the Corinthians, he introduces what he had to say upon this head, with a short discourse on the right, which as a gospel minister, he really had to be supported by those among whom he laboured; which he

A general Introduction

argues both from natural equity, and scripture principles; (chap. ix. 1—14.) He then proceeds to shew, that out of tenderness to them, and to prevent exceptions to the gospel, he had waved this right, and had been cautious upon all occasions to avoid offence, by exercising selfdenial, which he illustrates by a very expressive simile taken from those who contended in the Grecian games; (ver. 15, to the end.) And to recommend this selfdenial and holy caution to the Corinthians, he represents the privileges which Israel of old enjoyed, and the displeasure, which, notwithstanding this, God manifested against them in the wilderness, when they indulged their irregular and luxurious desires, and in contempt of the manna, lusted after quails; an example, proper to put the Corinthians in mind of the danger they run of incurring the Divine displeasure, if they should be induced, for the sake of gratifying a luxurious appetite, to partake of entertainments upon things offered to idols in the heathen temples; (chap. x. 1—13.) That he might therefore caution them against all approaches to idolatry, he particularly argues, from that communion, which, as Christians, they had with Christ at his table, that they ought to keep at the remotest distance from what might justly be called having communion with devils; (ver. 14—22.) After which he lays down more particular directions, as to the cases and circumstances in which things sacrificed to idols might, or might not, lawfully be eaten; and urges further considerations, to engage them willingly to resign their own gratification for the glory of God, and the good of their brethren; (ver. 23, to the end. Chap. xi. 1.)

The apostle now proceeds to a third query, concerning the manner in which women should deliver any thing in public, when by a Divine impulse called to it. And after having settled this point, he particularly corrects the indecency of women’s prophecying with their head uncovered; (ver. 2—16.) Being thus led to consider circumstances which attended the Christian worship, he takes

to the first Epistle to the Corinthians.

the occasion naturally afforded, of introducing a discourse upon several abuses among them of a higher nature, with respect to the public celebration of the Lord’s supper; leading back their views to the original institution, and inferring from thence the danger of profaning it in the manner they did; (ver. 17, to the end.) Being thus naturally, and as it were accidentally, brought to take notice again of the corruptions prevailing in the Corinthian church, the apostle makes some remarks upon their abuse of the spiritual gifts; observing that they all proceed from the same sacred Agent, and are intended for the edification of the same body, in which all Christians are united; (chap. xii. 1—13.) Inculcating humility in the use of those gifts, and that mutual affection which the Corinthians needed to be taught, he pursues the allegory further, and represents Christians as so united in one body, as to have entirely the same interest; and insists on a tender care of the least member, from its subserviency to the good of the whole, (ver. 15, to the end.) And to engage the Corinthians to cultivate love, as more important than the gifts about which they contended, he gives a lovely description of that excellent grace; concluding it with a reflection on its perpetual duration, in which it exceeds even faith and hope; (chap. xiii. throughout.) After thus inculcating charity and love, a grace which they needed much to adorn their Christian profession, and direct the exercise of their spiritual gifts, the apostle particularly cautions them against their prevailing vain ostentation of the gift of tongues, and reasons with them concerning the absurdity of the manner in which they, some of them at least, abused that gift; (chap. xiv. 1—19.) And adds, upon the whole, proper motives to prevent that abuse; (ver. 20, to the end.)

Some among the Corinthians doubted, and others denied the resurrection of the dead. To prove and establish therefore this great and peculiar article of the Christian faith, the apostle Paul makes some remarks on the cer-

A general Introduction, &c.

tainty and importance of the resurrection of Christ; (chap. xv. 1—11.) And infers from the resurrection of Christ, the certainty of the resurrection of the dead; urging the importance of this grand fundamental doctrine of Christianity, and mentioning in the series of his argument, that surrender of the mediatorial kingdom which Christ at the consummation of all things shall make to the Father; (ver. 12—24.) After which, he answers objections to the resurrection, drawn from our not being able to conceive of the particular manner in which it shall be effected; and concludes with urging this doctrine, as a noble incentive to the greatest readiness, and the warmest zeal in religion; (ver. 25, to the end.)

This is the connection of the several parts of this excellent epistle, and a sketch of the apostle’s design; which was to correct the corruptions and abuses, and answer some queries of the Corinthian church. And though he hath not throughout discussed these two points separately, and with the exactness of systematical method; yet he hath handled his subject in a more natural manner, and given a masterly specimen of the freedom usual in epistolary writings. Before he concludes, he gives some advice to the Corinthian church, relating to the collection proposed to be made for the poor saints in Judea; (chap. xvi. 1—12.) And then closes all, with some particular salutations and directions, with general exhortations to courage and love, a solemn benediction to true Christians, and an awful anathema against those who were destitute of love to our Lord Jesus Christ; (ver. 13, to the end of the epistle.)

A

PARAPHRASE AND NOTES

ON

THE FIRST EPISTLE TO

THE

CORINTHIANS.