30 as if they had none: And they that weep, as if they wept not; and they that rejoice, as if they rejoiced not; and 31 they that buy, as if they possessed not; And they that use

this world, as not abusing it; for the fashion of this 32 world passeth away: Now I would have you without

carefulness. The unmarried man careth for the things of 33 the Lord, how he may please the Lord. But the married

careth for the things of the world, how he may please his 34 wife. There is a difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit: but the married careth for the things of the world, how 35 she may please her husband. And this I say for your own profit, not that I may cast a snare upon you, but that ye may decently wait upon the Lord, and without dis36 traction. But if any think that he acteth indecently toward his virgin, if she be above age, and need so require, let him do what he will, he sinneth not: let them 37 marry. Nevertheless, he that standeth steadfast in his

heart, having no necessity, but having power over his V. 30. And they that weep, as if they wept not-Though sorrowful, yet always rejoicing; they that rejoice, as if they rejoiced not-Tempering their joy with godly fear: they that buy, as if they possessed not-Knowing themselves to be only stewards, not proprietors.

V. 31. And they that use this world, as not abusing it—Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God: For the whole scheme and fashion of this world-This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow. V. 32. Now I would have you, for this flying moment, without carefulness, without any incumbrance of your thoughts. The unmarried man, if he understand and use the advantage he enjoys, careth only for the things of the Lord, how he may please the Lord.

V. 33. But the married careth for the things of the world, (and it is his duty so to do, so far as becomes a Christian,) how he may please his wife, and provide all things needful for her and his family.

V. 34. There is a difference also between a wife and a virgin-Whether the church be under persecution or not. The unmarried woman-If she know and use her privilege, careth only for the things of the Lord. All her time, .care, and thoughts, centre in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?

V. 35. Not that I may cast a snare upon you-Who are not able to receive this saying; but for your profit-Who are able, that ye may resolutely and perseveringly wait upon the Lord-The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, (Luke x. 39,) without distraction-Without having the mind drawn any way from its centre, from its close attention to God, by any person, or thing, or care, or incumbrance whatsoever.

V. 36. But if any parent think, he should otherwise act indecently, unbecoming his character toward his virgin daughter, if she be above age, (or of full age,) and need so require, ver. 9, let them marry-Her suitor and she.

V. 37. Having no necessity Where there is no such need; but having power VOL. II.

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own will, and hath determined this in his heart, to keep 38 his virgin, doth well. So then he also that giveth in marriage doth well; but he that giveth not in marriage, doth better.

39

The wife is bound as long as her husband liveth; but if her husband be dead, she is at liberty to marry whom she 40 will; only in the Lord. But she is happier, if she continue as she is, in my judgment; and I think that I also have the Spirit of God.

CHAP. VIII. 1. Now as to things sacrificed to idols, we know: for all of us have knowledge. Knowledge 2 puffeth up, but love edifieth. And if any one think he knoweth any thing, he knoweth nothing yet as he ought 3 to know. But if any one love God, he is known by him. 4 I say, as to the eating of things sacrificed to idols, we

know that an idol is nothing in the world, and that there 5 is no God but one. For though there be that are called gods, whether in heaven or on earth, (as there are many 6 gods and many lords,) Yet to us there is but one God, the Father from whom are all things, and we for him; and one Lord, Jesus Christ, by whom are all things, and

over his own will-Which would incline him to desire the increase of his family and the strengthening of it by new relations.

V. 38. Doth better-If there be no necessity.

V. 39. Only in the Lord-That is, only let Christians marry Christians: standing direction, and one of the utmost importance.

V. 40. I also-As well as any of you, have the Spirit of God-Teaching me all things. This does not imply any doubt; but the strongest certainty of it, together with a reproof of them, for calling it in question. Whoever therefore would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit both in this epistle (ch. ii. 16. xiv. 37) and the other, (ch. xiii. 3.) Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance; see ch. x. 12.

CHAP. VIII. Ver. 1. Now concerning the next question you proposed, all of us have knowledge-A gentle reproof of their self-conceit. Knowledge without love always puffeth up. Love alone edifies-Builds us up in holiness.

V. 2. If any man think he knoweth any thing-Aright, unless so far as he is taught by God, he knoweth nothing yet as he ought to know-Seeing there is no true knowledge without divine love.

V. 3. He is known-That is, approved, by him, Psalm i. 6.

V. 4. We know that an idol is nothing—Ã mere nominal God, having no divinity, virtue, or power.

V. 5. For though there be that are called gods-By the heathens, both celes tial, (as they term them,) terrestrial, and infernal deities.

V. 6. Yet to us Christians there is but one God-This is exclusive, not of the One Lord, as if he were an inferior Deity; but only of the idols, to which the One God is opposed; from whom are all things-By creation, providence,

7 we by him. But there is not in all men this knowledge; for some do even until now, with consciousness of the idol, eat it as sacrificed to the idol, and their conscience, being weak, is defiled.

8

But meat commendeth us not to God; for neither if we eat, are we the better, nor if we eat not, are we the 9 worse. But take heed, lest by any means_this_your 10 liberty become a stumbling-block to the weak. For if any one see thee, who hast knowledge, sitting at meat in an idol-temple, will not the conscience of him that is weak be encouraged to eat of the things sacrificed to the 11 idol? And through thy knowledge shall the weak brother 12 perish, for whom Christ died. But when ye sin thus

against your brethren, and wound their weak conscience, 13 ye sin against Christ. Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

CHAP. IX. 1. Am I not free? Am I not an apostle? Have I not seen Jesus Christ our Lord? Are not ye my

and grace: and we for him-The end of all we are, have, and do: and one Lord -Equally the Object of divine worship: by whom are all things-Created, sustained, and governed; and we by him-Have access to the Father, and all spiritual blessings.

V. 7. Some eat, with consciousness of the idol-That is, fancying it is something, and that it makes the meat unlawful to be eaten; and their conscience being weak-Not rightly informed, is defiled-Contracts guilt by doing it.

V. 8. But meat commendeth us not to God-Neither by eating, nor by refraining from it. Eating and not eating are in themselves things merely indifferent.

V. 10. For if any one see thee who hast knowledge-Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing-sitting down to an entertainment in an idol-temple. The heathens frequently made entertainments in their temples, on what had been sacrificed to their idols. Will not the conscience of him that is weak-Scrupulous, be encouraged By thy example, to eat―Though with a doubting conscience.

V. 11. And through thy knowledge shall the weak brother perish, for whom Christ died-And for whom thou wilt not lose a meal's meat, so far from dying for him! We see, Christ died, even for them that perish.

V. 12. Ye sin against Christ-Whose members they are.

V. 13. If meat-Of any kind. Who will follow this example? What preacher or private Christian will abstain from any thing lawful in itself, when it offends a weak brother?

CHAP. IX. Ver. 1. Am I not free? Am I not an apostle-That is, Have not I the liberty of a common Christian? Yea, that of an apostle? He vindicates his apostleship, ver. 1-3; his apostolical liberty, ver. 4-19. Have I not seen Jesus Christ-Without this, he could not have been one of those first grand witnesses. Are not ye my work in the Lord-A full evidence that God hath sent me? And yet some, it seems, objected to his being an apostle, because he had not asserted his privilege, in demanding and receiving such maintenance from the churches, as was due to that office.

2 work in the Lord? If I am not an apostle to others, yet 3 I am to you; for ye are the seal of my apostleship. My 4 answer to them who examine me is this: Have we not 5 power to eat and to drink? Have we not power to lead about a sister, a wife, as well as the other apostles, and 6 brethren of the Lord, and Peter? Or I only and Barnabas, 7 have we not power to forbear working? Who ever serveth as a soldier at his own charge? Who planteth a vineyard, and doth not eat its fruit? Or who feedeth a flock, 8 and doth not eat of the milk of the flock? Do I speak these things as a man? Doth not the law also speak the

9 same? For it is written in the law of Moses,* Thou shalt not muzzle the ox that treadeth out the corn. 10 Doth God take care for oxen? Or speaketh he altogether for our sakes? for our sakes it was written: for he who plougheth, ought to plough in hope; and he that thresh11 eth in hope, ought to be a partaker of his hope. If we have sown unto you spiritual things, is it a great matter, 12 if we shall reap your carnal things? If others partake of this power over you, do not we rather? Yet we have not used this power: but we suffer all things, lest we

* Deut. xxv. 4.

V. 2. Ye are the seal of my apostleship-Who have not received only faith by my mouth, but all the gifts of the Spirit by my hands.

V. 3. My answer to them who examine me-Concerning my apostleship, is this -Which I have now given.

V. 4. Have we not power-I and my fellow-labourers, to eat and to drink-At the expense of those among whom we labour?

V. 5. Have we not power to lead about with us a sister, a wife, and to demand sustenance for her also? As well as the other apostles, (who therefore it is plain did this,) and Peter? Hence we learn, 1. That St. Peter continued to live with his wife, after he became an apostle; 2. That he had no rights as an apostle, which were not common to St. Paul.

V. 6. To forbear working-With our hands.

V. 8. Do I speak as a man-Barely on the authority of human reason? Does not God also say, in effect, the same thing? The ox that treadeth out the corn-This was the custom in Judea, and many eastern nations: in several of them it is retained still. And at this day, horses tread out the corn in some parts of Germany.

V. 9. Doth God in this direction take care for oxen only? Hath he not a farther meaning? And so absolutely he hath, in all the other Mosaic laws of this kind.

V. 10. He who plougheth ought to plough in hope-Of reaping. This seems to be a proverbial expression; and he that thresheth in hope-Ought not to be disappointed, ought to eat of the fruit of his labours. And so ought they who labour in God's husbandry.

V. 11. Is it a great matter, if we shall reap as much of your carnal things as is needful for our sustenance? Do you give us things of greater value than those you receive from us?

V. 12. If others-Whether true or false apostles, partake of this powerHave a right to be maintained, do not we rather, on account of our having

13 should give any hindrance to the gospel of Christ. Know ye not, that they who are employed about holy things, are fed out of the temple? And they who wait at the 14 altar, are partakers with the altar. So also hath the Lord ordained, that they who preach the gospel, should 15 live of the gospel. But I have used none of these things; nor have I written thus, that it might be done so unto me: for it were better for me to die, than that any man 16 should make this my glorying void. For if I preach the

gospel, I have nothing to glory of; for a necessity lieth 17 upon me, and wo to me, if I preach not the gospel. If indeed I do this willingly, I have a reward; but if un18 willingly, yet a dispensation is entrusted to me.

What

then is my reward? that when I preach the gospel, I may make the gospel without charge, that I abuse not my 19 power in the gospel. For though I am free from all men, I made myself the servant of all, that I might gain 20 the more. To the Jews I became as a Jew, that I might gain the Jews to them that are under the law, as under the law, that I might gain them that are under the law: 21 To them that are without the law, as without the law,

* Matt. x. 10.

laboured so much more? Lest we should give any hindrance to the gospel-By giving an occasion of cavil or reproach.

V. 15. It were better for me to die, than-To give occasion to them that seek occasion against me, 2 Cor. xi. 12..

V. 17. Willingly-He seems to mean, without receiving any thing. St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, and yet have received a maintenance from the Corinthians. But if he had received any thing from them, he would have termed it preaching unwillingly. And so in the next verse; another might have used that power without abusing it. But his own using it at all, he would have termed abusing it. A dispensation is entrusted to me-Therefore I dare not refrain.

V. 18. What then is my reward-That circumstance in my conduct, for That I abuse notwhich I expect a peculiar reward from my great Master? Make not an unseasonable use of my power which I have in preaching the gospel.

V. 19. I made myself the servant of all-I acted with as self-denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant, or slave. Where is the preacher of the gospel, who treads in the same steps?

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V. 20. To the Jews I became as a Jew-Conforming myself in all things, to their manner of thinking and living, so far as I could with innocence. them that are under the law-Who apprehend themselves to be still bound by am among the Mosaic law, as under the law-Observing it myself, while them. Not that he declared this to be necessary, or refused to converse with those who did not observe it. This was the very thing which he condemned in St. Peter, Gal. ii. 14.

V. 21. To them that are without the law-The heathens, as without the lawNeglecting its ceremonies. Being not without the law to God-But as much as